Sárospataki Füzetek 16. (2012)
2012 / 3-4. szám - TANULMÁNYOK
RH.11. i ROB) VAN HOUWELINGEN his readers are probably Jewish, rather than Gentile, Christians. Besides, Jude was not one of the apostles. He points to them, and identifies himself as James’ brother. James was put to death in 62 AD; this may be his spiritual testament, written on his behalf by his younger brother Jude. 12. The Jerusalem perspective of Hebrews and Revelation There are good reasons to suppose that the letter to the Hebrews was written to Jewish Christians who had come from Jerusalem.38 Eusebius recounts that they were able to flee from Jerusalem just before the Roman conquest from where they went to Pella, a Hellenistic city across the Jordan, about one hundred kilometres to the northeast.39 The letter to the Hebrews is intended to encourage these believers. It reminds that they have no lasting city here, and accordingly exhorts them not to become fixated on the earthly Jerusalem. Instead, they are to fix their eyes on the Jerusalem above, the city of the future (Hebrews 13:14). Furthermore, it provides the reminder that their High Priest has entered the heavenly sanctuary and has brought about eternal reconciliation. Upon this basis, it asserts that the cubic sacrifices of the present Jerusalem have come to an end. The letter to the Hebrews is a ‘word of encouragement’ (Aóyo? ryjg 7rapctxA>j<TSto$; Hebrews 13:22), that builds stylistically on a form of preaching that was common in the synagogues. An ancient tradition suggests that the anonymous author of Hebrews may have been Barnabas, who was certainly no stranger in Jerusalem. The apostles had given him the surname ‘son of encouragement’ (uiog Trapax/bjascog; Acts 4:36). The significance of the book of Revelation for the Jerusalem perspective becomes especially clear towards its end: John, exiled to the island of Patmos, sees a new Jerusalem coming down out of heaven.40 From the throne in heaven a voice resounds: “I am making everything new!” (Revelation 21:5). God’s dwelling place is not restricted to the people of Israel, as it was before. It is now ‘with people’ (pt era Twv áv0pcí)7twv; Revelation 21:3). When the new city is measured, it is revealed to be as wide as the whole world. Its gates are invitingly open to all directions of the compass, and those who would be its inhabitants stream towards it. But not everyone is welcome in the city (Revelation 21:8, 27; 22:15): this welcome is extended only to those who honour and serve God. In the cityscape of the future, the proud temple of the past is no longer to be seen. God himself has become the temple of the new Jerusalem, together with the Lamb. The paradise curse has been lifted (Revelation 22:3) so that there is now ample space within which the blessing of God can abound. “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates of the city” (Revelation 22:14). Jerusalem truly does become a holy world metropolis! 38 P.H.R. van Houwelingen, “Riddles around the letter to the Hebrews,” Fides Reformata XVI.2 (2011): 151-162. 30 P.H.R. van Houwelingen, “Fleeing Forward: The Departure of Christians from Jerusalem to Pella,” Westminster Theological Journal 65.2 (2003): 181-200. For actual information about the excavations at Pella, see http://sydney.edu.au/arts/sophi/neaf/excavations/index.shtml. 40 RH.R. van Houwelingen, “The Book of Revelation: Full of Expectation,” Sárospataki Füzetek 15.1 (2011): 11-19; “Paradise Motifs in the Book of Revelation,” Sárospataki Füzetek 15.4 (2011): 11-25. 30 SÁROSPATAKI FÜZE TEK 2012/3-4
