(2) Theology.— («) The Messiah.— The 'Son of Man ' in the Parables is pre-existent : ' before the sun and the signs were created, before the stars of tiie heaven were made, his name was named before the Lord of Spirits ' (xlviii. 3), ' for this reason hath he been chosen and hidden before him, before the creation of the world and for evermore' (xlviii. 6), ' for from the beginning the Son of Man was hidden, and the Most High preserved him in the presence of his might, and revealed him to the elect' (Ixii. 7 ; cf. xxxix^e, 7, xlvi. 1-3). For ' before the creation ' cf. Col I'^, and for ' from the beginning' cf. Jn P, 1 Jn \\ Rev 1" 218 22'^, and for ' revealed ' cf. 1 Ti 31^, 1 Jn 3^-*, and esp. 1 P 1-". He is a supernatural being. In Dn 7'^ the ' one like unto a son of man ' is brought before God and dominion is bestowed on him. In 1 En. xxxix. 6, 7, xlvi. 1, 2, Ixii. 7 the 'Son of Man' is with God (cf. Jn P) and will sit on His throne (li. 3). He is the ideally Right- eous One{x-s.x^viii. 2) — 'the Righteous and Elect One (liii. 6 ; cf. xlvi. 3) ; cf. Ac 3^^ V^ 22" 1 Jn 2i. He is the Elect (xl. 5, xlv. 3, 4, xlix. 2, 4, etc.) ; cf. Lk 9=*^ 23^5; the Anointed or Christ (xlviii. 10, lii. 4). He has all knowledge (xlvi. 3, xlix. 2, 4), all vnsdoni (xlix. 1, 3, li. 3), all dominion (Ixii. 6 ; cf. Mt 28^^). ' The sum of judgment ' is ' given unto the Son of Man' (Ixix. 27 ; cf. Jn 522- ^). God ' appoints a judge for them all and he judges them all before Him ' (xli. 9 ; cf. Ac 17^^. He judges both men and angels ( li. 2, Iv. 4, Ixi. 8, Ixii. 2, 3). He is Vindicator of the righteous (but not redeemer of mankind). He has ' preserved the lotof the righteous ' (xlviii. 7) and will be ' the hope of those who are troubled of heart ' (xlviii. 4). He has been revealed to the righteous (Ixii. 7) and in due time will ' cause the house of his congregation to appear ' (liii. 6). Outside the Parables God Himself is the Judge (cf. 1 P V^, Rev 20^2) . jn the Parables it is the Son of Man (cf. 1 P 4^ Rev 6i«-i7 22'2, etc.). It is an unforgiv- able sin to deny the Anointed One (xlviii. 10). The words ' in his name they are saved ' in xlviii. 7 must refer to the Lord of Spirits, not to the Son of Man, as Charles takes it. For the phrase, however, of. Ac 412, 1 Co 6".
{b) Messianic Kingdom. — Whereas in i.-xxxvi. there is a very sensuous conception of Messianic bliss, and the scene of the Kingdom is the existing Jerusalem and Holy Land purified from sin, in Ixxxiii.-xc. Ave find a more advanced concei)tion. The centre of the Kingdom is now to be a new Jeru- salem brouglit to earth by God Himself (cf. He 12-2, Rev 3^2 21-!), and tlie citizens of it are to be trans- formed after tiie likeness of tlie Messiah, whose origin is, however, natural and human. In xci.-civ. we have a Kingdom of limited duration, followed by the last judgment (cf. Rev 2Q^-5.n-\5y j^ ^j^g Parables we have a new heaven and a new earth, under a supernatural head, the fount of wisdom, righteousness, and ])ower.
(c) The Restirrection in i.-xxxvi. is of soul and body to a limited life in an eternal Messianic Kingdom on earth. In the Parables the resurrec- tion is to a spiritual Kingdom, in which the holy are clothed with a sjtiritual body, 'garments of life ... of ^dory ' (Ixii. 16; cf. 1 Co 15'3- ^^ 2 Co 5'"^). In xci.-civ. there is a resurrection of the spirit only.
(d) The Judgment in 1 Enoch precedes the King-
dom, except in xci.-civ. (for which cf. Rev 21'^-'^). See under 8 (2) (a) above.
(e) Sheol or Hades in 1 En. xxii. is a place of souls, good and bad, in the intermediate state, in 1 En. Ixiii. 10, xcix. 11, ciii. 7 of wicked souls in their final state of woe ; cf. Rev 20^^*" (of wicked only (?) in intermediate state).
(/) Retribution and salvation. — In xci.-civ. the tone is extremely ' other-worldly,' and the contrast between the present prosperity of the wicked and the suti'erings of the righteous and their future destinies is emphasized throughout. Judgment will be according to works, which ' the Son of Man will try' (xlv. 3) and judge, 'and in the balance shall (men's) deeds be weighed' (Ixi. 8 ; cf. xli. 1). These works, however, are the outcome of faith on the part of ' the righteous whose elect works,' as also they themselves, ' hang upon the Lord of Spirits' (xxxviii. 2 ; cf. xl. 5, xlvi. 8). The ' elect ' is a frequent title of the righteous, and im- plies dependence upon God's grace.
[g) Sin and repentance. — Man's will is free, and the two ways of righteousness and violence lie before him for his choice (xci. 18, xciv. 3). Though sin goes back in origin to the fallen angels and the Satans, ' man of himself has created it ' (xcviii. 4 ; cf. Ja P^-'^). 1 En. xl. 9 assigns to Phanuel the oversight of ' repentance unto hope of those who inherit eternal life.' On the other hand, repent- ance will be unavailing for men after the manifes- tation of the Son of Man on the throne of glory (Ixiii. 1-11), and at all times for fallen angels (xii. 6, xiv. 4, Ixv. 11).