Apocryphal Apocalypticism?

There is no more curious and tenuous thing in Christian thinking than imminent apocalypticism. It is a mood or undercurrent, if you will, that subtly affects the thoughts and outlook of Western civilization. Because it is so omnipresent in traditional Christian preaching, especially in the last 100 or so years, it is not limited to the religious or church-going or Bible-believing Christian, but it is an omnipresent attitude in all Christendom. It has spread like a contagion through the air, and it is something that has reached fever pitch proportions in the last 40 or so years. Part of the stimulus was the fact that the year 2000 was upcoming, and so many seem to be unhinged by numerology; but this only exacerbated an underlying current that is always present in modern Christendom.

The purpose of this article is to weed out fact and fallacy from this idea, in order to place it in the context it was designed to Biblically hold. This is a very difficult thing to do because the foundation of apocalypticism or, at the very least, today’s undercurrent is not solely inspired by New Testament books. Rather, a spirit of apocalypticism seems to have driven Christians (and non Christians) to a more obsessive regard for apocalyptic comments contained in the books. Rejection of the Book of Revelationof John the Presbyter of Ephesus (with or without the help of Papias, Bishop of Hierapolis) would not remove the apocalyptic atmosphere, since that book is so ambiguous and disingenuous in its clumsy illusions it could hardly give rational form to anything today. It deserves a universal attitude similar to Luther’s condemnation of it as “a dumb prophecy” or Zwingli’s regard for it as an unbiblical book. At the very least it deserves the Council of Trent’s caution to hold it as Deutero, as did so many elements of Christianity since the 2nd century.

No, apocalypticism exists independent of Revelation in Christianity. Indeed, apocalypticism was within Christianity before that book was even written. This, however, was an appropriation of Jewish apocalypticism which came to a crescendo in 70 AD. So certain was the Church that the destruction of Jerusalem was an integral sign for the end of the world that a near Parousia was expected even as much as 50 years later. It is within this period that Revelation was penned, allegorically foretelling events which were “soon to come.” While Revelation was clearly greeted with skepticism by the early and medieval church, and even by all the Reformers and Catholic hierarchy of the 16th century, it has renewed authority today merely via lurid interpretations. Such an ambiguous book as Revelation is subject to interpretations, and these have led many Christians to a false expectation and climax of apocalypticism today; but the fact this attitude is based on interpretations shows that the attitude of apocalypticism has been the force behind Revelation’s rekindled authority in the last 100 years rather than Revelation being its catalyst. Interpretations have extended to embrace references in other NT books written after 70 AD, like 1 and 2 Timothy, and 2 Thessalonians. Anti-Marcionite statements in these books, warning against the dreaded heretics and a Gnostic leader, have misguided Christians to a false crescendo and false aspects of apocalypticism today. One, by causing them to re-appropriate the apocalypticism of Judaism 2000 years ago, which clearly terminated in 70 AD; and, 2, since Christianity maintained this apocalyptic attitude through the 2nd century Church, some books were amended to present the Church’s struggle against Gnosticism (as mentioned above) as an integral scheme within this apocalypticism, using Gnosticism’s advent as another sign pointing to an imminent end. This has carried over to the present, so that all NT apocalyptic comments are regarded as referring to a future event, an apocalypticism that thanks to the Pastorals and 2 Thessalonians is now expecting some horrid antichrist to first appear.

There is no denying that apocalypticism was rampant in the Jewish mentality just before it did happen. Today’s rampant apocalypticism is a curious and interesting repeat, but is it one pointing to a true apocalypse or an ending of the age? Thanks to Revelation and the other books mentioned, the rampant attitude is being directed at all sorts of interpretations and impressions that are only leading Christians off from seeing its actual fulfillment. In like manner, thousands upon thousands of Jews did not foresee the crescendo of the apocalyptic age in 70 AD of the Second Temple Period because they had assumed by interpretation of Scripture what it would be like; some impressions were based on books no longer in use, like the Book of Enoch.

It is the contention here that the “Age of the Gentiles or Nations” is ending, and as the Book of Enoch eventually ebbed from Judaism so will the the book of Revelation ebb (again) from Christianity until its open rejection is assured once and for all.

But here in Jewish apocalyptic attitudes we can nevertheless see the beautiful and sure hand of the Holy Spirit of God at work, preparing an entire generation, indeed a few generations, before the events, directing them to pause and take study of themselves, the signs of the times, and to take heed at what was coming. However, though many took warning from the apocalyptic undercurrent God impressed upon the time, no one was sure in details about how it was all going to come about, despite the most apocalyptic book, Daniel and the other popular book of the time, the Book of Enoch.

More than anything this confusion was apparent in budding Christianity, fostered even by Paul. Christianity was sure that Christ was soon to return, and this would happen with an apocalypse. Thus, after the apocalypse did indeed occur, Christianity was still expecting the Parousia fervently. The apocalyptic undercurrent, however, faded from Judaism after the crescendo of 70 AD, but not from Christianity, for Christians remained sure that Jesus was about to return. Words attributed to him in the synoptic gospels implied that it would happen at or near the time of the destruction of Jerusalem. This appeared to have been bolstered by the book of Daniel. Both seemed to imply that when Jerusalem was wiped out, at the climax of the apocalyptic age, the Resurrection of the dead would also happen.

Paul encouraged a Parousia only mutely by general language in his epistles, and by outright statements, such as Philippians 4:5 “Let your moderation be known unto all men. The Lord is at hand.” But in 1 Thessalonians, his eschatology is made plain and it is declared to be based on Christ’s own words. His statement here is invaluable because it represents the first tradition of the apocalyptic chapters in the synoptics long before they were supposedly committed to paper. 1 Thessalonians is thought to have been written by 51 AD. In it, Paul declares (1 Thess 4):

13: But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14: For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15: For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16: For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18: Wherefore comfort one another with these words.

Paul’s use of “we” in verse 17 clearly showed that he expected the Parousia in his own generation, or at least the first Christian generation. Paul’s attitude is clearly based on an early tradition based on Christ’s own words in Mark 13, Matthew 24, and Luke 21 concerning the Parousia. This is shown by Paul’s next statements, all based on the statements of Christ also contained in the apocalyptic chapters of the gospels. 1 Thess. 5:

1: But of the times and the seasons, brethren, ye have no need that I write unto you. 2: For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 3: For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 4: But ye, brethren, are not in darkness, that that day should overtake you as a thief. 5: Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 6: Therefore let us not sleep, as do others; but let us watch and be sober. 7: For they that sleep sleep in the night; and they that be drunken are drunken in the night. 8: But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation. 9: For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, 10: Who died for us, that, whether we wake or sleep, we should live together with him. 11: Wherefore comfort yourselves together, and edify one another, even as also ye do.

Paul is being very careful not to advance anything beyond what Christ is recalled to have said. Thus his statements are incredibly significant. At first glance they are even more significant than Christ’s in the apocalyptic chapters, for they help us to unravel what must have been a clear and early conflation of Christ’s words. Within Paul’s recollection there is no combination of the Parousia with a great apocalypse. Indeed, the day of the Lord comes “as a thief in the night” with no warning, just like Christ is recorded as saying in the apocalyptic chapters. Yet, however, there is no denying that all three of the gospels conflate and combine Christ’s sayings about his return with those sayings forewarning the destruction of Jerusalem and the ending of the age. If Christ’s coming comes with no warning, then how did it get mixed with all the warnings of the destruction of Jerusalem? The answer seems obvious: that statements in Daniel were interpreted to imply this, and therefore early Christians linked the destruction of Jerusalem with the Parousia. See Daniel 11.

When this did not happen, the faith of many was upset. At the very least it caused believers to seek clarification. The first 2 gospels were no doubt written within a decade before or after 70 AD, both mentioning Christ’s return “immediately” or “after” the “tribulation of those days.” Luke’s gospel was written last, probably a decade or more after 70 AD. Now Luke’s gospel is noteworthy for its author clarifying something interesting. Luke 21: 24 contains an addition to the apocalyptic stories as found in Mark and Matthew: “And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.”

This helped explain the delayed Parousia. Yet Luke 21: 25 takes up just where all the other gospels do, even reiterating in verse 32 “Verily I say unto you, This generation shall not pass away, till all be fulfilled.” Thus, Christianity, even at the beginning of the 2nd century, still awaited the second coming. By interpretation, it would come sometime after Jerusalem was destroyed and before this generation would completely pass.

However, the Church was encountering trouble. Some were saying that the Resurrection was past; or it was misunderstood as a literal, visible event. Gnosticism was spreading quickly, mixing other ideas with these assertions, such as that Jesus and Christ were two different entities, as was the loving father Jesus revealed and the God of the Hebrew writings. Therefore there was the creator God and the Father. Gnosticism spiraled into allegory and metaphysics, metaphor and secret wisdom books. Docetism was born and so was Dualism, and even the supreme power Logos was appropriated, as well as a Quartinity asserted and an unusual triad or Triethism. The church was being overwhelmed by such heresies.

Several books combated this, written in the name of Paul by his disciples, possibly even by disciples of Silvanus and Timotheus. It was considered acceptable in those days for students to speak in their masters’ names. Such books are believed to be the Pastoral letters— 1 & 2 Timothy and Titus— all of which are noted for an advanced eschatology not reflected in actual Pauline writings. Colossians and Ephesians are noteworthy for this as well, and are almost unanimously believed to be deutero-Pauline. The Church openly condemned the practice of pseudo-epigraphy, but for such books as these there seems to have been no dispute. Perhaps this in itself is evidence that the early major churches knew that true disciples of Paul were writing these. Perhaps they even sanctioned their writings. Regardless, the Muratorian Canon of Rome, circa 200 AD, will still not list the Pastoral letters with the other Pauline letters; and the justification for using them at all is defended by a rider: “sanctified by ecclesiastical usage and honor of the catholic church.”

This raises other problems. However Pauline the doctrine of the epistles are, the eschatology is not. And it is more than possible that early-on these books’ less-than-sanctified position in the church opened them up to more amendments. 2 Thessalonians is considered a notorious forgery. In this book it is noteworthy that “Paul” even cautions churches about accepting books claiming to have been written by someone claiming to be Paul. It reads (2 Thess. 2) 1: Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2: That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 3: Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; 4: Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” This eschatology is hardly what Paul had ever preached in his known epistles, especially 1 Thess. He never allowed for a falling away, nor for any particularly evil man to appear.

Indeed, this all smacks of anti-Gnosticism, especially anti Marcionism. 2 Thessalonians even continues with: 5: “Remember ye not, that, when I was yet with you, I told you these things? 6: And now ye know what withholdeth that he might be revealed in his time. 7: For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 8: And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 9: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 10: And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 11: And for this cause God shall send them strong delusion, that they should believe a lie.”

There is, in fact, nothing in Paul’s known letters, like Romans, Philippians, Corinthians, and Galatians, that even remotely speak of such an evil man coming. The fact the author(s) saw fit to stress that “Paul” is signing this epistle with his own name, that he informed them of this stuff before while in person, and furthermore to be careful of epistles proposing to have been written by him, smacks of countering the one Gnostic who loved Paul: Marcion. Marcion even went so far as to go on missionary journeys like Paul and establish his own Gnostic, Docetic brand of Christianity (which lasted for a few hundred years). He was universally hated by the Church. Irenaeus writes how Polycarp addressed him as “the firstborn of Satan.” The epistles to the Laodiceans and Alexandrians, claiming to have been written by Paul, were also attributed to Marcion. Marcion obviously liked to write in Paul’s name.

Someone decided to fight fire with fire. The language of both 2 Thessalonians and the Pastorals confirms they are 2nd century works in their present state. Nevertheless, their dissemination after the Reformation (no longer subject to the interpretation of an exclusive Roman hierarchy) as genuine Pauline epistles, and even now as the “words of God,” has caused the lay Pharaseeism of Protestant Christianity to earnestly await a “great falling away” and an “anti-Christ.”

Almost all of these NT warnings about an antichrist are clearly in refutation of Gnosticism. There was no secret that John the Presbyter wrote the Gospel of John at Ephesus, where he was the apostolic elder, in order to combat the Cerinthian Gnosticism. This philosophy was beginning to take root in the late 1st century and early 2nd century. Cerinthus was the first to subject Christian ideas and principles to Greek Gnostic philosophizing. He divided between Jesus and the spirit of Christ. He also claimed that the Logos was the supreme power behind all things by which the creator God did his thing. He essentially came up with a Quartinity. (See Gnosticism). John wrote the gospel to counter his claims and to assert labouriously that Jesus was the son of God and that all were intertwined: no Quartinity.

In the second epistle of John, he plainly cautions one of his flock (possibly his sister-in-law) that 6: “And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it. 7: For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 8: Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.”

This is clearly anti-Cerinthian. And there is no reason to dispute the claim that the Presbyter John (though Irenaeus says it was the Apostle) was writing against Cerinthus. The only mistake Irenaeus made was to assert that this was John the Apostle. It is clear to see in John’s writings (the only place where “antichrist” is mentioned in those terms) that the early concept of “antichrist” was not one of a particular individual, but people who espoused Gnosticism, denying in the case of Cerinthus that Jesus and Christ were the same. John’s comment in response to Cerinthian concepts strikes everybody as incredibly redundant unless they know the motive behind the comment, namely that Cerinthian heresy was disputing that Jesus and Christ were the same.

John had made it clear in 1 John. 1: “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 2: Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: 3: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.”

Here the Elder is making the assertion that this spirit of falsehood is within man; and moreover that it was foretold to come. It seems impossible to think that John got this from 2 Thessalonians considering that seems to be anti-Marcionite and therefore would date to possibly 40 years after John wrote his books. Marcion started his preaching in the 130s AD and was finally excommunicated from Rome in 144 AD. John, on the other hand, is thought to have lived at Ephesus in the late 1st century and early 2nd century. Papias, Bishop of Hierapolis, is known to have used John’s language from Revelation, and Papias is known to have died in the early 2nd century. It was no secret that he was a main disciple of John the Elder. Therefore it seems impossible to attribute John the Presbyter’s inspiration that a particular “wicked man” was foretold to come, some spirit of antichrist, to a NT book prior to his own gospel, epistles and the Apocalypse. And, in fact, John claims no such individual. There is no individual according to John; for John it is the spirit of Gnostic falsehood that was already spreading from Ephesus.

Early epistles believed to be deutero-Pauline are Ephesians— interesting for the fact that this is where the scourge of Gnosticism truly began. There is, however, nothing in this epistle to indicate this chain of eschatological events. There really doesn’t seem to be an advanced concept of fighting Gnosticism as well, another indication Ephesians is a very early epistle by Paul’s disciples. Most likely both the writer of 2 Thessalonians and John the Elder got the idea from Daniel, a book that was critically linked to the apocalypse they were still expecting. Daniel was even referred to by Christ in the apocalyptic chapters in the Synoptics.

This is fascinating, yet confusing. For it indicates that Christianity was still waiting for some of the events of Daniel to unfold in the 2nd century. Instead of attributing Daniel’s warnings to the false prophets and messiahs that flooded Judaea and Jerusalem before its destruction, 2nd century Christians were using the “Temple” as an allegory for the Church, something modern generations of Gnostics also do. This slight nod to allegory, not entirely out-of-place, allowed them to maintain that some of Daniel’s prophecy, culminating with the destruction of Jerusalem, actually would culminate with them shortly— a spiritual or, more accurately, a metaphysical fulfillment. This is still used by Christianity to await some horrible “Beast” or Anti-Christ, though even the plain language of the books they take it from do not allow such an interpretation.

Daniel 11 reads: “Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. 35: And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 36: And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. 37: Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all. 38: But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things.” This could be taken as still-to-come by 2nd century Christians because of the statement in Daniel 12. It reads:

1: “And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. 2: And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. 3: And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. 4: But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.”

Since by the 2nd century the Resurrection hadn’t happened yet, these verses were looked upon as future, if not outright contemporary events for what the Church was going through with Gnosticism. The Resurrection would happen at the end of time, and an evil man would arise just before that. Christ, typified by Michael, would destroy him and bring the Resurrection.

This idea didn’t come from Christ or Paul. It seems to be massive elaboration and allegory by 2nd century sub-apostolic writers who assumed that these events were still future because the Resurrection had not yet happened. The physical temple, now destroyed, was replaced with the temple of God, the allegory of the Christian church. Cerinthus, certainly Marcion, fits as one who comes with a strange god (Gnosticism) and sets himself up.

Thus letters soaked with 2nd century literary style warn of such an evil fellow and assert that it was foretold he must first come. The Pastoral letters, soaked in this 2nd century literary style, evoke this. 1st Timothy 4:1-4 is a good example. Knowledge of this event is now attributed to the “Spirit.” “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.” 2nd Timothy reiterates: 1: “This know also, that in the last days perilous times shall come. 2: For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3: Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4: Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5: Having a form of godliness, but denying the power thereof: from such turn away.” 2nd century Christians were being kept in the fold by such exhortation that the time truly was at hand. Even more important . . .they were being kept from Gnosticism.

Christianity since then has certainly known its share of times where there were men in power and epochs like this. The entire faith was squelched by corrupt medieval and renaissance political Catholicism, corruption of which has not been equaled since. No leader could match the Borgia pope Alexander in corruption and excess. He reigned over the Church, and even burned righteous Savonarola for denouncing him as “an abomination.” Certainly if Christians had the NT in the 15th century they would have been sure that Alexander VI was the evil man exalting himself above God in the temple of God. But the Reformation came, and Christianity in the West no longer had one controlling power. Both 17th century Western Europe and Regency England were notoriously immoral and choked by a culture of affectations. Victorian England saw intellectual challenges to the foundation of the existence of any god go unchallenged. This bred Evolution and Communism, and eventually Nazism, scourges on modern society with few or no historical parallels in ferocity and oppression in a world that had been theistic since its beginning. Gnosticism’s dangers don’t even come close. Mormonism also sprang forth in the 19th century, a strange Gnosticism that imitates elements of Judaism, plus engages in rituals and Gnostic levels of salvation. It is far more widespread than any 2nd century Gnosticism.

But the end did not come in the 2nd century. . .and still has not 1800 years later. The age of the Nations— of God and Christianity being identified with Gentiles and not with the nation of Israel— has been as long as the age in which God declared he would dwell with Israel. In light of this, Christianity really can’t claim it has been living in the “last days.” God has given the nations a generous amount of time. His desire for millions upon millions of repentant sinners is too great for him to rush destruction and judgment. Christianity amongst the Nations has thought itself the “last days” fulfillment from mistaken interpretations, and then institutionalized this attitude with questionable 2nd century books like 2 Peter in which “a thousand years” is now considered acceptable to equate with a day. Post Reformation Christianity completely lost sight of the fact that 2 Peter was not (or ever) accepted by anybody as an authoritative epistle by Peter.

Therefore the clues that 2nd century books gave, inspired once again by anti-Gnosticism, are not sure signs of “the end.” Such days of immorality, heresy and corruption will no doubt come again and ebb again. But according to Christ and the Scriptures, these are not the signs of the Parousia. The signs before the apocalypse of 70 AD were varied and included false prophets and false christs. It is when society becomes complacent, as it is now, saying peace and safety, that destruction comes suddenly. This more than anything has become more omnipresent of late, but Christians still await some dreaded “antichrist.” In essence, they wait for Marcion to arise again, the inspiration for these 2nd century pseudo-epigraphic books. Pre-2nd century books contain no illusion to some antichrist. But 2 Peter allows modern Christianity to bring forward the warnings of destruction on Jerusalem by permitting the apocalyptic attitude and “last days” to be extended over thousands of years. In reality, “last days” warnings in the legitimate NT books spoke of truly the last days of the Second Temple Period.

Many denominations of established Protestantism are so indistinguishable from the Pharisees in their methodology, that they extract laws from basic expressions in Scripture, which thing Christ railed against. Christianity’s history has almost conformed to an “Old Testament” repeat, forcing one to consider that an overt template system was used for the era of the Nations. This Template Theory is known, but not necessarily endorsed by this author. It does, however, deserve a little mention at this stage. It is in this theory’s light that Daniel becomes very relevant again, now in our own time.

If we are forced to consider the Template Theory, we should expect that the “times of the Gentiles,” typified in the Church corporate, would generally mimic or repeat the history of Israel. It is with the Template Theory that some frightening revelations might be uncovered. In Daniel, he asks when will be the fulfillment of these apocalyptic things he has been shown. He is not given a straight answer. He is told (Daniel 12) “And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

“A time, times, and half a time” In other words, an era, another era, and an half an era— 3 eras, the last’s time duration based on the duration of the two preceding it. There can be no question that the temple is crucial to the determining of the times. 70 AD at the outset fulfills the first era’s prophecies. This gave the first era, beginning with Abraham, about 2000 years. Qumran texts show that prophetic writings were predicting that the age of Israel (and thus the world supposedly) would end after a 40 year probation. Israel had begun with a 40 year probation (wandering in the desert) and it would end with one. This was eerily fulfilled in 70 AD when Jerusalem was destroyed. It is now almost unanimously accepted that Christ was crucified in 30 AD. A forty year probation of evangelizing followed before the end. From this mark Christianity would slowly become an almost entirely Gentile institution. The writer of Hebrews, ostensibly Apollos of Alexandria, makes mention of just such a 40 years. Out of all those great evangelists remaining, it would be Apollos who would have known about these predictions. We must recall that Jews had no real idea of a canon then, and that all the books found at Qumran reflect the general amount of reading the more erudite religious Jews engaged in. Roughly speaking, Christianity has now been in existence almost 2000 years, and will definitely see that age in this century. Its development, flowering and withering, has followed something close enough to be called a rough template of the “Old Testament” Israel.

From the comparisons, one can indeed see a rough template; one, though tailored for the NT Church, nevertheless follows the general highs and lows that Israel followed. Paul had even said that what happened to Israel was an example unto us. Moreover, the Apostles’ teaching clearly reiterated that scripture alone was to be used for doctrine— i.e. the Christian Old Testament. If the interpretation of Daniel is correct, then the second time (era) is coming to a close, and many of the signs that preceded the first should be visible today, with the exception of the culmination of the physical destruction of the temple, of course, which is not standing. Its place can assume to be taken by the destruction of corporate Christianity instead, at least as a Gentile centric institution as it has been. This does not rule out a giant reformation. The Reformation was as fatal to the old Catholicism as a Jewish inspired Reformation would be to the Catholicism and Pharisaical Protestantism of modern Christianity. (See Reformation.) The rebuilding of the Temple would completely supersede Rome and St. Peters as the center or symbol of Christianity.

One must stop here and recall how God’s Holy Spirit did in fact prepare the Mediterranean peoples 2000 years ago for a virgin birth before it actually happened, though that was not centric or expected by those pagan religions. Also, he certainly moved people to unrest and the spirit of apocalypticism before it happened in 70 AD. For some time now there has been literary and textual criticism which has unearthed the actual background of some NT books, reestablishing the earlier foundation of Christianity instead of the later bulwarks built upon it in the 2nd century to combat transient Gnosticism. All of this has reestablished the more Jewish-centricity to Christianity. Though this is regarded by the Protestant fundamentalists as signs of the upcoming Parousia because men “are falling away” from their compilation of the bible, none have stopped to consider that their own style of approaching the Scripture and their own outlooks are formed from a questionable liberalism originating in the 17th century. (See Christian Phariseeism).

But we are digressing. Why, however, would God use a template system? One, it may be because he declared that he would not speak. In Amos he declared a famine of the words of God would come. In Isaiah it is written that he would hold his peace for a long time. The chronology in Amos for the coming of the famine of the words of God begins at a point after God would bring the sun down at noonday— a reference to the eclipse at the crucifixion. After that 40 year probation ending in 70 AD, it does indeed seem that the famine began. Judging by the latter penned books that have become a part of the NT, like John’s works, 2 Peter, the Pastorals, etc., there is definitely a lack of divine inspiration. (See Chronological Anchors)

Although it might seem fantastic that an original and ingenious God would use a template system for a second era, one might consider that human nature actually would cause a repeat, in general, of phases of apostasy and regeneration. Whatever the reason, there is evidence that God did use a pattern for the specific use of prophecy. One thing is certain: the end definitely didn’t happen in the 1st or 2nd centuries AD, and the apocalyptic attitude that inspired the warnings that Gnosticism was its sign are poor guideposts by which to anticipate the true Parousia. It is in the Scripture and the authentic early NT books where the actual facts can be found.

But no one can deny that the spirit of apocalypticism is omnipresent again. Is God’s spirit moving the nations to prepare for a Third Temple Period?

It seems that God’s plan has been far more complex than the Template Theory at first prepossess. The 3 epochs mentioned in Daniel appear to be linked with critical moments marked by the Temple, such as the destruction, rebuilding, the abomination of Daniel 8 and the abomination of Daniel 9 and 12. The abomination of Daniel 8 clearly covers the period celebrated by Hanukkah. Thanks to Josephus the abomination of Daniel 9 and 12, referred to by Christ, can almost be precisely pegged to the days when Jerusalem and the temple were destroyed in 70 AD. Three epochs within the temple period seem evident. Can one see 3 epochs within the Church? Can these three epochs be telescoped (expanded) to 3 epochs in total for mankind? The first epoch of Judaism, the epoch of Christianity amongst the nations, and then the third, the epoch when the temple is rebuilt and there is unity between the two, and thanks to all the prophecy the world now recognizes the hand of God in all things? Very speculative, of course— and it is offered in just such a speculation here. But an overall template sometimes seems in play.

One must broach here that an open reading of Daniel 12 would strike one instantly as implying that the Messiah, the Resurrection, and the apocalypse are all close together. The question is what is meant by archangel Michael? Paul even noted that in 1 Thessalonians: that Christ would descend with the shout of the archangel. He must have gotten it from Daniel. It all seems to tie together. It is also perhaps from readings of Daniel that those who challenged that the resurrection was past got their inspiration— not that it was a fallacy or something metaphysical: but that it was past. The 2nd Century writers in 2 Timothy 2 had to counter it: “But shun profane and vain babblings: for they will increase unto more ungodliness. 17: And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; 18: Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.”

Daniel does in fact imply a limited Resurrection: Daniel 12: “And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. 2: And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. 3: And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.”

According to this passage the Resurrection is neither at the last day nor does it involve everybody. Perhaps Hymenaeus and Philetus used the idea of a past resurrection to indeed overthrow people’s faith. But should Daniel cause us to propose that there was a resurrection of those who lived in the “first age” around 70 AD? This seems hard considering we still have with us today the bodies of many a mummy dated to long before the end of the “first age” of Daniel 12. What indeed is Daniel talking about? “Many” will come forth? Those that be wise will turn many to righteousness thereafter?— implying there is still an age that comes after a limited resurrection.

Of course there was no such resurrection. This brings forward the frustrating element of “telescoping” in prophecy. There can be major gaps of time between statements that follow each other, or statements can follow a clear chronological event that elaborate and clarify but not for the primary fulfillment but for a second application of the prophecy. Isaiah 11 is an excellent example. The “root of Jesse” did not appear and draw all nations to him before the return of Israel from Assyria the first time. But the remnant of the northern kingdom did return as prophesied. Therefore there has been part fulfillment. The part unfulfilled can be an anchor implying the entire prophecy, including the primary fulfillment, can happen in part a second time and in toto a third time. It can mean one is a literal fulfillment, and another may be more of a spiritual fulfillment. The “root out of Jesse” clearly is Christ, and his coming drew the nations 2000 years ago. It also returned the captivity a second time spiritually by drawing believing Jews. The third time can be a total fulfillment in which God literally restores all Israel and ends the captivity by the third Temple. Total fulfillment: Jews believe that God has come to us in Christ, and the captivity is literally ended and Jews are drawn back to Israel. You see the complexity of prophetic utterances. Prophets it seemed were often moved to conflate so that a single prophecy can have broader scope, and that parts came come to pass independently, both building up to a full fulfillment or being a foreshadow of a complete or spiritual fulfillment which is more significant in toto. Evidence for this is that key anchors in the prophecy happened in order to alert the readers a fulfillment was coming. (In other words, if two elements within a prophecy come true at different times and a third element has not, it may mean the entire prophecy is awaiting a complete chronological fulfillment or a spiritual fulfillment, and those key elements that have already happened have alerted us to what stage the prophecy is at and what should be the next level of fulfillment we should expect.)

Considering the complexity of Isaiah 11, the idea of a template system and 3 telescoping epochs in the various periods of God’s revelation to mankind becomes staggeringly complex to decipher. This is not needed for basic faith and a godly life, naturally, but for anticipation of prophetic events this sort one does have to hit the books, and God does have to enlightened one when studying. This kind comes by “prayer and fasting,” in other words.

But let’s leave off the hypothetical Template theory and continue with apocalypticism.

There is no doubt that a reading of Daniel, especially if read within the period after 70 AD, would inspire one to anticipate the Resurrection would be soon. Let us continue at this point.

The apocryphal 2 Peter seems to have also been written around this time in the early or mid 2nd century, allaying fears and confusion by reminding Christians that 1000 years is as a day with the Lord,* lamely and unfortunately bringing forward into the early seminal period of Christianity the notion of “last days” instead of the vibrance of the “first days” it was experiencing. For Jews the sense of the “last days” ended after the bona fide apocalypse of 70 AD. But what is most interesting about 2 Peter is that it did not bring to the present the idea of the “last days” until after the Bible’s general release post Reformation. Now possessing the book as undisputed canon, the believer suspects that “last days” is almost euphemistically used for 1 or more thousands of years. Therefore he is awaiting signs which to a certain extent will never happen because they are 2nd century anti-Gnostic additions. (*As Moses wrote, “a thousand years is as the breath of yesterday” to the eternality of God. But no where in Scripture did God communicate with people according to his view of time and not ours. It seems self-defeating to the whole concept of “revelation” since no one could understand such a time element was involved. Daniel, for instance, was told that there are yet days and seasons to the fulfillment— a long time. There were actually about 600 years from the time of Daniel to the destruction in 70 AD. Now Post Reformation is lamely promoting 2000 years is to be encompassed in revelation by “last days.”)

But will some of the Scriptural ones take place or even, a la Template Theory, repeat?— such as in Daniel. Certainly the Resurrection has not occurred. There has been a telescoping but not yet complete fulfillment of some of Daniel’s prophecy.

Christianity, not realizing the apocalypticism was Jewish centric at that time, extended the whole concept of “last days” through a few dubious though sincerely offered books of the 2nd century, claiming to have been written by Apostles. This, as noted before, had little effect on Christianity during the reign of political Catholicism since the people read no books of the Bible. It is only now that these NT books and the “last days” concepts they hold become an issue.

Should the Reformers and the Council of Trent have asserted themselves more in denouncing the origin of such books as 2 Peter and Revelation? Or was it God’s desire that the apocalyptic material should once again wind its way back into the public forum in preparation for the ending of the Age of the Nations today? That would be hard to assert since it implies that God uses inaccurate books merely to help inspire an accurate feeling of apocalypticism from books that otherwise contain inaccurate information.

Rather, it is best to stick with Scripture. A true prophet is determined by what he says, if it comes to pass. Otherwise he is not to be hearkened to. The Pastorals, 2 Peter and 2 Thessalonians can hardly ever be judged by that criterion since to predict false teachers in days to come is to always be right. By Christian thinking, it has been the last days for 2000 years. Even briefly scoping history reveals a host of false teachers and entire eras where there was rampant apostasy and, in the case of the iconoclastic Eastern and Roman religions, overt primitive idolatry. The church has nevertheless grown. The prophecy of Isaiah 9 continues to be fulfilled “Of the expanse of his government there will be no end, upon the throne of David to establish it forever.”

Because of these books and notions, just what false teachers are the Protestants and the Evangelicals expecting today? Can it be worse than the blatant iconography of the Eastern Orthodox? More oppressive than the squelching Roman Catholic hierarchy of Italian feudal princes? The Phariseeism of Protestant denominations? Or are they waiting for the incarnation of that dreaded beast of a man, 666, who was given form by that “dumb prophecy” as Luther called it?— The inspiration for which were 2nd century Gnostics and the purpose for which was to vilify their gross allegorical Christianity.

It appears to be a mixture of them all. Protestant Reformed denominations are waiting a “falling away” and “apostasy” whereas the more Pentecostal Evangelicals are feverishly awaiting the rebuilding of the temple so that Daniel’s words and those of deutero NT books can be fulfilled literally: some antichrist setting himself above God in the temple at Jerusalem. It cannot happen, of course, in their view until the temple is rebuilt. Seeing this happen is a sign of the end of time and the coming millennium. Not the best motive to want that holy place rebuilt. But they seek proof that their faith in their books and their interpretations are true.

Perhaps some of Daniel speaks of the third’s time’s fruition in the Nations similar to that which befell Israel. perhaps this in turn foreshadows the absolute last era of the earth, the end of the third Temple Period to come? If so, that time will not be ushered in according to the concepts of apocalyptic preaching today, nor by most of anything found in the deutero books of the NT. The apostles were wise, of course, to impress upon their flocks to remain firmly based in Scripture, the criterion for determining which was clearly laid down by Moses. When this new era does come, all that has been written in this bloated age of apocalypse will have been forgotten, including this. But the word of the LORD will remain. Children, stick to the Scripture, and follow what it says: if what a prophet declares comes to pass, it is of the LORD. If not, don’t try and justify it.

In an unquestioned Pauline letter, that of 1^st Thessalonians, Paul speaks of Christ’s undeniable coming. It is not for nothing that he introduces it with “But of the times and seasons, brethren, ye have no need that I write unto you. For you yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say Peace and Safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.” But as he continues: “But, ye brethren, are not in darkness, that that day should overtake you a thief.” Indeed not. Believe that God did truly come in the flesh and walk among us. This is Jesus whom the world once heard. Walk in his ways, and you will be guarded by the God who jealously guards all them that love him. He is given as the covenant forevermore. Of these prophecies you need not await future fulfillment. There will be no other Messiah. “Forevermore” is a key anchor that cements those particular prophecies.

With this we come to something else: The Final Tribulation. Just how much of this is truly from the word of the LORD and how much is purely apocryphal apocalypticism?