This may be the most suitable place for explaining the Jewish expectation connected with the Advent of the Messiah. Here we have first to dismiss, as belonging to a later period, the Rabbinic fiction of two Messiahs: the one, the primary and reigning, the Son of David; the other, the secondary and warfaring Messiah, the Son of Ephraim or of Manasseh. The earliest Talmudic reference to this second Messiah [5365] dates from the third century of our era, and contains the strange and almost blasphemous notices that the prophecy of Zechariah, [5366] concerning the mourning for Him Whom they had pierced, referred to Messiah the Son of Joseph, Who would be killed in the war of Gog and Magog; [5367] and that, when Messiah the Son of David saw it, He asked life' of God, who gave it to Him, as it is written in Ps. ii.: Ask of Me, and I will give Thee,' upon which God informed the Messiah that His father David had already asked and obtained this for Him, according to Ps. xxi. 4. Generally the Messiah, Son of Joseph, is connected with the gathering and restoration of the ten tribes. Later Rabibninc writings connect all the sufferngs of the Messiah for sin with this Son of Joseph. [5368] The war in which the Son of Joseph' succumbed would finally be brought to a victorious termination by the Son of David,' when the supremacy of Israel would be restored, and all nations walk in His Light.
It is scarcely matter for surprise, that the various notices about the Messiah, Son of Joseph, are confused and sometimes inconsistent, considering the circumstances in which this dogma originated. Its primary reason was, no doubt, controversial. When hardly pressed by Christian argument about the Old Testament prophecies of the sufferings of the Messiah, the fiction about the Son of Joseph as distinct from the Son of David would offer a welcome means of escape. [5369] Besides, when in the Jewish rebellion [5370] under the false Messiah BarKokhba' (the Son of a Star' [5371] ) the latter succumbed to the Romans and was killed, the Synagogue deemed it necessary to rekindle Israel's hope, that had been quenched in blood, by the picture to two Messiahs, of whom the first should fall in warfare, while the second, the Son of David, would carry the contest to a triumphant issue. [5372]
In general, we must here remember that there is a difference between three terms used in Jewish writings to designate that which is to succeed the present dispensation' or world' (Olam hazzeh), although the distinction is not always consistently carried out. This happy period would begin with the days of the Messiah' ({hebrew}). These would stretch into the coming age' (Athid labho), and end with the world to come' (Olam habba) - although the latter is sometimes made to include the whole of that period. [5373] The most divergent opinions are expressed of the duration of the Messianic period. It seems like a round number when we are told that it would last for three generations. [5374] In the fullness discussion on the subject, [5375] the opinions of different Rabbis are mentioned, who variously fix the period at form forty to one, two, and even seven thousands years, according to fanciful analogies. [5376]
Where statements rest on such fanciful considerations, we can scarecly attach serious value to them, nor expect agreement. This remark holds equally true in regard to most of the other points involved. Suffice it to say, that, according to general opinion, the Birth of the Messiah would be unknown to His contemporaries; [5377] that He would appear, carry on His work, then disappear - probably for forty-five days; then reappear again, and destroy the hostile powers of the world, notably Edom,' Armilos,' the Roman Power - the fourth and last world-empire (sometimes it is said: through Ishmael). Ransomed Israel would now be miraculously gathered from the ends of the earth, and brought back to their own land, the ten tribes sharing in their restoration, but this only on condition of their having repented of their former sins. [5378] According to the Midrash, [5379] all circumcised Israel would then be released from Gehenna, and the dead be raised - according to some authorities, by the Messiah, to Whom God would give the Key of the Resurrection of the Dead.' [5380] This Resurrection would take place in the land of Israel, and those of Israel who had been buried elsewhere would have to roll under ground - not without suffering pain [5381] - till they reach the sacred soil. Probably the reason of this strange idea, which was supported by an appeal to the direction of Jocob and Joseph as to their last resting-place, was to induce the Jews, after the final desolation of their land, not to quit Palestine. This Ressurection, which is variously supposed to take place at the beginning or during the course of the Messianic manifestation, would be announced by the blowing of the great trumpet. [5382] [5383] It would be difficult to say how many of these strange and confused views prevailed at the time of Christ; [5384] which of them were universally entertained as real dogmas; or from what source they had been originally derived. Probably many of them were popularly entertained, and afterwards further developed - as we believe, with elements distorted from Christian teaching.