APOCALYPTICISM

APOCALYPTICISM

Apoctalypticsm is the name given to a particular literary style (or form) which tends to point towards the end of the world.

The Apocalyptics of the Canon of scripture being Daniel, Zechariah, Ezekiel and Joel; (from Tanach) and in NT the Book of Revelation.

Apocalypticism therefore must be seen to stand in close connection with what is termed as Eschatology – the study of the “Last Things” or the “end times.”

Apocolyptic eschatology can also be found in Isa chapters 24-27 – 55-56

In such passages (also Zech ch 9-14) eschatology is presented or foreseen in terms of the consequence of the direct intervention of YHVH in the creation (Cosmos) – a universal “Day” or “Era” of judgement – specifically – judgement upon “the nations.”

Parallel to this concept there is the view of a “new age” of salvation in which the entire cosmos is radically transformed. These then are the twin strands at the core of what might rightly be called the transcendent themes of apocalyptic belief.

The apocalyptic view of the resurrection of the dead is derived from passages such as Isa 26:19 or Dan 12:2. The more literary or what we might call the prophetic narrative forms of the apocalypse itself are to be found in the visions of Ezekiel and Zech ch 1-6

Apocalypticism however is not as old as the message of the prophets of YHVH.

In fact it only began to flourish and gain popularity during the time of the prophetic silence – the 450 years of “famine of Hearing God`s words in the land” which occurred between the ministries of the prophets Malachi and John the Baptiser.

Its real emergence can be traced to the end of the 2^nd century BCE – when it became more prolific and widespread during the crisis to the national faith of Israel caused by the advancement of Antiochus Epiphanes.

Some of you will know that it was at this time that the embryonic movement of the Hasidim began to rise up as a protest to the corruption of the Sadducees and the entire Temple Cult service. The Hasidim of course later evolved into the Pharisees and ought not be connected in any way with the eastern European mystical sect called Hasidim which exists in our time.

The Hasidm were a holiness and purity movement calling for national repentance and a restoration of the purity of the faith. They objected strongly to the Sadducean hellinasation at the hand of Antiochus and vigorously promoted the idea of YHVH`s intervention for deliverance of His people

There influence on emergent apocalypticms therefore should not be minimised; It was after this time that apocalypticism began to constitute certain breakaway groups or sects within what we might term (albeit wrongly) the umbrella of Judaism – these affected sects would be the Zealots, Essenes, emergent Pharisees, and later, after the advent of Moshiach ha, the Messianic Jews of Jerusalem.

It is worthy noting then that not all apocalypticms is one and the same; as are the varieties of the beliefs of the Jewish sects with their emphases and omissions of certain aspects of Judaism – so too the apocalyptic literature passages favoured by each sect in turn.

Just as we find in Christian eschatology therefore, we also find in Jewish apocalypticism. - the prevailing views of millennialism of Christian eschatology for instance, pre- post and “a” are also represented in some form within the umbrella of Jewish apocalypticism.

A literary device peculiar to the Jewish Apocalypses is the adoption of a pseudonym – usually derived from the name of a Tanakh saint – Enoch for instance – or Moshe. This practice has more often than not been misunderstood or misinterpreted by many lay Christians – who believe that the Apocalyptics adopted such names in an attempt to pass their works off as the works of Enoch or Moshe. - but in truth the Jewish Apocalyptics assumed these names as a purely literary device intended to draw attention to the particular emphasis of their own contribution to the growing library of Apocalyptic literature. They are seeking to present themselves as trustworthy interpreters of the revelation of Tanakh prophecy

Itt is usually in times of national crisis then that Apocalypticism flourishes. We see it's prominence amongst Jewish thinkers, Rabbi's and the minds behind Talmudic Judaism (the Pharisees under the leadership of Rabbi Ben Zakkai and Gameliel II) – also amongst the Messianic believers under the leadership of the apostles of Yeshua, how it prevails over all eschatological thinking in the period following the fall of Jerusalem in 70-73 AD and the tragic failure of the Jewish revolt led by Bar Kokhba

APOCALYPTICISM IN THE JEWISH APOCRYPHA

Jewish Apocalypticism can be dated to have risen to prominence between the 2^nd century BCE and the second century AD.

We can find a library of apocalyptic literature outside of Bible canon – the so called Apocrypha for instance offers the works of Enosh – a collection of writings dating from the 5^th century BCE -

or the Testimony of Moses (also known as The Assumption of Moses) dated as late as 165 BCE or even early 1^st century AD

There is also the work called 2 Baruch and the Apocalypse of Abraham, 2 Esdras (which you can find in the English version of the Apocrypha), all from the period of 70-140 AD – from the time of the Fall of Jerusalem to the latter stages of the Roman expulsion of Jews from haeretz.

Some additional apocalyptic literature was also discovered at Qumran – amongst the so called Dead Sea Scrolls.

Most of these listed works are largely eschatological in content and can be said to continue to pattern of Tanach prophecy. They do however reveal something of what we might call Greek Apocalyptica – the apocalypticsm derived from the NT – which is primarily concerned with the secret counsel of YHVH`s plans throughout Cosmic history and of the triumphalism of the 2^nd advent at the end of the age – some of the content is also purported to reveal the mysteries of the Cosmos – see for instance the work of Enosh where Enoch is taken on his journey through the mystical heavens and the realms of the dead.

We must understand that what is called Cosmology comes into its own very much in the Hellenistic writings dating from the Christian or post apostolic era. We see this in such works as 2 Enoch, and 3 Baruch where the purity of eschatological hope and vision has in large part faded, become obscured.

ESCHATOLOGICAL APOCALYPTICISM

In its literary form Apoctalypicsm has its own form and convention of symbols and imagery. It also has its own peculiar terminology. It consists in dreams and visions which usually focus on the Heavenly throne Room (The Government) of God – especially in its visions.

Apocalyptic eschatology will often be found within lengthy discourses or narratives of the symbols and imagery which sets it apart from the more conventional content of Biblical prophecy. These symbols may sometimes appear to be artificial or contrived by the author, but are inevitably vivid and effective for the communication of their “burden”

Some scholars are of the opinion that in all likelihood, the Apocalyptics themselves did not primarily intend to present a vision of the end times in literal terms – as many fundamentalists are prone to insist, It is more conservatively believed that what they had in mind was a vision of a future salvation or deliverance for the chosen nation which would most certainly transcend all historic expectation.

Along with this idea goes the suggestion that the Apocalyptics liberally borrowed its form of symbolism from pre-existent literature. This is thought the more likely to be from amongst the communities of the eastern Diaspora of the ten Northern tribes dating back to 735 BCE. It is also thought that such ideas were embraced from the ancient Canaanite societies as well as the hellenistic culture of Greater Syria) what might be called Palestine)

If these things are accepted as fact, it follows that the Jewish Apocalyptics might also be attributed the influence of their non-Jewish settings and environs – the Babylonian and Persian captivity –

Whether or not any of these things re true, what is beyond doubt is that the eschatology of Jewish apocalypticism is rooted and founded in Tanach prophecy; as such it has been called the “heir” to Tanach prophecy – since its rise to popularity was witnessed during the time of the prophetic silence to Israel

It is certainly true to say then tat Jewish apocalyptic literature interacts with the International culture of its own particular time in History.

The Jewish Apocalyptics of the prophetic silence were not prophets; and this must be clearly understood. After all, it is accepted that they lived during a time when prophecy had ceased to be heard in the land; during the time of the Famine of Hearing God`s words in the land, just as Amos had spoken almost 400 years before.

A common concept to Apocalyticism for instance is the idea of adopting a fictional position in past times (the era of Enoch etc.) and presenting a review of history up their own present time; thus creating a pseudo allusion to classical prophecy. It is for this reason that many scholars and textual critics of the western world have undermined the authenticity of the writings of the prophetic Daniel. Forward tipping his works to the times of Judah Maccabee. - who indeed, does present a detailed historic narrative of the prophetic passages of Daniel 8 and Daniel 11. However we have the authority of Yeshua Himself to vouch safe for the authenticity of Daniel; for Yeshua draws the attention of his Jewish hearers to Daniel in His own eschatological even apocalyptic discourse on Matt 24 (Mark11) and calls him “The prophet Daniel”

And again, the reason they do this is not to create some fraudulent means to pass off their works as authentic prophecy, but much rather from the motivation of their intent to present a view of God's plan as supervisory to the shaping and forming of Jewish History – as it is affected by the unfolding history of the nations.

So we can say that the Apocalyptics see themselves not as prophets per se but as interpreters scribist commentators of Tanakh prophecy. However this can not rule out the fact that they claim to possess Divine inspiration. After all, what they themselves believe they are doing is interpreting by revelation the eschatological purposes of God in Human or even cosmic history.

It was from such “revelation” that many of the emergent groups and sects within a fragmenting religious establishment (Temple Cult of Sadducee priesthood under the corrupting hellenistic and Mammon dominated culture of Antiochus Epiphanes) found fuel for their fires of an eschatological millennialism – the birth or dawn of a new age – a new Golden age – i.e. The restoration of the Davidic Kingdom to Israel.

Most traditional Christian Theologians who accept the adoption of such self conscious views by the Apocalyptics speak of their essentially intertestamental position. This tends to ascribe to them a measure of authority as interpreters of Tanakh prophecy that may in truth be undeserved.

Such a position, from this Gentile. Greek minded Christian theological perspective can therefore be defined as follows: “that the Apocalyptics interpret Tanakh prophecy in an age when prophecy is closed, yet to a generation to which the fulfilment of Tanakh prophecy is eagerly anticipated and imminently expected.”

The same theologians argue that its exclusion from Canon should not be viewed as a negative judgement on their content or value, nor its considerable contribution to the development of intertestamental Jewish religious thought. They would insist that to the contrary, by sustaining and intensifying the eschatological hope of the nation for a future deliverance they continued the function of the prophets, and as such must be accredited with a valuable and acknowledged position as a suitable bridge between the two dispensations of Old and New testament.

Now, undoubtedly there is some reasonably measure of truth in such an appraisal of their role and their contribution to the development of Jewish religious thought; but whatever the persuasive infleuences of the evidence may be upon the minds of the western Gentile Christian theologians, there is also the significant fact to take into account, that they all have personal interests in subscribing to such a view as this. They all subscribe to the systematic theology of a a partciluar persuasion – and as such, are all equipped with a knowledge and understanding of a particular form of eschatological bias to begin with; such a conclusion is unavoidable; therefore their preference towards this or that particular school of Apocalypticism cannot be presented as flawless, nor without prior influence or persuasion; it is not neutral; it is not objective; it cannot be vouched safe as pure or even trustworthy.

We shall begin to explore this entire issue much more later on.

When we appreciate the fact that Apocalypticism came to prominence at a time of particularly heightened crisis to the national faith – at the hands of a gentile power – we can all the more understand I think, the embryonic reasons for the rise in the wave of messianic Expectancy which began to emerge amongst many sects of the Jews in the 100 years before the birth of Yeshua. And His subsequent appearance in the midst of the people.

We must also understand how the apocalyptic perspective of Jewish history and the eschatological hope, developed in the post exilic period and it is very much in this contextual setting that it must first of all be examined and appraised. It was a time when Israel remained under the dominantion of Gentile power – and a time when the promises of the prophets pertainting to a future deliverance and glorious liberation of self determination remained unfulfilled, unrealised.

We must therefore examine the self perception of Israel's protracted historical position of subjection, in the light of God's seeming extension of the “period of contradiction” between the glorious promise and the miserable reality.

The people wondered “How long O Lord how long” Had God abandoned His people?

“May it never be” thundered the confident response of the Apocalyptics.

For to this fact they trumpeted the Supremacy of Divine Sovereignty over history.

It was God and not man who determined the entire course of History, and He did so according to His own purpose towards His chosen nation – Israel.

God has predetermined the entire course of human history – cosmic history – for the sake of His beloved people. And the END of things would surely come at His appointed time.

They people of Israel could revive their faith with this sure and certain truth; that the pagan powers of the nations only ruled and reigned and even survived, as long as God was willing to permit their existence.

At the same time, the Apocalyptics rightly avoided the pitfalls of fatalism, in their presentation so strong a deterministic view of Cosmic History, by calling upon the national leaders to repent and having repented, intercede for the nation through “ethical action”

THE APOCALYPTIC VIEW OF ESCHATOLOGICAL DELIVERANCE

This is in large part envisaged as Universally transcendent.

The events of “the apocalypse” are seen to far transcend the unfolding events of human history – something greater than this - further reaching than this – way beyond the ability of human thought and imagination to conceive.

In past times, God has intervened on many occasions for His nation, to deliver them from dangers; but what is yet to come will far exceed even the greatest of these interventions.

It amounts to .a “vision” of a “new creation” a “new order” of the Cosmos in which ALL forms of evil are eliminated – annihilated. - even death will be conquered – the last enemy. - and this is justified by the fact of the bodily resurrection of the dead (The transcending and overcoming of death) and the concept of spiritual immortality -

The GOLDEN AGE – or as we may call it - “The Eschatological Age” will consist in the KINGDOM of God – which replaces all earthly dominions having triumphed over them all for evermore.

There is also the major themes of what we might call “The Day of Reckoning” or “Day of Judgement” - the Great and Terrible Day of the Lord when the eternal fate of the GENTILE nations and powers is settled with finality once for all;

As to what “fate” or “judgement” this may be – the Apocalyptics do not hold to a uniform harmony of persuasion.

But it is fair to say that the essential view promotes the idea of the condemnation of Israel's oppressors and a “salvation” or deliverance of Israel which is rooted and grounded in absolute Righteousness.

Some of the apocalytpics however seem to hold to the view that even the nations (Gentiles) will have their share in Israel's final and irrevocable deliverance of Righteousness in the Kingdom of God.

The Universalism of the Apocalyptics is thought by scholars to be drawn from Israel's post exilic

interaction and “passive” influence in world history and not least, Gentile empirical rule and dynasty.

This picture of the Gentiles as brutal pagans is metamorphosed into a uniquely apocalyptic symbol for universal evil.

THE APOCALYPTIC VIEW OF “TEMPORAL DUALISM”

This is reasonably derived from the obvious negative experience of Israel within the unfolding scenario of World History – when contrasted to the transcending reality of the promise of a future deliverance.

By this device -(temporal dualism) the Jewish Apocalyptics made a distinction between the dispensation of the AGES – i.e. the Old (existent order) and the New Creation which was yet waiting its time to be revealed.

But it was only in the latter stages of Apocalypticsm that DUALISM became more fully developed.

And this is because it is plainly seen how the idea of the TWO AGES is rightly expressed by the apostles in the NT. - and therefore it is understood how the terminology of the temporal duality of the Two Ages is only given expression by the Jewish Apocalyptics during the latter part of the 1^st century AD. In other words, it almost certainly derives it`s inclusion in apocalypticism by influence of the writings of the Jewish apostles of Yeshua.

Thus it is never presented as an “absolute dualism” - for whilst the powers of the evil age have become dominant – (“a coming to their fullness”) - yet over and above them GOD remains in Supreme and Sovereign control, even over these powers of evil. Thus, the NEW AGE – New Creation – is presented more and more as a concept of RENEWAL – or RESTORATION – by a gradual programme of outworking of Divine purpose – as manipulation or Governing over the PROVIDENTIAL affairs of the world.

The degree or extent of “continuity” to this RENEWAL varies according to the different schools of the apocalytpics themselves; Unlike the apostles and prophets of the Scriptures, the apocalytpics rely more on reason and interpretation – and thus there is no true uniformity amongst them on these things.

Apocalyptic dualism is presented in its rawest form in 2 Baruch and 4 Ezra

It is in these works that we see the strongest expression of a deepening mood of despondency and pessimism and the tendency to present and view the History of their “Present Age” in an extremely negative dimension.

Out of this somewhat extreme “doom and gloom” eschatological perspective we find a convenient stepping stone for the discussion on what maybe called the Cosmological Dualism of the Gnostics.

THE INFLUENCE OF APOCALYPTICISM ON THE NT

This is a question which has been much debated over the long centuries of the history and development of the Gentile Christian Church.

To be sure, there to be found with the content of the synoptic gospels passages which would seem to strongly resemble the style and form of the writings of the Jewish Apocalyptics (i.e. Matt 24, Mark 23, Luke 21)

Like wise the epistles to the Churches, especially in the writings of Paul; (see 1 Thess 4:16ff – 2 Thess 2)

and of course, the entirety of the Revelation of Messiah to John. (Book of Revelation)

It is clear, from many other passages of NT scripture besides these, that Yeshua and the apostles - thus the apostolic Messianic Congregations of Judea and the neighbouring nations, were apocalyptic in their view of all things eschatological. - i.e. The concept of the Resurrection, the Two Ages, the concept of the figure The Son of Man (Bar Enash) – the time of the great tribulation and of course the Kingdom of God, which Yeshua in particular used as the chief theme for His teachings and the basis for the proclamation of His Gospel to the Jews. (i.e The Restoration of the Kingdom being at hand.)

(*MY NOTE:) - This view, as held by the Western Gentile theologians and the classical scholars of BIBLIACL TEXTUAL HISTORY is really quite absurd – for it places YESHUA the WORD of God in the place of being influenced by the writings and thoughts of mere men.

We must understand that – just as we have said, and as all theologians are agreed – since the Apocalyptics are themselves not prophets, nor claiming to be prophets, nor are they accepted as prophets, they are not bringing DIVINE REVELATION directly.

What they ARE seen to be and are aware of being in themselves, is INTERPRTETORS of prophecy)

They are largely Scribes of the same ilk as the Sadducee Scribes – men of learning and academic proficiency; men versed in the Law and the prophets and the Sacred writings of Hebraic scripture.

They are the Jewish commentators of that era – and as such influential to the minds of the Religious teachers and thinkers of their own time.

It ought not rightly be considered as credible that Messiah Yeshua, the Living WORD of God who comes as the Greater Light by which to read and Understand the Hebraic Scriptures would himself be influenced in His own mind by anything other than the Thoughts of the mind of YHVH which He, as the WORD gives exact representation to in the inspiration of Holy Scripture (Just as it is written in Rev 19:10)

This being said however, it does raise the question of the validation or verification of the offerings of the Scribist Apocalyptics, even tho they DO write during the time of the prophetic silence; for if indeed, as seems beyond question, The Testimony of Yeshua endorses and upholds key aspects of their own Apocalypticism (i.e. The concept of the Resurrection, the Two Ages, the concept of the figure The Son of Man (Bar Enash) – the time of the great tribulation and of course the Kingdom of God,) - then we are bound to recognise their role and function in the programme of the revelation of the Truth of God's will and purpose in Cosmic History.

ALONG WITH THIS it must be said that the future orientation of Jewish Apocalypticism falls short of the revelation through the apostles as it is disclosed in NT. Here the pessimism of the Apocalyptics is completely overshadowed by the clear and present conviction that the fulfilment of God's End Time Deliverance and Restoration has already begun; It is not a thing yet awaiting a future time; it is here now, present in the world, and progressing to it's ultimate and inevitable fullness and realisation to the nation.

God is and always ha been at work according the mystery purpose of His will in human history., just as Paul tells the Ephesians; which He put into effect, suitable to an administration of the times” - and which also was not made known in former ages – having been hidden in God.

This “administration of the times” refers to the Temporal dualism idea found in apocalypticism – and also in the NT writings of the apostles; it is this administration of the times – or ages – to which we ourselves refer when we speak to you of that mystery which also has been made known to us by the revelation of God through the agency of Holy Spirit and which we have often referred to in terms of “The Mystery Providence Of God.”

So then we can conclude that apocalypticism is very much evident within the apostolic NT and that it is Messiah centred. It takes a firm hold of the dualism theory of the dispensation of the ages, and sees Messiah Yeshua was the pivotal point – the point where the entire direction of providence, whilst always forward moving, turns back upon itself to reverse what has transpired in human history until now, in order to bring into effect the Renewal of the creation and the Restoration of all things to God's chosen people, through His chosen vessel, whom is Called Moshiach ha Yeshua.

In the NT it is rightly said by certain Christian commentators and historians that apovcalypticsm becomes the primary means by which God declares His eternal purpose concerning the Manifest destiny of His Son, the Word of God who became Yeshua whom God has made Moshiach ha and Adonai, and that through the advent of This Messiah to Israel, God's prophetic purpose of redemptive restoration to His people has already been pout into effect.