Dalman remarks [op.
position such as had not been a.ssigned even to
p. 313), 'an exalted
Messiah,' and, as Harnack (What is Christl- a7iity? p. 141) observes, 'He leaves the idea of the ]\Iessiali far behind Him, because He filled it with a content that burst it.' It was in the same spirit that He affirmed His Kingship before Pilate (Mt
The object of this entry was the inauguration of Jesus' last mission to His people. The attraction of the provincial crowds, the Jerusalem populace, the Greeks and proselytes, if not the impressing of the Jewish hierarchy, this was the end desired, and in a great measure attained. He never seems to move in solitary .state in the Tenij)le ; crowds are always around Him ; He is the topic of the people's conversation and the subject of the priests' conspiracy. This was a suitable prelude to a great missionary enterprise all too brief, but crowded perhaps with more real work and witness for the King and His Kingdom than the preceding portion of His ministry. It led to the cleansing of the Temple on the same or the follow- ing day, and these together culminated in the Cross.
IjTERATrRE.— Dalman, Words of Jesus; Harnack, What is Ch ristianity ? ; Stanley, SP ; Farrar, Life of Christ ; Edersheini, /Jfe and Times ; Hitchcock, Mystery of the Cross ; artt. ' Hosanna,' ' Messiah,' ' Prophets ' in Hastings' DB.
F. R. Montgomery Hitchcock. ENYY.— The word </.96pos occurs in the Gospels only in the two parallel passages Mt 27'* and TVIk 15" in connexion with the trial of Jesus. When tlie members of the Jewish hierarchy sought the death of Jesus at the hands of Pilate, they attempted to veil their motives under the pretence of loyalty to Caesar. Pilate was too astute a man to credit these professions for a single instant. He perceived (lylvuaKc, ]\Ik 15'") the underlying feeling to be envy. If the word yhu (' he knew,' Jit 27") is .significant, it supports the opinion that Pilate had previously become acquainted with the attitude of the chief priests toward Jesus. The message that PUate later received from his wife (Mt27"') somewhat favours this opinion. In fact it was the business of Pilate to know of the person of Jesus and His relations to the leaders of the Jews, and nothing but the contemptuous indiflfer- ence of a Gallio would have hindered him from the inquiries necessary for gaining this knowledge.
Perhaps it miRht seem at first as though the feci i "• nhi
|romptedthepiiestsmi„htmore properl^ le t n e 1 jeil u
\ rom] arison of the two feelni.,s, jealoufN ii 1 c \ read
-hoHs Uir distnictne character of each I lou i I
I -il .,n fetl iif, which is often had to«Trd a r al ri i si
1 foi the possession of that \\hich we preatlj desire as
or ambition Env\ is a similar feehnj, toward oi
tl r r^al or not, wiio already possesses that which
! 1 le TpiIous^ is enn t\ prnn j ted h\ fear enw
lake
attempt the nial ing: of it
of It 1 S9 And here 13
II II IS Plato
lattei
r„etic
that 11 11
522
EPHPHATHA
EPILEPSY
0L-yx8et]: *One thai is moved In envy contrives that his neigh- bour shall not have the siood that he has or seems to have.' A careful examination of tlie use of ^flevc- in classic Greek authors justifies this statement of Aristotle, and reveals that it means the same active malif,'nant feeling: as is expressed in modern English bv the word ' en\ y.' It w as (fllntss which moved the gods to prevent men from attaining a great or uninterrupted experi- ence of prosperitv. Pindar, the tragic writers, and orators also are found using the word to designate the active impulse to destrov another's prosperitv so far as one has the power to do it. The" Septuagint, according to Hatch's Concordant, uses ^6i<o! only in the Apocr.vphal books. The most noteworthy instance is in Wis 2^^ 'on account of the envy of the devil, death entered into the world. '
Since envy is an ill-will or malice aroused by the success or good gifts of another, it is the tit- ting word to designate the motive of the priests who protested their loyalty to Csesar. Envy is not a primary emotion. Other feelings prepare the way for, and may enter into, it. It is the result of a development in the life of selfishness (Jul. :\Iiaier, Lehre von der Siinde, i. -233 f. [Eng. tr. Christian Doctrine of Sin, i. 171]). In the Gospels tliis development is not difiictilt to trace. The deeds and words of Jesus were from the outset attended by suspicion on the part of scribes and Pharisees. His growing popularity aroused their jealousy. When they could charge Him with a compact OTth Beelzebub (Mt 12--*-, Mk S^t-, Lk ll""-), they had begun to hate Him because of the popular confidence in Hira, and especially because this confidence was of a degree and a quality which they never had received, and which they could not hope to receive. This occurrence was an attempt to discredit Him \nt\\ the people, and it .showed that envy had obtained full lodgment in their hearts. From that time onwards it had so large a share in their lives, that when they appeared before Pilate they were so mastered by this feeling to Avhich they had given free rein for months, that they were unable to conceal it. See also artt. CovETou.sNEss and Jealousy.