Moreover, the rebuilding of Jerusalem is the reflex of the Deutero-Isaianic utterances, and also of Ezk 4U-44. 47, Sir 35'3ff-, To 13i5-i8 145^ Enoch 90-^. According to Ps-Sol 17^^, this restoration of Jerusalem is to be the work of the Messiah.
5. The Messiah as a martial personcdity is based on the portraiture of Is 9^- ■* ll*, Ps 2^-", and this trait frequently recurs in the literature of the 1st cent. B.C. and later; cf. Sib. Or. Ss^-, 2 Es 1231-33 (where the Messiah is the lion which is to destroy the Roman empire), also Apoc. Bar 70^,* and esp. Ps-Sol 17^-"^^. It is significant that this trait is absent from the NT except in Rev 19"-2i, in wiiicli the atmosphere is Judaic rather than Christian.
6. The conception of Messiah ben-Joseph or ben- Ephraim belongs to mucli later Jewish literature, and need not detain us. See Bousset, P\,el. des Judcntums-, p. 264 f.
7. The ethical and universal traits of the Jewish Messiah and of Messianic expectation are, how- ever, meagre and even conspicuous by their absence. The blight of materialism or national exclusiveness
* Bracketed, however, by Charles as an interpolation ; it comes in abruptly and forestalls the reference to the Messiah in ch. 72.
rests upon most of the later Jewish literature of Messianic hopes. We scarcely have a hint of the Messiah as the bearer of a new and higher revela- tion of God's nature or will to mankind, or of His function as a redeemer from sin. The horizons are the horizons of the Jew. With the exception of Philo and the writer of Sib. Or. 3, who were evidently Hellenic in sympathy and culture, we have but little to remind us that the Jew felt any interest in other nationalities and their future. Jewish apocalyptic presents a singularly contracted world, though it be an entire universe. For that universe, when it is not limited to Palestine, is to be governed by Israel only. The visions of the Book of Enoch sutler from these painful limita- tions. The Similitudes in the description of the last struggle with the heathen restrict the scene to the Holy Land (Enoch 56). Similarly in the Psalms of Solomon the eschatology is limited in its scope to Palestine. Seldom do we meet with any hint or suggestion of tlie conversion of the Gentiles. Is 49^, Avith its glorious ideal of Israel's mission as a light to the Gentiles, is almost wholly forgotten. The might of the Gentiles is to be broken, and world-empires are to be destroyed. The heathen nations are to be tributary vassals to the new Israelite power which Jahweh will erect, and of whicli the restored Jerusalem will be the centre. The Gentiles may make pilgrimages to the Holy Land, but only Israel may dwell there. See Bousset, op. cit. pp. 268-270.
The features of the ' Suffering Servant' portrayed in Is 53 are almost totally absent in the version of the Targuni of Jonathan, composed in the first two centuries of the Christian era, when the influence of the Maccabajan age still attected the Messianic conceptions of Judaism. Tiie traits of Is 53 and 49^ are quite foreign to the Messianic ideals of Judaism in the 1st cent. A.D. The cross of Jesus was to the Jews a stumbling-block (1 Co 1^^) . ^f. Volz, op. cit. p. 237 ; Dalman, Der leidende und sterbende Messias, p. 6 f . ; Schiirer^, ii. 554 f .
vi. Jesus the true spiritual fulfilment
OF PROPHECY AND ISRAEL'S REAL MESSIAH.— The volcanic uprising of the Jewish race under Judas Maccabajus and his brothers against the efforts of Antioclius Epiphanes to suppress the national worship, exercised a profound influence upon the Hebrew nation and its ideals. For the future spiritual i^rogress of Israel the results were permanently injurious. Religious ideas became warped by particularism, and the thoughts of the race diverted from the noble universalist con- ceptions of prophecy, especially of the Deutero- Isaiah, to the study of the Torah, as Israel's national heritage, with its ever growing mass of legal requirements and ceremonial jjunctilios. Piety then became a rule of thumb, and an elabor- ated endeavour to secure merit took the place of the old prophetic ideals of righteousness. All this is summed up in the single word Pharisaism. Pharisaism was born of the strong national move- ment of which the heroic episot'es of the Maccabajan struggle were the outward embodiment. Out of this movement emerged, on the one hand, a vehe- ment reaction against Hellenic ideas and usages, and the exaltation of the Tondi as Israel's 2)'^d- Indium; while, on the other, tliere emerged the Napoleonic legend of the JeA\ish race, Avhich became the prolific source of messiahs whose abortive careers were quenched in blood, until the final heroic ettbrt of Bar Cochba, hailed as the fulfilment of Balaam's prophecy by Rabbi Akiba, was extinguished in the reign of Hadrian. But the noble spiritual ideals of Hebrew prophecy — of Jeremiah and the Deutero-Isaiah — could not be entirely suppressed by I'harisais n. As Fried- lander in his recent stimulating work has pointed
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METAPHUR6
179
out,* the liberal movements which prevailed in the Jewish Diaspora which was surrounded and pene- trated by Hellenic influence, prepared the way, especially through the writings of Philo, for the advent of Christ ; and the same writer enables us to discern more cl&iily how the highest ethical ideals of the Hebrew Messiah were realized in Jesus. The husk of nationalism, whicli clung to Jewisli ajwcalj-ptic and left no place in its Messianic conceptions for the redemption of the Cientile world, was remorselessly cast aside by Jesus : ' I say unto you, that many shall come from the east and west, and shall sit down with Abraham, and Isaiic, and Jacob in the kingdom of heaven, but the children of the kingdom shall be cast out into outer darkness ' (Mt 8^'- ^-). "N^Tiat the Messiah-prophet of Xazjueth declared in His oiacles, St. Paul, His greatest disciple, fulhlled. For Judaism liad been diverted by Pharisaism from its true prophetic mission marked out for it in the dark days of its exile, but was enabled at last, by its greatest latter-day Prophet, the Di\-ine ' Son of Man,' and by His grejvt Jewish disciple and Apostle to the Gentiles, to accomplish its real voca- tion in spite of itself ; cf. Is 4219, 2 Co 3".