Apocalypticism as a Worldview in Ancient Judaism (John J. Collins) - Review
When people hear the word
"apocalyptic," they may have in mind the end of the world or some
other cataclysmic event. That cataclysmic event may or may not include the
return to Earth of Jesus, often in the clouds. Other possible apocalyptic
events might be natural or human-caused. We might have in mind a nuclear war or
the long-term effects of climate change. Natural occurring events might include
a tsunami, earthquake, or an asteroid hitting Earth. All of the above have at
some point been explored in books, TV, and films. It might entail the return of
Jesus or some kind of cataclysm, either human-caused, such as a nuclear war, or
the effects of climate change, or a natural phenomenon such as an earthquake.
Much of our apocalyptic imagination has been fueled and influenced to some
degree by ancient Jewish and Christian works such as Daniel, Revelation, or
perhaps a lesser-known but relevant work such as 1 Enoch. For Christians, one
of the issues up for debate is whether Jesus was an apocalyptic prophet. If so,
then where did his apocalyptic ideas originate?
While popular culture offers its
take on the question of apocalypticism, scholars have spent considerable time
and resources researching and writing about the nature and purpose of ancient
apocalyptic works, whether biblical or extra-biblical. One of the key scholars
who has devoted his career studying apocalyptic works, especially within Second
Temple Judaism, is John J. Collins, the Holmes Professor of Old Testament
Criticism and Interpretation Emeritus at Yale Divinity School. His most recent
book dealing with apocalypticism is the relatively brief, mostly accessible,
and yet highly scholarly book Apocalypticism as a Worldview in Ancient Judaism (Eerdmans, 2026). He focuses his attention in this particular book
on defining what an apocalyptic worldview entails. Thus, this book looks not
only at the genre of apocalypse, but the larger worldview that produced such
documents as Daniel and Revelation, as well as 1 Enoch. In fact, it is texts
like 1 Enoch that are the focus of this book. He writes that "The
apocalyptic worldview relies heavily on mythic traditions for its formulation
(p. 3). He also distinguishes apocalypticism from millenarianism. While there
is overlap between the two, they are not identical. One of the challenges
scholars face when dealing with apocalyptic texts is that many of these texts are
not extant in their original languages. Although they are Jewish in origin, the
copies we have tend to come to us through Christian translations in languages such
as Ethiopic or Slavonic.
In the first chapter of the book, Collins
speaks of "Genres, Constellations, and Worldviews." Establishing the
genre of apocalyptic literature is a necessary first step in this exploration
of apocalyptic worldviews. With that in mind, Collins points out that the
"modern study of apocalyptic literature begins with the rediscovery of the
book of Enoch (1 Enoch) in Western Europe” (p. 6). That discovery came in 1773,
when a Scottish explorer brought back copies of 1 Enoch to Europe from
Ethiopia. While that book had been accepted into the Ethiopian canon, to that
point it was unknown to Europeans. The discovery of that book opened up the
study of a new category of ancient Jewish literature. Then, during the
nineteenth century, more copies of 1 Enoch were discovered along with other
texts, including the Apocalypse of Baruch. Then came the discovery of the Dead
Sea Scrolls, which provided access to even more apocalyptic texts. In
discussing these discoveries and the interpretation of the texts, Collins
provides us with a brief introduction to the literature and the worldview that
is connected with it.
Having established the nature and
purpose of apocalyptic literature in the first chapter, including offering the
foundation for interpreting present circumstances through the lens of a
supernatural worldview, Collins is ready to dive deeper into the apocalyptic
worldview in Chapter 2. In the second chapter, which is titled "Changing
Views of History," Collins reveals how apocalyptic writers interpret
history using prophetic terms and speaking of divine intervention. As he notes,
this view of history is highly deterministic and involves an expectation of an
"end" to history, though this view of history does not always speak
of the end of time. However, Collins points out that in this literature the end
is always "a prelude to a new creation or new life." So, "the
distinctive element in apocalyptic eschatology is the hope for another kind of
life, one no longer subject to death and decay, which lies beyond human
experience in the realm of the imagination" (p. 51).
In addition to a view of history
that involves some kind of end that leads to the hope of a new creation or new
life, this literature is expressed, as developed in Chapter 3, through
"Mythic Frameworks." These mythic frameworks include "The Combat
Myth," which is present in other Near Eastern literature, such as the
stories of Baal, and the mythological language that is found in Jewish
literature, including the Book of Daniel. While there has at times been
resistance in scholarly circles to the idea that apocalyptic literature
includes the influence of mythical images, Collins demonstrates how this kind
of language functions in texts including Daniel. There are other frameworks,
such as that of the Watchers in 1 Enoch. Collins concludes that while an
apocalyptic worldview isn't linked to one particular myth, the worldview
includes a "sense that the world is controlled by forces beyond human
control that can only be understood by the aid of revelation and can only be
portrayed by myths and symbols" (p. 74). Here is a good reminder why
literalistic interpretations of this literature quickly break down.
Moving forward, in Chapter 4,
Collins speaks of "The Open Heaven." Here Collins reminds us of the
cosmic dimensions of this worldview, such that we find descriptions of angels
and demons ascending and descending from heaven. Again, there is ancient
lineage to this concept. It is also within this literature that we find
expressions of belief in life beyond death. Through the mythic language present
in this literature, we also see the political dimensions of this worldview, as
this literature tends to emerge in the midst of political crises or natural
disasters. However, the hope of an angelic afterlife offers an escape from the
realities of corruption and death.
While often equated with each
other, Collins distinguishes between apocalyptic worldviews and millennialism,
though they are related. Because of the overlap, the author devotes Chapter 5
to a discussion of "The Pursuit of the Millennium." While scholars
have at times exaggerated the role empire plays in this literature,
nonetheless, imperial rule does play a significant role in the literature. This
suggests that at least sometimes one of its purposes is that of resistance
literature. With that in mind, Collins shares insight into how messianic ideas
emerge in some of the apocalyptic texts, including the New Testament. As for
millennial ideas, they appear to be a secondary development in sectarian
movements.
Chapter 6 is devoted to the reality
of "Apocalyptic Literature Transmitted by Christians." While Second
Temple apocalyptic literature is largely Jewish, it has been transmitted
largely through Christians. As Collins points out, much of the literature,
including 1 Enoch, comes to us in Slavonic, Syriac, Ethiopic, and other
translations that were preserved in monastic libraries. As such, the religious
beliefs described are different from the Judaism of the rabbis. In other words,
they express views that have been more linked to Christians than Jews. Some
texts reveal Christian influence, especially when they speak of Jesus. So,
there is a need for caution in reading these texts as expressions of Jewish
beliefs.
Collins closes with an Epilogue
focused on "The Legacy of Apocalypticism." Here, in closing, he seeks
to bring the discussion of the apocalyptic worldview into the present. He
points out that apocalyptic ideas have been developed in two forms: "Fundamentalist
Apocalypticism." This form of apocalypticism includes the premillennialism
of Scofield, Lindsey, and others, who read apocalyptic texts literally. The
other version is secular apocalypticism. In the case of secular apocalypticism,
according to Collins, apocalyptic language and ideas are used to describe
cataclysms such as the effects of climate change or a nuclear holocaust. While
one seeks to interpret the signs of the times as an end-times theology that
focuses on divine intervention, the other envisions something nonreligious but
human-caused. While there may be other uses of apocalyptic imagery, Collins
reminds us that there is still a currency for the concept as a worldview with
ancient lineage.
Because people, religious and
nonreligious, use apocalyptic imagery and language to describe contemporary
realities, it is helpful to understand the origins of this language and the
ideas associated with it. While the focus is on ancient Judaism, understanding
this material can help us better understand the ministry and message of Jesus
and other early Christians, including Paul. By studying apocalyptic ideas, we
gain more insight into the traditions that developed after apocalyptic ideas
began to permeate religious society. In his book Apocalypticism as a Worldview in Ancient Judaism, Collins does an excellent job in helping
us understand the apocalyptic worldview, even the secular forms.
Copies of Apocalypticism as a Worldview in Ancient Judaism can be purchased at your favorite retailer, including my Amazon affiliate and Bookshop.org affiliate bookstores.
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