New Testament Relevence of the Sibylline Oralce 5
Two main themes rise to the top when considering the relevance of Sibylline Oracle 5 and the New Testament. Since this book is weighted heavily with the theme of judgment and that judgment is oftentimes cast with apocalyptic imagery, it is fitting to look to the book of Revelation for parallels. It is very likely that Sibylline Oracle 5 was written after what is often called "John's Apocalypse."1 The Book of Revelation is likewise a book filled with descriptions of judgment. One notable parallel is the sibyl's reference to Rome as "Babylon." This should certainly be significant for New Testament exegetes working their way through Revelation 17 and 18. Caution is in order, however, since it may be that the sibyl is borrowing from Revelation rather than through a literary tradition common to both the sibyl and the apostle John.
A second theme is that offered by Helyer. He makes an interesting suggesting for comparative purposes. He cites two texts from the apostle Paul that are retributive in nature. The first is Philippians 1:27-30. In this passage Paul exhorts the Philippians not to be terrified by their adversaries because it is God who has actually granted to them the privilege of suffering for Him. The second passage he cites is 2 Thessalonians 1: 5-10.2 This text "sounds" more apocalyptic and retributive than the Philippians passage. Paul speaks of the terrible persecutions he knows the Thessalonians are undergoing. He, again, encourages them that this is because God has counted them worthy to suffer. Because of the righteous judgment of God, they can be sure that God will repay these evildoers with tribulation, and he will do so when He comes with His mighty angels, "in flaming fire taking vengeance on those who know not God." Helyer is quick to note that these two texts do not have the same bitter invectives as found in Sibylline Oracle 5, but they are useful for comparative purposes nonetheless.
On a final note, the New Testament student should consider that many of the Church fathers quoted from the Sibyls and often did so for apologetic purposes. Though the sibyl had its origin in paganism, both Judaism and Christianity found it to be a form that could be adapted in order to express deeply held beliefs and doctrine. In light of that, Collins' observation of the importance of the Sibylline Oracles in general, and Sibylline Oracle 5 in particular, is noteworthy. He states that it is not so much the actual content of the oracles themselves that make them important to the New Testament scholar, but the phenomenon which they represent, viz. "the attribution of inspired Jewish and Christian oracles to the pagan Sibyl."3
Notes
1The Book of Revelation is considered by many to be the only book in the New Testament that is truly an Apocalypse. But much of current scholarship today argues that true apocalyptic is a socio-political ideology that has recast the eschatological prophecy of the Old Testament into a mythopoeic terms. This means that God's intervention into literal history as a fulfillment of prophecy is not essential. The terms of prophecy can and have changed in apocalyptic ideology. (Cf. the author's critique of Paul Hanson's Dawn of Apocalyptic: The Historical and Sociological Roots of Jewish Apocalyptic Eschatology [Philadelphia: Fortress Press, 1975, revised edition 1979] under "Apocalyptic References" in this web site). If such is the case, it is not appropriate to refer to the Book of Revelation as an apocalypse, in a technical sense.
2Larry R. Helyer, Exploring Jewish Literature of the Second Temple Period (Downers Grove, IL: InterVarsity Press, 2002): 4046.
3J. J. Collins, "Sibylline Oracles," in The Old Testament Pseudepigrapha: Apocalyptic Literature & Testaments. Vol. 1, ed. James H. Charlesworth (New York: Doubleday, 1983):322.
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This page is provided by Roger DePriest, M.A., Ph.D. student, as part of the "Apocalyptic and the New Testament" site project.