iv. UNITY OF THE RAcE.—This is implied in the accounts of the Creation, the Deluge, ane the tower of Babel, and in the genealogies of Genesis. It has been asserted that Gn 6}: 3 points to two distinct species of mankind (Keil); but elsewhere in OT the expression ‘the sons of God’ (ox7>x7 23) invariably stands for angels (Job 15 [see Day.] 2! 387; cf. 53 οὖν Ps 29! 89°; pads 13 ‘a son of gods’ Dn 3%). So LXX of Gn 6'-* and Philo on this passage ; also Josephus (Anz. 1. iii. 1). Moreover, there is nothin to indicate that the phrase ‘the daughters of men could refer to the women of one race to the exclu- sion of others (Delitzsch, in /oc.). ‘The development of monotheistic ideas tended to deepen the sense of the unity of mankind, and so to correct any influences in the opposite direction that might arise from the exclusiveness of Jews with regard to Gentiles and that of Greeks in their view of primitive races or even of foreigners generally (βάρβαροι). ‘This unity is distinctly affirmed in St.
aul’s speech on the Areopagus with an emphasis which indicates that it might not be fully acknow- ledged by his audience (Ac 17%). It is taken for granted in the NT statements of the redemption of the world by Jesus Christ (e.g. Jn 316), While it is at the foundation of St. Paul’s universalism, it is never contradicted by his Judaizing opponents.
v. DESTINY.—It is the teaching of Of as well as NT that God has a great future in store, first for His elect, and then through them for the race. This is to be preceded by a ‘day of the Lord,’ in NT the Parousia, which ushersin the glory through terrible judgments. The grounds of hope for the future are all found in the mercy and the faithfulness of God, whose own glory is realized in the ultimate well- being of His creatures. While the end of the physical universe is contemplated, that of the race of man is not predicted—whatever may be the fate of individuals. On the contrary, OT points to a boundless future of peace, and NT to the final establishment of the kingdom of God. See EscHATOLOGY. On the whole subject see, further, under ADAM and CosmMoGoNY; and for the Psychology of Man see PsycnoLocy.
W. F. ADENEY.
MAN OF SIN AND ANTICHRIST (ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας, ὁ ἀντίχριστος, ὁ ἀντι- κείμενος, ὁ dvouos).—There are three principal sources in the NT whence we derive our knowledge of the beliefs of the Ist cent. concerning the Anti- christ and Man of Sin, viz. 2 Th, 1 and 2 Jn, and
the Apocalypse.
i. The Pauline account (2 Th 2) is this, that the final coming of Christ is to be preceded by (1) the falling-away (ἡ ἀποστασία). (2) After this, the re vealing of the Man of Sin, who cupposeth and exalteth himself above all that is called God or that is worshipped, so that he as God sitteth in the temple of God, giving himself out that he is God. He has power to do miracles which are lying miracles. The Lord will come and destroy him with the breath of His month. There is some- thing, described first as a thing (neuter, τὸ κατ- éxov), then as a person (masc., ὁ κατέχων), which prevents the appearance of the Man of Sin for the time being. St. Paul reminds the Thessalonians that he used to tell them these particulars when he was with them (ἔτι ὧν πρὸς ὑμᾶς ταῦτα ἔλεγον ὑμῖν, v.°).
ii. In the Epistles of St. John we have little but the name of Antichrist (which occurs nowhere else in NT). In 1 Jn 918 occur these most important words: ‘ Little children, it is the last_ hour: and as ye have heard that Antichrist shall come, even now there are many antichrists ; whereby we know that it is the last time.’ From this we gather, as from 2 Th, that the belief in Antichrist was one familiar to the Christians of the time. The name occurs again in 2” 48 (‘this is that matter of Anti- christ ’—7d τοῦ ἀντιχρ. --- whereof ye have heard that it should come’), 3 πη, St. John, then, alludes to a popular belief, and spiritualizes it, applying it to tendencies already at work.
111. In the Apocalypse a far more complex state of things isfound. It is necessary briefly to sketch the characteristics of tke various evil powers (Beasts) which appear in it.
(a) First in 117 we have, suddenly introduced without any previous description, ‘the Beast that cometh up out of the abyss.’ Of him it is only said that he slays the Two Witnesses, and we gather that his seatis at Jerusalem. In connexion with him we find mention of a period of 42 months or 1260 days (=34 years), of which more will be said.
(Ὁ) Next in ch. 12 appears the Great Red Dragon in heaven, who is expressly identified with Satan. He persecutes the woman clothed with the sun, and is cast out of heaven.
(c) In ch. 13 a Beast with seven heads and ten horns, crowned, comes up out of the sea. One of his heads is wounded to death and is revived. Ana the Dragon (ef. 12) gives to him his power.