mystic description of the Messiah as 'the first of the [now changed] white bulls,' 'the great
Animal among them, having great and black horns on His head'112 - Whom 'all the beasts
of the field and all the fowls of heaven dread, and to Whom they cry at all times.'
106. ch. i.- xxxvi. and lxxii.-cv.
107. The next oldest portion, consisting of the so-called Similitudes (ch xxxvii.-xxi.),
excepting what are termed 'the Noachic' parts, dates from about the time of Herod the
Great.
108. Schürer (Lehrb. d. Neutest. Zitg. pp. 534, 535) has, I think, conclusively shown that
this portion of the Book of Enoch is of Jewish authorship, and pre-Christian date. If so, it
were deeply interesting to follow its account of the Messiah. He appears by the side of
the Ancient of Days, His face like appearance of a man, and yet so lovely, like that of one
of the holy Angels. This 'Son of Man' h as, and with Him dwells, all righteousness; He
reveals the treasures of all that is hidden, being chosen by the Lord, is superior to all, and
destined to subdue and destroy all the powers and kingdoms of wickedness (ch. xivi.).
Although only revealed at the last, His Name had been named before God, before sun or
stars were created. He is the staff on which the righteous lean, the light of nations, and the
hope of all who mourn in spirit. All are to bow down before Him, and adore Him, and for
this He was chosen and hidden with God before the world was created, and will continue
before Him for ever (ch. xlviii.). This 'Elect One' is to sit on the throne of glory, and
dwell among His saints. Heaven and earth would abide on the and only the saints would
abide on the renewed earth (ch. xiv.). He is mighty in all the secrets of righteousness, and
unrighteousness would flee as a shadow, because His glory lasted from eternity to
eternity, and His power from generation to generation (ch. xlix.). Then would the earth,
Hades, and hell give up their dead, and Messiah, sitting on His throne, would select and
own the just, and open up all secrets of wisdom, amidst the universal joy of ransomed
earth (ch. li., lxi., lxii.).
109. lxii. 5.
110. For Ex. xlviii. 2: lxii. 7; lxix 29.
111. cv. 2.
112. xc. 38.
Still more explicit is that beautiful collection of eighteen Psalms, dating from about half a
century before Christ, which bears the name of 'the Psalter of Solomon.' A chaste
anticipation of the Messianic Kingdom113 is followed by a full description of its need and
its blessings,114 to which the concluding Psalm115 forms an apt epilogue. The King Who
reigns is of the house of David.116 He is the Son of David, Who comes at the time known
to God only, to reign over Israel.117 He is a righteous King, taught of God.118 He is Christ
the Lord. ( Χριστος Κυριος,119 exactly as in the LXX. translations of Lamentations iv.
20). 'He is pure from sin,' which qualifies Him for ruling His people, and banishing
sinners by His word.120 'Never in His days will He be infirm towards His God, since God
renders Him strong in the Holy Ghost,' wise in counsel, with might and righteousness
('mighty in deed and word'). The blessing of the Lord being upon Him, He does not
fail.121 'This is the beauty of the King of Israel, Whom God hath chosen, to set Him over
the house of Israel to rule it.'122 Thus invincible, not by outward might, but in His God,
He will bring His people the blessings of restoration to their tribal possessions, and o f
righteousness, but break in pieces His enemies, not by outward weapons, but by the word
of His mouth; purify Jerusalem, and judge the nations, who will be subject to His rule,
and behold and own His glory.123 Manifestly, this is not an earthly Kingdom, nor yet an
earthly King.