* Sco Charles' Aiaumption q/ Moaea, pp. 69, OO.
746
ESCHATOLOGY
ESCHATOLOOY
PMlo (B.C. 25-A.D. 50).— We shall touch only on the main points of Philonic eschatology. Philo looked forward to the return of the tribes from captivity, to the establishment of a Messianic kingdom of temporal prosperity, and even to a Messiah. The loci classici on this subject are De Execrat. § 8-9, and De Pram, et Poen. § 15-20. The inclusion of the Messiah and the Messianic kingdom in Philo's eschatology, tliough really foreign to his system, is strong evidence as to the
Srevalenceof these expectations even in Hellenistic udaism. Apparently, he did not look forward to a general and final judgment. All entered after death into their final abode. The punishment of the wicked was for everlasting {De Cherub. § 1); even wicked Jews were committed to Tartarus {De Execrat. § 6). As matter was incurably evU, there could of course be no resurrection of the body. Our present life in the body is death {De Leg. Alle^. § 1).
Slavonic Enoch* (A.D. 1-50). — As the earth was created in six days, its history, according to this book, \vill be accomplished in 6000 years ; and as the six days of creation were followed by one of rest, so the 6000 years of the world's history will be followed by a rest of 1000 years— the millennium or Messianic kingdom. Then time \v\\\ pass into eternity (3'2--33'). In this Messianic kingdom there is no Messiah. At the close of this kingdom the final judgment is held, variously called ' the day of judgment' (39' 51'), 'the great day of the Lord' (18«), ' the great judgment ' (52'= SS' 65« 66'), ' the day of the great judgment' (SO''), ' the eternal judgment ' (7'), ' the great judgment for ever ' (Bl)^), 'the terrible judgment' (48*), 'the immeasurable judgment' (40'^). But prior to the final judgment the souls of the departed are in intermediate places. Thus the rebellious angels are confined to the second heaven, awaiting in torment the eternal judgment ("'"'). The fallen lustful angels are kept in durance under the earth (18'). Satan, being burled down from heaven, has the air as his habita- tion (29*°). There is no definite account of the intermediate place for men's souls. The writer declares, however, that places have been prepared for every human soul (4'J- 58°). From the latter context these appear to constitute the intermediate place for human souls. In 32' Adam is sent back to this receptacle of souls on his death, and is transferred from it to paradise in the third heaven after the great judgment (42'). Even the souls of beasts are preserved till the final judgment, in order to testify against the ill-usage of man (58'*). On the conclusion of the final judgment tlie right- eous enter paradise as their eternal inheritance and final abode (8. 9. 42»» 61' 65'"). The wicked are cast into hell in the third heaven, where their torment will be for everlasting (10. 40'^ 41' 42''* 61'). There is apparently no resurrection of the body — the righteous are clothed Arith the garments of God's glory (22», cf. Eth. En. 62" 108"). The seventh heaven is the final abode of Enoch (55' 67'), but this is an exceptional privilege.
Observe that (1) we have here the first mention of the millennium. (2) There is no resurrection of the body ; but at the final judgment the souls of the rigliteous, which have in the interval been in the iiitermediatu place, are now clothed with God's glory and admitted to paradise.
Book of Wisdum. — In this Alexandrian work there is no Messiah, but there is an expectation of the Messianic or Theocratic kingdom, where the righteous will judge the nations and have dominion (3'- '). There will be no resurrection of the body ; for the soul is the proper self : the l)ody is a mere burden taken up by the pre-existent soul, but in
• For further details see Morflll and Charles' «(ftf to pnnetfjM of thu t>ook ; also the art. E.NOCU (Bk. of Secrets of)^
due season laid down again. Accordingly, there is only an immortality of the soul. The immor. tality of the righteous soul and its future blessed- ness are set forth in terms remarkable at once for their beauty and vigour (3''* 4'- '• '" 15'). As for the wicked, they will be punished with death (!"• '«• 2-*) ; they >vUl be bereft of hope (3"- '«• 5'*) : the time for repentance is past (5') ; they will be utterly destroyed (4"), yet not annihilated ; for they will be subject to pain (4'") ; and be awara of the blessedness of the righteous (5'- ').
Observe that the righteous in Israel are to judge the nations. This seems to be a later development of the judgment by the sword frequently mentioned in previous literature (cf. Dn 2" ; Eth. En. 91" etc. ). Thus the judgment of the saints has become s^ forensic one, as that of the Messiah (cf. 1 Co 6').
4 Maccabees. — This book is a philosophical treatise on the supremacy of the reason. The wTiter adopts, so far as possible, the tenets of Stoi- cism. He teaches the eternal existence of all souls, good and bad, but no resurrection of the body : the good will enjoy eternal blessedness in heaven (92 1212 13" 15' 17») ; but the wicked will be tor- mented in fire for ever (9* 10").