We must next take account of the Similitudes of Enoch (chs. 37-71), which Charles refers to B.C. 95-80. This work exhibits the genuine religious spirit of Judaism. The Messianic doctrine in par- ticular finds here unique expression. Dealing with the old problem, How can the temporary triumph of wickedness consist with the justice of God? the writer finds the answer in a comprehensive review of the world’s history from the first beginnings of evil down to the final extrication wrought by the establishment of the Messianic kingdom. His method is strictly apocalyptic. Men were led astray by the watchers, who became subject to Satan (54°), After this sinners deny the Lord of spirits (38), and the mighty oppress God’s elect children (62°), But the Son of Man along with the Head of Days will appear for judgment. Pun- ishment will be meted out to the fallen angels (545), the kings and the mighty (38°), and the godless (38° etc.), and ‘unrighteousness will disappear as a shadow’ from the earth (497). Heaven and earth will be transformed (45**-), and the elect will live in the light of eternal life (58°). The Elect One will dwell among them, and ‘with that Son of Man will they eat and lie down and rise up for ever and ever’ (624), Most frequently the Messiah is desig-
* While Charles admits that this is a correct statement of the case ‘if v.11 is correctly handed down and to be taken literally,’ he argues that the view that the Final Judgment precedes the Messianic kingdom is precluded by the writer’s conception of
this kingdom as ‘a gradual and progressive transformation. Cf. the same writer’s note on 2330,
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nated ‘the Elect One’ (40° 45% etc.), but also ‘the Righteous One’ (87°), ‘the Anointed’ (48!" 524), and ‘the Son of Man’ (462% 48? ete.). His pre-exist- ence seems to be affirmed in 48", This is a solitary instance of religious speculation on the part of this Apocalyptic writer ; and certainly it is rare to find in a Pal. work of pre-Christian date such a union of the Messianic idea with the Logos doctrine of Alex- andrian and the Wisdom doctrine of Pal. Judaism. It probably appealed to him, however, as ‘the fittest means of preserving intact the religious content of the Messianic idea’ (Langen, Judenthwm, p. 414). In the Stmalitudes the Messiah appears as (1) Prophet and teacher. Wisdom is poured out like water before him (49); its secrets stream forth from his mouth (515). He is the last and highest embodiment of the spirit of prophecy (49*), and the revealer of all that is hidden (46°). (2) Vindicator and ruler of the righteous. He has been revealed to the elect (627), and will be a staff to the righteous (48%). He preserves their lot, and is the avenger of their life (487). They shall have the earth for their dwelling-place (51°) ; He will abide over them (624) ; and their faces will be lighted up with joy (51°). (3) Judge. The writer’s spiritual concep- tion of the Messianic idea comes out specially in connexion with the judicial function assigned to him. The Lord of spirits has chosen the Messiah as judge (494). For this work he is fitted by reason of his perfect righteousness (46°). No matter by what death they have perished, all the righteous will be raised by him to life again (51! 615), and no evil shall stand in his presence (49). He pos- sesses the spirit of might (49*), and rules over all (62°), All judgment is committed unto him, and he will sit on the throne of his glory (45° 691”). The consequences of judgment are presented in 452%, In the transformed heaven and earth no place will be left for sinners. Azazel and all his associates he will judge (554). On all men and angels, good as well as bad, he will pronounce sentence (618), and in his presence falsehood will be impossible (494 6%). While the writer thus boldly represents the Messiah as the supernatural Son of Man, clothed with the attributes of Deity and separating the righteous from the wicked, it is noteworthy that, like other pre-Christian Jewish authors, he knows nothing of a Second Advent. The Messiah is spoken of simply as the deliverer of the righteous, the light of the Gentiles (48%), and the judge of the world, and his whole activity is connected with a single appearance. This may help to explain the fact that to the later J udaism, and even to the first Christian disciples, a suffering Messiah seemed a contradiction in terms. Rather, it was thought, must the Messiah on his coming ‘abide for ever’ (Jn 12-), in keeping with the view already presented in Enoch of his single and continual presence upon earth.
That the Messianic expectation grew stronger as the end of the Jewish State drew near is evi- denced by the Psalms of Solomon, a collection of 18 psalms breathing the spirit of OT poetry, and dating from the early years of the Roman supre- macy in Palestine (B.C. 70-40). Of these poems, which are of Pharisaic authorship, only two (17 and 18) give expression to such hopes. The writer strikingly combines the thought of God Himself being the King of Israel (17°) with that of an endless Davidic monarchy (17°). After recalling the beginnings of royalty in Israel, and bewailing the havoe wrought by the stranger (?=Pompey), he pleads with God for their restoration under *a son of David’ (17%). He then goes on to describe the person of the future Messianic king, on which he lays greater stress than his prede- cessors (Daniel, Sirach, etc.). This ruler will gather again the holy people, over whom he will