MESSIAH
re-building
ol
the
Temple
and
the
Maccabaan
outbreak
was,
however,
if
current
critical
views
be
correct,
full
of
idealistic
elements.
These
expressed
themselves
in
a
re-worldng
of
the
older
codes
and
prophecies
of
the
Hebrews,
under
the
influence
of
the
faith
in
the
coming
triumph
Jehovah
would
give
His
people.
The
personal
Deliverer
is
not
described,
but
the
deUverance
was
assured.
This
genuinely
Messianic
hope
was
not
lulled
even
by
other
tendencies
to
replace
prophecy
by
the
philosophy
of
experience.
Through
all
these
years
it
is
certain
that
the
fundamental
elements
of
the
Messianic
hope
remained
fixed;
namely,
the
ineradicable
beUef
that
Jehovah
would
(a)
malse
of
the
Jewish
nation
a
world
empire;
(6)
establish
the
house
of
David;
(c)
punish
the
enemies
of
His
chosen
people,
whether
Gen-tiles
or
Jews;
and
(d)
that
this
glorious
future
would
be
established
by
the
expression
of
the
Divine
power
in
the
resurrection,
not
of
the
individual
from
Sheol,
but
of
the
nation
from
its
miseries.
These
elements
were
subsequently
to
develop
into
the
dominant
char-acteristics
of
the
later
Messianic
hope
—
the
Kingdom
of
God,
the
Davidic
King,
the
Day
of
Judgment,
and
the
Resurrection
of
the
Righteous.
11.
The
Messiah
of
the
Jewish
literature.
—
1.
The
rise
of
apocalypse.
—
The
attempt
of
Antiochus
Epiphanes
to
crush
out
Judaism
led
to
the
appearance
of
a
new
type
of
reUgious
Uterature
—
the
apocalypse.
The
origin
of
this
Uterature
is
a
matter
of
dispute.
The
influence
of
the
Babylonian
myth
cycles
is
certainly
apparent,
but
the
apocalypses,
as
they
stand,
have
no
precise
analogy
in
other
literature
of
the
period.
For
our
present
purpose,
however,
the
importance
of
the
apocalypse
lies
in
the
fact
that
it
contributed
to
the
de-velopment
of
a
new
Messianic
conception.
In
the
very
nature
of
the
case
the
misery
of
Syrian
persecution
forced
'
the
Pious
'
not
only
to
renewed
faith
in
Jehovah,
but
also
to
a
new
sense
of
the
need
of
prophecy.
In
the
absence
of
the
genuine
prophet,
the
triumph
of
Israel
and
the
inevitable
destruction
of
Jehovah's
foes
were
foretold
by
symbol.
The
pseudonymous
literature,
wliich
thus
arose
in
the
course
of
time,
however,
came
to
be
taken
not
simply
as
figures
of
speech,
but
as
possessing
an
iU-deflned
hteral
character
(see
Apoca-lyptic
Litehatuee).
2.
The
Messiah
of
the
later
canonical
books
is
not
well
defined.
The
apocalyptic
sections
of
Daniel
contain
a
pervasive
Messianic
element,
and
in
the
portrayal
of
tliis
hope
we
find
the
first
thoroughly
elaborated
apocalypse
of
Judaism.
The
international
relations
of
Israel
are
traced,
but
the
tiistorical
horizon
is
bounded
by
Antiochus
Epiphanes.
A
most
important
element
of
the
future
as
set
forth
by
Daniel
is
to
be
seen
in
the
triumph
of
the
kingdom
of
the
saints,
whose
symbol
is
a
'son
of
man,'
over
the
oppressing
kingdoms
of
Babylonia,
Media,
Persia,
and
Syria,
symbolized
by
the
four
beasts.
There
is,
however,
no
sharply
distinct
personal
Messiah
in
these
visions,
and
the
expectation
is
primarily
that
of
a
genuinely
political
State
estabUshed
by
Jehovah
in
Palestine.
The
'day
of
Jehovah'
(see
Day
of
the
Lord)
is,
however,
now
elaborately
developed
into
a
world-judgment,
and
the
lines
of
future
apocalyptic
Messianism
are
clearly
drawn.
But
it
ia
now
to
some
extent
expanded
by
the
beUef
that
the
righteous,
both
Hebrews
and
others,
would
be
raised
from
the
dead
to
join
in
the
Kingdom
(Dn
12"'-).
In
this
union
of
the
idea
of
the
resurrection
of
the
nation
with
that
of
the
individual
we
find
material
wliich
was
ready
to
grow
into
the
pictures
of
the
later
apocalypse.,
3.
In
the
Sibylline
Oracles
the
figure
of
the
Messiah
again
is
not
distinct,
but
there
is
a
picture
(III.
&^
7")
of
a
glorious
time
when
under
a
Divinely
sup-ported
Idng
(doubtless
a
member
of
the
Hasmonsean
house)
war
was
to
cease
and
God
was
to
bless
the
right-eous
and
punish
the
wicked.
The
nations
would
then
come
under
the
law
of
Jehovah,
and
Jerusalem
would
be
the
capital
of
the
world-wide
empire
to
be
estab-
MESSIAH
lished
miraculously.
The
other
literature
of
the
inter-BibUcal
period
is
not
so
hopeful,
although
ben-Sira
foresees
an
everlasting
Jewish
empire
under
a
Davidic
dynasty
(Sir
32'8-
"
33"-
372>
47"
60^).
4.
In
the
different
strata
ol
the
Eth.
Enoch
literature
the
hope
of
a
personal
Messiah
is
presented
in
some-what
different
degrees
of
distinctness.
In
the
older
sections
(1-36)
of
the
original
groundwork
(chs.
1-36,
72-104),
the
hope,
though
apocalyptic,
is
national.
Here,
however,
as
in
the
later
Uterature,
attention
is
centred
rather
on
the
punishment
of
the
wicked
than
on
the
development
of
the
new
Kingdom.
Very
noteworthy
is
the
fact
that
both
the
punishment
of
the
wicked
and
the
rewards
of
the
righteous
were
to
be
escha-tological.
But
eschatology,
though
involving
the
resur-rection,
is
stiU
somewhat
naive.
The
righteous
are
to
live
500
years,
beget
1000
children,
and
die
in
peace
(ch.
10).
StiU,
the
punishment
ol
the
wicked
is
to
be
in
Sheol,
which
has
been
diviiibd
into
four
sections
with
varying
conditions
(ch.
22;
see
Sheol).
It
is
obvious,
however,
that
in
this
early
Enoch
Uterature
the
thought
is
poetic
rather
than
precise,
and
in
a
way
it
marks
the
transition
from
the
political
religious
hope
of
the
prophets
to
the
transcendental
expectations
of
the
later
apocalypses.
In
the
dream
visions
(chs.
83-90)
there
is
a
more
elaborate
symboUcal
account
of
the
sufferings
of
the
Hebrew
people
under
various
oppressors.
The
new
age,
however,
is
about
to
be
introduced
by
the
Day
of
Judg-ment,
when
wicked
persons
—
whether
men,
rulers,
or
angels
—
are
to
be
cast
into
an
abyss
of
fire.
Then
the
New
Jerusalem
is
to
be
estabUshed
by
God.
The
dead
are
to
be
raised,
the
Messiah
is
to
appear,
and
aU
men
are
to
be
transformed
into
His
Ukeness.
These
latter
elements
of
the
hope,
however,
are
somewhat
obscurely
expressed.
The
Messiah
seems
to
have
no
particular
function
either
of
judgment
or
of
conquest.
The
new
Kingdom
is
a
direct
gift
of
God.
In
the
later
chapters
of
this
early
section
(chs.
90-104)
the
thought
becomes
more
eschatological.
The
resur-rection
comes
at
the
end
of
the
Messianic
reign,
which
is
to
be
one
of
struggle,
in
which
the
wicked
are
to
be
subdued.
The
Messiah
is
thus
more
distinct,
and
is
at
least
once
caUed
by
God
'my
Son.'
In
the
other
group
of
Enoch
visions
(chs.
37-72)
the
transcendental
has
become
to
some
extent
Uterallzed.
The
Messiah
is
now
very
prominent,
being
caUed
'son
of
man,'
'elect,'
'righteous
one.'
He
is
pre-existent,
and
co-judge
with
God
over
both
the
Uving
and
the
dead.
The
punishment
of
the
enemies
of
Israel
is
stiU
as
prominent
as
the
estabUshment
of
the
new
Kingdom,
and
the
latter
is
described
in
terms
which
make
it
evi-dent
that
the
Jews
could
not
conceive
of
any
Kingdom
of
God
apart
from
Palestine.
There
men
and
angels
are
to
dweU
together
and
rule
over
a
world
freed
from
sin.
5.'
In
the
Book
of
Jubilees
the
Messianic
hope
is
aU
but
lacking.
Angelology
and
demonology
are
weU
de-veloped,
but
apparently
the
author
of
the
visions
con-ceived
of
the
Messianic
age
as
about
to
dawn,
even
if
it
had
not
already
begun.
Members
of
that
age
were
to
Uve
1000
years,
and
were
to
be
free
from
the
influence
of
Satan.
The
Judgment
was
to
close
this
period,
but
there
was
to
be
no
resurrection
of
the
body.
There
is
no
reference
to
a
Messiah,
but
rather
to
the
conquest
of
the
world
by
a
nation
that
kept
Jehovah's
law.
6.
The
best-drawn
picture
of
the
Messiah
in
the
Pharisaic
literature
is
that
of
the
Psalms
of
Solomon.
In
the
17th
and
18th
of
these
the
apocalyptic
element
is
largely
wanting,
but
there
is
nothing
inconsistent
with
the
view
of
apocalyptic
Messianism.
The
Messiah,
however,
is
given
a
position
not
accorded
liim
else-where
in
pre-Christian
Jewish
Uterature.
He
is
neither
sufferer
nor
teacher,
pre-existent
nor
miraculously
born;
he
is
a
mighty
king,
vice-regent
of
God,
strong
through
the
Holy
Spirit.
He
would
conquer
the
world
without
weapons
or
armies,
with
the
word
ol
his
mouth.
