But, indeed, it carries us much farther. For, a Messiah, preexistent, in the Presence of God, and destined to subdue Satan and cast him into hell, could not have been regarded as an ordinary man. It is indeed true that, as the history of Elijah, so that of the Messiah is throughout compared with that of Moses, the first' with the last Redeemer.' As Moses was educated at the court of Pharaoh, so the Messiah dwells in Rome (or Edom) among His enemies. [895] Like Moses He comes, withdraws, and comes again. [896] Like Moses He works deliverance. But here the analogy ceases, for, whereas the redemption by Moses was temporary and comparatively small, that of the Messiah would be eternal and absolute. All the marvels connected with Moses were to be intensified in the Messiah. The ass on which the Messiah would ride - and this humble estate was only caused by Israel's sin [897] - would be not only that on which Moses had come back to Egypt, but also that which Abraham had used when he went to offer up Isaac, and which had been specially created on the eve of the world's first Sabbath. [898] Similarly, the horns of the ram caught in the thicket, which was offered instead of Isaac, were destined for blowing - the left one by the Almighty on Mount Sinai, the right and larger one by the Messiah, when He would gather the outcasts of Israel (Is. xxvii. 13). [899] Again, the rod' of the Messiah was that of Aaron, which had budded, blossomed, and burst into fruit; as also that on which Jacob had leaned, and which, through Judah, had passed to all the kings of Israel, till the destruction of the Temple. [900] And so the principle that the later Deliverer would be like the first' was carried into every detail. As the first Deliverer brought down the Manna, so the Messiah; [901] as the first Deliverer had made a spring of water to rise, so would the second. [902]
But even this is not all. That the Messiah had, without any instruction, attained to knowledge of God; [903] and that He had received, directly from Him, all wisdom, knowledge, counsel, and grace, [904] is comparatively little, since the same was claimed for Abraham, Job, and Hezekiah. But we are told that, when God showed Moses all his successors, the spirit of wisdom and knowledge in the Messiah equalled that of all the others together. [905] The Messiah would be greater than the Patriarchs,' higher than Moses, [906] and even loftier than the ministering Angels. [907] In view of this we can understand, how the Midrash on Psalm xxi. 3 should apply to the Messiah, in all its literality, that God would set His own crown on His head,' and clothe Him with His honour and majesty.' It is only consistent that the same Midrash should assign to the Messiah the Divine designations: Jehovah is a Man of War,' and Jehovah our Righteousness.' [908] One other quotation, from perhaps the most spiritual Jewish commentary, must be added, reminding us of that outburst of adoring wonder which once greeted Jesus of Nazareth. The passage first refers to the seven garments with which God successively robed Himself - the first of honour and glory,' at creation; [909] the second of majesty,' at the Red Sea; [910] the third of strength,' at the giving of the Law; [911] the fourth white,' when He blotteth out the sins of Israel; [912] the fifth of zeal,' when He avengeth them of their enemies; [913] the sixth of righteousness,' at the time when the Messiah should be revealed; [914] and the seventh red,' when He would take vengeance on Edom (Rome). [915] But,' continues the commentary, the garment with which in the future He will clothe the Messiah, its splendour will extend from one end of the world to the other, as it is written: [916] "As a bridegroom priestly in headgear." And Israel are astounded at His light, and say: Blessed the hour in which the Messiah was created; blessed the womb whence He issued; blessed the generation that sees Him; blessed the eye that is worthy to behold Him; because the opening of His lips is blessing and peace, and His speech quieting of the spirit. Glory and majesty are in His appearance (vesture), and confidence and tranquillity in His words; and on His tongue compassion and forgiveness; His prayer is a sweet-smelling odour, and His supplication holiness and purity. Happy Israel, what is reserved for you! Thus it is written: [917] "How manifold is Thy goodness, which Thou hast reserved to them that fear Thee."' [918] Such a King Messiah might well be represented as sitting at the Right Hand of God, while Abraham was only at His left; [919] nay, as throwing forth His Right Hand, while God stood up to war for Him. [920]