The Violence of the Lamb: Martyrs as Agents of Divine Judgement in the Book of Revelation by Paul Middleton (review)

Paul Middleton has been studying martyrdom in early Christianity for many years. In this work, he applies his expertise in a stimulating way to the Book of Revelation. Against those who would see the image of "the Lamb that was slain" as a "correction" of the Messiah as a Lion, Middleton shows that both have their importance: "Significantly, it is his crucifixion that is the reason for Jesus' exalted status" (99). Christ is the proto-martyr, the model for all followers of Christ. The martyr's death is the way to life, to exaltation and power. Acts 14:22, which is referred to in a footnote (219 n. 127), expresses this well: "through many tribulations we must enter the kingdom of God" (διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ). Middleton's study is a challenge, like an antithesis, to the views of those who want to see the Apocalypse as a call to non-violence. In response to this way of reading the Apocalypse, he focuses on the violent judgment by which God's rule is established. The martyrs are not only the beneficiaries of this violent judgment, but they even have the privilege of taking part in it under the leadership of the Lamb, of the conquering Lion of the tribe of Judah (Rev 5:5). "In consequence, John encouraged all his readers to seek martyrdom" (1).

The first chapter assesses the socio-political context of Revelation and agrees with the view, now widely accepted, that there was no general persecution at the time of its writing. John's main concern was the "lack of persecution in some communities" (64) because of a lack of radical faithfulness. The second chapter, "Not a Tame Lamb," argues against the readings that only see vulnerability in the Lamb and not also the powerful Messiah. The third chapter, "The Lamb as Proto-Martyr," elaborates the view that Jesus's death is part of a wider picture: "the faithful witness, the firstborn of the dead, and the ruler of kings on earth" (ὁ μάρτυς, ὁ πιστός, ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς, Rev 1:5). "The slain Lamb, then, is a symbol of power and divinity … his death provides a model for faithful witness; it is the means by which he conquers, freeing believers from their sins" (130). By his death, the slain Lamb is exalted to power and authority as the universal judge. In the fourth chapter, "The Lamb as Divine Judge," the violence of judgment and punishment receives full attention. "Violence abounds in the judgement scenes of the Apocalypse. In a series of cascading scenes, John presents repeatedly the apocalyptic carnage of the final judgement, in which all nations will be punished, tortured, slaughtered, resurrected, judged, and cast in the lake of fire to be tormented for all eternity" (187). John's construction of the narrative is "driven by his concern to separate his readers from those he regards as fornicators with Babylon and worshippers of the Beast" (176).

Chapter five, "A Theology of Martyrdom in the Book of Revelation," begins with the statement: "The theme of judgement dominates the Apocalypse" (188). The author argues that faithful Christians are those who follow the model of Jesus, the proto-martyr. "They die through faithful witness, but they are also vindicated. Moreover, through their vindication, they share in the execution of divine judgement, and thus the martyr becomes, in the Apocalypse, an agent of violent divine judgement" (187). There is no hope for those presently outside the churches, only judgment. The challenge of conversion is addressed not to the nations, but only to the members of the churches. "Conquering" means dying a martyr's death. As a reward, they will sit in judgment to take revenge on their persecutors and destroy all who belong to the Beast (2:26–27).

The concluding chapter begins by stating that the book puts the readers before a clear choice...