2. Between the Testaments. — In the Apocalyptic and Pseudei)igraphical literature of the Jews we find a further development of the tendencies already noted in the OT. Extending over a periodof some three centuries, its earlier portion contemporaneous with the later parts of the OT, its later (e.(/. Apoc. Baruch, 2 Esdras) with the NT, it bridges the gap between the two in thought as well as in time. This is especially true in connexion with our doctrine. In not a few places indeed 'salvation' is still used in the sense of
f resent deliverance {e.g. Jth 8", Ep. of Jer 36). n general, however, the use of the word is eschatological. The expected salvation is that of the Messianic age, which, with the lapse of time, is conceived of in more and more tran- scendent manner. Where the earlier conception of an earthly kingdom still survives, it is usually in the form of a millennium or preliminary period of blessedness, preceding the final triumph which takes place in ttie other world. Side by side with this growing transcendence we note a furthel development of individualism. Not only has tha
SALVATION, SAVIOUR
SALVATION, SAVIOUR
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doctrine of the resurrection become a familiar arti<-le of faith, but the doctrine of rewards and punishments is extended to the period iniraedi- atcly after death. In some cases the hope of individual reward is associated with large ex- pectations of the triumph of Israel, or extends even beyond this to take in the conversion of the Gentiles. In other cases (as in 2 Esdras) the writer despairs even of the conversion of Israel, and is fain to console himself with the thou^'lit that the righteous at least, even if few in numlier, shall at tlie last receive a glorious reward. Amid such a wealtli and variety of material, we must conlino our quotations to a few typical passages, referring the reader for fuller information on points of detail to the books which deal specially with the subject (see Literature at end of article).
In the Apocalyptic picture of the Messianic kingdom, the old and the new, the material and the spiritual, are blended in startling and un- expected combinations. Sometimes we seem to be breathing the atmosphere of the old propliets ; at others we are repelled by the artiliciality and unreality of the conception. Thus in the earliest portion of the Book of Enoch (1-36, dated by Charles B.C. 170) the picture of the future is cra-ssly material. At the resurrection, the riglit- eous eat of the tree of life (2d^"), and as a result enjoy patriarchal lives (5* 25°). The scene of the Messianic kingdom is a purified earth (10' 16-'), with Jerusalem for its centre (25'). The blessings of the kingdom, in which the converte<l Gentiles share (10-'), are of a sensuous nature. The powers of nature are increased indelinitely. Thus the righteous will beget 1000 children (10") ; of all tlie seed that is sown each measure will bear 10,000 grains, and each measure of oIi\es will yieUi ten presses of oil (10", cf. Apoc. Bar 29°, and note of Charles, p. 54). The aullior of the Pealms of Solomon (n.c. 70-40), on the other liand, em])hasizce the etliieal features of tlie kingdom. He looks for a Messianic king of the hneage of David who shall break in pieces them that rule unjustly (17"). He will be a righteous king, and taught of God (17^*), pure from sin, so that he maj- rule a mighty people (17^'). ' He shall jnirge Jerusalem, and make it holy even as it was in the days of old '(17*'). ' He shall not sillier iniquity to lodge in their midst; and none that knowetn wickedness shall dwell with them' (17-'"). In both of these books the earth is the scene of the Mes- sianic Kingdom and Jerusalem its centre. Else- where, however {e.g. Enoch »2-S)U. 'JI-I04. 37-70, A.ssumption of Moses, Apoc. Barucli), we have a more transcendent view of the future. Thus tlie author of Enoch 82-90 sees a new Jerusalem taking the place of the old (90^- ^) and becoming the centre of a new community in which all the members shall be transformed into the image of the righteous Messiah (90^). The author of Enoch 91-104 takes up the pro]>lu'tic thought of a new heaven and a new earth, but develops it on the former .side only (91'"). It is not earth but heaven which is to be the abode of the redeemed (104'). 'lie hopiful,' he cries to his despondent readers, 'for aforetime ye were put to shame through ills and allliction ; but soon j'e will shine as the stars of heaven, ye will shine and ye will lie eeen, and the portals of heaven will be opened to you. ... Be hopeful and cast not away your hope ; lor ye will have great joy as the angels of heaven. . . . And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways, and lie not like unto them, and have no companionship with them, but keep afar from their violence ; for ve will become companions of the hosts of heaven (104'- *•"). Here we have the sharpest possible contrast between this world and
that which is to come. The salvation of which the writer speaks has become purely other- worldly. A similar view-point meets us in the Assumption of Moses (cf. esp. 10"- ") and in tlie Slavonic Enoch (Paradise as the abode of the righteous ; cf. 8. 9. 42^- " 61" 65'"), as well as in portions of the Apocalypse of Baruch (21'" 44"-" ol' 85).