As to the office of the Messiah, he is continually spo- ken of both as king and high-priest (Sim. c. 7 ; Gad, c. 8 ; Dan, c. 5; Jos. c. 19). As king springing from the tribe of Judah (^'im. c. 7), he is to wage war and to triumph over Beliar, the personification of the kingdom of evil (Levi, c. 18 ; Dan, c. 5, 6 ; Benj. c. 3). As high-priest he was to have no successor (Levi, c. 18), i. e. with him the offering of sacrifices was to come to an end. The Jles- siah is a Saviour; Levi is bidden to "proclaim concern- ing him who shall redeem Israel" (c. 2; I)an,c.h\ Jos. c. 19 ; JienJ. c. 3) ; and another patriarch adds, " He that believes in him shall reign in truth in the heavens" (Dan, c. 5). The Messiah was to suffer: "Thy sons shall lay hands upon him to crucify him" {Levi, c. i); "and he shall enter into the front of the Temjile {tuv irpCoTov vaov), and there shall the Lord be treated with outrage and he shall be lifted uji upon a tree" {Uenj. c. 9 ; see also Levi, c. 10, 14, 16). The rending of the Tem- ple vail is alluded to as the act in which the Spirit of God went over to the (ientiles : " The vail of the Temple shall be rent," says Benjamin (c. 9), "and the Spirit of (iod shall be removed unto the Gentiles as fire poured forth." Levi (c. 10) says, " The vail of the Temple shall be rent, that it shall not cover your shame." As to the Jlessiah's ascension and triumphant reception into heaven, see Levi, c. 18; Benj. c. 9. That he was to return to future judgment, comp. Levi, c. 16.
VI. Dogmatical and Ethical Ideas. — The salvation of the Messiah is to be obtained by faith as the means of jus- tification with God : The kingdom of evil is to come to an end "on the day on which Israel shall believe" {Dan, c. 6). "As many as have believed in him on earth shall
TESTAMENTS, PATRIARCHAL 293 TESTAMENTS, PATRIARCHAL
rejoice with hira when all shall rise aiiain, some to glory ami some to shame" {Henj. c. 10). Allusion is made to the importance of baptism for this eml. Thus Levi (c. 16) tells his children the punishment that shall befall them for their treatment of the Messiah: "Ye shall be a curse among the Gentiles and shall be scattered abroad until he shall again visit you and in pity shall take you to himself ti' Tricrti Kai vSart." The same patriarch (c. 18) again says of the Messiah, "In water shall he himself give the glory of the Lord of his sons in truth forever." Both the righteous and the wicked shall rise again ; the former to rejoice with the Messiah, the latter to weep and lament and to be destroj-ed for- ever (comp. Judah, c. 25; ISim. c. 6; Levi, c. 18; Zeb. c. 10). Benjamin declares (c. 10), "Then shall ye be- hold Enoch, Noah, Shem, and Abraham and Isaac and Jacob, arising on the right hand in joy ; then shall we also arise, each one in our tribe, and worship the king of heaven. . . . And as many as believed on him upon earth shall rejoice with him when all shall arise, some to glory and some to contempt. And the Lord shall judge Is- rael first, even for the wrong they did to him ; for when he came as a deliverer, God in the flesh, they believed him not. And then shall he judge all the nations, as many as believed him not when he appeared upon earth."
Man, who has been formed in the image of God {Naplit. c. 2), is com]Kised of two parts, body and spir- it, conformable to each other. To man seven spirits were given at his creation by God, in themselves not necessarily either good or bad, referring, as they do, mainly to external sensations. These spirits were ^wjj (i.e. the ITSS, the mere animal life), opaaiQ, ukoI], i'lfffpi]- aiQ, XaXir'i, ysuaig, and (nronr'i, all of which, as ^cu/j, refer exclusively to the mere animal life of man, as does also a supplementary eighth spirit, that of virvoc. Super- added to these are seven other spirits, given to man by Beliar, representing seven principal evil tendencies (Reiib. c. 2, 3). The latter, which are spoken of gen- erally as TO. Tri>thj.iaTa rl)Q 7rXai'/;t', are wholly bad, and represent different evil tendencies of humanity. They are the spirits of Tropi'eia, dTrXriaria, ix(i-)^rj, uptaKtia or ^ayyavtia, inTs.pi]<pavia, -iptvcoc, and dSiKia. Within man war is waged bj' his two selves. Judah speaks of the two spirits that "attend (uxoXdl^ovat) upon man, the spirit of truth and the spirit of error; and in the midst is the spirit of the understanding of the mind," which may turn to either side it will (c. 20). The spirit of truth seems to be almost equivalent to con- science, for it is added " The spirit of truth testifieth all things, and accuseth all." Keuben, too, speaks of his conscience (^avviiSijaic) troubling him all his life long for his crime of incest, Man has a free will to choose between the two ways that God has given to him. He can choose either " the darkness or the light, either the law of the Lord or the works of Beliar" (Levi, c. 19) ; and, though man is weak and ever prone to error, yet if he persevere in his attempts to do right, "every spirit of Beliar will fly" {SiiH. e. 2, 5 ; Judah, c. 18, 19, 21 ; Js- sach. c. 7 ; Zeh. c. 9 ; Gad, c. 4) from him.