Theodore Stylianopoulos, “‘I Know Your Works.’ Grace and Judgment in the Apocalypse” in Apocalyptic Thought in Early Christianity (Holy Cross Studies in Patristic Theology and History; ed. Robert J. Daly, SJ; Grand Rapids, Michigan: BakerAcademic, 2009) 17-32
Stylianopoulos observes that various references in Revelation appear to teach that “the standard by which God dispenses eschatological rewards or punishments is the principle of judgment according to works” (“I know your works” refrain in 1:12-3:22; “I will give to each of you according to your works”, 2:23c; judgment “according to their works”, 20:12-13; “Behold I am coming soon, and my reward is with me, to repay each according to this own work”, 22:12).
Sylianopoulos concludes that Revelation appears to teach salvation by works. However, his aim is to determine in what sense. He also aims to engage the question of grace and judgment, assessing the theological significance of the message of Revelation in the light of the gospel as understood by Paul.
Judgment according to Works
Sylianopoulos notes Yinger’s study of judgment according to deeds in the Old Testament, Pseudepigrapha, Qumran literature and Paul’s writings. Yinger sought to demonstrate “that the principle of justification be grace through faith and the principle of judgment according to deeds stand next to each other… with astonishing comfort” (18-19). He sees Paul as reviving the idea of reward according to deeds, which served to reinforce the concept of judgment according to deeds.
Works in Paul’s Letters
Sylianopoulos recognizes that in Second Temple Judaism the works or deeds that serve as the basis of God’s judgment are the works of the Law, the Torah, viewed in its unity and totality. However, for Paul the centrality of the Torah has been replaced by the centrality of Christ.
Sylianopoulos agrees with Yinger that it is erroneous to view Judaism as a religion of meritorious works. However, he notes Yinger’s failure to see “that Paul implicitly marks the first sign of the breakup of the unity of the Torah or Law (nomos), an assumption that the author of the Apocalypse also significantly shares…” (19).
While Paul holds to the authority of Torah as Scripture he sets aside the old order of the Torah as the standard of salvation. Though Paul sees judgment according to works as an operative soteriological principle he no longer sees “the works of the Law” (erga nomou) as the standard of judgment, i.e. circumcision, festivals, kosher foods and other Jewish practices. Sylianopoulos rejects the “new perspective” view that “such Jewish practices were for Paul an expression of ‘ethnic’ claims that could be set aside by virtue of the universality of the gospel” (20). Indeed, for Paul “the whole Law is God’s holy Law given for life.” It is just that now those God-given religious practices have been put aside as the criteria for salvation due to God’s own initiative in Christ and their inefficacy due to the power of sin.
When Paul thinks of judgment according to works this no longer presuppose observance of the corpus of the Law as a unity. Paul states, “For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God” (1 Cor 7:19). It is these “commandments”, drawn from the Torah, especially the Decalogue, differentiated from circumcision and other Jewish religious practices, that are still obligatory under the new order of Christ. These are elsewhere called by Paul “good work” or “well-doing” (Rom 2:7, 10) and have a spiritual and ethical nature associated with the transformed life of the “new creation.” Sylianopoulos comments,
Those commandments for Paul sum up the ‘just requirement of the Law’ and must be fulfilled by those who now are in Christ and walk according to the Spirit (Rom 8:4; 13:8-9; Gal 5:13-26)” (21).
Paul does not explicitly distinguish between moral and ritual commandments and he does not clearly advocate a universal moral law, though Sylianopoulos believes he implicitly moves in this direction, given his view that “those things required by the Torah… are also written on Gentile hearts (Rom 2:5-15).” It is because Paul differs so markedly from Judaism in his understanding of the nature and content of those works upon which judgment is based that he was charged with apostasy (Acts 21:20-21, 28). His gospel to the Gentiles was based on faith in Christ and life in the Spirit, free from the yoke of the Mosaic Law.
Works in the Apocalypse
Sylianopoulos sees the author of Revelation relativising the authority of the Jewish Scriptures even more radically than Paul, since he does not appeal to the authority of, nor explicitly cites them. Like Paul he requires faithful obedience to the “commandments of God” (Rev 12:17; 14:12), which are never explicitly defined in the book.
Like Paul John is particularly concerned with idolatry and immorality and, presupposing the breakup of the Torah, clearly sees the required commandments of God as being of an ethical nature. Revelation too, like Paul, is in striking discontinuity with Judaism in its understanding of the nature and content of those works that form the basis for judgment.
In both cases works are understood with respect to the familiar biblical division of humanity into two groups, saints and sinners, insiders and outsiders. In Revelation the meaning of “works” with respect to saints is indicated by the contextual association of this word with words such as “labour” or “toil”, “patience” or “endurance”, “affliction or tribulation”, “poverty”, “love”, “faith” or “faithfulness”, and “service.” So Christian communities are praised or severely admonished depending on whether their works evince such attributes or not. Eschatological blessings are promised to those who achieve victory through commendable works.
Sylianopoulos recognizes that in Revelation the issue is not one of counting and weighing individual works and merits in a casuistic manner, but rather of them being expressive of a whole way of life, with God seeking evidence of whole-hearted devotion and obedience. But unlike the Pseudepigrapha and Qumran contexts, the book of Revelation’s focus on works is not due to sectarian concerns, for “the main dichotomy is not between true and false Christians as much as between Christians and outsiders for whom the hope of salvation still remains” (24).
In Revelation works are also understood with reference to a way of life that resists false teaching and preserves through persecution. In particular:
John’s distinctive view of works, both positive and negative, have to do with the view of a person’s and community’s basic stance to the dominant culture driven by Rome and its vacuous claims of peace, justice, and prosperity benefiting universal humanity (25).
The greatest work is to worship God and follow God’s moral commandments. The greatest condemnable work is to worship the beast and follow its idolatrous and immoral ways. There is no room for compromise. “The choice is either between Rome and its works (Rev 18:6) or Christ and his works (Rev 2:26)” (26). Sylianopoulos believes that for John the greatest commendable work is martyrdom.
Grace and Judgment and their Unity
While judgment is the most prominent theme, grace is theologically the most significant one, with both being simultaneous activities:
In the seer’s apocalyptic world, the relationship of grace and judgment is like looking at a gigantic thunderstorm in which ample spaces of glorious light and ominous dark clouds mix in the same awesome spectacle, but grace and light have the last word (28).
Eschatological Favouritism
Notwithstanding the book’s “favouritism” for the saints, “God’s judgment begins with Gods’ people for whom the possibility of loss of status is real” (29) and there is no exemption from suffering and death for the saints. The saints are called to conquer like Jesus “through concrete deeds of faithful witness unto death in their daily engagement with the prevailing culture” (29). Along with this stands the offer of God’s salvation to the nations through God’s “just deeds”, which contrast with what the author unmasks in the book, Rome’s “unjust deeds” (Rev 18:5), which deceive and bring corruption and death to humankind.
Objections to Apocalyptic
In both ancient and modern times various features of John’s apocalyptic style and thought have drawn protest:
- The radical opposition to mainstream culture
- The division of humanity into two groups
- The portrayal of horrific violence
- The calls to rejoice and celebrate over God’s judgments against Rome and the “earth-dwellers”
Sylianopoulos defends the message of the Apocalypse stressing that the gates of God’s mercy and salvation are open to outsiders and that the New Jerusalem brings “healing for the nations.”
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