Podcast
The early Church viewed the apocalyptic writings as vital to the faith.
Early Christians saw the end times as imminent, though not necessarily
coming soon, as suggested by the exhortation to preach the Gospel to
all the nations. In the same way, faulty wiring might pose an imminent
danger, but it might not actually cause a catastrophe for many years.
We also look in-depth at the circumstances surrounding the Olivet Discourse and some prophecies in Daniel.
Every generation should see itself as standing on the precipice of the
end times, an end which God has delayed through His mercy so that we
may have time to repent. We must keep our attention on the end and keep
Heaven as our goal.
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Continuing the discussion of Christian Apocalyptic literature, we read
excerpts from Daniel, who prophesies the coming of the Christ, the
pseudepigraphal Enoch, which expands on the Sons of God mentioned in
the book of Genesis.
The Olivet Discourse is another example, where Jesus expounds on the
last days, as a capstone to a series of questions He was asked.
Like the early Church, we do not know when the End Times will come, but
we must assume that the end may be coming at any time, and we must look
for the signs that it is coming.
The closing theme is Gerard Satamian’s Chansons Sans Paroles Op. 2 Pastorale, from the album Dry Fig Trees. www.magnatune.com
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This is a direct continuation of the series on 2 Peter and Jude.
Apocalyptic literature refers to writings that reveal the hidden things
of God. It is a new term, not one that apocalyptic writers applied to
themselves, and there is some debate as to which works are apocalyptic
and which are merely prophetic. It is found in canonical and
extra-canonical writings of both the Old and New Testaments, mainly
after the Babylonian Exile, usually in times of persecution, especially
the time from 200BC to 200AD, and deals with the end times
(eschatology).
Apocalyptic visions are dramatic and often wild and highly symbolic,
and often mediated through an angel. There is no definitive list of
apocalyptic literature, but commonly cited as examples are Daniel,
Isaiah, Ezekiel, Zephaniah, Revelation, 2 Thessalonians, The Olivet
Discourse (found in Matthew, Mark, and Luke), as well as the
extra-canonical books of 1 and 2 Enoch, Jubilees, Testament of the
Twelve Patriarchs, 4 Esdras, 2 Baruch, The Testament of Abraham, and
the Apocalypse of Abraham. The extra-canonical books are called
pseudepigrapha (or falsely ascribed writings) to distinguish them from
the deuterocanonical books sometimes called apocrypha by Protestants.
Apocalyptic eschatology differs from prophetic eschatology in a few
ways, but one difference is that some see prophetic eschatology as more
personal and more naturalistic, while apocalyptic eschatology is more
obviously supernatural and deals with God breaking into history in
cataclysmic ways coming from above. Others would note that even in
prophetic eschatology, it is God’s will which the prophecy follows.
Apocalypse is often less well-accepted into the mainstream than other
prophecy, but none of these criteria should be viewed as absolute;
there is much room for dispute.
Some believe these apocalyptic writings were composed in part to give
an answer to why the pious were continuing to be persecuted and the end
of prophecy. This is probably true of the pseudepigraphal works, though
it must be clear that apocalyptic prophecy is given by God, and not
brought down by man. There was a rise in apocalyptic writing in the
19th century in an attempt to understand why some Christian sects were
becoming more liberal.
The closing theme is Gerard Satamian’s Chansons Sans Paroles Op. 2 Pastorale, from the album Dry Fig Trees. www.magnatune.com
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In verses 6 and 7, Jude identifies the sin of Sodom and Gomorrah as unnatural lust, and not just in-hospitality. Although the ancient world had no real equivalent to the modern conception of sexual preference, it cannot be said that the Bible has no preference regarding sexuality.
Throughout the passage here and later on in verse 14 there is a reference to the apocryphal book of Enoch (verse 14 goes as far as quoting the book) and the ”sons of God” in Genesis 6. It is unclear what Jude thinks of the book as a whole (the Church eventually rejected it from the canon), but he seems to think the verse he cited was a prophecy.
Jude then speaks against those false teachers who have ”reviled whatever they do not understand,” and who ”follow their own lusts” and flatter ”people to gain advantage.” These worldly people are devoid of the Holy Spirit.
It is notable that Jude refers to Moses and Enoch, both of whom were assumed into Heaven, and that both Sodom and Gomorrah and Korah’s rebellion are cases where the Earth opened up to swallow up something into Hell. Much of the language here is similar or identical to that in 2 Peter, suggesting that these authors are consulting a common source (an apostolic memo, perhaps).
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This short lesson on Jude and the one that follows it are a direct continuation of the series on 2nd Peter.
The epistle of Jude is very short, but Jude does not shy away from controversy. Jude is the English translation of the Greek name Judas, which ultimately derives from the Hebrew word Judah. We translate it this way to avoid the association with Judas Iscariot, though the name was common in that time. Jude is identified as the brother of James, the bishop of Jerusalem, who is often identified as James the Less (though this identification is difficult to support in the light of 1 Cor 15).
Also noteworthy in the introduction: Jude appears not to see himself in the role of apostle, since he does not identify himself as one, unlike most of the other epistles. Jude appears to be writing while James, who died in the early 60s, is still alive, thus dating this epistle very early. The fact that the issues of false teachers were pressing and were being dealt with at such an early time should be a comfort to those of use who see false teachings today.
Jude says that these false teachers were bound to be, and thus we should not to be scared, since our Lord expected this. The manner in which Jude describes these false teachers is very similar to the way that this is described in 2 Peter, suggesting that there was some collaboration, possibly by a now-lost rubric for dealing with these errors.
Jude then states that the faith has been imparted once for all, implying that there will be no new doctrines, and that those teaching new doctrines are false teachers who have crept into the Church. Jude then goes on to explain that the Hebrews leaving Egypt were likewise fully informed and many fell away, which puts an end to the concept of ”once saved always saved.”
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Peter discusses the teaching of some who claim that Jesus will not come again and deliberately ignore what Jesus has said concerning this. The people Peter is writing about are unhappy with spiritual power and turn not only from the teaching on the end times but also the prophets and the commandments. God created the world out of nothing, and He covered it in the Flood, so He is surely powerful. What is more, God is not slow in His coming, but rather in His mercy has delayed His return to give us time to repent, and some have chosen to see this mercy as a sign of aloofness. This is not out of ignorance but rather a deliberate denial of certain inconvenient facts.
To the Lord, a day is like a thousand years, but when the end comes, it will be like a thief coming in the night. If we are looking forward to that day, we may hasten it by living godly lives. When the end does come, God will take care of His people, not by preserving them from death, but in some cases reserving them for martyrdom. These people will receive their reward in the resurrection of the body.
How much are we and even some teachers in the Church exhorting our fellow Christians to be mindful of these facts today?
Peter then reminds the people to be without spot or blemish and to consider this time of delay as salvation. He tells them that some of Paul’s writings have been twisted by the ignorant and unstable to their own destruction. In doing this, Peter tells us two things. First, Paul’s epistles are scripture to Peter, and second, though there may be tensions between the apostles, there was never any rivalry or animosity. Peter then concludes by returning to the themes of growth, knowledge and journey.
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Peter concludes his message which he was probably writing in the final days of his life, racing to give his fellow Christians a final exhortation before he joins the Church Triumphant. In chapter 2, Peter spoke at length on the false teachers and schismatics, and in the third chapter, he narrows his focus to those who were concerned that Jesus had not yet come again. Peter addresses two issues that the people scoff at, namely the words of the prophets and the teachings of Christ, and we can see the same issues today in the people. People can be uneasy with supernatural religion, since it is not on their terms.
Some in the ancient Church were claiming that since the Second Coming had not yet happened, it would never occur, and they were using this to follow their own passions. Peter denounces this by first stating that the statements of the apostles and the prophecies of the Old Testament are both equally the word of God. These scoffers existed in the ancient Church, Peter tells us that they will be with us in the last days, and they are with us today because the people are extraordinarily resilient and desire to go back to normalcy, even in an abnormal situation. Peter echoes Jesus in noting that this is much like the people in Noah’s time.
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Peter says that the false prophets have come, but that the false teachers will be, which may suggest that he sees the time of the prophets as over. He then speaks out about the destructive heresies (or schools), which by their very nature cause division in the Church. In this sense, the heretic and the schismatic are first cousins, one offends the holiness of God, while the other offends the wholeness of God’s plan, as the early Church has stated. Some of these operate in the Church (as even Judas shows), and while we trust the mind of the Church not to lead us into error, we must remain alert to the actual teaching that those that claim to come in the name of Holy Mother Church to make sure that it is in line with what she teaches. This is said that we might not have opportunity to be led astray, and that we might attend to our own formation.
Again we look at the methods of those offering false teachings which often come secretly or from the side, and perhaps contain a kernel of truth and then distorting it. In some cases, these heresies come from people who do not accept their role in God’s plan, which we have seen leading to every type of heresy. The Old Testament speaks extensively to the unsavory consequences of those such as Uzziah who try to usurp the authority not given to them. Some heretical teachers are called ”false brethren” by Paul in Galatians 2:4. These would infiltrate the Church as far as they could, but then break with it. God will punish those who are willfully wicked or do not live the Truth, but He will look after those who look to Him.
Peter narrows his comments here, referring specifically to those who attack those who are new to the faith and refers to these teachers as waterless clouds and mists driven by storm, completely lacking in any good teaching. Those who follow these teachers would have been better never knowing the Truth than to have turned away from it. We must listen to and live by the teaching that we have been given throughout the Apostles, and not to those that would lead us astray.
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We must examine the things that are being taught, regardless of who teaches it to us. 2 Peter chapter 2 deals with this extensively, discussing the teachings of heresies, or sects of people who disagree with the orthodox teachings.
Peter speaks about false teachings that were extant at the time he was writing, but there are false teachers even today. Though these false teachers may not know that they are teaching error, they are a diabolical force on the world and the Church. There are a numbers of condemnations of these destructive heresies, warranting a comparison to great judgments in the Old Testament.
Looking at the sources of heresies, we find that people were looking for answers at that time, and many were seduced by a misreading of Christ’s message that was either ascetic and denied the flesh or hedonistic and denied the ability for the flesh to impact the spirit. Leaders were only too eager to help because the received rewards of money, the flesh, or power.
It is sometimes easy to turn a blind eye to this, but we must never forget that there are real consequences to error that affect real people that will cause real suffering. Many of these false teachings come in “from the side” in a clandestine manner and appear in some position of authority. These people betray their true beliefs when they claim to remain faithful while encouraging others to join them in their error. To honor someone who is making a shipwreck of his or her faith simply because of the office is actually to do dishonor to the office.
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Peter proclaims that he is a servant of Christ like the rest of us and
makes a very explicit statement that Jesus is the God and Savior which
is not as common in the Gospels as more oblique references. He then
turns to his theme for this letter, which is that knowledge of God is
not enough; we must also act on it. No addressee is named, and the
traditional thanksgiving prayer is omitted from this letter. This may
mean that this was written for multiple audiences toward the end of
Peter’s life as the persecution was being stepped up.
Peter then notes that divine power has assigned to them all things
related to eternal life and godliness and by this we may escape our
passions and partake in the divine nature, a form of apotheosis. Peter
then sets up a series of supports for faith that build upon each other:
virtue, knowledge, self-control, steadfastness, godliness, brotherly
affection, and love.
This is a map for spiritual progress and we must keep moving forward on
it, or risk our faith mutating into something else and the way Peter
discusses this indicates that this was a well-known formula in first
century Christianity.
Peter then recounts the events of Christ’s baptism and transfiguration
to show that they have been eyewitnesses to His majesty as evidence
that these stories are not myths but rather a message like a bright
light shining in a dark place.
No prophecy of Scripture, Peter then compels us to understand, came from human will, but rather from the Holy Spirit.
Peter ends with a discussion of the coming of Christ, which is more
characteristic of the early Church than the modern Church. This more
pilgrim Church should serve as the sort of bright light that Peter
mentions in the first chapter, and we would do well to follow this
example in the modern Church.
The closing theme is Gerard Satamian’s Chansons Sans Paroles Op. 2 Pastorale, from the album Dry Fig Trees. www.magnatune.com
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