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Effective Use of Duality:An Epistolographical Study of

Revelation 1:4-3:22

Takaaki Haraguchi*

1. Introduction

The first three chapters of Revelation (Rev 1:4-3:22) consists of the sevenletters composed by John, who is thought to have received special revelation(Rev 1:4).' They are addressed to seven churches in Asia Minor. This partof the work shows its dual character. First, it is written in the epistolary style,while it also functions as the introduction to an apocalyptic work.^ The sevenletters are human letters written by John and addressed to the seven churches(1:4), while they are heavenly letters sent by Christ in heaven to the guardianangels of the seven churches in Asia Minor (1:17-20; 2:1, 8, 12, 18; 3:1, 7,14). The seven letters in Rev 1:4-3:22 are both human and heavenly in nature.In this study I shall examine the meaning of duality in terms of its literaryfunction in the whole work of Revelation.

2. Literary Function of the introductory part composed in theepistolary style

a. Seven Letters in Rev 1:4-3:22

(1) Structure of Rev 1:4-3:22

Dr. Takaaki Haraguchi, is Professor, Tohoku Gakuin University, Japan.

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1:4 Prescript (Sender: Joiin; Addressees: the seven churches in

Asia Minor)

1:4b-5a Benediction

1:5b-8 Doxoiogy

1:9-20 Christ's order to write down his words to send

2:1-3:22 Letters to the seven churches

2:1-7 Letter to the church in Ephesus

2:8-11 Letter to the church in Smyrna

2:12-17 Letter to the church in Pergamum

2:18-19 Letter to the church in Thyatira

3:1-6 Letter to the church in Sardis

3:7-13 Letter to the church in Phiiadeiphia

3:14-22 Letter to the church in Laodicea

(2) Epistoiogicaiiy speaking. Prescript (1:4), Benediction (1:4b-5a),Doxoiogy (1:5b-8), and Christ's order to write down his words and to send them(1:9-20) constitute the introduction common to all the seven letters to the sevenchurches (2:1-3:22). The structure of the introductory part, consisting ofprescript and benediction (doxoiogy) resembles that of Pauline letters (Rom1:1-7; 1 Cor 1:1-2; 2 Cor 1:1-2; Phil 1:1-2; 1 Thess 1:1-2; Phim 1-2).̂Nevertheless, Rev 1:9-20 (Christ's order to write down his words to send),which refers to heavenly Christ's epiphany and commissioning to John, is verydifferent from the conventions of Pauline letters. The introductory part ofPauline letters usually contains prayer of gratitude (Rom 1:8-15; 1 Cor1:3-9; 2 Cor 1:3-11; Phil 1:3-10; 1 Thess 1:2-10; PhIm 4-7) or praise of God(2 Cor 1:3-11)." This peculiarity is caused by its special position as theintroduction to an apocalyptic work. The body of the letters to the sevenchurches is given in Rev 2:1-3:22.^

Though each letter lacks a conventional ending. Rev 22:6-11 offers anepistolary ending, which concludes with benediction (Rev 22:11). The epistolaryform frames the entire work of Revelation.^

(3) The contents of the seven letters vary according to the situations ofthe individual addressees. The letter to the church in Ephesus (Rev 2:1-7) isa deliberative letter (H'" type of Ps-Demetrius, Epistolary Types) encouraging

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the recipients to remember their initial enthusiasm in faith and love and toreturn to their initial work.' The letter to the church in Smyrna (Rev 2:8-11)is basically a deliberative letter, which exhorts the readers to be consistentlyfaithful to Christ (2:10-11). The letter to the church in Pergamum (2:12-17) isa letter of praise (10"̂ type of Ps-Demetrius, Epistolary Types), which praisesthe readers for their consistency in faith despite difficulties.^ It contains,however, exhortation for some church members to repent from their deviationfrom orthodox faith (2:15-16). In this respect, the letter is also deliberative infunction. The letter to the church in Thyatira (2:18-29) is also a deliberativeletter, which exhorts the readers to abandon the teaching of Jezebel and returnto the traditional faith (2:20-25). The letter to the church in Sardis (3:1-6) isa deliberative letter, which encourages the readers to wake up and repent bypointing out the dull state of their faith (3:1 -3). The part praising those martyrswho held fast to their faith to their death (3:4-6) contains some elements ofa letter of praise. The letter to the church in Philadelphia (3:7-13) is basicallya letter of praise. It praises those members who resisted the temptation ofa heretic group (3:8) and promises to them their protection in the time ofpersecution by the Roman Empire and the coming of the new Jerusalem fromheaven (3:10-12). The letter to the church in Laodicea (3:14-22) is areproachful letter (4"̂ type of Ps-Demetrius, Epistolary Types).^ It scolds thereaders for the lukewarm state of their faith and their complacency resultingfrom their wealth (Rev 3:17). It exhorts them to be aware of their poverty inspirituality, and to renew their mind to become enthusiastic in faith (3:18-19).We can say the letter contains some deliberative elements.

b. Prophecy / Apocalypse and Epistles

(1) Some OT prophecies such as Jer 29:4-23, 24-28 are expressed inthe epistolary style (see also 2 Chr 21:12-15).'° Some early Jewish andChristian apocalyptic writings contain letters as their important components (2Bar 78:1-87:1; Herm. Vis. 1.4.3; 1.6.1-7.4)." A letter is one half of a dialogue(Demetrius, de eloctione 223; Cic. ad Fam.2.4.1; 12.30.1; ad Att. 8.14.1).'^When apocalyptic literature is expressed in the epistolary style, it presupposesthe addressees as the primary partners in dialogue. Revelation, which isplaced in the epistolary framework, is addressed to the churches in Asia Minorfacing various problems such as persecutions and heretic tendencies (Rev1:4-3:22). In the book of Revelation it is stated that the recipient of apocalyptic

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vision is John (1:9). But the message the vision conveys is directed to themembers of the seven churches in Asia Minor (2:1-3:22). They are "those whoread the words of prophecy aloud and those who listen to them to observethem" (1:3).

Apocalyptic literature is meant to be a written document from the beginningand Revelation presupposes that it should be read by its readers (Rev 1:3;22:10), while prophecy is basically a spoken word documented later. For theearly church, however, OT prophecies existed as part of scriptures/books ofprophecy. Some prophecies were written down from the beginning (Jer 29:4-28; 2 Chr 21:12-15). Documentary character is not decisive for the distinctionbetween prophecy and apocalypse. Moreover, Revelation claims to beapocalyptic and prophetic at the same time (Rev 1:3; 22:10). The conceptualdistinction between the two genres of biblical literature is a modern constructdeveloped by critical scholars. It is not the absolute standard for understandingearly Christian literature (Rev 1:3; 22:10). Revelation is both apocalyptic andprophetic.'^ The Book of Revelation claiming to be apocalyptic and prophetic(1:3; 22:10) speaks to the readers in concrete historical situations (22:16),while it describes visionary experience of the events in the heavenly spherefar beyond every day life. The epistolary framework helps to emphasize thisbasic fact.

(2) The number of the letters is seven (Rev 1:4-3:22), which is in accordwith that of the letters Ignatius the bishop of Antioch sent to the churches inAsia Minor and in Rome (Ign. Eph.; Ign. Magn.; Ign. Trail.; Ign. Rom.\ Ign.,Phil.; Ign., Smy; Ign. Pol.). The number seven coincides with that of theparables recorded in Matthew 13. In Jewish tradition seven is a holy number,because God created the world in six days and rested on the seventh day(Gen 1:1-2:4a).

Revelation tends to call the attention of its readers to the number seven.^''Seven Spirits are serving before the heavenly throne (Rev 1:4; 7:6). Sevenlampstands are placed on the heavenly altar (1:12, 20; 2:1) and seven firesare burning (4:5). Heavenly Christ holds seven stars in his right hand (1:20;2:1). The lamb of God has seven horns and seven eyes (5:6). He opens upseven seals (6:1-17; 8:1-5). Furthermore, seven angels blow trumpets toannounce the judgement on earth (8:6-10:7; 11:15-19). The red dragonrepresenting demonic power has seven heads and ten horns (12:3). The beast

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from the ocean has also seven heads and ten horns (13:1; 17:3). Seven headsrepresent the seven hills in Rome (17:9). The seven angels send the finalseven disasters to Rome as means of judgement (15:1-8; 16:1-17:1; 21:9).The number seven in Revelation signifies completeness. Though the sevenchurches to which the seven letters are addressed are all seven urbanchurches in Asia Minor, they represent in the symbolic world of Revelation allthe churches existing in the world at that time.^^

(3) Rev 1:4-3:22 as Introduction to the Book of Revelation

In classical rhetoric, proem (prooemium; exordium) is meant to preparethe audience for the presentation of the main argument (Arist., Rhet. 1414b;Quin., Inst. Oral 4.1.5). It is aimed at causing favorable attention of thelisteners to the speech (Arist., RheH. 1415b; Quin., hst. Oral 4.1.2, 5; Cic.lr)v. 1.15.20).̂ ^ The speaker tries to show his trustworthiness, while he attacksthe credibility of his opponents (Quin. /nsf. Oral 4.1.6-15).^' Qn the other hand,proem often praises the listeners to win their hearts to his side (Quin. /nsf.Oral 4.1.6-16). Therefore, topics and wording appropriate for the positions andtendencies of the listeners must be carefully chosen (Quin., /nsf. Oral4.1.17-20). Furthermore, the speaker calls attention to the points to be takenup later in the main argument (Arist., Rhel 1415b; Quin., /nsf. Oral 4.1.23-29, 33-39; 4.2.47-49).

Rev 1:1-3; 1:4-3:22 as the introductive part prepares the readers ofRevelation for the apocalyptic words to be spoken later on (Rev 4:1-21:5). Rev1:1-3 announces that the book contains the apocalyptic vision of Christ (1:1),which describes the imminent events at the end time. The apocalyptic visionwas originally given to Christ by God. Christ in turn transmitted it to Johnthrough angels (1:1). In the Book of Revelation, John testifies to his visionaryexperience of eschatological judgement and salvation by describing it with hiswords (1:2). Both, those who read the words of prophecy and those whoobserve them are pronounced blessed (1:3). This solemn declaration invitesthe readers to the visionary world of Revelation by creating their favorablereactions. The part written in the epistolary style (Rev 1:4-3:22) encouragesthe readers to face their own realities and assures them of the parousia ofChrist from heaven and his final victory (Rev 2:5-7, 10-11, 16-17, 25-29; 3:5-6,11-13, 20-22). It prefigures the judgement of the world at the end time (Rev17:1 -20:15), the coming of New Jerusalem (21:1 -22:5) and the promise of thefinal victory of those who hold on to their faith till the end (19:1-10; 20:7).

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3. Heavenly and Human Letters

a. Heavenly Letters

(1) The words of the seven letters in Rev 1:-3:11 are addressed to theguardian angeis of the seven churches in Asia Minor (Rev 1:16, 20; 2:1, 8,12,18; 3:1, 7,14). The prescript states that the words were dictated by Christto John (Rev 1:9-20). Each ietter begins with an epistoiary prescript addressedto the guardian angei of each church (Rev 2:1, 8, 12, 18; 3:1, 14). It is clearthat Christ is the ultimate author of the seven letters.

(2) The seven angels are represented by seven stars (Rev 1:16,20; 2:1).It should be noted that Christ has those seven stars in his right hand. Theseven angels, therefore, are not independent from but subject to thesovereignty of Christ. On the other hand, the words of the letters praise orscold the church members for the state of their faith. They are ultimatelyaddressed to the seven churches and their members. From time to time theauthor addresses each of the seven churches in the second person singular(e.g. Rev 2:2-6; 2:9-1 Oa; 2:13-16; 2:19-20; 3:1-3; 3:8-10; 3:15-18 etc.) or itsmembers in the second person plural (Rev 2:1 Ob, 23-24). The seven guardianangels are not ultimate addressees but the messengers who are supposedto convey the message of the authoritative figure to the congregations. Theconvention of conveying an epistolary message through the hands ofmessengers is attested in Acts 15:22-29.

(3) The genre of the letter of an authoritative figure addressed to thecommunity in Diaspora is derived from the prophecy of Jeremiah (Jer 29:4-23, 24-28), and early Jewish Diaspora letters (2 Mace 1:1-10a; 1:10b-18; 2Bar 78:1 -87:1 ).'8 This literary style is taken over by some early Christian letterssuch as the letter of the apostolic edict (Acts 15:22-29), the First Letter of Peteraddressed to the churches scattered around in Asia Minor (see 1 Pet 1:1),the Letter of James addressed to the people in Diaspora (Jas 1:1) and theseven letters of Ignatius the bishop of Antioch. In the case of Revelation, theultimate sender of the letter is Christ in heaven, and thus the authority of theauthor is so high that the content of the letter has become a kind of an edict.

(4) The body of each letter begins with such phrases as 'The one whoholds the seven stars in his right hand and walks in the midst of the seven

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golden lampstands says this" (2:1), 'The alpha and omega, who once diedbut came to life says this" (2:8), 'The one with the sharp two-edged swordsays this" (2:12), 'The Son of God, whose eyes are like a fiery flame and whosefeet are like polished brass, says this" (2:18), 'The one who has the sevenspirits of God and the seven stars says this" (3:1), 'The holy and faithful onewho has the key of David, who opens and no one shall close, who closes andno one opens says this" (3:7), 'The Amen, the faithful and true witness, thebeginning of God's creation says this" (3:14). These phrases remind us ofsolemn introductory formulas of OT prophecy (Isa 1:2, 11, 18; Jer 3:11; 4:3etc.). On the other hand, the concluding part of Revelation prohibits changingits wording because of its prophetic nature (Rev 22:10; cf. 1:3).

b. Human Letters

(1) Rev 1:4 states that John, the author of Revelation, sends the sevenletters to the seven churches in Asia Minor. The seven letters perform dualroles: heavenly letters from Christ (Rev 2:1, 8, 12, 18; 3:1, 14) and humanletters from John.

(2) The Book of Revelation is supposed to record the eschatologicalevents revealed to John (Rev 1:1-2, 9-20). When the author introduces newscenes, he speaks in the first person singular (4:1-2; 5:1-2, 6; 6:1-2; 7:1, 9;8:1-2; 9:1; 10:1; 11:1-3; 13:-2; 14:1; 15:1-2; 16:1; 17:3; 18:1-3, 4; 19:1-2, 11;20:1 -3, 4,11; 21:1 -2; 22:1-7). He testifies to the visionary scenes he saw andheard in ecstasy (1:1-2, 9-20; 22:8-9).

In the introduction to the seven letters, the author speaks in the first personsingular (1:9-10,17), or in the first person plural (1:5-6), while heavenly Christspeaks in the first person singular to John in the body of the letters. Christorders the author to write down his words and send them to the guardianangels of the seven churches (2:1, 8,12,18; 3:1, 7,14). In sum, the fact thatheavenly Christ and John take turns to speak in the first person confirms thedual character of this literary work.

(3) The two characters, however, do not contradict each other. Theauthorship of John is based on Christ's order. Christ dictated his words to Johnand he wrote down and sent them to the seven churches (Rev 1:9-20; 2:1,8,12, 18; 3:1, 14). We can say the ultimate author of the letters is heavenlyChrist. On the other hand, the seven letters are sent to the seven guardian

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angels of the seven churches. But the angels are supposed to convey Christ'smessages to the congregations. The ultimate recipients of the letters are theseven churches and their members. The words of Christ the ultimate authorto the seven churches are mediated by John and angels functioning asintermediaries. The duality of the letters is caused by the necessity ofmediation.

4. Conclusion: Effective Use of Duality

a. Introduction to Apocalyptic Literature in the Epistolary style

If we eliminate the epistolary part (1:4-3:22), the Book of Revelation wouldbegin with the prescript stating the name of the author and the purpose ofits writing (1:1-3). It would go on to describe the contents of the visionaryexperience (4:1 -22:5) and end in warning against changing the wording (22:6-21). But the things in heaven and the events at the end time are far beyondthe understanding of ordinary people living in this mundane world. They areso transcendent that ordinary people cannot grasp nor believe. Nevertheless,John emphasizes that he actually experienced them in his ecstasy helped bythe Spirit (1:1-3, 10; 4:2; 17:3; 21:10). He says he was saved by the bloodof Christ just as ordinary Christians (1:5-6), and participates in his sufferings(1:9). He is in solidarity with the members of the churches suffering inpersecution. The author is not the revealer of apocalyptic vision but a witnesswho saw the visions and heard the words of Christ. He encourages the readersto repeat his experience in imagination. The introduction to apocalyptic workin epistolary style bridges the heavenly and mundane spheres.

b. Both Heavenly and Human Letters

(1) Rev 1:4 states that John, the author of Revelation, sends the sevenletters to the seven churches in Asia Minor. The seven letters perform dualroles: heavenly letters from Christ (Rev 2:1, 8, 12, 18; 3:1, 14) and humanletters from John.

(2) The Book of Revelation is supposed to record the eschatologicalevents revealed to John (Rev 1:1-2, 9-20). When the author introduces newscenes, he speaks in the first person singular (4:1-2; 5:1-2, 6; 6:1-2; 7:1, 9;8:1-2; 9:1; 10:1; 11:1-3; 13:-2; 14:1; 15:1-2; 16:1; 17:3; 18:1-3, 4; 19:1-2, 11;20:1-3,4,11; 21:1 -2; 22:1-7). He testifies to the visionary scenes he saw andheard in ecstasy (1:1-2, 9-20; 22:8-9).

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In the introduction to the seven letters the author speaks in the first personsingular (1:9-10,17), or in the first person plural (1:5-6), while heavenly Christspeaks in the first person singular to John in the body of the letters. Christorders the author to write down his words and send them to the guardianangels of the seven churches (2:1, 8,12,18; 3:1, 7,14). In sum, the fact thatheavenly Christ and John take turns to speak in the first person confirms thedual character of this peculiar literary work.

(3) The two aspects, however, do not contradict each other. The authorshipof John is based on Christ's order. Christ dictated his words to John and hewrote down and sent them to the seven churches (Rev 1:9-20; 2:1, 8,12,18;3:1,14). We can say the ultimate author of the letters is the heavenly Christ.On the other hand, the seven letters are sent to the seven guardian angelsof the seven churches. But the angels are supposed to convey Christ'smessages to the congregations. The ultimate recipients of the letters are theseven churches and their members. The words of Christ the ultimate authorto the seven churches are mediated by John and angels functioning asintermediaries. The duality of the letters is caused by the necessity ofmediation.

Rev 1:4-3:22 shows that the seven letters are both heavenly and humanin nature. The duality emphasizes their authority by making clear that theirultimate author is heavenly Christ, while the contents are understandable forthe congregations which exist in the historical world. The dual character isaimed at attaining the authority of the words in it and their understandabilityat the same time. Duality is a literary device intentionally employed by the Bookof Revelation.

D. E. Aune, Revelation (3 vols. WBC 52A-C; Dallas: Word Books, 1997-98) 1. Ixxii; Ixxv;c; M. Karrer, Die Johannesapokalypse ats Brief. Studien zu ihrem literarischen, hisiorischenund theologischen Ort (Gottingen: Vandenhoeck & Ruprecht, 1986) 41-83.

A. Yarbo Collins, "Revelation," ADB5 (1992) 698; idem., "The Early Christian Apocalypses,"Semeia 14 (1979) 70-71; Aune, I.lxxxii recognize this fact. But they think epistolaryelements are subordinate to apocalyptic elements.

Aune, 26-28; Karrer, 73-83; A. Satake, Revelatior) (2 vols; Tokyo: Shinkyo Shuppan,1978-89) 1. 50-51 [in Japanese].

Takaaki Haraguchi, "A Rhetorical Study of the epistolary introductions of authentic PaulineLetters," The Annual of Tohoku Gakuin University Institute of Christian Culture 18 (2000)30-31 [in Japanese].

Aune, 68-74.

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Aune, 1.Ixxii; Yarbo Coilins, "Revelation," ADB5 (1992) 695-696; H.-J. Klauck, Die antikeBriefiiteratur und das Neue Testament (Paderborn: Schoningh, 1998) 263-264.

A. J. Malherbe, Ancient Epistolary Theorists (SBLSBS 19; Atlanta: Scholars, 1988) 36.

Ibid., 36.

Ibid., 34.

K. Berger, "Apostelbrief und apostolische Rede. Zum Formular fruhchristiicher Briefe," ZN\N65 (1974) 212-219; Karrer, 42-48

" For the definition of the genre apocalyptic see J. J. Collins, "Introduction: Towards theMorphology of a Genre," Semeia 14 (1979) 1-20; idem., "The Genre Apocalypse inHellenistic Judaism," in D. Hellholm (ed.). Apocalypticism (Tubingen: Mohr, 1983) 531-48.

'= Ibid, 12.

" With E. Schussler Fiorenza, "Apocalypsis and Propheteia: The Book of Revelation in theContext of Early Christian Prophecy," in L'Apocalypse Johannique et I'apocalyptique dansle Nouveau Testament (ed. J. Lambrecht. Louvain; Louvain University Press, 1980)105-28; R. Bauckham, The Climax of Prophecy (Edinburgh: T & T Clark) 1993; L. A.Brighton, Revelation. (St. Louis: Concordia, 1999) 4-6.

" Aune, 1.114-117.

'= Satake, 1. 52.

'̂ J. Martin, Antike Rhetorik (Munchen: C. H. Beck, 1974) 54; J. T. Reed, 'The Epistle," inHandbook of Classical Rhetoric in the Hellenistic Period (ed. S. E. Porter; Leiden: Brill,1997) 181; R. Volkmann, Die Rhetorik des Griechen und Romer in systematischerUebersicht (Leipzig: Teubner, 1885) 127-48; H. Lausberg, Handbuch der iiterarischenRhetorik (Munchen: Hueber, 1960) 150-80.

" Byrskog, 39.

'° I. Taatz, Fruhjudische Briefe (Gottingen: Vandenhoeck & Ruprecht 1991) 16-101.

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