CHAPTER TWO

APOCALYPTICISM: THE DISCLOSURE OF HEAVENLY KNOWLEDGE

Apocalypticism and

There are a range of Jewish works from the Second Temple period which offer revelations of divine secrets and are similar in formand content to the , from which they derive their generic description ‘apocalypse’ (Rev 1:1). The use of ἀποκάλυψις/ ἀποκαλύπτω to describe revelation of or divine secrets is relatively rare in Jewish literature written round about the of Revelation.1 They include a work probably interpolated by a Christian editor, the Testaments of the Twelve Patriarchs. By contrast, the words are common in the New Testament. In the ἀποκάλυψις is found at Luke 2:32 in a context where already the revelation of a mystery, which desire to look upon, had been celebrated as part of the immediately preceding context (2:13; cf. 1 Pet 1:11f.). ἀποκαλύπτω appears in contexts dealing with the eschatologi- cal revelation of secrets (Matt 10:26 and Luke 12:2; Luke 2:35), and divine secrets (Matt 11:25 and Luke 10:21; Matt 16:17; the quota- tion of Isa 53:1 in John 12:38). In Matthew’s is presented as one who came to utter revelation (13:35). The way of God comes through dreams (1:20; 2:13; 2:19; 27:19). The disciples are among those to whom divine insight has been given (16:17). Children understand and respond to Christ (11:25f.). They, along with the lame and blind, recognise Jesus in the Temple (21:16). The angels of ‘the little ones’ are those closest to God and vouchsafed the supreme privilege of a vision of God (18:10). Apocalyptic terminology is central to Paul’s self- understanding (Gal 1:12). ‘Apocalypse’ is something past for him but a hope also (1 Cor 1:7 cf. 2 Thess 1:7; 1 Pet 1:7 cf. 1:13 and 4:13). The gospel has been made manifest, the mystery of hidden things made manifest (Rom 3:21; Col 1:26; Rom 16:25). The opening chapters of

1 The evidence is out in Smith, ‘History of ἀποκαλύπτω/ἀποκάλυψις’ and Bockmuehl, Revelation and Mystery. 14 chapter two

1 Corinthians speak of a divine wisdom which is not attainable merely by the exercise of human wisdom. The gospel is a mystery hidden from the rulers of the present age (1 Cor 2:6f.). The divine wisdom to which the true apostle has access, and of which he is a steward (1 Cor 4:1), is a mystery taught by the Spirit. It can only be understood by others who themselves have the Spirit (1 Cor 2:10). This divine wisdom manifests itself in surprising turns in history (Rom 11:25, 33) but pre- eminently in the mystery revealed in Christ (Col 1:26; 2:3). The Fourth Gospel uses φανερόω in 1:31; 2:11; 7:4; 9:3; 17:6; 21:1. Although the Gospel of John elsewhere does not use the language of the apocalyptic tradition, it has recently been described as ‘an apocalypse in reverse’.2 It is a work which is thoroughly imbued with an apocalyptic ethos even if apocalyptic terminology and events are comparatively rare. The word ‘apocalypse’ is used to refer to literary texts which offer revelation and the content of divine revelation. In the modern period the noun ‘apocalyptic’ (from the German ‘Apokalyptik’) has been widely used as a heuristic device which serves as a generic label for a collection of revelatory, symbolic and eschatological ideas.3 Inter- est in apocalypticism and its place in Jewish and Christian has been widespread over the last one and hundred and fifty years or so as New Testament commentators have been wrestling with the implications of the work of Weiss and Schweitzer (and before them Hilgenfeld), who made apocalypticism central to their discussion of Christian origins. Much of this discussion has oscillated between using the words ‘apocalyptic’ and ‘eschatological’ to describe Jesus’ message. Consequently, treatment of apocalypticism has ended up as a discus- sion of eschatology, with well-defined characteristics: the imminent end of this ; a deterministic view of history; a message couched in extravagant symbolism; and the introduction from above, amidst cataclysmic disorders, or a transcendent realm.4 The hope for a glorious in which sorrow and sighing would flee away has a significant part to play, either explicitly or implicitly, in the presentation of the early Christian message. It is questionable, however, to use the word ‘apocalyptic’ to describe the beliefs concern- ing the arrival of a new age, and to see ‘apocalyptic’ merely as a form

2 Ashton, Understanding, 405; Studying John; Bühner, Der Gesandte. 3 Schmidt, Die jüdische Apokalyptik and criticism by J.J. Collins, Apocalypse. 4 See e.g. the discussion of apocalyptic in NTA 2: 569–602.