Wednesday, May 1, 2019

Dale Allison on the Contingent Nature of Eschatological Prophecies


Commenting on the widespread belief in the contingent nature of prophecies relating to the eschaton during the time Jesus and the inscripturation of the New Testament, Dale Allison wrote the following:

Contingent Eschatology as an Apologetic

Despite the historical determinism which undoubtedly characterizes much ancient Jewish apocalyptic literature, there are nevertheless a good many apocalyptic texts in which it is undoubtedly taught that the eschatological climax is contingent upon, or at least will be hastened by, the repentance of Israel . . . For example, according to T. Dan 6:4 (first or second century B.C.), Satan knows “that upon the day on which Israel shall repent, the kingdom of the enemy shall be brought to an end.” And in T. Sim. 6:2-7 (first or second century B.C.), the vision of the end is introduced by “if ye remove from you your envy and all stiff-neckedness.” Again, T. Jud. 23:5 (first or second century B.C.) affirms that the great redemption will be preached by Israel’s repentance: the people will be held captive “until the Lord visit, when with perfect heart ye repent and walk in all His commandments, and He bring you up from captivity among the Gentiles.” The same idea probably lies behind As. Mos. 1:18 (second century B.C. or first century A.D.), where we read of “the day of repentance in the visitation wherewith the Lord will visit them in the consummation of the end of days.” In 2 Apoc. Bar. 78:6-7 (late first century or early second century A.D.) we find this: if the Babylonian exiles remove themselves from error, God will gather them together (into the land) at the last times (cf. 84:2-6). Similarly, the Apocalypse of Abraham (late first century A.D. or early second century A.D.?) recounts a vision in which righteous men “hasten” the glory of God’s name” (Apocalypse of Abraham, 31). Moreover, Jacob Licht has persuasively argued that it is the death of Taxo and his seven sons—a death which is actively sought—which “forces” the end in the Testament (or Assumption) of Moses (Licht, “Taxo, or the Apocalyptic Doctrine of Vengeance,” JJS 12 [1961]:95-103); and Sigmund Mowinckel has correctly observed that Psalms of Solomon 17 (first century B.C.) places the promise of the consummation within a context of moral exhortation and thus implicitly contains the idea that national penitence can hasten that consummation (He that Cometh, 297). Finally, 4 Ezra (4:38-43) (late first century A.D.) rebuts the thought that the kingdom has been delayed on account of the sins of those who dwell on the earth and thereby evidently discounts somebody’s claim that righteousness might hasten the end. Fourth Ezra 4:39 reads: “It is perhaps on account of us that the time of threshing is delayed for the righteous—on account of the sins of those who dwell on earth.” Clearly, if the Pseudepigrapha are reliable testimony, the expectation that the Day of the Lord would be heralded by Israel returning with a whole heart to her God was widespread.

Rabbinic literature is also familiar with this belief in the contingency of eschatology. The following passages are typical: (1) R. Eliezar b. Hyrcanus (ca. 80-120 A.D.) is purported to have said, If Israel does not repent she will not be delivered; but if she does repent she will be delivered (b. Sanh. 97b). (2) According to R. Simeon b. Yoḥai (ca. 140-160 A.D.), if the nation were to keep only two Sabbaths, the Lord would immediately usher in salvation (b. šabb 118b). (3) In b. Sanh. 98a we read that Ze’iri (middle Amoraic) declared in the name of R. anina b. ama (early Amoraic) that the Son of David will not come until no conceited men remain in Israel. (4) Sipre Deut. 4 (79b, Tannaitic) announces that if Israel were to keep the Law, God would therewith send Elijah. Similar statements are expressed in, among other places, b. B. Bat. 10a (R. Judah, ca. 170-200 A.D.); b. Sanh. 97b (R. Samuel b. Nahmani [middle Amoraic] in the name of R. Jonathan [early Amoraic]); b Sanh. 98a (R. Alexandri, early Amoraic); b. Yoma 86b (R. Jonathan, early Amoraic); and y. Ta’an 63d (R. Joshua b. Levi, early Amoraic) . . . In Mark 13:10 Jesus is represented as saying, “’The gospel must first be preached to all nations.’” This verse—which, with its absolute use of to euaggelion and the reference to a Gentile mission, we cannot trace back to Jesus—makes the completion of the eschatological prophecies wait upon a human activity: God will not bring the kingdom until his people have completely discharged their divinely appointed task. Also of interest for our theme is Mark 13:20—if it does not go back to Jesus (an uncertain issue). “’And if the Lord had not shortened the days, no human being would be saved; but for the sake of the elect, whom he chose, he shortened the days.’” Here, as already remarked, the time of the eschatological crisis is thought of as lasting for a fixed period of time, yet it is also a period of time God can—indeed, will—shorten. For the sake of the elect, God in his mercy is capable of altering the course ordained for the events of the latter days. (Dale C. Allison, Jr., The End of the Ages Has Come: An Early Interpretation of the Passion and Resurrection of Jesus [Philadelphia: Fortress Press, 1985], 155-57, 158)

For an interesting presentation of Old Testament prophecies of the eschaton, and how they evidence various potential possible futures, see the following from Duncan Heaster: