The Method and Message of Jewish Apocalyptic

by David Syme Russell

'Here is a first-class treatment of the source and message of the apocalyptic literature of the period running roughly from 200 BC to AD 100. It consists of three parts: the nature and identity of Jewish apocalyptic; the method of Jewish apocalyptic; and the message of Jewish apocalyptic. It brings within its scope the relevant sections of the Dead Sea Scrolls, and emphasizes the common ideas and elements running through all the apocalyptic literature, despite its great diversity. The author gives an excellent account of the development of thought among the apocalyptists, tracing it in part to Iranian influence, and emphasizes the enduring values of their message. On the psychology of apocalyptic and the problem of pseudonymity he expresses the most original ideas the volume contains, arguing that just as "corporate personality" offers an explanation of the identification of an individual with the community he represents, so it offers an explanation of the self-identification of an author with an ancient worthy whose name he took and into whose school of tradition he had entered. This is by far the most notable work in English on the apocalyptic literature for a very long time.' (H. H. Rowley in the Society for Old Testament Study Book List)

Genres: Theology, Judaism, Reference, History, Religion

466 pages, Paperback

First published January 1, 1964

About the author

Rev Dr David Syme Russell CBE (1916–2010) was a distinguished theologian and author, former Principal of Rawdon College, Leeds, and General Secretary of the Baptist Union of Great Britain.

His is often credited on books as D.S. Russell.

Reviews

[Jill Hudson · Rating 3 out of 5]

A challenging and often bewildering read, but since it's about the many and varied eschatological speculations of a multitude of Israelite visionaries who lived and ranted in the dark days between the writing of the Old and New Testaments, this isn't surprising. It does help the reader understand what a mind-boggling complexity of ideas had combined to colour Jewish expectations of the Messiah before Jesus of Nazareth burst onto the scene in the days of the first Roman emperors. It also makes you thankful that the rabbis and early Church Fathers alike realised that all this rabid and contradictory material was not inspired by God in the way that earlier prophets such as Isaiah and Jeremiah had been, and that their books were never accepted as sacred Scripture by either Jews or Christians!

[Spencer · Rating 4 out of 5]

An excellent overview of Apocalyptic thought during Second Temple Judaism/Intertestamental period. Russell does take the perspective that Daniel is to be dated somewhere in the 100s BCE as somewhat more contemporary to the Maccabean revolt. Despite some questionable conclusions, Russell digs into important themes and characteristics of Apocalyptic literature.

[Erik Graff · Rating 4 out of 5]

Since Schweitzer's Quest there has been a growing consensus amongst scholars of the gospels that the historical Jesus is best understood as standing well within the Jewish apocalyptic tradition. This book reviews examples of the literature and discusses the tradition in a serious, scholarly manner. It is indeed something well worth studying after reading the representative texts themselves.
Derived from the Greek, "apocalyse" means to open a curtain or veil. In the context of monotheistic religions it implies a disclosure of the providential meaning of events, their inner significance and their mandated outcome. By so assigning Jesus--and, more certainly, Paul--many have dismissed this, the core teaching of the early "church", as a radically mistaken belief. Roman rule was not overthrown. The mundane Herodian Temple was not destroyed in order that a new, spiritual temple, and righteous rule, might be instantiated. The secular world did not come to an end.
I am struck, however, by the similarity between this supposed programme on the part of Jesus--or, at least, of some of his earliest followers--and the programme of Karl Marx and his followers. In both cases the idea was to expose the meaning, in Marx's case an economic meaning, of events and to predict their outcome while--and this is vital--at the same time doing everything possible to ensure and hasten a happy conclusion to things: in Jesus' case 'the Kingdom', in Marx's socialist democracy. With this in mind, and having long taken the Marxists seriously, I find it easier to take Jesus' supposed apocalypticism seriously and to question those who have been so ready to dismiss the movements the two of them have been identified with.