CHAPTER FORTY: “2 Esdras” Maintains the Conditionalist View

I. 2 Esdras—Immortalization of Righteous and Destruction of Wicked

“Esdras” is both the Greek and Latin form of Ezra 2 Esdras ^{11) It is called “Second” because in the Vulgate it follows the canonical books of Ezra Nehemiah, which are combined and styled “First Ezra.”} being originally called the “Ezra-Apocalypse.” There is common agreement that it is a composite, the product of a group of Jewish writers ^{22) Some think it to have been based on the Salathiel apocalypse (of chap. i 1), of A.D. 100, to which were added the Eagle Vision, the Son of Man Vision, and the Ezra-Legend, from other apocalypses, and extracts from an old Ezra-apocalypse.}—a pseudepigraph brought together and invested with the name “Ezra.” This compilation was evidently made around the close of the first century A.D., after Titus’ destruction of Jerusalem. Its importance in this survey is therefore obvious. Later it was translated into Latin, Syriac, Ethiopic, Arabic, and Armenian. It found entrance as an appendix into the Latin Vulgate, and from thence was retained in certain Protestant Bibles a part of the Apocrypha. (See Chart C on pages 634, 635.)CFF1 693.1

In its present form 2 Esdras is commonly dated between A.D. 120 and A.D. 150. It was extensively read, and exerted considerable influence. Even in modern times it is still read for edification in certain communions. It sought to impress its apocalyptic message upon certain hostile rabbinical circles, in order to secure a permanent place in orthodox Judaism. Jerome, it should be added, was the first to deny its canonicity. It is generally admitted that 2 Esdras contains some interpolations by a later hand, as well as novel and fantastic elements, which facts account for certain inconsistencies and contradictions in the text. And sometimes an expression will appear in one translation that is not present in others. Hence an occasional conflicting expression cannot logically overthrow or neutralize its preponderant Conditionalist evidence.CFF1 693.2

1. HISTORY EXPLAINED IN LIGHT OF ORIGINAL SIN

The treatise begins with the doctrine of original sin. If an evil heart is transmitted to all from Adam, then all history must be explained and justified in the light of this fact. The major episodes of history are therefore recounted—the wickedness that called forth the Flood, the speedy apostasy again, then another apostasy after the giving of the law, and yet another after the building of the Temple. But the cause of it all was the evil heart derived from Adam. This problem troubled Ezra. But the answer given was that the understanding of the doctrine of the evil heart was beyond man’s capacity. Only God understands it all.CFF1 694.1

2. WORLD’S END, FINAL JUDGMENT, AND RESULTS

Then the end of the world, the day of doom, and the final judgment are set forth, and in their light the mysteries of Adam’s sin become clear. The signs that will precede the end, and the judgment itself, are described in Old Testament settings. And the resurrection and the judgment are presented in the phrasing of the sleep of the dead. That was the eschatological framework. Here it is in some fullness:CFF1 694.2

“And the earth shall restore those that sleep in her, and the dust those that are at rest therein, [and the chambers shall restore those that were committed unto them]. And the Most High shall be revealed upon the throne of judgement: (and then cometh the End) and compassion shall pass away, (and pity be far off,) and longsuffering withdrawn; But judgement alone shall remain, truth shall stand, and faithfulness triumph. And recompense shall follow, and the reward be made manifest .... And then shall the pit of torment appear, and over against it the place of refreshment; The furnace of Gehenna shall be made manifest, and over against it the Paradise of delight. And then shall the Most High say to the nations that have been raised [from the dead]: Look now and consider whom ye have denied, whom ye have not served, whose commandments ye have despised. Look, now, before [you]: here delight and refreshment, there fire and torments! Thus shall he speak unto them in the Day of judgement” (7:32-38). ^{33) Charles,Apocrypha and Pseudepigrapha, vol. 2, p. 583. (Brackets in original,}CFF1 694.3

3. “MORTAL” WORLD SUCCEEDED BY “IMMORTAL” AGE

In 2 Esdras eschatological speculations are rife, and a strong contrast is maintained between the two ages—the present and the future. Dr. Charles sums it up significantly: “The corruptible world, and all that is mortal, will dissolve, and be succeeded by the incorruptible world and immortality.” ^{44) Ibid., p. 555.} And his findings are well attested.CFF1 695.1

The Lord has appointed the time of deliverance. The course and duration of the present world is predetermined, with the glorious better world to follow the catastrophic collapse of the present one. But sin has not yet reached its climax (4:26-31). Then the signs by which the fullness of time may be recognized are enumerated (4:32 to 5:16). When these portents of the latter days reach fulfillment, the present world will terminate and the world to come begin (6:1-10). The day of judgment will have come, announced by a trumpet (7:1-25). Now let us survey in some detail the remarkable witness of 2 Esdras, for it is a remarkable and refreshing presentation.CFF1 695.2