(d) The evidence so far considered brings us down approximately to the middle of the last cent. B.C. Zhe Gospels are our next important source of information. They supply us with a lifelike picture of Jewish beliefs in Palestine at the time of our Lord’s ministry. We gather that the ex-
354 MESSIAH
MESSIAH
pectation of One who should come—the Messiah —was an article of faith with the masses of the Jewish people, and with the Pharisees there. In the main, their conception of him is that which
has already been before us. But one or two addi- tional traits appear. The Jews, whose discussions are reported in Jn 7”, assumed that the coming of the Messiah would be unexpected and mysterious. The same idea is met with in the Talmud and Targum of the prophets, and in the mouth of Trypho in Justin (Dial. chs. 8 and 110). Again, we have a feature in the réle of the Messiah corre- sponding rather to what is recorded of some of the greatest prophets than of the kings of old, when it is expected that he will work mighty miracles. That this was the common een στον is implied in the answer of Jesus to John (Mt 11"), and in the questionings of the Jews (Jn 7). In Rabbinic literature we find evidence to the same effect.
(e) The development of eschatological doctrine, which may be traced especially in the Apocalyptic literature (see ESCHATOLOGY in vol. i. p. 741 ff), necessarily affected the conception of the Messiah and his office. As the order of events at the end of the world came to be more clearly defined, his work was marked out with greater precision. A more unearthly character was also imparted to him. The Apocalypse of Baruch and Fourth Ezra (see ESDRAS, SECOND Book OF) are important for illustrating the change. They may with confi- dence be pronounced to be Jewish, and there is a large amount of agreement among critics that their composition should be placed between A.D. 70 and the beginning of the 2nd cent. A.D. The calamities that are to come upon the earth are described in dark colours. In the midst of them the Messiah appears. He is said to be preserved by the Most igh to the end of the days. In 4 Ezr 13} he is seen as a man coming from the sea, yee ith the clouds of heaven. Neverthe- less just before, at 12° he is referred to as ‘the Anointed One of the seed of David.’ We must suppose, therefore, that the author had the notion which is met with in the Rabbinic literature, that one born of David's line had been caught away from the earth and was being kept in heaven, or in Paradise, till the time should have arrived for his Advent. When he has executed vengeance on all the enemies of God, and the dispersed of Israel have been gathered together, he will reign for a long period (400 oe according to 4 Ezr) in a state of peace and plenty, such as that imagined in what Christians came to call the Millennium. Then the Messiah himself and all flesh would die. After this there would be a general resurrection and judgment by the Most High, and a new world. The Messianic doctrine of the Talmud and Targum agrees as to its main outlines and character with that attained at the time we have now reached. The additional point of most interest to be con- sidered in connexion with them is the extent to which they bear testimony to the belief that the Messiah would participate for a time in the suffer- ings of men. Further reference will be made to this presently.
It has sometimes been held that there existed even in pre-Christian times various types of Messianic expectation. Gfrérer (in Jahrh. d. Heils, 1838) formulated this theory, distinguish- ing them as ‘the common-prophetic,’ ‘ the Danielic,’ ‘the Mosaic,’ and ‘the Mystical- Mosaic’; and Westcott (Introd. to Study of Gospels, ch. ii.) countenances this idea. But it does not fairly represent the evidence of our documents. In the Enochie Book of Parables, indeed, to which refer- ence has already been made, and to the doctrine of which we shall recur under the next head, we do find a different type. But, putting this on one
side, the evidence, when arranged according to the times that the different portions of it most prob- ably illustrate, sets before us a single line of orderly development. ‘There is one root-con- ception which in process of time is elaborated, and in some respects changed, yet so that its original features remain recognizable throughout.
2. Discussion of Special Points.—There are some questions which need to be more particularly con- sidered on account of their intrinsic importance, or the diversity of views held in regard to them, or their connexion with Christian doctrine. The first relates to an ideal other than the kingly one which was combined with it in Christian faith, but which seems in Jewish belief, at least before the Christian era, and in the main throughout, te have been kept separate.
(a) The Prophet.—In Dt 18" the promise is given of ‘a prophet like unto Moses’; yet if the whole context be taken into account the meaning seems to be, not so much that one supereminent prophet should be sent, but that God’s people should not be left destitute of prophetic guidance. When prophecy had for a time ceased, and at a