Source: Crispin Fletcher-Louis, Jesus Monotheism: Christological Origins: The Emerging Consensus and Beyond, vol. 1 (Eugene, OR: Whymanity Publishing, 2019), 171–205.
Similitudes of Enoch and Jesus.wav
This podcast examines the relationship between the Jewish text known as the Similitudes of Enoch and early Christian beliefs about Jesus, particularly the concept of "Christological monotheism," which describes the inclusion of Jesus within the divine identity. The podcast argues that the Similitudes, despite some scholarly skepticism, is likely a pre-Christian text depicting a heavenly, transcendent "Son of Man" figure who receives worship and shares in God's authority, providing a potential Jewish precedent for the divine status attributed to Jesus in the New Testament. While acknowledging that the Similitudes' portrayal differs from the full inclusion of Jesus in the divine identity found in the New Testament, the podcast contends that the text offers crucial insight into the origins and shape of early Christian devotion by showing that some Jewish expectations for a messianic figure already included elements of divine identity and worship
1. The Scholarly Debate on Pre-Christian Jewish Messianism and Christological Origins: A significant topic is the debate within New Testament scholarship regarding the nature of Jewish messianic expectations before the advent of Christianity. A widely held view traditionally asserted that pre-Christian Jewish sources did not anticipate a supernatural or divine messiah. This perspective suggests that while identifying Jesus as Israel's messiah might explain some aspects of early Christian beliefs, it couldn't account for the origins of "Christological monotheism" or devotion to Christ, as these were seen as unprecedented developments. However, the sources highlight arguments challenging this traditional view, proposing that a pre-Christian understanding of the messiah potentially included supernatural or divine aspects. This alternative perspective suggests that Jewish expectations could indeed help explain the origins of early Christian beliefs that placed Jesus within the divine identity and involved devotion to him. The discussion involves scholars who champion an "emerging consensus" for an early high Christology (which, the sources note, often neglects relevant Jewish texts) and others who argue for continuity between Jewish traditions and early Christian developments.
2. The Similitudes of Enoch and its Portrayal of the Son of Man: A central focus is the Similitudes of Enoch (1 Enoch 37–71) and its depiction of a figure known as the Son of Man. This text, now widely accepted by specialists as pre-Christian, is presented as elaborating on the vision in Daniel 7 of "one like a son of man" coming on clouds. In the Similitudes, the Son of Man figure is described as preexistent before creation, possessing glory, and seated on God's own throne of divine glory. He functions as an agent of revelation, a savior, and, notably, the end-time judge of the wicked and fallen angels. He is twice explicitly called "the messiah" and receives names like the Righteous One and the Chosen/Elect One. The sources discuss how several passages in the Similitudes are interpreted by many scholars as meaning this figure is worthy of worship or receives obeisance that amounts to worship. While there are aspects pointing to his human or human-like identity, his exalted position, role in judgment extending to the heavenly realm, and particularly his enthronement on God's throne, indicate a figure who expresses or shares in the divine identity, distinct from the traditional earthly Davidic messiah expected by some. There is also mention of the complex relationship between the Son of Man figure and Enoch himself within the text, particularly in the final chapter.
3. Evidence for Transcendent Figures and High Messianic Expectation in Other Jewish Texts: Beyond the Similitudes, the sources present evidence from other Jewish texts and scriptural translations that support the idea of a pre-Christian expectation of a transcendent or divine-like figure, suggesting that the Similitudes' "high" messianic eschatology was not entirely unique or marginal. These include 4 Ezra, which also features a Son of Man figure with a theophanic character and divine warrior imagery, although his portrayal is described as less strongly "divine" than in the Similitudes, lacking glorious enthronement and worship. The Sibylline Oracles mention a king sent from heaven to judge. Qumran texts are also brought into the discussion, such as 4Q491c, a hymn where the speaker, a human, describes himself as seated in the heavens with glory, counted among the gods, though not explicitly occupying God's throne or receiving worship from others. Another key Qumran text is 11QMelchizedek, where Melchizedek, a human priest-king figure, is identified with the divine judge of Psalm 82 and with Yhwh of Isaiah 61, replacing the divine names in scriptural passages. The Old Greek translation of Daniel 7:13-14 is highlighted as particularly significant, presenting the "one like a son of man" figure as coming "as the Ancient of Days," receiving authority and "service" (latreuō) from all nations, a verb that elsewhere in Daniel is used for worship given to God or idols. This translation is seen as interpreting Daniel 7 in a way that aligns with the Similitudes' perspective, suggesting a wider stream of interpretation where the man figure manifests the divine identity and receives worship.
4. The Potential Influence and Parallelism between the Similitudes and New Testament Christology: The sources explore the possibility that the Similitudes and the wider tradition it represents played a role in the formation of New Testament Christology, particularly in explaining the origins of Christ devotion and the identification of Jesus with Yhwh-Kyrios. Parallels are drawn between the characteristics of the Enochic Son of Man and Jesus as depicted in the Gospels and other New Testament texts, such as association with divine glory, heavenly enthronement, and the role of end-time judge. Specific instances in the Gospels (John 9, Acts 7, Matthew 28) are presented as evidence that earliest Christian devotion to Jesus, including acts of worship, was linked to the conviction that he was the Son of Man, fulfilling expectations similar to those in the Similitudes. A key argument is that both the Similitudes (and the OG Daniel) and the Gospels/Pauline writings apply scriptural texts originally referring to Yhwh-Kyrios to the Son of Man figure. The Son of Man title in the Gospels is presented as uniquely associated with such applications of Yhwh-Kyrios texts. While some scholars see a direct genetic influence (with NT writers knowing the Similitudes), others propose shared interpretative traditions of Daniel 7. The sources also acknowledge significant differences between the Son of Man in the Similitudes and the Christ of the New Testament, noting that Jesus is more fully included in the divine identity, acting as co-Creator and cosmic ruler, roles not explicitly ascribed to the Enochic figure.
5. The Debate Over the Similitudes' Social Location and Significance for Jewish Monotheism: A crucial question discussed is the social and theological context of the Similitudes. Traditionally viewed as a marginal or sectarian text, perhaps representing a breakaway apocalyptic movement outside mainstream Temple and Torah piety, its potential influence on a movement like early Christianity (which positioned itself in relation to mainstream Judaism) was deemed unlikely. However, recent scholarship, particularly drawing on the work of the Enoch Seminar and social analysis, challenges this view. Arguments are presented that the Similitudes shows a positive attitude towards Jerusalem and the land, lacks the sharp criticism of the Temple found in other parts of 1 Enoch, and focuses its criticism on Roman rulers and their clients rather than internal Jewish groups. This suggests the text might represent a broader segment of Jewish society, perhaps even reflecting the piety and eschatological hopes of the Pharisaic movement, rather than an isolated sect. If the Similitudes reflects more mainstream beliefs, its parallels with early Christian beliefs about Jesus the Son of Man become more historically plausible, potentially indicating a shared tradition of interpreting Daniel 7. This debate also raises profound questions about the nature and flexibility of Jewish monotheism in the Second Temple period, particularly how a figure like the Son of Man could express or share in the divine identity within a biblically faithful framework, and how this relates to later rabbinic concerns about a "Two Powers in heaven" heresy that seems to target both Christological monotheism and the Son of Man messianism of the Similitudes.
Daniel chapter 7 presents a profound vision that has shaped religious thought for centuries. The vision describes four powerful beasts representing successive earthly kingdoms, which are ultimately judged and overthrown. Following this judgment scene, the vision shifts to the heavenly court of the Ancient of Days, a figure representing God in his eternal sovereignty. To this Ancient of Days comes "one like a son of man," arriving on the clouds of heaven. This figure is then granted universal and everlasting dominion, glory, and a kingdom that will never be destroyed. This portrayal of a human-like figure receiving divine authority at the climax of history became a crucial point of reference for understanding future redemption and the nature of the coming messianic age within Second Temple Judaism.
One of the most significant texts for interpreting and expanding upon the vision in Daniel 7 is the Similitudes of Enoch, found in chapters 37-71 of the larger work known as 1 Enoch. This text, also referred to as the Book of Parables, explicitly engages with the figure of the "one like a son of man" from Daniel 7, particularly in its introduction of the figure in relation to the Ancient of Days. For a long time, the dating of the Similitudes was debated among scholars. Some argued it was a Jewish text written after the time of Jesus, perhaps even as a reaction to early Christian claims about him. However, more recent scholarship, strongly supported by the work of the international Enoch Seminar, has built a compelling case for a pre-Christian date for the Similitudes, likely originating in the late first century BC. This dating is immensely important because it means the Similitudes' elaborate interpretation of Daniel 7 represents a stream of Jewish thought before the development of Christianity, providing a potential context for early Christian beliefs.
The Similitudes takes the somewhat enigmatic figure from Daniel 7 and develops its characteristics in striking ways. This figure is given multiple names or titles, including "the Son of Man," "the Messiah," "the Righteous One," and "the Chosen One" or "Elect One." The attributes ascribed to this Enochic Son of Man are highly exalted. He is depicted as having premundane preexistence, meaning he existed in the heavenly realm before the creation of the world. He is associated with divine glory and, notably, is described as being seated on God's own throne of divine glory. His roles include serving as an agent of divine revelation, acting as a savior, and, crucially, functioning as the end-time judge, having authority over both wicked humans and fallen angels.