A B C D E F G H I J K L M N O P Q R S T U V W XY Z

Tyndale Open Bible Dictionary

APOCALYPTIC*

Term derived from a Greek word meaning “revelation” and used to refer to a pattern of thought and to a form of literature, both dealing with future judgment (eschatology).

The literature designated “apocalyptic” consists of compositions that either are or purport to be divine revelations received by their authors. The revelations were usually received in the form of visions. They were recounted in detail and accompanied by an interpretation. The second half of Daniel (chs 7–12) is filled with such visions, as is the whole of Revelation. Although revelatory visions also occurred frequently in OT prophetic literature (e.g., Is 6; Am 7–9; Zec 1–6), they were particularly prominent in apocalyptic literature and determined the basic literary form and structure of such writings. Sometimes (as in Daniel) the revelatory message was received through a dream by the apocalyptic seer. In another form of vision (as in Revelation), the apocalyptist was caught up to the heavenly world, where he saw and heard things to be transmitted to the world of men (cf. Paul’s experience, 2 Cor 12:1-4). Frequently, the apocalyptist was unable to understand the meaning of the visions he received. In such instances an “interpreting angel” clarified the meaning of the vision (Dn 8:15-26; 9:20-27; 10:18–12:4; Rv 7:13-17; 17:7-18).

Two primary patterns of eschatological thought are found in the Bible, both centered in the conviction that God will act in the near future to save his people and punish those who oppress them. In prophetic eschatology, the dominant form in the OT, God is expected to act within history to restore man and nature to the perfect condition that existed prior to man’s fall. Apocalyptic eschatology, on the other hand, expects God to destroy the old imperfect order before restoring the world to paradise.

In Israel, apocalyptic eschatology evidently flourished under foreign domination. From the early sixth century BC, prophetic eschatology began to decline and apocalyptic eschatology became increasingly popular. The book of Daniel, written during the sixth century BC, is the earliest example of apocalyptic literature in existence. The prophetic book of Malachi, written sometime during the fifth century BC, was the last Israelite prophetic book. Thereafter, the prophetic voice became silent in Israel until the rise of Christianity. With the exception of Daniel, all the surviving Jewish apocalyptic literature was written from the third century BC to the early second century AD.

In apocalyptic literature, antagonism between God and Satan was sharply emphasized. All people, nations, and supernatural beings (angels, demons) were seen as allies of God or of Satan. Although Satan had always been thought of as the adversary of God and humanity (Gn 3:1-19; Jb 1:6-12; 2:1-8), his power was restrained as long as Israel remained faithful to the covenant law of God. When Israel began to experience the long national nightmare of subjugation by foreign enemies, the reality of Satan’s temporary domination of the world was brought home with great force. Though apocalyptic writers dealt with particular nations dominating Israel during one or another epoch in its history, those nations were seen as servants of Satan whose opposition to God (and God’s people) would inevitably spell their downfall.

Apocalyptic thought was dominated by the conviction that, no matter how bad circumstances might be at any given moment, God and his people would ultimately triumph over their enemies. Apocalyptic determinism was not a fatalistic conviction that everything happened by a kind of mindless necessity; rather, it clung to hope in a sovereign God who would cause his people to experience ultimate victory over all temporal and spiritual enemies. Many apocalypses contained predictions of the future historical experience of Israel (or of the Christian church), culminating in a final and decisive victory of God and his people. In Nebuchadnezzar’s dream interpreted by Daniel, for example, a series of foreign empires was referred to under the symbolism of various parts of a gigantic image constructed of various materials; the image was destroyed by the kingdom of God, symbolized by a stone cut without hands from a mountain (Dn 2:31-45).

A major difference between apocalyptic eschatology and prophetic eschatology was that apocalypticism nearly always envisaged a cosmic catastrophe prior to the final, decisive victory of God. In some apocalypses, such as the book of Daniel, God was expected to intervene decisively in the course of history, subdue evil, and introduce the kingdom of God. In others, such as the Revelation of John, God would first destroy the old world before creating a wholly new one (Rv 21:1; cf. 2 Pt 3:10). The general view was that things would get much worse before they got better. During the golden age of Israelite independence (10th through 7th centuries BC), the notion of future catastrophe was understandably not given much emphasis. However, after the destruction of Jerusalem in 586 BC, apocalyptists thought the Jews’ problems could be reversed only by decisive and climactic intervention of God into the affairs of men and of nations.

A common apocalyptic notion based on both dualism and pessimism was the concept of two “ages.” “This age,” which is present and evil, was dominated by Satan and his minions, but “the age to come” would bring the blessings of the kingdom of God. A constellation of eschatological events would serve to bring the old age to a close and inaugurate the new age. When Paul spoke of the “god of this evil world” (2 Cor 4:4), he was actually referring to Satan’s domination of “this age.”

Another characteristic of apocalypticism was its frequent expression of intense longing for God to shorten the present evil days and quickly usher in the kingdom of God. Just as Daniel could ask, “How long shall it be till the end of these wonders?” (Dn 12:6, rsv), so John could exclaim, “Come, Lord Jesus!” (Rv 22:20). The desire for God’s speedy intervention and victory made it possible to maintain hope in thoroughly adverse circumstances and encouraged God’s people to conduct their lives in a manner worthy of the coming kingdom (2 Pt 3:11-13; Rv 21:5-8).

The book of Daniel is the only apocalypse in the OT canon of Scripture, and the book of Revelation the only apocalypse within the NT canon. Many noncanonical Jewish and Christian apocalypses survive, however. The Jewish apocalypses were written between the late third century BC and the early second century AD; the existing Christian apocalypses, from the second through the fourth centuries AD. Further, many apocalyptic literary patterns and structures are found outside the formal category of apocalyptic literature. The Olivet discourse of Jesus, for example (Mk 13; Mt 24; Lk 21), has frequently been called a little apocalypse by biblical scholars. In general, most of the features enumerated below must be present for a literary work to be considered “an apocalypse.”

With the exception of Daniel and Revelation, most of the surviving apocalypses are pseudonymous, that is, they were written under a false name. This characteristic is such a constant feature that apocalyptic literature has been commonly referred to as “pseudepigrapha” (“false writings”). A composite apocalypse (1 Enoch) written by several unknown authors from the second century BC to probably the first century AD claimed to have been written by the Enoch who was an early descendant of Adam (Gn 5:21-24). Other Jewish apocalypses were attributed to such important OT characters as Adam and Eve, Moses, Isaiah, Baruch, Solomon, and Ezra. Since all were written after the close of the OT canon, their real authors probably thought that identification with some important OT personage was necessary for favorable reception. Early Christian apocalypses often bore the names of such important figures as Peter, Paul, and Thomas.

See also Apocrypha for a discussion on each of the books just mentioned.