{"id":1425,"date":"2020-08-07T18:10:09","date_gmt":"2020-08-07T23:10:09","guid":{"rendered":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/?p=1425"},"modified":"2020-08-07T18:40:47","modified_gmt":"2020-08-07T23:40:47","slug":"the-book-of-parables","status":"publish","type":"post","link":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/08\/07\/the-book-of-parables\/","title":{"rendered":"The Book of Parables"},"content":{"rendered":"

\"\"The second major portion of the Book of Enoch is the ‘Book of Parables’ which now constitutes 1 Enoch 37-71.\u00a0 This is something of a misnomer as the Book of Parables proper, composed of three ‘parables’ or visions received by Enoch, really only makes up chapters 37-59.\u00a0 Chapters 60-71 appear to be the incorporation of another, independent source into the Book of Parables and thence 1 Enoch.\u00a0 The material in chapters 60-71 is primarily designated as the Book of Noah.\u00a0 It is sometimes labeled as portions or fragments of a Book of Noah.\u00a0 It is not as simple, however, as just another book having been incorporated with all the others into 1 Enoch.\u00a0 Its independence is attested to by the fact that the speaker shifts from Enoch to Noah.\u00a0 Yet within those chapters at several points the identity of the speaker, sometimes abruptly, shifts back and forth between Noah and his forefather Enoch.\u00a0 Further, material in the final chapters of the Book of Parables seems to be attempting, by way of a summary to unite all of the material as a unit.\u00a0 The Book of Parables was in its present form by the first century BC.\u00a0 This likely indicates that both the three visions of Enoch and the Book of Noah represent older material which has here been incorporated and edited together.\u00a0 The Book of Noah material is likely the oldest based on the sometimes awkward means of its incorporation, i.e. the later editor felt free to work with the Enochic material in order to make that incorporation happen but not with the Noahic material which is preserved intact even where it creates difficulties.<\/p>\n

There are two major themes of the Book of Parables woven throughout.\u00a0 The first is the description of a figure, the Son of Man, the Elect One, the Messiah, the Righteous One, who is a divine figure who is eternally pre-existent with the Most High.\u00a0 This figure has been hidden from everlasting and revealed only to the elect, indicating Israel or, more likely, the faithful within Israel.\u00a0 This leads to the second major theme, the coming of this figure among men which will culminate with his enthronement on the throne of the Most High, the resurrection of the dead, the judgment of the heavens and the earth, and the initiation of the age to come.\u00a0 Even in this broad strokes summary, one might get the impression that this all seems a little too ‘on the nose’ regarding later Christian Christology and eschatology to be found in a pre-Christian document.\u00a0 This is because of the misunderstanding that the New Testament, or portions thereof, are in some sense starting from scratch or just starting over to reveal a whole new theology and new facts to produce a new religion.\u00a0 This is not how the New Testament documents present themselves, of course.\u00a0 The substance of the Christian religion had already existed and been believed and practiced for centuries by the time of the birth of Jesus Christ in Bethlehem.\u00a0 The theme of all of the New Testament documents is that Jesus of Nazareth is the Messianic Divine Son of Man in whom faithful Judeans already believed.\u00a0 The Book of Parables gives us one particularly clear window into the understanding of those in the Second Temple period of the pre-existent Divine Messiah.<\/p>\n

First Enoch 37 begins by identifying the forthcoming Book of Parables as the “second vision” of Enoch the seventh from Adam.\u00a0 This connective tissue frames the foregoing Book of the Watchers as Enoch’s first vision.\u00a0 In the verses following which introduce what is to come, however, this vision is reframed as three “parables” received by Enoch.\u00a0 The language of parables as well as frequent references to wisdom within these chapters places it within earlier Hebrew wisdom traditions.\u00a0 This is not a wisdom genre as opposed to the apocalyptic genre of the Book of the Watchers.\u00a0 While these categorizations are sometimes helpful, genres blend throughout the Scriptures.\u00a0 One example particularly apropos of the Book of Parables’ contents would be Proverbs 8 and its depiction of pre-existent Wisdom begotten by God.\u00a0 Apocalyptic represents a divine perspective on earthly events.\u00a0 The wisdom gained by Enoch through his apocalyptic visions is here communicated by him to those on earth through these parables.<\/p>\n

Chapter 38 begins with a preface describing what will occur at the end of days.\u00a0 The depiction of judgment here is twofold.\u00a0 First, the kings and the mighty upon the earth will perish and come to an end.\u00a0 Second, the wicked who rejected the Lord of Spirits will be driven from the face of the earth and will have nowhere to go or hide.\u00a0 While this will be the subject of further description in what follows, already there is a clear distinction being made between these ‘rulers’ who “possess the earth” at the present time and the unrepentantly sinful.\u00a0 This is not only a verbal distinction but a distinction in their fate.\u00a0 The unrepentantly sinful are driven not only from the presence of the Lord of Spirits, being unable to bear it, but also from the presence of the righteous who themselves shine with the light of his glory, particularly from their faces (v. 3-4).\u00a0 The wording regarding the permanence of their fate is also important.\u00a0 It is not that they are now unable to repent, but rather that none of them will.\u00a0 The rulers and possessors of the earth, in contrast, perish utterly and are destroyed.\u00a0 All of this happens when the Righteous One appears before the eyes of the righteous (v. 2).\u00a0 The Righteous One is here clearly delineated from the Lord of Spirits.\u00a0 The righteous to whom he appears are those who have participated in the works of the Lord of Spirits (v. 2).<\/p>\n

The parables are then framed within a vision received by Enoch after he was taken to the heavens in a whirlwind.\u00a0 He sees the heavens and the angels in their places.\u00a0 The Book of Parables here goes farther than the Book of the Watchers, however, in Enoch beholding “the Elect One of righteousness and of faithfulness” (39:6; cf. 1 Pet 2:6; 1 Cor 1:30).\u00a0 He dwells under the wings of the Lord of Spirits and his characteristic attribute is righteousness.\u00a0 All of the righteous, through their participation in his righteousness, become “flaming lights” (v. 6-7).\u00a0 Before the throne of the Lord of Spirits, Enoch sees a thousand thousands and ten-thousand ten-thousands who never sleep (i.e. are immortal) endlessly praising God (39:12-40:2; cf. Rev 5:11).\u00a0 On the four sides of the throne, Enoch sees four of the archangels performing particular tasks through their voices.\u00a0 St. Michael unceasingly praises the Lord of Spirits.\u00a0 St. Raphael endlessly praises the Elect One and blesses the elect ones who are his brethren.\u00a0 St. Gabriel is said to endlessly intercede for those who dwell on Earth and make supplications for them.\u00a0 He is further identified as the leader of the powers of heaven, leading them in precisely this task of intercession.\u00a0 The fourth, the Archangel Phanuel, is said to fight back the satans who wish to come and accuse those who dwell on the earth.\u00a0 How he does this is then defined as being through repentance and hope which he conveys through prayer to the Lord of Spirits (1 Enoch 40:4-9).\u00a0 This gives a pattern to the understanding of worship in this period.\u00a0 It consists in praise offered to God Most High, praise offered to his Elect One through whom the saints are made righteous and receive blessings, intercessory prayers and supplications, and prayers of repentance with hope of reconciliation.\u00a0 It is not difficult to see how this understanding of worship passed directly into and formed early Christian worship with the Elect One identified as the Lord Jesus Christ.\u00a0 Heaven intercedes for earth.\u00a0 The congregation of the righteous on earth intercedes for the rest of creation.<\/p>\n

Throughout the Book of Parables, themes regarding the Messiah and of a second hypostasis of Yahweh the God of Israel are drawn together into one single figure from throughout the Hebrew Scriptures.\u00a0 This includes not only Isaiah’s elect one, servant, and anointed one and Daniel’s heavenly Son of Man, but also Wisdom despite it being grammatically feminine.\u00a0 Enoch takes a familiar theme from midrashic commentary about Wisdom seeking a dwelling on earth and finding none and applies it to the Elect One.\u00a0 Wisdom comes to earth among humans and is rejected after which she returns to be enthroned in the heavens.\u00a0 In the process, however, she ends up finding a certain few with whom to dwell who are not the ones she first sought but who desperately had need of Wisdom (1 Enoch 42:1-3).\u00a0 St. John uses these same themes in the prologue to his Gospel (John 1:9-13).\u00a0 Much of the remainder of the first parable focuses on the movements of celestial bodies which will be a greater focus in the following Book of Luminaries.\u00a0 Here, however, the stars are identified not only with the angelic beings but with the destiny of the righteous (Enoch 43:4-44:1).<\/p>\n

The second parable then begins by describing the Day of the Lord, here referred to as “that day” (1 Enoch 45:3; cf. Matt 7:22; 24:36; 26:29; Mark 13:32; 14:25; Luke 10:12; 17:31; 21:34; Rom 2:16; 1 Thess 5:4; 2 Thess 1:10; 2:3).\u00a0 On that day, the Elect One will sit to judge on the throne of glory which is the throne of the Lord of Spirits himself (Enoch 45:3; cf. Matt 25:31-32).\u00a0 The result of this judgment is a transformed and renewed heavens and earth, not only the latter (1 Enoch 45:4-5; Heb 12:26-28; 2 Pet 3:12-13; Rev 21:1).\u00a0 Both the aforementioned rulers and possessors of the earth, the wicked spiritual powers and principalities in the heavenly places and the wicked of the earth are judged.\u00a0 The purification of the earth in particular makes it a blessing to man, reversing the cursed state brought about by sin (1 Enoch 45:5).\u00a0 Chapter 46 then describes a parallel scene to that of Daniel 7.\u00a0 Enoch beholds the Ancient of Days and with him another being like a Son of Man (46:1).\u00a0 Enoch asks who the Son of Man is, and is told by his angelic guide that he is identical to the Elect One and the Righteous One whom he saw previously.\u00a0 He is further identified as the one who has the right of the firstborn from the Lord of Spirits (v. 3).\u00a0 This single figure then is both the divine figure previously seen and this human figure now beheld with the Ancient of Days.\u00a0 He further has the character of the one who reveals the treasures of that which is hidden (cf. Col 2:2-3).\u00a0 In his judgment, he is prophesied to have victory over the rulers of the world casting them down from their throne and casting them into Sheol, using the language of Isaiah regarding the fall of the devil in parallel (1 Enoch 46:4-6; cf. Is 14:9-11).\u00a0 They are cast down for not extolling and praising the Son of Man and for not acknowledging whence they had received the kingdom (1 Enoch 46:5).\u00a0 This is further describing the heavenly judgment which is coming when the principalities and powers which have enslaved the nations will be cast down and destroyed by the Son of Man.\u00a0 The specific language used here, “[he] shall raise up the kings and the mighty from their seats…and he shall put down the kings from their thrones and kingdoms” (v. 4-5), is also used by the Theotokos in her song of praise as recorded by St. Luke (1:52).<\/p>\n

This judgment is not performed by the Son of Man independently from the Ancient of Days, as Enoch immediately describes the Ancient of Days sitting upon the same throne and opening the books to render judgment, and so the activity of judgment is one (1 Enoch 47:3-4).\u00a0 Though the title Son of Man or Son of Adam points to a human nature for this being, at the same time, he continues to be described in divine terms.\u00a0 “And at that hour the Son of Man was named in the presence of the Lord of Spirits and his name before the Ancient of Days. Even before the sun and the signs were created, before the stars of the heaven were made, his name was named before the Lord of Spirits.\u00a0 He will be a staff for the righteous with which for them to stand and not to fall. And he will be the light of the nations and the hope of those whose hearts are troubled. All who dwell on the earth will fall down and worship him and they will praise and bless and celebrate with song the Lord of Spirits. For this reason, he has been chosen and hidden before him from before the creation of the world and forevermore” (1 Enoch 48:2-6).\u00a0 He is the recipient of worship, but that worship is not in addition to the worship of the Lord of Hosts, it is one worship (Phil 2:11).\u00a0 This section culminates with the first identification of the Son of Man as the Messiah, Christ, the Anointed One (1 Enoch 48:10).\u00a0 The language used by Enoch regarding the Son of Man is echoed in St. Symeon’s identification of Jesus as Messiah (Luke 2:32).<\/p>\n

A recurrent motif in the Book of Parables is the Elect One producing a fountain of wisdom which flows like water (1 Enoch 48:1; 49:1).\u00a0 This language is utilized in relation to Christ by St. John in his Gospel on multiple occasions (4:14; 7:37-39; also Rev 21:6).\u00a0 \u00a0 What designates him as the Elect One and allows this life-giving flow of Wisdom is that he is indwelt by the Spirit of Wisdom (1 Enoch 49:3).\u00a0 As he has already been represented as Wisdom, this is his Spirit, but also the Spirit of the Lord of Spirits.\u00a0 St. John’s Gospel focuses much of its latter half on the Holy Spirit whom Christ will send, but also refers to the Spirit coming to rest and stay upon Christ at his baptism as the marker of his identity as the Messianic Son of Man (1:32-33).<\/p>\n

Before the judgment of that day, Enoch presents a period of time during which human persons are able to see the fate of the wicked powers and of unrepentant sinners and find repentance themselves, even the worst of them (1 Enoch 50:1-4).\u00a0 After the judgment, however, there is no more repentance or mercy (v. 5).\u00a0 Enoch also explicitly ties the resurrection of the dead to this day of judgment.\u00a0 Though the Book of the Watchers described the realms of the dead and the abodes of their eventual fate, the bodily resurrection was not discussed in that context.\u00a0 Here, however, it is said that Sheol and Hades will give back those whom they have received (51:1; cf. Rev 20:13).\u00a0 Throughout these judgment descriptions, the figure on the throne is described alternately as the Lord of Spirits or Ancient of Days and the Son of Man or Elect One, parallel to the way in which God and the Lamb are described seated on the throne in St. John’s Apocalypse.<\/p>\n

The remainder of the second parable describes the fate of the wicked.\u00a0 Angels of punishment are depicted preparing a fiery pit or gorge with chains and scourges of punishment.\u00a0 This lake of fire is not, however, when Enoch asks being prepared for sinners who dwell upon the earth, but for Azazel and the wicked spiritual powers, the rulers of the earth (1 Enoch 53:5; 54:4-5;55:3-4; cf. Matt 25:41).\u00a0 These rebellious powers are said to have made themselves subject to Satan and to have deceived and led astray into sinfulness those who dwell upon the earth (1 Enoch 54:6).\u00a0 These hostile powers and the empires they govern are depicted here as mountains made of various metals, combining together several of Daniel’s visions regarding world empires (52:1-9), which mountains melt like wax before the Elect One.\u00a0 The unrepentant wicked who dwell upon earth end up sharing this same fate because they are driven to the lake of fire by their inability to withstand the glory of God either directly or as reflected in the faces of the righteous.\u00a0 They go to that place of torment in order to hide from what they perceive as worse torment by the righteousness of the Lord of Spirits and his Anointed.<\/p>\n

In the final brief parable, Enoch describes what he sees as the fate of the righteous following the judgment, now free of oppression by wicked spirits and the sinners who serve them (53:7).\u00a0 Their life is described as eternal not merely in the sense of being unending, but of such a quality that time cannot be numbered (58:3-6).\u00a0 This life without end is characterized by peace and justice (v. 4).\u00a0 It will also be one of unending light.\u00a0 The light, righteousness, and peace proceed from the Elect One who stands before the Lord of Spirits who will become as bright as the sun but upon the earth to dwell with the righteous forevermore (cf. Rev 21:23-24).<\/p>\n

Next week’s post will discuss the remainder of the Book of Parables, the incorporated elements of the Book of Noah.<\/p>\n","protected":false},"excerpt":{"rendered":"

The second major portion of the Book of Enoch is the ‘Book of Parables’ which now constitutes 1 Enoch 37-71.\u00a0 This is something of a misnomer as the Book of Parables proper, composed of three ‘parables’ or visions received by Enoch, really only makes up chapters 37-59.\u00a0 Chapters 60-71 appear to be the incorporation of another, independent source into the Book of Parables and thence 1 Enoch.\u00a0 The material in chapters 60-71 is primarily designated as the Book of Noah.\u00a0 It is sometimes labeled as portions or fragments of a Book of Noah.\u00a0 It is not as simple, however, as just another book having been incorporated with all the others into 1 Enoch.\u00a0 Its independence is attested to by the\u2026 <\/i> <\/a><\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1425","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"The Book of Parables - The Whole Counsel Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/08\/07\/the-book-of-parables\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Book of Parables - The Whole Counsel Blog\" \/>\n<meta property=\"og:description\" content=\"The second major portion of the Book of Enoch is the ‘Book of Parables’ which now constitutes 1 Enoch 37-71.\u00a0 This is something of a misnomer as the Book of Parables proper, composed of three ‘parables’ or visions received by Enoch, really only makes up chapters 37-59.\u00a0 Chapters 60-71 appear to be the incorporation of another, independent source into the Book of Parables and thence 1 Enoch.\u00a0 The material in chapters 60-71 is primarily designated as the Book of Noah.\u00a0 It is sometimes labeled as portions or fragments of a Book of Noah.\u00a0 It is not as simple, however, as just another book having been incorporated with all the others into 1 Enoch.\u00a0 Its independence is attested to by the\u2026\" \/>\n<meta property=\"og:url\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/08\/07\/the-book-of-parables\/\" \/>\n<meta property=\"og:site_name\" content=\"The Whole Counsel Blog\" \/>\n<meta property=\"article:published_time\" content=\"2020-08-07T23:10:09+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2020-08-07T23:40:47+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2020\/08\/99af9c10ca1e8b7ec89c304d09e231b8.jpg\" \/>\n<meta name=\"author\" content=\"Fr. 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