9 Schoettgen, in Johan. xiv. 2.

10 Nov. Test. ex Talmude, etc. ill.u.s.tratum a J. G. Menschen, p.

125.

11 Basnage, Hist. of Jews, lib. iv. cap. 30. Also, Traditions of the Rabbins, in Blackwood for April, 1833.

12 Eisenmenger, th. ii. s. 304.

13 Lightfoot, in Matt. ii. 16.

to fancy that the observance or non observance of the Pharisaic ritual, and kindred particulars, must exert a great effect in determining the destination of souls and their condition in the under world. Observe the following quotations from the Talmud.

"Abraham sits at the gate of h.e.l.l to see that no Israelite enters." "Circ.u.mcision is so agreeable to G.o.d, that he swore to Abraham that no one who was circ.u.mcised should descend into h.e.l.l."14 "What does Abraham to those circ.u.mcised who have sinned too much? He takes the foreskins from Gentile boys who died without circ.u.mcision, and places them on those Jews who were circ.u.mcised but have become G.o.dless, and then kicks them into h.e.l.l."15 h.e.l.l here denotes that division in the under world where the condemned are punished. The younger Buxtorf, in a preface to his father's "Synagoga Judaica," gives numerous specimens of Jewish representations of "the efficacy of circ.u.mcision being so great that no one who has undergone it shall go down into h.e.l.l."

Children can help their deceased parents out of h.e.l.l by their good deeds, prayers, and offerings.16 "Beyond all doubt," says Gfrorer, "the ancient Jewish synagogue inculcated the doctrine of supererogatory good works, the merit of which went to benefit the departed souls."17 Here all souls were, in the under world, either in that part of it called Paradise, or in that named Gehenna, according to certain conditions. But in whichever place they were, and under whatever circ.u.mstances, they were all tarrying in expectation of the advent of the Messiah.

How deeply rooted, how eagerly cherished, the Jewish belief in the approaching appearance of the Messiah was, and what a splendid group of ideas and imaginations they cl.u.s.tered around his reign, are well known facts. He was to be a descendant of royal David, an inspired prophet, priest, and king, was to subdue the whole earth beneath his Jewish sceptre and establish from Jerusalem a theocratic empire of unexampled glory, holiness, and delight. In so much the consent was general and earnest; though in regard to many further details there would seem to have been an incongruous diversity of opinions. They supposed the coming of the Messiah would be preceded by ten frightful woes,18 also by the appearance of the prophet Elias as a forerunner.19 There are a few pa.s.sages in the Rabbinical writings which, unless they were forged and interpolated by Christians at a late period, show that there were in the Jewish mind antic.i.p.ations of the personal descent of the Messiah into the under world.20 "After this the Messiah, the son of David, came to the gates of the underworld. But when the bound, who are in Gehenna, saw the light of the Messiah, they began rejoicing to receive him, saying, 'He shall lead us up from this darkness.'" "The captives shall

14 Schroder, s. 332.

15 Eisenmenger, th. ii. kap. vi. s. 340.

16 Ibid. s. 358.

17 Geschichte des Urchristenthums, zweit. abth. s. 186. Maimonides also a.s.serts the doctrine of supererogatory works: see p. 237 of H. H. Bernard's Selections from the Yad Hachazakah of Maimonides.

18 Surenhusius, Mischna, pars tertia, p. 308.

19 Lightfoot, in Matt. xvii. 10.

20 For a general view of the Jewish eschatology, see Gfrorer, Geschichte des Urchristenthums, kap. x.; Eisenmenger, Entdecktes Judenthum, th. ii. kap. xv. xvii.

ascend from the under world, Schechinah at their head."21 Gfrorer derives the origin of the doctrine that Christ rescued souls out of the under world, from a Jewish notion, preserved in the Talmud,22 that the just patriarchs sometimes did it.23 Bertholdt adduces Talmudical declarations to show that through the Messiah "G.o.d would hereafter liberate the Israelites from the under world, on account of the merit of circ.u.mcision"24 Schoettgen quotes this statement from the Sohar: "Messia shall die, and shall remain in the state of death a time, and shall rise."25 The so called Fourth Book of Ezra says, in the seventh chapter, "My son, the Christ, shall die: then follow the resurrection and the judgment."

Although it is clear, from various other sources, as well as from the account in John xii. 34, that there was a prevalent expectation among the Jews that "the Messiah would abide forever,"

it also seems quite certain that there were at the same time at least obscure presentiments, based on prophecies and traditions, that he must die, that an important part of his mission was connected with his death. This appears from such pa.s.sages as we have cited above, found in early Rabbinical writers, who would certainly be very unlikely to borrow and adapt a new idea of such a character from the Christians; and from the manner in which Jesus a.s.sumes his death to be a part of the Messianic fate and interprets the Scriptures as necessarily pointing to that effect.

He charges his disciples with being "fools and blind" in not so understanding the doctrine; thus seeming to imply that it was plainly known to some. But this question the origin of the idea of a suffering, atoning, dying Messiah is confessedly a very nice and obscure one. The evidence, the silence, the inferences, the presumptions and doubts on the subject are such, that some of the most thorough and impartial students say they are unable to decide either way.

However the foregoing question be decided, it is admitted by all that the Jews earnestly looked for a resurrection of the dead as an accompaniment of the Messiah's coming. Whether Christ was to go down into the under world, or to sit enthroned on Mount Zion, in either case the dead should come up and live again on earth at the blast of his summoning trumpet. Rabbi Jeremiah commanded, "When you bury me, put shoes on my feet, and give me a staff in my hand, and lay me on one side, that when the Messiah comes I may be ready."26 Most of the Rabbins made this resurrection partial.

"Whoever denies the resurrection of the dead shall have no part in it, for the very reason that he denies it."27 "Rabbi Abbu says, "A day of rain is greater than the resurrection of the dead; because the rain is for all, while the resurrection is only for the just."28 "Sodom and Gomorrah shall not rise in the resurrection of the dead."29 Rabbi Chebbo says, "The patriarchs so vehemently desired to be buried in

21 Schoettgen, De Messia, lib. vi. cap. v. sect. 1.

22 Eisenmenger, th. ii. ss. 343, 364.

23 Geschichte Urchrist. kap. viii. s. 184.

24 Christologia Judaorum Jesu Apostolorumque Atate, sect. 34, (De Descensu Messia ad Inferos.)

25 De Messia, lib. vi. cap. v. sect. 2.

26 Lightfoot, in Matt. xxvii. 52.

27 Witsius, Dissertatio de Seculo, etc. sect. 9.

28 Nov. Test. Ill.u.s.tratum, etc. a Meuschen, p. 62.

29 Schoettgen, in Johan. vi. 39.

the land of Israel, because those who are dead in that land shall be the first to revive and shall devour his years, [the years of the Messiah.] But for those just who are interred beyond the holy land, it is to be understood that G.o.d will make a pa.s.sage in the earth, through which they will be rolled until they reach the land of Israel."30 Rabbi Jochanan says, "Moses died out of the holy land, in order to show that in the same way that G.o.d will raise up Moses, so he will raise all those who observe his law." The national bigotry of the Jews reaches a pitch of extravagance in some of their views that is amusing. For instance, they declare that "one Israelitish soul is dearer and more important to G.o.d than all the souls of a whole nation of the Gentiles!" Again, they say, "When G.o.d judges the Israelites, he will stand, and make the judgment brief and mild; when he judges the Gentiles, he will sit, and make it long and severe!" They affirm that the resurrection will be effected by means of a dew; and they quote to that effect this verse from Canticles: "I sleep, but my heart waketh; my head is filled with dew, and my locks with drops of the night." Some a.s.sert that "the resurrection will be immediately caused by G.o.d, who never gives to any one the three keys of birth, rain, and the resurrection of the dead." Others say that the power to raise and judge the dead will be delegated to the Messiah, and even go so far as to a.s.sert that the trumpet whose formidable blasts will then shake the universe is to be one of the horns of that ram which Abraham offered up instead of his son Isaac! Some confine the resurrection to faithful Jews, some extend it to the whole Jewish nation, some think all the righteous of the earth will have part in it, and some stretch its pale around all mankind alike.31 They seem to agree that the reprobate would either be left in the wretched regions of Sheol when the just arose, or else be thrust back after the judgment, to remain there forever. It was believed that the righteous after their resurrection would never die again, but ascend to heaven. The Jews after a time, when the increase of geographical knowledge had annihilated from the earth their old Eden whence the sinful Adam was expelled, changed its location into the sky. Thither, as the later fables ran, Elijah was borne in his chariot of fire by the horses thereof. Rabbi Pinchas says, "Carefulness leads us to innocence, innocence to purity, purity to sanct.i.ty, sanct.i.ty to humility, humility to fear of sins, fear of sins to piety, piety to the holy spirit, the holy spirit to the resurrection of the dead, the resurrection of the dead to the prophet Elias."32 The writings of the early Christian Fathers contain many allusions to this blessed habitation of saints above the clouds. It is ill.u.s.trated in the following quaint Rabbinical narrative. Rabbi Jehosha ben Levi once besought the angel of death to take him up, ere he died, to catch a glimpse of Paradise.

Standing on the wall, he suddenly s.n.a.t.c.hed the angel's sword and sprang over, swearing by Almighty G.o.d that he would not come out.

Death was not allowed to enter Paradise, and the son of Levi did not restore his sword until he had promised to be more gentle towards the dying.33 The righteous were never to return to the dust, but "at the end

30 Schoettgen, De Messia, lib. vi. cap. vi. sect. 27.

31 See an able dissertation on Jewish Notions of the Resurrection of the Dead, prefixed to Humphrey's Translation of Athenagoras on the Resurrection.

32 Surenhusius, Mischna, pars tertia, p. 309.

33 Schroder, s. 419.

of the thousand years," the duration of the Messiah's earthly reign, "when the Lord is lifted up, G.o.d shall fit wings to the just, like the wings of eagles."34 In a word, the Messiah and his redeemed ones would ascend into heaven to the right hand of G.o.d.

So Paul, who said, "I am a Pharisee, the son of a Pharisee,"

declares that when the dead have risen "we shall be caught up in the clouds to be forever with the Lord."

We forbear to notice a thousand curious details of speculation and fancy in which individual Rabbins indulged; for instance, their common notion concerning the bone luz, the single bone which, withstanding dissolution, shall form the nucleus of the resurrection body. It was a prevalent belief with them that the resurrection would take place in the valley of Jehoshaphat, in proof of which they quote this text from Joel: "Let the heathen be wakened and come up to the valley of Jehoshaphat; for there will I sit to judge the nations around." To this day, wherever scattered abroad, faithful Jews cling to the expectation of the Messiah's coming, and a.s.sociate with his day the resurrection of the dead.35 The statement in the Song of Solomon, "The king is held in the galleries," means, says a Rabbinical book, "that the Messiah is detained in Paradise, fettered by a woman's hair!" Every day, throughout the world, every consistent Israelite repeats the words of Moses Maimonides, the peerless Rabbi, of whom it is a proverb that "from Moses to Moses there arose not a Moses:" "I believe with a perfect faith that the Messiah will come, and though he delays, nevertheless, I will always expect him till he come." Then shall glory cover the living, and the risen, children of Israel, and confusion fall on their Gentile foes. In almost every inch of the beautiful valley of Jehoshaphat a Jew has been buried. All over the slopes of the hill sides around lie the thick cl.u.s.tering sepulchral slabs, showing how eagerly the chosen people seek to sleep in the very spot where the first rising of the dead shall be. Entranced and mute,

"In old Jehoshaphat's valley, they Of Israel think the a.s.sembled world Will stand upon that awful day, When the Ark's light, aloft unfurl'd, Among the opening clouds shall shine, Divinity's own radiant shrine."

Any one familiar with the Persian theology36 will at once notice a striking resemblance between many of its dogmas and those, first, of Pharisaism, secondly, of the popular Christianity. Some examination of this subject properly belongs here. There is, then, as is well known, a circle or group of ideas, particularly pertaining to eschatology, which appear in the later Jewish writings, and remarkably correspond to those held by the Pa.r.s.ees, the followers of Zoroaster. The same notions also reappear in the early Christianity as popularly understood. We will specify some of these correspondences. The doctrine of angels, received by the Jews, their names, offices, rank, and destiny, was borrowed and formed

34 Schoettgen, de Messia, lib. vi. cap. vi. sect. 23; cap. vii.

ss. 3, 4.

35 John Allen, Modern Judaism, ch. vi. and xv.

36 See Abriss der Religion Zoroasters nach den Zendbuchern, von Abbe Foucher, in Kleuker's Zend Avesta, band i. zweit anhang, ss.

328-342.

by them during and just after the Babylonish captivity, and is much like that which they found among their enslavers.37 The guardian angels appointed over nations, spoken of by Daniel, are Persian. The angels called in the Apocalypse "the seven spirits of G.o.d sent forth into all the earth," in Zechariah "the seven eyes of G.o.d which run to and fro through all the earth," are the Amschaspands of the Persian faith. The wars of the angels are described as minutely by the old Persians as by Milton. The Zend Avesta pictures Ahriman pregnant with Death, (die alte hollenschlange, todschw.a.n.gere Ahriman,) as Milton describes the womb of Sin bearing that fatal monster. The Gahs, or second order of angels, the Persians supposed,38 were employed in preparing clothing and laying it up in heaven to clothe the righteous after the resurrection, a fancy frequent among the Rabbins and repeatedly alluded to in the New Testament. With both the Persians and the Jews, all our race both s.e.xes sprang from one original man. With both, the first pair were seduced and ruined by means of fruit which the devil gave to them. With both, there was a belief in demoniacal possessions, devils or bad spirits entering human bodies. With both, there was the expectation of a great Deliverer, the Persian Sosiosch, the Jewish Messiah, whose coming would be preceded by fearful woes, who would triumph over all evil, raise the dead, judge the world, separate the righteous and the wicked, purge the earth with fire, and install a reign of glorious blessedness.39 "The conception of an under world," says Dr. Roth, "was known centuries before Zoroaster; but probably he was the first to add to the old belief the idea that the under world was a place of purification, wherein souls were purged from all traces of sin."40 Of this belief in a subterranean purgatory there are numerous unmistakable evidences and examples in the Rabbinical writings.41

These notions and others the Pharisees early adopted, and wrought into the texture of what they called the "Oral Law," that body of verbally transmitted legends, precepts, and dogmas, afterwards written out and collected in the Mischna, to which Christ repeatedly alluded with such severity, saying, "Ye by your traditions make the commandments of G.o.d of none effect." To some doctrines of kindred character and origin with these Paul refers when he warns his readers against "the worshipping of angels,"

"endless genealogies," "philosophy falsely so called," and various besetting heresies of the time. But others were so woven and a.s.similated into the substance of the popular Judaism of the age, as inculcated by the Rabbins, that Paul himself held them, the lingering vestiges of his earnest Pharisaic education and organized experience. They naturally found their way into the Apostolic Church, princ.i.p.ally composed of Ebionites, Christians who had been Jews; and from it they were never separated, but have come to us in seeming orthodox garb, and are generally

37 Schroder, p. 385.