and Dillmann, and various articles in the best Bible Dictionaries, see Bretschneider, Die Dogmatik der Apokr. Schriften des AT4
* Eschatology, p. 159.
Se
308 TRINITY
TRINITY
a ee eee ee ee ee SS
(1841) ; Nicolas, Des Doctrines Religicuses des Juifs (1860); Lan- gen, Judenthum in Palistina zur Zeit Christi (1866); Kohut, Jiidische Angelologie (1866); Vernes, Histoire des idécs Mes- staniques depuis Alexandre jusqw a Vempercur Hadrien (1874) ; Wellhausen, Die Pharisder und Saddueder (1874); Ewald, HI ; Drummond, Jewish Messiah (1877); Stanton, The Jewish and the Christian Messiah (1886) ; Stade, GJ V (1888) ; Schtirer, HJ P (Index); Cheyne, OP (1891); Schwally, Das Leben nach dem Lode (1892); Hiihn, Die Messian. Weissagungen des Israel.- Jiidischen Volkes bis zu den Targumim (1899); G. A. Smith, The Twelve Prophets (1896-98); Charles, Hschatology (1900), and the same writer’s editions of Enoch, Assumption of Moses, Baruch, Jubilees ; Salmond, The Christian Doctrine of Immortality (1901); Alexander, Demonic Possession in the N1' (1901); Bousset, Die Religion des Judentums im neutest. Zeit-
alter (1903). W. FAIRWEATHER. TRINITY.—
A. In the Jewish Apocrypha and pre-Christian Jewish writings: (a) In Palestine ; (0) in Alexandria. B. In the NT.
i. In the Advent and Incarnation.
(1) Testimony of the Holy Spirit and the return of Prophecy.
(2) Birth of Jesus Christ. (3) Baptism of Jésus. (4) The Holy Spirit given to Jesus for ministry. (5) Temptation and Transfiguration of Jesus. (6) Outline of NT doctrine of the Trinity.
ii. Teaching of Jesus. (1) In Synoptics. (2) In the Fourth Gospel. (3) The Apostolic Commission and Baptism.
iii, Apostolic Teaching. (1) Among Jewish Christians—Acts, Hebrews, and
Catholic Epistles.
(2) Teaching of St. Paul. (3) Teaching of St. John.
iy. Trinity involved in the Life of the Apostolic Church. (1) Equipnient of the Apostles. (2) Establishment of the Church. (3) Work of Missions. (4) Test of Doctrine. (5) Christian Worship.
Literature.
A. IN JEWIsH APOCRYPHA AND PSEUDEPI- GRAPHA.—Jewish theology in the period between the OT and Christ made some progress towards a Trinitarian view of God. It was marked (1) by a monistic and transcendent conception of God, which put Him far away from man, and avoided all anthropomorphisms about Him (cf. Weber, Altsynag. Theologie, 144f.). On the other hand, the Law was largely put in place of the immanent J”, and God made a student of the Law; that is, a Judaizing of J” took place, which ended in the dualism of a transcendent God and a Rabbi school- master God. (2) This remoteness of God led men to seek after mediators between the far-off One, Whose very name was a mystery (Enoch 6914"; W eber, 144), and the earth. Angels and other beings were made prominent; but especially the Messiah was felt after. In Palestine the mediat- ing ‘ Word’ of the prophets, the x72", was taught (cf. Weber, p. 174); while in Alexandria Philo elaborated his doctrine of the Divine déyos, whom he identified with ‘the Angel’ and all Divine manifestations in OT (cf. Siegfried, Philo, p. 219f.; Drummond, Philo, ii. 239f.). This ‘Word’? was regarded sometimes as Divine thought or revela- tion or action, Again, it was presented asa Divine hypostasis, personal if not a person (4 Ezr 6%, Apoe. Bar 564, Wis 8'). Biesenthal goes so far as to hold (Lrostschreiben d. Ap. Paul and. Hebr. 69) that ‘the Generatio wterna filii vel Messive was in no wise a later doctrine of Christianity, but be- longed to the very oldest teachings of the syna- gogue.’
The transcendent view of God arose in the schools of the scribes in opposition to surrounding polytheism ; and, while it called fora Mediator, it also tended to make him transcendent as was God. This may be the reason for the practical dis- appearance of the thought of king Messiah in the period just before Christ, and the appearance, through study of the OT, of a heavenly Mediator (ef. Baldensperger, Selbstbewusstsein Jesu, 1892, p.
69). This Mediator, the ‘Word,’ was Divine, in heaven (Dn 7% 8, Enoch 46. 48. 67), pre-existent, a supernatural ‘Son’ of God (En 105"), who would come in due season to reign on earth (En 45%, Ps-Sol 17%). He sits upon the same throne with J”, shares His knowledge (En 46) and glory (En 62, 4 Ezr 2"), and will be final judge (En 47°). All that is involved in the ‘Word’ Enoch ascribes to ‘the Messiah’ (524) ; though Philo does not identify the déyos with the Messiah. As soon as J ewish theologians systematically studied the OT, they found a God-like Being set forth somewhat after the manner of NT writers and early Christians. He was the ‘ Wisdom’ of Pr 8 (cf. Midrash 7m Joco), ‘the Angel’ (Targ. Ex 23); He spoke to Moses at the bush ; He was the Heavenly Man of Dn 7% (cf. 4 Ezr 13%), and the Eternal One of Mic 54. All other middle beings are set aside by this supreme Mediator, who is the ‘firstborn’ of God (Targ. Ps 27; Baldensperger, p. 88), and ‘ Christ the Lord’ (Ps-Sol 1728 35-86; ef, La 4°, Lk 24), The writings which describe His coming are called ‘ apoca- lypses,’ for He would unveil the very face of God (4 Ezr 67 728, Assump. Mos 107). With him ‘Deus palam veniet’ (/.c.). Here Judaism reaches a half-metaphysical, an Arian conception of the Son of God, beyond which it could not go. Only the incarnation in Jesus Christ could lead men further.