Page images
PDF
EPUB

work itself consists of a series of so-called visions and revelations made to Enoch by angels; bearing a close resemblance, in this respect, to the general manner of the Apocalypse. The writer is sometimes addressed by angels, while in a state of extasy; sometimes he is caught up by them into the heavenly regions, and conducted to all the different parts of the universe, so as to take a survey of the whole. What he saw and heard, during these visions and extasies, is related by him in a series of compositions, several of which have no very apparent connection with other parts of the work, either as to general object, or particular design. The unity of the work, as it now lies before us, is at least a very questionable trait; and, at all events, it can be made out only on grounds which are quite generic.

The general object of the writer is, to exhibit the reward of the righteous and the punishment of the wicked. He begins with the apostate angels; and after exhibiting their fall and punishment, he proceeds to explain the secrets of the universe as to the phenomena of winds, storms, cold, heat, thunder, lightning, the motions of the heavenly bodies, their changes and evolutions, etc. He then returns to the theme of the punishment of the wicked and the reward of the righteous, which is pursued through three long parables, as he calls them. The astronomical system of the author is next introduced, and dwelt upon through eleven chapters. Then comes a section respecting the flood and some prophetic anticipations of it. The whole is closed by hortatory addresses of Enoch to all his descendants, on the general subject of the rewards of virtue and the punishment of the wicked, specially of persecutors.

There reigns, through most of the work, a deep sense in the writer's mind of injury from the persecution and malice of the wicked. One cannot doubt, that the book must have been written in a time of persecution for piety's sake; for, like the Apocalypse, it ever and anon brings to view this subject, and utters tremendous threatenings against the enemies and persecutors of the righteous. Who the author must have been, and whether the persecution was that which vexed Jews or Christians, will be a subject of inquiry in the sequel.

Such is the general outline and object of the book. But the reader, who is not in possession of it, and may not be able to

procure it, will naturally be desirous to know something more particular respecting so curious and interesting a relic of antiquity; and for his sake I shall proceed to give a more enlarged summary of its contents.

In imitation of the prophecies of the Old Testament, the work commences with a title, which exhibits the [declared] author and object of the book. It runs thus: "The word of the blessing of Enoch, how he blessed the elect and the righteous, who were to exist in the time of trouble, rejecting all the wicked and the ungodly. Enoch, a righteous man, who was with God, answered and spoke, while his eyes were open, [i. e. while in a waking_trance], and while he saw a holy vision in the heavens. This the angels shewed me."

The author then proceeds in the first person instead of the third: "From them I heard all things, and understood what I saw, that which will not take place in this generation, but in a generation which is to succeed in a distant period, on account of the elect."

The reader by comparing this with Rev. 1: 1, will see that the angels are here represented as being employed in making prophetic disclosures to Enoch, just as they are in that book. He will see, also, in this introduction to the work, that the righteous who were to exist in a time of trouble, are the special objects of the writer's communications : and that the rejection of the wicked is blended with this, in the general aim of the writer.

The sum of what follows in the first chapter* is, that 'God will hereafter reveal himself on earth; all shall be filled with terror; the earth shall be burned up, and all things in it perish; but to the righteous peace and mercy shall be given; they shall all be blessed, and the glory of God shall shine upon them.'

Then follows, in Chapter ii., the passage which the apostle Jude is supposed to have quoted, and which has been exhibited at the beginning of the present communi

cation.

The reflecting reader will see, in these sentiments, the germ of a millennial day. He may be doubtful after read

* The work is divided into 105 chapters, with more or less verses, in the manner of our canonical Scriptures.

ing the first chapter only, whether the writer means to allude to happiness in the heavenly world, or in the present one; but other parts of his work make it plain, that he expected, like the pious in general of his day, a future άroxaráoraris, [Acts 3: 21], a restitution of all things, when there should be a "new earth in which would dwell righteousness."

6

The author then proceeds: All nature obeys, without transgressing, the ordinances of its Maker. The stars, the clouds, the seasons, the trees, rivers, and seas, all obey their appropriate laws. Only the wicked disobey; and on them shall be no peace, but eternal curses. To the righteous, however, shall be given light, peace, joy, wisdom, freedom from condemnation, long life, and everlasting happiness."* Chap. iii-vi.

Such is the general introduction of the writer to his work. He next proceeds to relate the sin and fall of the apostate angels, as preparatory to the message which he receives to be communicated to them. This occupies Chap. vii-x.

A number of angels, (according to chap. 7: 7, they were 200), become enamoured with some of the beautiful daughters of the sons of men, and, by the persuasion of Samyaza their leader, they enter into an agreement, sanctioned by mutual oath on mount Hermon, to cohabit with them. This agreement they actually carry into execution, teaching their paramours, at the same time, sorcery, divination, the arts of luxury and ornamental dress; also of fabricating dyes, jewels, and instruments of war. These women, in the sequel, gave birth to giants [3] 300 cubits high, who devoured all the productions of man which were fitted for food, and at last fell upon men themselves.' Chap. vii. viii. The good guardian angels of men now make their complaint to the Almighty, on account of this outrage. An angel is immediately sent by the Most High to Noah, in order to foretell the deluge which would come upon the earth. Raphael is also commissioned to bind Azazyel, one of the leading apos

* Where a single comma is employed it is the sign of summary abridgment, made as nearly in the style of the original as the case will permit; where double commas are employed, exact quotation is designated.

tate angels, hand and foot, and cast him into darkness, and into the desert Dudael. The earth is threatened with punishment for its wickedness, but it will not be utterly destroyed. Gabriel is commissioned to go and excite the giants, the mongrel breed of angels and women, to mutual slaughter. Michael is commanded to go and seize Samyaza, with his apostate fellows, and bind them for 70 generations under the earth, even to the day of judgment; and also to complete the destruction of the giants.' Ch. ix-x. 1 ... 20. Then follows (x. 21... 29) a description of a millennial state, which is to succeed the destruction of the wicked. 'Righteousness and equity shall abound; the earth will yield, in overflowing abundance, all that ministers to want and even luxury; the saints will live and beget each a thousand children; all men will be righteous, all will worship God in truth; all crime will cease; no more shall there be any deluge; and every thing in which men shall engage,. will be blessed.'

[ocr errors]

These things being narrated, the writer now goes on to give an account of his own commission to announce to the apostate angels their doom. This commission he executes, and they all become terrified and beseech him to intercede for them. He consents, and writes down a memorial for them; but while he is reading it he falls asleep, and is taught by a vision, that their doom admits of no change.' The substance of his vision is as follows: The prophet is caught up into heaven, where he sees a spacious palace, surrounded by crystal walls and vibrating flames of fire, and guarded by fiery Cherubim. On a throne therein, which was surrounded with blazing splendour, one great in glory sat, on whom even angels could not look without being dazzled.' Chap. xii-xiv. By the exalted Being on this throne, Enoch is commissioned to go and assure the apostate angels of their doom. The crime which they have committed is against the laws of their spiritual nature, and it admits of no pardon. The giants, their ill-begotten progeny, shall beget only evil demons; who will commit all kinds of violence and oppression, and shall miserably perish, at last, by mutual slaughter. No mercy can be obtained for them. Their flesh shall perish before the judgment that will come upon them, and until the consummation of all things. No peace

6

can ever be given to apostate angels, or to their offspring.' Chap. xv-xvi.

Thus concludes the first part of the book of Enoch; and with it, in the main, ceases a special reference to the case of the apostate angels. It is probable that this portion of the work constituted the first Book, in the time of Syncellus; as his citations are from this part of it, and he marks them as taken ἐκ βιβλίου πρώτου.

The SECOND BOOK seems to extend from chap. xvii. to chap. xxxv. The prophet represents himself as elevated to the top of a lofty mountain, in some distant region, whence he sees the treasuries of lightning and thunder, the fiery ocean in which the sun sets [to rekindle his beams], and the rivers of fire which empty into it, [in order to supply it with fresh material]. He sees also the mountains of gloom whence winter issues, and the great abyss which is the source of all the streams and rivers of water. He is also made to behold the treasuries of the winds, which are agents [according to his view] in causing all the motions of the heavenly bodies. All these he finds situated in the West. Chap. xvii-xviii.

1...8.

[ocr errors]

He now passes on to the South. Here are six mountains, formed of shining and precious stones, and blazing with fire. On the other side of them he beholds an extended desert, with a great lake and fountains of water. Over these fountains columns of fire are standing, which move up and down; over them is no firmament, and under them no solid ground. Here seven stars are imprisoned, [must he not mean the guardian angels of the stars ?] which had transgressed the command of God, and had not kept their appointed courses. Here too is the place, where the apostate angels first chose their leaders in the matter of their transgression; and afterwards the same angels led men astray into idolatry and other crimes, for which they will be judged.' Chap, xviii-xix.

'Passing on nearer to this tremendous place, the Seer asks his angel interpreter to explain the ground of that severe punishment which the seven stars suffered. He answers, that they had transgressed their laws.' Chap. xxi. 1-3.

[Is it not manifest here, that the writer, like Origen and several of the early Fathers, believed the stars either to be

« PreviousContinue »