It is interesting to note that in quite a number of passages in several of these apocalyptic books a blending of these two attitudes seems to find expression; thus, in the Testament of the Twelve Patriarchs, Levi xiv. 3, 4, Israel is regarded as superior to all other nations, but the salvation of the latter is awaited, and Israel is to be the means thereof: “My children, be ye pure, as the heaven is purer than the earth; and ye who are the lights of Israel, shall be as the sun and moon. What will the Gentiles do if ye be darkened through transgression? Yea, curses will come upon your race, and the light which was given through the Law to lighten you and every man, ye shall desire to destroy, and teach your commandments contrary to the ordinances of God.” Not essentially different is the thought contained in the Syriac Apocalypse of Baruch lxvii. 5: “And at that time, after a little interval, Zion will again be builded, and its offerings will again be restored, and the priests will return to their ministry, and also the Gentiles will come to glorify it.” This teaching was not merely theoretical, it expressed what the Apocalyptists, urged on by the influence of the Hellenistic spirit, were actually striving to bring about; they desired to make Judaism a world-religion which could be embraced by all the Gentiles; hence the missionary propaganda which they initiated and carried out, and of which a large part of their literary activity formed the expression. According to them the Jewish Church was to consist of those who were righteous, no matter what their nationality might be; and if one, though he were a Jew, was not godly, he was not regarded as a member of that Church. Outside of Palestine, as well as in many parts within the land, Jew and Gentile were constantly being brought into personal touch with one another, man with man; and many Jews came to learn that the distinction between the “people of God” and the “heathen world” was a wrong one, unfitting in the sight of God, unjust to men. Hence arose the apprehension of the true distinction to be drawn among men, a distinction between the righteous and the ungodly, irrespective altogether of nationality or race; and it is this distinction which finds such abundant expression in the Apocalyptic Literature. This religious conception regarding humanity resulted, in the natural course, in the desire to proclaim the name of the true and one God to all men so that all might have the chance of knowing Him. The Apocalyptists, inspired in large measure by the teaching of some of the greatest prophets, were therefore the great missionaries at this period; and this was the combined result of the universalistic attitude brought about by the influence of the Hellenistic spirit and the fuller apprehension and meaning of the teaching of prophets such as those who wrote the latter half of the Book of Isaiah and the Book of Jonah. (_c_) _The Doctrine of the Messiah._