*G. A, Smith, Zhe T’welve Prophets, vol. ii. p. xi.
+ This is the principle of classification adopted by Bret- schneider in his important work, Die Dogmatik des Apokr, Schriften des AT’, Leipzig, 1805 (4th ed. 1841),
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normal and in the abnormal directions. Yet even here there was a gradual widening as generations passed, and as new influences forced themselves even into the citadel of Judaism.
(3) The Jewish-Alexandrian books. These in- clude 1 Esdras, the Wisdom of Solomon, and the Prayer of Manasses. While also showing an attachment to Judaism, they lay more stress upon a holy life than upon the outward cultws of the Mosaic Law. But the chief peculiarity of this third class is that they bear distinctly the colour- ing of the Greek philosophy. Especially is this true of the Book of Wisdom. This important work is far from being an ordinary sample of Alexandrian theosophy, but neither is it conceived precisely in the spirit of the older Heb. literature. In passing from those OT books to which it bears the closest resemblance, viz. Proverbs and Ecclesiastes, we are conscious of a certain change of atmosphere, and of the presence of a new element which gives a distinct tone to the whole. This new factor is none other than the subtle spirit of Hellenism. The work deals in an abstract and philosophical manner with such subjects as the creation, wisdom, man, history, etc. It also contains the Platonic doctrine as to the four cardinal virtues. In this division of the Apocr. we naturally again meet with more variation from OT doctrine. With re- gard to sundry points, it would be vain to attempt to reconcile the Canonical and Apocryphal state- ments. H.g., the position taken up in Wisdom as to creation and the soul of man is not that of the OT. ‘These discrepancies arise apparently from an effort on the writer’s part to harmonize the scrip- tural and philosophical positions. The general strain of the book, however, is thoroughly biblical, only the truths of revelation are viewed through the medium of Gr. learning. While the prevailing standpoint is essentially that of the OT, we not infrequently meet with passages conceived in the larger and freer spirit of the NT. For over against the variations mentioned we must place the fact that there is a clear advance upon some OT doc- trines, notably with regard to that of immortality. Ewald says we have in this book ‘a premonition of John’ and ‘a preparation for Paul? (AdiGNap: 484). And, in fact, altogether apart from the claim that St. John’s doctrine of the Logos is found in germ here, St. Paul’s argument in Romans that men are inexcusable who do not find out to some extent from nature.even the knowledge of God, his description of the Christian’s armour in Ephe- sians, and the expressions used with reference to the Person of Christ in the anonymous Epistle to the Hebrews, are all embodied already in this Apoeryphal work (131% 51%: 76),
While it is important to recognize the facts just mentioned, we must not put forward an extrava- gant claim on behalf of the post-canonical Jewish writings. ‘These books belong to the decaying period of the nation’s life. The earliest of them were written only at the close of the Persian do- minion, and belong to a time when prophecy had ceased, and when men were looking not for what might be revealed, but to what had been revealed.”* The statement in 1 Mac 97 that ‘there was great tribulation in Israel, such as was not since the time that no prophet appeared unto them,’ illustrates the prevailing feeling on this point. There was no longer any proper scope for prophecy as the medium of further revelation. A period when attention to legalistic details became the paramount tendency in religion was not one to call forth men filled with great ideas, and eager in the name of God to unfold them tothe people. And, in fact, religious activity was practically confined to the expository handling by the scribes of the revelation already given in
* Camb. Bible for Schools, 1 Mac., Introd. p. 14.
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the Law and the Prophets. ‘Fresh principles and truths were no longer developed, though of course this did not exclude development in the case of what had already found expression.’* The only further revelation now possible was that which was to burst through the limitations of Judaism and bring in a religion for man. The Maccabeean revolt, however, regenerated in a wonderful degree the religious life of the period, and gave rise to a literature of its own which really amounted to a renaissance of a very fruitful kind. Our claim, then,in regard to the Apocr. and other non-canonical Jewish writings of the period is, that, while form- ing no essential part of OT revelation, they yet supply a very welcome link between the OT and the NT, and contain not a little that is of value in their illustrations and applications and further developments of the pee already revealed. Tt has been too readily assumed that these books are wholly without ‘evidences of the Divine Spirit leading on to Christ.’
i. Tue Doctrine oF Gop.—The first thing that naturally demands attention when we come to look at the dogmatic of the Apocr. is the doctrine of God. New here, perhaps, it was not possible as regards the general doctrine that there should be any advance, and we are rather concerned to ask, Is the lofty presentation of the OT, as given especi- ally in Ex 34%, sustained? On the whole, there need be no hesitation in saying that it is, although in some of the Apocryphal books the conception of God is much higher than in others. It is at its lowest in Judith, and at its highest in Sirach and Wisdom. But in general, throughout the Apocr., one finds essentially the OT view of God, as that had been evolved during centuries of theocratic guidance.