The author of the Book of Wisdom also held the eternity and evil of matter, and, in spite of some objections, it is most probable that he held the pre-existence of the soul (8"'- -"). The body, even if ' undeliled,' is nevertheless 'corruptible' (9"), and clogs and imprisons the s(j\i1. Hence ' immor- tality ' (8"), ' incorruption ' (2-^ 6'"), are terms which belong only to the state of the soul, and do not
imply any resurrection of the body. The judgment is immediately after death, for both righteous and wicked (3'8 4'"- ").
In 2 Enoch we have the conception of the millennial Messianic kingdom, at the end of which occurs the Pinal Judgment. There are inter- meiliate abodes for souls (7'"' 32'). The writer holds the doctrine of the preexistence of souls. It is not clear whether he holds a resurrection of the body, since his description of the change from the earthly to the heavenly body is curiously akin to St. Paul's doctrine of the spiritual body (cf. 22"'"'). His account, too, of the torments of the wicked suggests a bodily state in hell, unless the language used be taken symbolically (10'- -).
In 4 Maccabees there is no resurrection of the boily. The souls of the righteous are received by Abraham, Isaac, and Jacob, after death, and enjoy eternal communion with God (13"' IT'').
(6) Palestinian Judaism. — The chief sources are the Assumption of Moses, 2 Barucli, and 4 Ezra for the apocalyptic literature, and such portions of the Talmud as may reflect the Rabbinical tradition of this period. The division Sanhedrin contains the most important of the traditional utterances on this subject.
T\\e Assumption of Moses presents a temporary Messianic kingdom, without :i Messiah (cf. 2 Bar. ). At its close Israel, probably identifled by the writer with the righteous in Israel, is exalted to heaven, and sees its enemies in Gehenna. As in Alex- andrian Judaism, so here there is no resurrection of the body.
S Baruch is a com posite work, containing, accord - ing to Charles's analysis, three apocalj'pses written prior to A.D. 70 and three fragments belonging to a later date. In the parts of the book composed before A.D. 70 we have the following important passages : 30'- ', ' And it will come to pass after these things, when the time of the advent of the Messiah is fuUilled, and He shall return in glory. Then all those who have fallen asleep in hope of Him shall rise again.' Here the resurrection of the righteous is placed after the period of tribula- tion preceding the advent of Mes.«iah. The form of the passage strongly suggests Christian influence or interpolation, especially the phrase ' fallen asleep in hope of Him' (cf. 1 Th 4"""). This doctrme of the bodily resurrection of the righteous seems to be characteristic of only the portions of the book composed prior to A.D. 70. In 30-'°, which belongs to the sections written after A.D. 70, we have the doctrine of a general resurrection, also in chs. 50. 51. These chapters also discuss the nature of the resurrection very fully.* The personal identity of the dead is to be preserved in the resurrection in order to give force to the judgment by the recognition of identity, ' when they have severally recognized those whom they now know, then judgement wUl grow strong' (50''). The bodies of the righteous will be changed into bodies of glory that they may be able to take part in the world to come ; they will be made uke to the angels.
■The close resemblance of this teaching to that of the Pauline Epistles and of Luke 20'^:^ is very striking.
4 Ezra is also a composite book, written partly before A.D. 70 and linallj' edited after that date. The doctrine of resurrection occupies a large place in it. It contains the doctrine of a Messianic kingdom of 4U0 years' duration, at the close of which the Messiah and His companions are to die,
* It should be remarked here that the precise place of the resurrection in the general esehatolo^cal scheme depends entirely on Charles's analysis of the hook in question into sources. There are sipna of a reaction against this tendenc.v to carry analysis to an extreme (cf. Burkitt, Jewish and Christian Apocalypses, Lecture m.).
324
KESUKRECTION
RESURRECTION
l>efore the Final Judgment and end of all things. In the earlier sources, i.e. the Ezra-Apocalyi)se and the Son of Man Vision, we have the doctrine of the revelation of Messiah from heaven with the saints who liad been caught up alive, jirior to the establishment of the 400 years' kingdom. Then follows the death of the Messiali ami all men, then the Final Judgment for which all will he raised (cf. 4 l'^-""- ^'i- ••)• I" 'he Salathiel-Apocalypse, the mo.st important of tlie later constituents of the book, the souls of both the righteous and the wicked await the Final Judgment in a kind of intermediate state of blessing and misery respec- tively. The terms in which their condition is described suggest some kind of bodily state (cf. 7""""). In 7^- there is a clear reference to the resurrection of the body, but G. H. Box would assign this verse to the redactor, who, according to him, is seeking to supplement the resurrection- doctrine of the author of tlie Salathiel-Apocalypse. The souls of rigliteous and wicked are assembled for the Final Judgment which determines the full blessing and torment of each respectively. Hence the resurrection-doctrine of the Salathiel-Apoca- lypse lies midway between the Alexandrian doctrine of a spiritual resurrection immediately after death, and the Palestinian doctrine of an intermediate disembodied state and a resurrection of the body for the Final Judgment.