New Testament Relevence of the Similitudes of Enoch
The Similitudes of Enoch are very provocative for the New Testament exegete. The presentation of the Son of Man figure dominates especially the second of the three parables, but is also quite notable in the third parable. The precise significance this term had at the time the New Testament authors were actively writing their literature is a theological point that many scholars have pursued.1In fact, Stone offers this comment: "The title 'Son of Man' by which he is designated in some places has, naturally, aroused a good deal of interest, particularly among students of the New Testament. The transcendental characteristics of this figure, his pre-creation or pre-selection, his enthronement and his judging have served to sharpen this."2
Scholars have now concluded that the term, during the intertestamental times, was used non-technically (i.e. non-titularly). But in the New Testament era, as reflected in the gospel writers especially, it has picked up a technical force.3 Consider the following attributes the author gives to the transcendental figure: pre-existence, all dominion, the right to sit on the throne of his glory, and the right to execute judgment in the consummation of time. Even a slight knowledge of the New Testament (particularly, the gospels and the book of Revelation) reveals a striking similarity of thematic material. One passage more than any other that comes to mind is Matthew 25. Compare especially verse 31: "When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory" (NKJV). One must be careful not to read the New Testament back into the Similitudes of Enoch. Though the terminology is strikingly similar, there are significant differences in the identity of the person upon whom the term is placed. In the Enochic work, the Son of Man figure is not the agent of creation, nor is he (evidently) made in the very image of God. No mention is made in the Similitudes of Enoch of this Son of Man providing atonement or redemption as a vicarious substitute for sinners.4
Another point of relevance the Similitudes of Enoch has for the New Testament is the similarity of expressions and descriptions the work has with the Book of Revelation. A repeated expression in both works is the phrase "those that dwell upon the earth." Another reminiscent feature is when the seer/visionary enumerates the beings he witnesses (e.g. "the first voice...the second voice I heard ...the third voice I heard ? and the fourth voice I heard ..." (SimEn 40:4-7). Both works make reference to the fact that at the time of judgment the certain "books" will be opened. In the Similitudes of Enoch 47:3, the Enoch figure testifies that at the throne of glory "the books of the living were opened before him." The difference in Revelation 20:12, of course, is that both the books of the dead and of the living were opened while the dead are standing before the Great White Throne. In the same vein, Revelation 20:13 speaks of the sea giving up its dead and that "Death and Hades delivered up the dead who were in them." In the Similitudes of Enoch 51:1 there is a similar concept articulated with similar wording: "In those days, Sheol will return all the deposits which she had received and hell will give back all that which it owes."
Most of the scholarship immediately points to the relevance and parallel of the Similitudes of Enoch with the gospel of Matthew. This is certainly a valid point. In light of the previous observations, however, this same work has relevance to the final book of the New Testament canon, viz. Revelation.
Notes
1Cf. Richard Bauckham, "Apocalypses," in Justification and Variegated Nomism: Volume 1-The Complexities of Second Temple Judaism, eds. D. A. Carson, Peter T. O'Brien, and Mark A. Seifrid, (Grand Rapids: Baker Academic, 2001): 149. There he states that "the most innovative and most studied feature of the Parables [of Enoch] is the figure of the Son of Man, a heavenly being who, as the Righteous One and the Elect One, is a kind of heavenly counterpart of the righteous and elect, and who will be God's agent in the judgment, enacting the vengeance of the righteous on their enemies. He functions as a kind of guarantee of the destiny of the righteous, who will live with him in blessedness for ever."
2Michael E. Stone, "Apocalyptic Literature," in Jewish Writings of the Second Temple Period: Apocrypha, Pseudepigrapha, Qumran Sectarian, Writings, Philo, Josephus, ed. Michael E. Stone (Philadelphia: Fortress Press, 1984): 402. His footnote (fn 100) is also of technical interest. He writes: "The best analysis of this material remains that of [E.] Sj?erg [Der Menschensohn im ?hiopischen Henochbuch. Lund 1946]. He rejects the older view that the Son of Man is simply to be identified with the Urmensch, which figure probably influenced Adam speculations: see Der Menschensohn, 190-8 and bibliography there. A recent analysis, seeking to set the Son of Man figure in its 'tradition-historical' context is Theisohn, Richter. See also Altmann, 'Adam Legends' where, likewise, no such hints can be found. A recent collection of material relating to the cosmic man figure is Schenke, Der Gott 'Mensch'. See also Stone, 'Messiah in IV Ezra' and Russell, Method and Message, 342-52. The bibliography on the Son of Man figure is enormous, and no attempt is made here to present even a summary of it. Much of it does not relate to issues involved in The Similitudes of Enoch."
3 J. J. Collins, "Apocalyptic Literature," in Early Judaism and Its Modern Interpreters, eds. Robert A. Kraft and George W. E. Nickelsburg (Atlanta: Scholars Press, 1986): 352.
4Larry R. Helyer, Exploring Jewish Literature of the Second Temple Period (Downers Grove, IL: InterVarsity Press, 2002): 388.
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