Apocalyptic (in 1 & 2 Thessalonians)
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The term apocalyptic derives from the Greek word apokalupsis, meaning revelation or unveiling. It describes both a genre of literature and a theological mind-set. Even though Paul’s letters cannot be described as apocalyptic literature, like Daniel in the OT or the Revelation of John in the NT, Paul’s theology is shaped by Jewish apocalypticism. Apocalyptic writings within the Jewish community often surfaced during times of national crisis, such as the Maccabean War (167–164 B.C.), the Roman conquest of Judea (63 B.C.), the Jewish War with Rome (A.D. 66–70), and experiences of persecution under emperor Domitian, A.D. 81–96. The theological themes featured in these writings also influenced other writings, including Paul’s letters. One of the characteristic features of apocalyptic thought is the dualistic doctrine of two ages: this present age is passing away, and the age to come is about to begin. Such dualism also manifests itself both in the way apocalyptic writings depict the inner personal struggles between good and evil and in their portrayal of the cosmic tug-of-war between God and Satan. However, writers of apocalyptic envision that in the end God and good will triumph over Satan and evil. In fact, history moves relentlessly toward the time when God will win the victory. The faithful therefore just need to be steadfast until the end. Through a future cataclysmic act of divine intervention, God will judge the wicked and vindicate the faithful. We can illustrate this from a Jewish apocalypse roughly contemporary with the writings of the NT. In 2 Esdras, the divine messenger declares:
This present world is not the end; the full glory does not remain in it; therefore those who were strong prayed for the weak. But the day of judgment will be the end of this age and the beginning of the immortal age to come, in which corruption has passed away, sinful indulgence has come to an end, unbelief has been cut off, and righteousness has increased and truth has appeared. (2 Esd. 7:112–114, Apocrypha)
The primary intention of 2 Esdras is to reassure the Jewish people, still reeling from the fall of Jerusalem and the destruction of the temple at the end of the Jewish War (A.D. 66–70). Despite present indications to the contrary, God is still in control, and justice will ultimately prevail. In his letter to the Galatians, Paul describes his life-transforming experience on the way to Damascus as “a revelation (apokalupsis) of Jesus Christ” (Gal. 1:12; cf. 1:16). The opening greeting of the same letter depicts the impact of the death of Jesus Christ in apocalyptic terms: “who gave himself for our sins to set us free from the present evil age” (Gal. 1:4). On the basis of these and related texts, there is a growing consensus that Paul’s theology derives to a significant extent from Jewish apocalyptic. NT scholar J. Christiaan Beker, who has helped to shape this consensus, can be cited to illustrate these conclusions concerning Paul’s theology. In a book entitled The Triumph of God, Beker describes the significance of apocalyptic for Paul under two points:
The significance of apocalyptic for Paul may be outlined as follows:
1. The enduring center of Paul’s gospel is his conviction that Christ’s death and resurrection have opened up a new future for the world. This future will reach its climax when the reign and triumph of God are made manifest and the whole created order attains its wonderful perfection according to God’s promises to Israel. 2. The apocalyptic framework of the gospel also corresponds to the manner in which Paul proclaims it. The gospel concerning the future reign of God is brought to expression in such a way that, analogous to the incarnation of God in Christ, it embodies itself in the concrete and varied circumstances of human life. In this way Paul enables his churches to discern already in the present time signs of God’s future glory. Moreover, Paul’s churches are empowered by God to participate in redemptive praxis in the world, which aims at preparing the whole creation for its future glory. (Beker, 1990:20)
According to Jewett, in Thessalonica Paul’s apocalyptic message was interpreted by some radicals within the Christian community along the lines of the cult of the Cabiri. Within this particular mystery cult, the redeemer figure was expected to return to defend the rights of laborers and establish a realm of bliss and freedom (Jewett, 1986:176–178). If this reconstruction is correct, the millenarian radicalism of the unruly (2 Thess. 2:2–3; 3:6–13), though rooted in the apocalyptic expectation of the triumphant return of Christ, was significantly shaped by the mystery religions as well. [Religions in the Greco-Roman World, p. 365.]
ESCHATOLOGY The word eschatology itself does not occur in the NT. It derives from a combination of two Greek words: eschaton, meaning the last thing, and logos, meaning word or teaching. Eschatology has therefore become a technical theological term for the doctrine concerning final events. Related themes include the parousia or coming of Christ, the resurrection of the dead, the judgment, and final rewards and punishment. However, biblical eschatology deals with more than the future or the end of history or an otherworldly realm beyond this life. Jesus’ preaching and teaching centers on the imminence of the “kingdom of God” (Mark 1:15). This “kingdom,” though present (Luke 17:20–21), still remains future: “Your kingdom come” (Matt. 6:10; Luke 11:2). Much of Paul’s teaching reflects this eschatological tension between the “already” and the “not yet” of the arrival of God’s kingdom. According to Paul, believers find themselves living within the dynamic interplay of the present and the future. A key text in this regard is 1 Thess. 2:12, where Paul and his partners urge their readers to let the future (God’s kingdom and glory) shape how they live in the present (“Kingdom of God” in TBC for 1 Thess. 2:1–12). Biblical texts such as 1 and 2 Thessalonians are often interpreted in support of dispensational theology. The details vary, but generally a dispensationalist view of the end-times envisions a sequence of the following events:
• The rapture of the church, both the living and the dead in Christ, brings the present age to a close. • Continuing residents of the earth experience the great tribulation, a seven-year period when Satan and his emissary the antichrist oppress Israel and the nations. • However, some premillennialists put the rapture after the great tribulation. In this view, the church lives through the tribulation. • The church returns to earth with Christ, thereby setting the stage for the conversion of Israel and a thousand-year reign of Christ from Jerusalem (the millennium; cf. Rev. 20:1–4). • At the end of the millennium, Satan and his followers join in a final revolt against God, and the forces of evil are decisively defeated. • Then comes the final judgment, followed by eternal life for believers and eternal punishment for nonbelievers.
Dispensationalism constitutes one expression of the theological and social phenomenon called millennialism. Its followers typically try to correlate current historical events with a presumed timetable for the end of history and the return of Christ. In addition to the premillennial scenario outlined above (Christ’s return before the millennium), there are various postmillennial constructs of the future (Christ’s return after the millennium). Essentially, postmillennialists expect the church to remain on earth during the millennium, when the reign of Christ will increasingly lead to peace and justice. At the end of this time, Christ will return in glory. Given the various subtle interpretive moves required to sustain both the pre- and postmillennial positions, many Christians have chosen to position themselves with amillennialism (no literal millennium). In this understanding of biblical eschatology, the reign of Christ began with his initial coming, and the millennium symbolizes that whole present interim period during which believers who realize both the “already” and the “not yet” character of Christ’s reign await its final consummation. Proponents of premillennialism (likely the dominant view among evangelicals in North America) also acknowledge that 1 and 2 Thessalonians do not expressly portray this particular chronological sequence of end-time events. For example, D. Edmond Hiebert, who holds the premillennial view, says:
The view one accepts will be determined largely by doctrinal and exegetical presuppositions. (Hiebert: 218).
With reference to the timing of the rapture, Hiebert pleads for an attitude of sincere openness toward contrary views:
Equally devout and sincere students of Scripture will doubtless continue to hold different views on the question of the time of the rapture. Advocates of their respective views must avoid attributing unworthy motives or insincerity in exegesis to each other because they do not agree. (219)
Hiebert also makes a further plea regarding efforts to establish a chronology of end-time events:
It is appropriate and proper that diligent efforts should be given to the study of the evidence for a chronology of end-time events. But these efforts must not be allowed to lead to a preoccupation with uncertain details so that the sanctifying power of this blessed hope for daily living is lost sight of. (219)
Hiebert’s concluding admonition harmonizes with the pastoral character of Paul’s eschatological teaching in 1 and 2 Thessalonians. Holy living and faithful engagement in the mission of the church need to take priority. Efforts at deciphering chronological clues in Scripture can sidetrack the church from the mission which God desires to accomplish in the world. Recommended for further study: Ewert, And Then Comes the End (Scottdale, Pa.: Herald Press, 1980).
| —Jacob W. Elias |
