James Strahan. ENOCH,BOOK OF.— Introductory.— The Ethiopic Book of Enoch (or 1 Enoch, as it is now more con- veniently denominated) is the largest, and, after the canonical Book of Daniel, the most important of the Jewish apocalyptic works which have so recently come to be recognized as supplying most important data for the critical study of NT ideas and phraseology. The Book — or rather the Books — of Enoch the reader will find to be a work of curious complexity and unevenness. It is a wonder- ful mass of heterogeneous elements ; in fact, it is quite a cycle of works in itself — geographical, astronomical, prophetic, moral, and historical. In this medley we find certain recurring notes. The temporary success and triumph of the wicked, idolaters, luxurious, rich, oppressors, rulers, kings, and mighty ones, and the present sufferings of the righteous, are continually contrasted with their future destiny — after death or after judgment, according to the views of the particular author as to the moment at which moral discrimination will begin. Another recurring note is the subservience of natural phenomena to spiritual and quasi-per- sonal forces, which in turn are responsible and as a rule obedient to God. Repeatedly and with dramatic force the unfailing order of Nature is contrasted with the disobedience of man. Yet another recurring feature, and one common to this apocalyptic literature, is the reserving of the visions and the books of Enoch for the last days, for the elect to read and understand. On the other hand, there is ever and anon a baffling change in the presentation of ideas about the Kingdom, the Messiah, the form of the future judgment and life after death. The pictures of the Messianic Kingdom take on a shifting, ever-changing form, in accordance with the views of the author and the particular tribulations under which each indi- vidual writer was labouring. Judgment is medi- ated noAv by angels of punishment, now by the archangels, or the sword of the righteous or inter- necine strife, or by the Son of Man, or exercised immediately by God Himself. Darkness and chains and burning fire, valleys and the abj'ss, loom large in all descriptions of the place and mode of punishment. There is a highly developed angel- ology, in keeping with the general conception of God's transcendence, and an equally developed demonology, which is connected with the interest of the various authors in the problem of the seat and origin of evil. The power of prayer — whether that of the angels, the departed holy ones, or the righteous on earth — is recognized, especially in the bringing in of judgment. The space devoted to the calendar, however, and the movements of the heavenly bodies, and the secrets of natural forces, stands in sheer contrast to the NT silence on those subjects.
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We cannot close without quoting Cliaiies's words in his introduction [Book of Enoch, 1912, p. x) :
'In the age to which the Enoch literature belongs there is movement everywhere, and nowhere dogmatic fixity and final- ity. And though at times the movement may be reactionarj', yet the general trend is onward and upward.' This work is the most important historical memorial ' of the religious develop- ment of Judaism from 200 B.C. to 100 a.d., and particularly of the development of that side of Judaism, to which historically Christendom in large measure owes its existence.'
We have only to take the single example of the unique portrait of the ' Son of Man ' in the Parables — eternally pre-existent with God, recog- nized now by the righteous, and hereafter to be owned and adored by all, even His foes — to be assui'ed of the truth of this verdict.
1. Contents. — Section i. : chs. i.-xxxvi.
i,-v. — Enoch takes up liis parable : God's com- ing to judgment to help and bless the righteous and destroy the ungodly (i. 1-9) ; Nature's un- failing order (ii. 1-v, 3) contrasted with sinners' disobedience ; a curse on them, but forgiveness, peace, and joy for the elect (v. 4-9).
vi.-xi. (Noachic fragment). — Fall of certain angels, through union with women (vi. 1-vii. 1); birth of giants who devour mankind and drink blood (vii. 2-6). Knowledge of arts, magic, and astronomy imparted by fallen angels (viii. 1-4). Cry of souls of dead for vengeance (viii. 4, ix. 3, 10) heard by the four archangels, who bring their cause before God (ix. 1-11). God sends Uriel to Noah to warn him of approaching Deluge (x. 1-3). Raphael is to bind Azazel in desert in Dudael till judgment day, and heal the earth (x. 4-7) ; Gabriel to destroy giants by internecine strife (x. 9-10, 15), Michael to bind Semjaza and his associates for seventy generations in valleys of the earth (x. 11-14). AH evil is to cease, and the plant of righteousness {i.e. Israel) to appear (x. 16). All tiie righteous are to escape and live till they beget thousands of children (x. 17), the earth is to yield a thousandfold, all men are to become righteous and adore God (x. 21). Sin and punishment will cease for ever (x. 22). Store-chambers of blessing in heaven will be oj^ened (xi.).
xii.-xvi, — A Dream Vision of Enoch. — Enoch is hidden from men (xii. 1) and is sent to the fallen angels ('Watchers') with the message : 'no peace nor forgiveness' (xii. 4-6), which he delivers to Azazel (xiii. 1, 2) and the others (xiii. 3) ; they beseech Enoch to write a petition for them (xiii. 4-6) ; as he reads it he falls asleep and sees visions of chastisement, which he recounts to them (xiii. 7-10). The message of the vision is given in xiv. 1-7 ; the manner of it in xiv. 8-xvi. 4. He ascends in the vision to heaven, past crystal walls into a crystal house and a greater house beyond, to the blazing throne of the Great Glory (xiv. 20), whom no angel can behold. He entrusts Enoch with the message to the Watchers ; they had sinned in taking wives (xv. 3-7) ; from the dead giants' bodies proceed evil spirits which, remaining on earth, do all harm with impunity till the Great Judgment (xv. 8-xvi. 1) ; the Watchers' doom is repeated (xvi. 2-4).