essedness is coming for him; this is also frequently referred to in the Book of Enoch, ¢.g., xcvi. 1, ‘‘Be hopeful, ye righteous ; for suddenly will the sinners perish before you, and ye will have lord- ship over them according to your desires ; 3, Wherefore, fear not, ye that suffer; for healing will be your portion”. The non- mention in our passage of the actual
advent of the Messiah by name was characteristic of Jewish usage at certain periods, and is significant here. On the other hand, the section comprising vv. 7-11 is wholly Christian; the utterly different tone and language of this, as compared with the section vv.1-6, cannot. be accounted for by saying that the one is addressed to the wicked, the other to” the righteous ; because in the latter there is a distinct reference to those who are in danger of being judged on account of murmuring against one another (ver. 9). But there are one or two points whereby the respectively Jewish and Christian form of Eschatology maybe clearly dis- cerned. (1) The language on which Jewish eschatological ideas are based is that of the prophets; the section vv. 1-6: is steeped in O.T. phraseology; on the other hand, the actual references to the Advent in vv. 7-11 are in N.T. language; the O.T. references in this section have nothing to do with the Advent. (2) It is characteristic of Jewish Eschatology that, generally speaking, there is indefinite- ness as to when the Messianic Era will be inaugurated; it differs herein some- what from the prophetical teaching, owing, as a matter of fact, to the rise of apocalyptic conceptions: on the other hand, the Christian, like the prophetical, view of the Advent is that it will take place in the very near future (‘“. behold the judge standeth at the door my. (3) In Jewish pre-Christian eschatological literature the Messianic Era is frequently depicted without any reference to the personality of the Messiah; on the other hand, in the N.T., it is the rule that when the second Advent is referred to Christ is mentioned under the titles of the ‘Son of Man” or the “ Lord” (cf. Matt. x. 23, ΧΙΙ. 41, 42, xvi. 27, 28, xix. 28, xxv. 31-33, etc., Phil. iv. 5, ὁ κύριος ἐγγύς, I Cor. xvi. 22, μαρὰν ἀθά, and see Didache, x. 6, εἴ τις ἅγιός ἐστιν, ἐρχέσθω . εἴ τις οὐκ ἐστί, μετανοείτω * μαρὰν ἀθά. ἀμήν). (4) Besides there be- ing no reference to the personality of the Messiah in the Jewish eschatological section there is the further contrast be- tween it and the Christian section that in the latter the distinctively Christian ex-- pression ἣ παρουσία τοῦ κυρίου twice: occurs; against this the Jewish section:
2—3.
‘ agit αὶ Con f , , σηπεν, καὶ τὰ "ἱμάτια ὑμῶν ᾿σητόβρωτα γέγονεν"