Contrasting Apocalyptic Thought: Jewish Eschatology and Modern Christian Interpretations

Embracing the Supernatural, Ignoring the End: Evangelical Views on Jewish Apocalyptic Thought

The study of apocalyptic thought reveals deep contrasts between the expectations of first-century Jews and how modern evangelicals interpret those same ideas today. Jewish apocalypticism was rich with imagery of divine judgment, the resurrection of the dead, and the coming of God's kingdom on earth, and yet much of this worldview has been redefined or overlooked in contemporary Christian theology. While scholars like Dr. Michael Heiser have helped modern evangelicals embrace the supernatural elements of the Jewish worldview, particularly regarding spiritual beings and the divine council, their eschatological framework is often disregarded or spiritualized. This lesson aims to explore how these perspectives have diverged and why a return to the Jewish apocalyptic narrative might offer a more complete understanding of biblical prophecy and the gospel.

A question that frequently arises is: Why do many evangelicals embrace the first-century Jewish supernatural worldview, as taught by scholars like Dr. Michael Heiser, while simultaneously ignoring or rejecting first-century Jewish eschatology? This question highlights a disconnect in how modern believers approach biblical understanding.

Michael Heiser, an Old Testament scholar, has become well known for his teachings on divine beings, angels, demons, and the divine council—particularly through his book The Unseen Realm. Heiser has been instrumental in bringing to light the ancient Jewish worldview regarding spiritual beings, which resonates deeply with evangelicals today. His work has opened up new insights into Old Testament passages, such as Psalm 82, where the concept of a divine council may have been previously misunderstood or overlooked. Heiser’s contributions to this area of study have been invaluable, revealing the rich supernatural landscape that the Jewish people would have understood in their time.

However, as Joel Richardson’s question suggests, while many Christians today have embraced this supernatural worldview, they often reject the accompanying Jewish eschatology. Eschatology—the study of the end times—was foundational to Jewish thought, and the first-century Jews had strong expectations of God's intervention in history. This included the coming of the Messiah, the defeat of evil powers, the resurrection of the dead, and the establishment of a new heaven and new earth. Yet, despite recognizing the ancient Jewish view of the supernatural, scholars like Heiser often reinterpret or dismiss these apocalyptic expectations when discussing the New Testament, suggesting instead that Jesus redefined or fulfilled them in ways that eliminate the need for a future judgment or resurrection.

This trend is not limited to Heiser alone. Popular evangelical scholars like N.T. Wright have built careers on uncovering ancient contexts but often reinterpret the Jewish apocalyptic expectations, suggesting that Jesus overturned them. While Heiser is an exceptional Old Testament scholar, when he moves into New Testament territory, he leans on the theological consensus of evangelical scholars who promote a realized eschatology—meaning that they believe many of the Jewish apocalyptic hopes were fulfilled in Christ’s first coming, with no further need for a literal end-time event. This approach often glosses over the clear expectation of future events still anticipated by Jesus and the apostles.

This dynamic is not new. Historically, there has been a bias within the evangelical academic community against acknowledging Jewish apocalyptic thought. Scholars like Klaus Koch, who wrote The Rediscovery of Apocalyptic, have noted the reluctance among many to fully embrace how first-century Jews viewed the future. This hesitancy stems from fears of being associated with fundamentalist or sectarian groups throughout church history that have often embraced apocalyptic themes. Many in the evangelical world prefer to hold onto the theological frameworks established during the Reformation, which tend to downplay or spiritualize these Jewish expectations.

In summary, while many evangelicals have been quick to adopt the supernatural worldview of first-century Judaism, there remains a reluctance to engage fully with Jewish eschatology. This divide speaks to deeper theological biases and concerns about associating with apocalyptic thinking. However, it is important for believers to consider how Jesus and the apostles affirmed and built upon the Jewish hope of a future day of judgment, resurrection, and restoration, rather than dismissing it. Understanding the full context of Jewish apocalyptic thought can enrich our interpretation of scripture and deepen our faith.

In rediscovering the apocalyptic framework of first-century Judaism, we are challenged to revisit our understanding of key biblical themes like the return of Christ, final judgment, and the resurrection of the dead. Rather than seeing these as outdated or purely symbolic, they form the backbone of Jewish and Christian hope for the future. By embracing both the supernatural worldview and the apocalyptic expectations of the early Jews, we can deepen our theological perspective and remain true to the narrative that Jesus and the apostles affirmed. As we conclude, may we seek to harmonize these rich traditions, keeping the fullness of the gospel in view as both a present reality and a future hope.