I Enoch 1-36 (160 BC) Apocalyptic Pseudepigrapha in Israel
I Enoch or the Book of Enoch, contained in 1-36 reflect the period around 160 BC. It was composed around Judea and was in use at Qumran in the pre-Christian period. Essenes and early Christians knew the themes of the book. It is not regarded as scripture by Jews or any Christian group, apart from the Ethiopian Orthodox Church, which to this day regards it to be canonical. A short section of I Enoch (I Enoch 1:9) is quoted in the New Testament (Letter of Jude 1:14-15), and there apparently attributed to "Enoch the Seventh from Adam" (1 Enoch 60:8). The original text was partially in Aramaic and partially in Hebrew, much like the canonical Daniel.
The book reflects the historical events immediately preceding and following the Maccabean revolt. It sheds light upon early Essene theology and upon early Christianity. It was used in the Epistle of Barnabas and the Apocalypse of Peter. Many of the early church authors, such as Justin Martyr, Irenaeus, Origin, and Clement of Alexandria, knew the book and some were inspired by it. Tertullian had a high regard for the book. It had negative reviews from Augustine and Jerome. It remained in high regard in the Ethiopian church. That influence distinguishes Ethiopian Christians from Protestant, Catholic, and Orthodox in their emphasis upon the origin of sin in Satan and fallen angels, as well as Adam, and these demonic spirits continue to lead humanity astray. Protective angels like Michael, Gabriel, Rafael, and Uriel play a larger role in this form of Christianity.
God is the righteous and just God of the Old Testament, creator of the world, holy, lawgiver, the dispenser of history, and the judge of all.
Sinners are economic exploiters, the political oppressors, and the socially unjust people of this world. Thus, it helps us appreciate the revolutionary mood of Jews and their staunch opposition to Greek and Roman imperialism as well as Jewish aristocracy, which aligned itself with the foreign oppressors.
The book depends upon the Old Testament and influences the New Testament. Apocalyptic literature has moral indignation about the present world and the foreboding prediction of eschatological events and the ultimate destiny of the world. It presents its view of the stories of the Old Testament, such as fallen angels, the Flood, the history of Israel, and the distinction between the righteous and the wicked, through the paradigm of apocalyptic dualism, which contains a presentation of opposing cosmic powers of good and evil and between the present and coming age. The New Testament was molded by its language and thought. It was influential in molding New Testament doctrines concerning the nature of the Messiah, the Son of Man, the messianic kingdom, demonology, the future, resurrection, and final judgment. The entre eschatological theater and its symbolism in the New Testament has its inspiration here.
Book One of Enoch is the parables of Enoch or the Book of Watchers. This first section of the Book of Enoch describes the fall of the Watchers, the angels who fathered the Nephilim (cf. the bene Elohim, Genesis 6:1-2) and narrates the travels of Enoch in the heavens.
Chapters 1-5 are the introductory visions and parables of Enoch dealing with the fate of the wicked and the righteous. Dating is from the 100's BC. The introduction opens with an announcement of the final, coming punishment, the destruction of the wicked ones, and the resurrection of the righteous ones to an endless and sinless eternal life. In 1:1, the reference to the elect, shows that not all members of the people will partake of the salvation offered, but only those elected to it. It opens the way for the election of individuals.[1] Further, 1:2, where the vision relates only to the distant generation is coming, 52:1-5 where he sees secret things of heaven and the future things, which will be revealed to him, 80:1, he has had everything revealed to him, and 106:19, where the mysteries of the holy ones have been revealed to him, such passages show that the apocalyptic seer received a vision that will be manifest to the entire world only at the end of this age, namely, all the hidden things of heaven that are to take place on earth. In context, he notes that the generation that returned from exile did not receive all the blessings promised in either their return or in the rebuilding of the Temple. In the post-exilic period, the experience of successive empires brought the development of an eschatological expectation of a final actualizing of the rule of God at the end of the series of earthly kingdoms. Linked to this was the expectation of the righteousness of God for individuals beyond this earthly life with the resurrection of the just and the judgment of sinners.[2] The God of the universe, the Holy Great One, will come and march upon Mount Sinai and appear from the damp emerging from heaven and everyone shall be afraid and the fallen angels shall quiver, great fear seizing them, mountains falling down, high hills made law, the earth rent asunder, and all on the earth will perish, judgment coming upon all, including the righteous. The book is firm in its conviction that God has ordained all things that will take place in their time. However, to the righteous God will grant peace, shall preserve the elect, and kindness hall be upon them, for they shall belong to God and they shall prosper and be blessed, and the light of God shall shine upon them. Then, in a text Jude 14-15 quotes, God will arrive with ten million of the holy ones to execute judgment upon all. god will destroy the wicked ones and censure all flesh because of the harsh things (from Jude 15) the wicked and sinners committed against God. In Chapter 5, he prays that the hard-hearted not find peace, but to the elect there shall be light joy, and peace, and they shall inherit the earth.
In 6-11 regards the fall of angels, from before the Maccabean period. Gen 6:1-4 alludes to the sons of God who had intercourse with the daughters of the people. This author transforms this idea into a theology of fallen angels, who consorted with women and produced giants who sinned against the people. They corrupted the people through the instructions in forbidden sciences like making arms, cosmetics, and precious metals. Michael, Uriel, Raphael, and Gabriel appeal to God to judge the inhabitants of the world and the fallen angels. God then sends Uriel to tell Noah of the coming cataclysm and what he needs to do. God sends Gabriel to have Noah hide. God sends Michael to bind the fallen angels. Allusions to the legend of the fallen angels occur elsewhere in Jewish writings (Sir 16:7). Jude 6 refers to angels who did not keep their proper position, leaving their dwelling, and God is keeping them in chains in deepest darkness, binding them for the day of judgment, a view that closely reflects Chapter 10, where God further has the angels and their children bound for seventy generations underneath the rocks until the day of their judgment of their consummation. In those days they will them into the bottom of the fire in torment, in the prison where they will be locked up forever, at which time they will burn and die (Jude 6, Rev 20:10, 14, 15, where the devil, the beast, the false prophet, and all who followed them will be tossed into the of fire, Mt 25:41, where the goats will be tossed into the eternal fire prepared for the devil and demons). All the nations shall worship and bless the Lord.
In 12-16, Enoch has a vision dream vision that involves his intercession for the fallen angels, for Azazel, and his vision. The intercession of Enoch on behalf of the fallen angels fails. He is instructed to predict their final doom, a view reflected by Paul when he says that we shall judge angels (I Cor 6:3). The demons possessing a man asked Jesus if he has come to torment them before the time (Matt 8:29), which is consistent with the view that the demons are waiting for the day of the great conclusion, until the great age is consummated, and everything is concluded upon the fallen angels (Chapter 16).
In 17-36, Enoch tours the earth and Sheol. In his first journey, he saw the vision of the end of everything alone and none among human beings will see as he has seen. He gives the names of the archangels. The second journey involves preliminary and final place of punishment of fallen stars. One place terrifies him (Chapter 21). The other (Chapter 22) is beautiful, having corners so that the souls of the children of the people should gather here, even as the Son of Man will gather the elect from the four winds (Matt 24:31). In 22:4-13, the passage divides humanity into three groups, the righteous in Sheol, the sinners not punished in their lifetime, and sinners punished in their lifetime. It appears that the righteous are raised and rewarded, while the unpunished sinners are raised and punished. This passage is a clear example of the idea of resurrection of those whom the consequences of their acts have not yet been allotted in this life. Daniel 12:2 could also refer to this notion if it is not referring to the resurrection of all people. One might see an example of this idea in John 5:29 and Acts 24:15. Such a basis is quite different from the confidence that arises out of fellowship with God. For such persons, even in face of death, fellowship with God cannot be destroyed and resurrection is to a new life in fellowship with God. For one who has this confidence, salvation has already come.[3] In another place (Chapter 23) he sees fire from the luminaries of heaven. He sees the seven mountains to the northwest and the tree of life (Chapters 24-25). He sees a beautiful tree which the Lord will plant in the direction of the Temple and from which the elect will eat, a view consistent with the notion that those who endure to the end will eat from the tree of life in the paradise of God (Rev 2:7, Rev 22:2, 14). In 25:4-5, this passage points up the importance of the vision of a new temple and its restoration was in Jewish literature.[4] It stresses that God as king in apocalyptic means that God is always present. Further, apocalyptic seers saw in heaven both coming end-time events and monuments of the primal past, such as the tree from which Adam and Eve ate in paradise.[5] He then sees Jerusalem and its surroundings (Ch 26). He sees the accursed valley, Gehenna (Matt 5:29-30). He journeys to the east (Ch 28-33), north (Ch 34), west (Ch 35), and south (36).
.
I Enoch 37-71, Book of Similitudes/Parables (0-100 AD, Pseudepigrapha) Apocalyptic
Book Two, the Similitudes/Parables, deals respectively with the coming judgment of the righteous and the wicked, the Messiah, the Son of Man, the Righteous One, and the Elect One, the exposition of additional heavenly secrets, the measuring Paradise, the resurrection of the righteous, and the punishment of the fallen angels. The scholarly debate centers on these chapters. The Book of Parables appears to be based on the Book of the Watchers but presents a later development of the idea of final judgment and of eschatology, concerned not only with the destiny of the fallen angels but also that of the evil kings of the earth. The Book of Parables uses the expression Son of Man for the eschatological protagonist, who is also called "Righteous One", "Chosen One", and "Messiah", and sits on the throne of glory in the final judgment. The first known use of The Son of Man as a definite title in Jewish writings is in 1 Enoch, and its use may have played a role in the early Christian understanding and use of the title.
Ch 37 is the introduction. Chapters 38-44 contain the first parable. Ch 38 is the coming judgment of the wicked. The Righteous One shall appear to reveal light to the righteous and elect and it would have been better for sinners not to have been born. The righteous shall rule the earth and the wicked shall be annihilated. Ch 39 describes the home of the righteous. There is no such thing as non-existence before the Lord of the Spirits. Ch 40 describes the four archangels. 41.1–2 is an anticipation of judgment, the Lord of the Spirits, and the four voices that Enoch heard in those days. 41.3–9 are astronomical or cosmic secrets. Ch 42 describes the dwelling-places of Wisdom and of Unrighteousness. Chapters 43–44 are astronomical or cosmological secrets.
An extensively discussed concept, part of the second parable, is that of the heavenly Messiah (45-57). 45-6 the situation of the apostates/unbelievers: the New Heaven and the New Earth. In peace the Lord has looked with favor upon the righteous ones and given them mercy and have causes them to dwell before the Lord, but sinners have come before the Lord so that the Lord can remove them from the earth. Enoch then discusses the Ancient of Days and the Son of Man. He is the Righteous One, the Son of Man, a pre-existent heavenly being who is resplendent and majestic, possesses all dominion, and sits on his throne of glory passing judgment upon all mortal and spiritual being. This description of the Messiah is placed in the Similitudes in the context of reflections upon the last judgment, the coming destruction of the wicked, and the triumph of the righteous opens. This eschatological concept is the more prominent and recurring theme throughout the book. Enoch saw the One to whom belongs the time before time. Another individual was present, whose face was like that of a human being and whose countenance was full of grace. He is the One born of human beings. He is the Son of Man, in whom righteousness dwells. He is destined to be victorious. He will remove kings from their comfortable seats, for their deeds are oppressive and are devoted to the gods they have fashioned. They deny the Lord of Spirits but like to congregate in the houses with the faithful ones who cling to the Lord of Spirits. Ch 47, the prayer of the righteous for vengeance and their joy at its coming. Enoch saw the Antecedent of Time, sitting upon the throne of glory, and the books of the living ones were opened before him. The holy ones are filled with joy because the number of the righteous has been offered, the prayers of the righteous ones have been heard, and the blood of the righteous has been admitted before the Lord of Spirits. Ch 48, the fount of righteousness: the Son of Man - the stay of the righteous: judgment of the kings and the mighty. Enoch saw the fountain of righteousness. The thirsty ones drink and become filled with wisdom. Their dwelling places become with the holy, righteous, and elect ones. At that hour the Son of Man was given a name, the Before-Time. He will become a staff for the righteous ones. He is the light of the gentiles, and he will become the hope of those who are sick in their hearts (Luke 2:32). All those on earth will worship him. He becomes the Chosen One. The righteous ones have despised this world of oppression. Blessed be the name of the Lord of Spirits. Ch 49 explores the power and wisdom of the Elect One. The spirit of wisdom gives thoughtfulness, knowledge, and strength. Ch 50, the glorification and victory of the righteous: the repentance of the gentiles and the mercy and judgment of the Lord of Spirits. Oppression cannot survive this judgment. Ch 51 the resurrection of the dead, and the separation by the judge of the righteous and the wicked. Sheol will return all the deposits she had received, and hell will give back all that it owes. The Lord of Spirits will choose the righteous and the holy ones from among the risen dead, for the day when they shall be selected and saved has arrived. The Elect One shall sit on the throne of the Lord of Spirits. The Lord of Spirits has glorified the Elect One and given him the secrets of wisdom. The Elect One has arisen. The earth shall rejoice. The righteous ones shall dwell upon the earth and the elect ones shall walk upon the earth. Ch 52 explores the six metal mountains and the Elect One. Everything he sees happening is by the authority of the Messiah, who will give orders and be praised on the earth. When the Elect One appears, these metal mountains will become like honeycombs. Ch 53–54.6 the valley of judgment: the angels of punishment: the communities of the Elect One. They shall fulfill the criminal deeds of their hands and eat all the produce of crime. Sinners will be destroyed from before the face of the Lord of the Spirits. The angels prepare all the chains of Satan, which are for the kings of the earth. They will be cast into the abyss, as Michael, Raphael, Gabriel, and Phanuel shall seize them on the great day of judgment and cast them into the furnace of fire so that the Lord of the Spirits may take vengeance on them on account of these oppressive deeds that they performed as messengers of Satan, leading astray those who dwell upon the earth. Ch 54.7.–55.2, Noachic fragment on the first world judgment. The Antecedent of Time repented and said he would not destroy the earth this way again with the flood. Ch 55.3.–56.4, final judgment of Azazel, the Watchers, and their children. The age of their leading others astray shall end. Ch 56.5 – 57.3 shows the last struggle of the heathen powers against Israel. A spirit of unrest shall come upon the kings. Sheol shall open its mouth and swallow sinners in the presence of the elect ones.
Chapters 58-69 are the third parable. Ch 58 the blessedness of the saints. Peace be to the righteous ones in the peace of the Eternal Lord. It shall be told to the holy ones in heaven that they should scrutinize the mysteries of righteousness, the gift of faith. Darkness has ended, there is no longer need to count the days, and light shall be permanent before the Lord of the Spirits. Ch 59 the lights and the thunder. Ch 60 quaking of the heaven: Behemoth and Leviathan: the elements. The Antecedent of Time sits on his throne. Michael told him the mercy of the Antecedent of Time has been great with the people of the earth. Ch 61 angels go off to measure Paradise: the Judgment of the Righteous by the Elect One: the Praise of the Elect One and of God. The mercy of the Lord of the Spirits is great in quantity and long-suffering. Ch 62 judgment of the kings and the mighty: blessedness of the righteous. Then pain shall come upon the kings and the mighty as on a woman in travail with birth pangs – when she is giving birth the child enters the mount of the tomb and she suffers. Pain shall seize them when they see the Son of Man sitting on the throne of his glory. The Son of Man was concealed from the beginning, and the Most high one revealed him to the elect ones. The congregation of the holy ones shall stand before him. The ruling class shall fall before the Son of Man and plead for mercy. The elect ones shall rejoice at the punishments delivered to the ruling class. The elect ones shall cease being downcast and rise with the Son of Man. Ch 63 the unavailing and hopeless repentance of the kings, rulers, and landlords. They shall be filled with shame before the Son of Man. Ch 64 vision of the fallen angels in the place of punishment. Ch 65 Enoch foretells to Noah the deluge and his own preservation. Ch 66 the Angels in charge of the flood bidden to hold them in check. Ch 67 God's promise to Noah: places of punishment of the angels and of the kings. The situation of Noah is without blame and is of true love. The judgment shall come upon them because they believe in the debauchery of their bodies and deny the spirit of the Lord. Ch 68 Michael and Raphael are astonished at the severity of the judgment. Ch 69 the names and functions of the (fallen Angels and) Satan: the secret oath. They had joy and blessed, glorified, and extolled, the Lord on account of the Son of Man being revealed to them. He shall never pass away or perish from the earth. The Son of Man has appeared, taken a seat upon the throne of glory. All evil shall disappear.
Chapters 70-71 are the appendix. Ch 70 the final translation of Enoch. Ch 71 are two earlier visions of Enoch. One involved the fiery house and the other Antecedent of Days. So, there shall be length of days with the Son of Man, and peace to the righteous ones; his path is upright for the righteous, in the name of the Lord of the Spirits forever and ever.
Apocalypse of Abraham 9-32 (70-150 AD, Hebrew, a Jew in Israel) Pseudepigrapha
The Apocalypse of Abraham was composed between about 70–150 AD, it is of Jewish origin and is usually considered to be part of the Apocalyptic literature. It has survived only in Old Slavonic recensions—it is not regarded as scripture by Jews or any Christian group.
Chapters 1-6, 8 are a polemic against idolatry. It is a story of the youth Abraham and his perception of idolatry. Abraham concludes that the idols are of his father are not gods, because some stone idols are crushed and a wooden idol is accidently consumed by fire. Abraham consequently beseeches God to reveal who God is, whereupon he hears the voice of God, which instructs Abraham to leave the house of his father.
Chapters 9-32, minus gnostic interpolations, are the apocalypse.
He is commanded to offer a sacrifice so that God will reveal important things that he has not seen (9:6). The God of eternity is the God who protects Abraham and his descendants. God created the world. Here is the way the author introduces the revelation.
I will announce to you guarded things and you will see great things which you have not seen, because you desired to search for me, and I called you my beloved (Jas 2:23 refers to him as the friend of God). … And there I will show you the things which were made by the ages and by my word, and affirmed, created, and renewed. And I will announce to you in them what will come upon those who have done evil and just things in the race of humanity. (9:6, 9-10)
Ch 11 is a vision of the angel, the hair of his head white like snow (Rev 1:14).
The chief of the fallen angels is Azazel (13:6). His power is over the earth because he has chosen it for his dwelling place. There is evil in the world, but it is not inevitable. The power of Azazel is limited since God does not permit him to tempt the righteous. He cannot seduce Abraham. He has no power over the body of the righteous.
The author has confidence that God chose Abraham in 14:2, “Know from this that the Eternal One whom you have loved has chosen you.” Azazel is wrong if he thinks he can scorn justice and disperse the secret of heaven (14:4). He will be banished in the desert forever (14:5).
God sends the angel Iaoel to lead Abraham to heaven (15:4). Angelology plays a large role in the text, with this Angel of God being the most important. His role is to protect and strengthen Abraham. In 15:6, the author refers to a “fiery Gehenna” enkindled. He sees seven visions.
First, a vision of light and fiery angels (15:5-7).
Second, a vision of the fire (17:1-3).
Third, a vision of the throne (18:1-14).
There is no other God in the universe than he one whom Abraham has searched for and who has loved him (19:3), so there is no ontological dualism.
Fourth, a vision of the firmaments (19:4-9). As part of the cosmology, God shows Abraham the firmaments so that he may know that on no single expanse is there any other but the one for whom Abraham has searched for or who has loved him.
Fifth, a vision of the world (21:2-7). Part of the cosmology is that Abraham sees the earth with the wicked as well as the garden of Eden with the just. He also has a vision of the abyss and paradise.
And I saw there the earth and its fruit, and its moving things and its things that had souls, and its host of people and the impiety of their souls and their justification, and their pursuit of their works and the abyss and its torments, and its lower depths and the prediction in it. … And I saw there the garden of Eden and its fruits. (21:3)
The created world is good before the eyes of God (22:2), so there is no ontological dualism. God chose Israel as the people of God. The text addresses the matter of theodicy.
And I said, "Eternal, Mighty One, why then did you adjudge him such dominion that through his works he could ruin humankind on earth? … And I answered and said, "Eternal, Mighty One! Why did it please you to bring it about that evil should be desired in the heart of people, because you are angered at what was chosen by you … him who does useless things in your light. (23:12, 14)
Sixth, a vision of the seven sins of the world (24:3-25:2).
Seventh, a vision of the destruction of the Temple in 70 AD. He analyzes the causes of the destruction of Jerusalem from a distinct perspective from that of IV Ezra, for the defeat was caused by the infidelity of Israel toward the covenant with God and the opportunistic politics of some leaders.
And I looked and I saw, and behold the picture swayed. And from its left side a crowd of heathens ran out and they captured the men, women, and children who were on its right side. And some slaughtered and others they kept with them. Behold, I saw them runner to them by way of four ascents and they burned the Temple with fire, and they plundered the holy things that were in it. And I said, "Eternal One, the people you received from me are being robbed by the hordes of the heathen. They are killing some and holding others as aliens, and they burned the Temple with fire and they are stealing and destroying the beautiful things which are in it. Eternal, Might One! If this is so, why now have you afflicted my heart and why will it be so? And he said to me, "Listen, Abraham, afflicted my heart and why will it be so? And he said to me, "Listen, Abraham, all that you have seen will happen on account of your seed who will continually provoke me because of the body which you saw and the murder in what was depicted in the Temple of jealousy, and everything you saw will be so. And I said, "Eternal, Mighty One! Let the evil works done in iniquity now pass by and make commandments in them more than his just works. For you can do this. And he said to me, "Again the time of justice will come upon them, at first through the holiness of kings. And I will judge with justice those whom I created earlier, to rule from them in them. And from these same ones will come people who will have regard for them, as I announced to you and you saw. (27)
Finally, God announces the punishment of the gentiles through ten plagues (29-30). The age of ungodliness endures twelve periods (29:2). After the last period comes the final judgment, which precedes the redemption of the just. Chapter 30 has God announcing the ten plagues upon the earth.
But while He was still speaking, I found myself upon the earth. And I said: “O Eternal, [Mighty One], I am no longer in the glory in which I was (while) on high, and what my soul longed to understand in mine heart I do not understand.” And He said to me: “What is desired in thine heart I will tell thee, because thou hast sought to see the ten plagues which I have prepared for the heathen, and have prepared beforehand at the passing over of the twelfth hour of the earth. Hear what I divulge to thee, so shall it come to pass: the first (is) pain of great distress; the second, conflagration of many cities; the third, destruction and pestilence of animals; the fourth, hunger of the whole world and of its people; the fifth by destruction among its rulers, destruction by earthquake and the sword; the sixth, multiplication of hail and snow; the seventh, the wild beasts will be their grave; the eighth, hunger and pestilence will alternate with their destruction; the ninth, punishment by the sword and flight in distress; the tenth, thunder and voices and destructive earthquake.
This brings the victory of the just (31-32). God chose Israel as the people of God. God will give the nation victory over its enemies. The chosen one will gather the dispersed people. God and the chosen one will punish the heathens. The apostates will be burned through the fire of Azazel. The Temple and the sacrifices will be restored. The doctrine of the resurrection is absent.
Testament of Abraham (75-125 AD, Egypt) Pseudepigrapha
The Testament of Abraham was originally written in Greek. The author was Jewish and lived in Alexandria, Egypt. Its closest parallels are the Testament of Job, III Baruch, II Enoch, and the Apocalypse of Moses. It was preserved in Christian circles but shows only occasional Christian influence.
Within the Judaism of the time, it represents a kind of lowest common denominator form of Judaism, cosmopolitan humanity. It testifies to the existence of a universalistic and generalize Judaism, in which good works consisted of such obvious virtues as charity and hospitality, coupled with avoidance of obvious moral sins like murder, adultery, and robbery, according to which Jew and gentile are judged by how well they observe these ethical requirements. It presents Judaism as a religion of commonplace moral values, which nevertheless insists both on the strictness of the judgment of God and on divine mercy and compassion. It sees no distinction between Jew and gentile. The sins mentioned are heinous by the definition of anyone. Everyone is judged by the same standard. The only means of atonement are repentance and premature death. This view contrasts sharply with IV Maccabees. Both the Testament of Joband II Enoch stress the significance of sacrifice. The main purpose of the author was to describe the judgment scene, indicating the basis all individuals would gain either life or punishment. This stresses the value of good works, the efficacy of repentance, and the justice and mercy of God. The soteriology is simple: if sins now repented of or punished by premature death outweigh or outnumber righteous deeds, the soul is sentenced to punishment. If righteous deeds predominate, the soul goes to life. If they are equally balanced, the balance can be tilted in favor of life by intercessory prayer. God is merciful and desires that sinners repent. If they deserve punishment, God is righteous and will punish. The uniqueness of the book is that everyone, Jew or gentile, are judged on the same basis.
When it is time for Abraham to die, God sends the archangel Michael to inform him to prepare for death and to make a will. It is hoped that Abraham will voluntarily surrender his soul to Michael. Abraham, is recalcitrant and refuses to go, requesting first to be shown all the inhabited world. After consulting with God, Michal conducts Abraham on such a tour. The tour is primarily of the place of judgment to which souls go for sentencing. Abraham, seeing people engaged in various sins, calls down death upon them, but God tells Michael to stop the tour. God, unlike Abraham, is compassionate and postpones the death of sinners so that they may repent. Abraham is then conducted to the place of judgment to witness the fate of souls after they depart from their bodies, so that he may repent of his severity. He learns that souls are tried in three ways: fire, deeds written in books, and balance. He learns that there are three judgments: by Abel, but the twelve tribes of Israel, and by God. Abraham intercedes on behalf of a soul that is judged to be neither wicked nor righteous and, repenting for his former harshness, he then pleads on behalf of those whom he had caused to die. God saves the former and restores the latter. Abraham is taken home, but he still declines to surrender his soul. this reluctance to die comes from Moses traditions. God finally sends Death, who Abraham his ferocity and who at last take his soul by a deception. The soul of Abraham is conducted to heaven by angels.
This story has a longer version, which is closer to the original, and a shorter version, which is closer to the wording of the original.
The text describes the Abraham in terms of Jewish piety.
Abraham … lived in quietness, gentleness, and righteousness, and the righteous was very hospitable. For he pitched his tent at the crossroads of the oak of Mamre and welcomed everyone - rich and poor, kings, and rulers, the crippled and the helpless, friends and strangers, neighbors and passerby - all on equal terms did the pious, entirely holy, righteous, and hospitable Abraham welcome. (1:1-3)
I have not seen upon earth a man like him - merciful, hospitable, righteous, truthful, God-fearing, refraining from every evil deed. (4:6)
Yet, the text also finds Abraham proclaiming his unworthiness.
You have thought it altogether worthy yourself to come to me, a sinner and your completely worthless servant. (9:3)
Abraham wants to know the future.
While I am yet in this body I wish to see all the inhabited world and all the created things which you established, master, through one world, and when I have seen these things, then, if I depart from life, I shall have no sorrow. (9:6)
The text expresses the nature of the path toward salvation.
The first way was strait and narrow and the other broad and spacios. … And they saw many souls from being driven by angels and being led through the broad gate, and they saw a few other souls and they were being brought by angels through the narrow gate. (11:2, 5)
An interesting dialogue occurs in Chapter 14, in which Abraham enquires about the judgment of a soul. The soul had an equal balance of righteous and sinful deeds. Abraham discovers that to be saved, one needed to find a righteous deed. Abraham prays. God listens to the prayer and delivers the soul. In chapter 15, Abraham refuses to follow an angel that intends to lead him to his death.
[1]
[2]
[3]
[4]
[5]
No comments:
Post a Comment