Category Archives: Saints

Balaam and the Nicolaitans

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Left: Balaam and the angel. Nuremberg Chronicle (1493)
Right: Balaam and the Ass, by Rembrandt van Rijn, (1626)

“There are some among you who hold to the teaching of Balaam, who taught … the Israelites to sin so that they ate food sacrificed to idols and committed sexual immorality.” (Apocalypse 2:14)

The gentile prophet Balaam appears in the Old Testament book of Numbers, chapters 22-24. He is hired by a pagan king to curse the Israelites before they can conquer the pagan king’s territory. Balaam warns the king that he cannot do anything the gods do not approve of; the king hires him anyway. Balaam attempts to curse the Israelites three times but each time his words become blessings for the Israelites. The king is furious.

The three blessings that Balaam pronounced over the Israelites were understood by the Israelites to refer to the Messiah, especially the third blessing: “A star will rise out of Jacob, a scepter shall rise out of Israel.” Christians often read this story at Christmas and Epiphany.

The story of Balaam and his donkey reports that as Balaam was going to a cliff that was near the Israelite camp–he wanted to look out over the Israelites as he tried to curse them–the donkey he was riding suddenly refused to walk any further. Balaam kept hitting the donkey, trying to force it to go forward. At least the donkey turned to him and said, “Don’t you see the angel blocking the road ahead?!” Shocked that the donkey spoke, he looked ahead and DID see the angle blocking the road. But the angel withdrew and allowed the donkey and Balaam to go forward although Balaam never was able to curse the Israelites. (Balaam’s donkey is one of the only two animals who are ever reported to speak in the Bible; the other one is the serpent in Eden.)

But in Numbers 25, we are told that the Israelites abandoned the true God and ate non-kosher food and engaged in a wide variety of sexual misbehavior. Later in Numbers, we read that Balaam and the pagan king taught the Israelites to do these things; they hoped that God would abandon the people if they disobeyed the commandments they had been given. (Since the king couldn’t get Balaam to curse the people, he tried this as a Plan B.) The plan worked: God struck the Israelites with a plague because of their disobedience. But they repented and eventually conquered the pagan king’s territory anyway.

The heretics in Asia Minor–false Christian teachers who instruct their followers to behave in ways St. John thinks are sinful–are compared to Balaam who taught the Israelites to disobey God even after he had blessed them and promised that the Messiah would appear among them.

Every Eye Shall See

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Eve is born from the side of Adam.
Left: Cathedral of Monreale, Sicily (built AD 1172-1267)
Right: Basilica of St. Mark, Venice (mosaic approx. 13th century)

“Every eye will see him, even those who pierced him, and all peoples on earth will mourn because of him.” (Apoc. 1:7)

The first chapter of the Apocalypse is the “cover letter” that was sent to accompany each of the seven letters to the seven churches, whose contents we read in chapters 2-3. This sentence quotes Zechariah 12:10, which is also quoted in the Gospel of St. John (19:37) in connection with Christ’s side being pierced by a spear as he hung on the Cross. The prophet in the Old Testament describes how God will share the suffering of His people in exile and that those who inflict this suffering will realize–too late?–who it is that they have been really tormenting. The gospel cites this allusion to illustrate how Christ is the fulfillment of all that Israel has been hoping for. In the Apocalypse, the true identity of the letter-writer–the true author who ‘dictates’ the letter to John, to be written down–is the same Christ who hung on the Cross and was pierced.

When Christ’s side was pierced on the Cross, blood and water poured forth. (Scientists report that the “water” was most likely hydropericardium, a clear fluid that collects around the heart during intense physical trauma.) Early Christians saw the piercing of Christ’s side as the birth of the Church. Just as Eve was born from Adam’s side as he slept in Paradise, many preachers and teachers said that the Church was born from the side of Christ as he “slept” on the Cross. Methodius of Olympus, a famous second century preacher and Biblical interpreter, said that “Christ slept in the ecstasy of his Passion and the Church–his bride–was brought forth from the wound in his side just as Eve was brought forth from the wound in the side of Adam.” The Church, the Bride of Christ, is often identified as the “new Eve” just as Christ is the New Adam. (In other contexts, the Mother of God is also identified as the New Eve. Both can be the New Eve, just as the Church and the Eucharist are both the Body of Christ–just in different manner and context.)

The blood and water that poured from Christ’s side are also considered signs of baptism and the Eucharist. Read selections from a sermon by St. John Chrysostom here about those images.

Blessed is the one who reads

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St. John receives the heavenly message from an angel and then dictates it to his disciple-secretary so that others can read it —or hear it read aloud—and experience what he has seen.

“Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near.” (Apocalypse 1:3)

St. John tells us that whoever reads the words of the Apocalypse is “blessed.” This is the first of seven times a person or a group is pronounced “blessed” in the Apocalypse. These seven beatitudes (Rev. 1:3, 14:13, 16:15, 19:9, 20:6, 22:7, 14) are similar to the Beatitudes announced in the gospels during the Sermon on the Mount.

The term rendered as “blessed” in English is a Greek word that can mean both “happy” and “blessed by God;” it has become common to find English translations of the gospels that render the Beatitudes as “Happy are those who mourn… Happy are those who hunger and thirst after righteousness… Happy are the merciful… Happy are the poor in spirit….” This translation is true on one level: those who live in such a way do find happiness but that idea of “happiness” is probably better thought of as “joy.” “Happy” can sound flip and lighthearted, a fleeting emotion that has no roots or stability. To be “blessed by God” certainly contains the idea of joy but also has an austere edge to it: this way of life is difficult but worthwhile and demands self-sacrifice from those who practice it.

Church Slavonic also uses the word “blessed” as a way to describe those the world deems “foolish, crazy, or insane.” The fools-for-Christ (ex. 1 Cor. 4:10) are called “blessed.” The merciful, the poor in spirit, those who hunger and thirst after righteousness are all crazy. Foolish. Insane. Because living like that will always arouse the animosity of “the world,” the fallen order that opposes God.

In the beginning of the Apocalypse, the “blessed” are those who read aloud the words that St. John has written. Reading aloud is a liturgical act. The text that St. John sends to the churches is to be read aloud during the celebration of the Eucharist just as the letters of the Apostle Paul were read aloud during the celebration of the Eucharist. This introduction of the Apocalypse establishes the liturgical context of the whole book. This “reading aloud”–just as the phrase, “I was in the spirit on the Lord’s Day,” i.e. was attending the celebration of the Eucharist on Sunday–make clear that the Apocalypse is best understood as a pastoral letter and a commentary on the Eucharist itself.

The epistle to the Hebrews is the other “liturgical commentary” in the New Testament; it is interesting to note that the two texts that were most problematic in the establishment of the New Testament canon–the epistle to the Hebrews and the Apocalypse–are the two commentaries on the liturgical practice of the early Church.