AS an introduction to the study of the nature and the person of the Hebrew Messiah, it is fitting to begin with an examination of the background to the present Jewish messianic hope. This short survey should be followed by a brief statement of current Jewish opinion relative to this great national hope that has been the most formative power in Jewry through the centuries.

Whence the idea of a messiah? This question can be answered only by a rapid glance at the early promises that are recorded in the oldest Hebrew documents. The beginning of this doctrine is found in the Torah. In Genesis 3:15 appears a prediction of the seed of the woman who shall deal a crushing blow to the great adversary of the race. From the ejaculation of Eve at the birth of her first child, it is evident that she was expecting the Redeemer to enter the world as a child. Lamech with prophetic vision saw the coming of this future Deliverer and blended the description of the work that his son Noah would do with that of the Redeemer. Abraham was granted a glimpse into the distant future and saw one of his seed through whom all families of the earth would be blessed. Jacob at the time of his death saw the situation of "the latter days" and foretold the rise of one from Judah who would receive the obedience of all nations. Balaam, notwithstanding his greed for gain, was given a clear forecast of the earth's redemption from the curse and of the star rising out of Jacob to whom world dominion would be given. Moses, the great lawgiver, in transports of delight foresaw the rise of a prophet out of Israel for whom perfect obedience would be demanded. In response to her thanksgiving, Hannah was granted a vision of the future. In her song of praise she revealed the fact that all of the early predictions would be fulfilled in one who, for the first time, is called "the Messiah." Concluding her song, she showed that he would reign over the world and restore peace.

When Israel became tired of the Lord's special guidance and protection and preferred to be like the nations around her, she clamored for a king. Reluctantly the Lord granted the request, Nevertheless, He warned her of the mistake which she was making. In due time the prophet Samuel anointed Saul, of the house of Kish, to become the messiah* of the nation. From that time onward the people associated the hopes of the former predictions with him. Hence the messianic ideal settled down around his personality. Finally, he rebelled against the Lord and was rejected. At that time God withdrew His lovingkindness from Saul and in his stead chose David whom Samuel anointed. In the popular mind the messianic ideal immediately settled down upon the newly chosen monarch. He continued to be thought of as the messiah of God until he committed his awful sin with Bathsheba and the series of iniquitous acts following. Finally, he confessed his failure as a messiah of Israel. At the close of his life he clearly stated, by the power and insight of the Divine Spirit, that he had failed but that the righteous Ruler would come and bring peace to a war-torn world. Notwithstanding the unmistakable character of the prediction, the people soon forgot and allowed the messianic ideal to settle down upon Solomon, his son and successor.

Although the prophets of Israel constantly foretold the nature and the person of the future Messiah, the people did not seem to grasp their teaching. In the popular mind, the messianic ideal never was properly detached from the Davidic dynasty, that is, the people did not clearly see the twofold nature of Messiah. During and after the Maccabean period a type of literature that is known as apocalyptic sprang up. In these writings various positions relative to Messiah find expression. In some connections he is presented as a superhuman being; in others his purely human character is set forth. Therefore in the literature of the period a medley of opinions concerning him is to be found.

After the destruction of the national shrine and the fall of Jerusalem, many in Israel, led by Rabbi Akiba, followed the false messiah, Bar Kokba, whose revolt was finally quelled by the Romans in 135 of the Common Era. During the succeeding centuries not a few false claimants of messianic honors have arisen and led movements that have ended in disaster. These facts show that Israel as a nation has in the past been looking for a human leader. Otherwise the people would not have followed these pretenders.

As stated in the last paragraph, many of Israel in the past have followed different false messiahs and have been sadly disappointed. Today in orthodox Jewry the messianic hope is still alive. In making this statement I am not unmindful of the fact that indifference, unbelief, and atheism have made great inroads toward the very heart of the nation. Notwithstanding the disastrous effects of this great falling away from the synagogue, there yet remains imbedded in the Jewish heart a longing for the coming of the Messiah. In many quarters the ancient hope still burns as brightly as ever. There is an earnest desire for the coming of the long expected Deliverer. This fact is in evidence especially in Europe where the people have not broken away from the traditions of the fathers as in certain other parts of the world. Among the faithful the messianic hope burns brightly.

When a boy is born into a strictly orthodox Jewish home, the pious parents earnestly pray that their child may become the messiah who shall deliver the nation. This conception of messiah is grounded upon the data found in the historical books of Tenach concerning the kings of Judah--especially Saul, David, and Solomon--who were called the Lord's anointed. These anointed ones, or messiahs, were simply men. They entered the world by ordinary generation, were subject to human frailties, served their day, and finally were gathered to their fathers.

Some people in Jewry considered Dr. Chaim Weizmann, the late president of the Zionistic organization, a messiah and spoke of him as such. There are others who did not go so far. Should another leader loom before the public and give rise to the hope of becoming the nation's deliverer, doubtless many would hail him as the long expected messiah.

In strictly religious circles the messianic hope coming from the past is still the dominant one. Some Jewish sources indicate that there are to be two messiahs. On this point I wish to quote a paragraph from the article Messiah in the Jewish Encyclopedia, Vol. VIII, p. 511b.

"Finally, there must be mentioned a Messianic figure peculiar to the rabbinical apocalyptic literature--that of Messiah ben Joseph. The earliest mention of him is in Suk. 52a, b, where three statements occur in regard to him, for the first of which R. Dosa (c. 250) is given as authority. In the last of these statements only his name is mentioned, but the first two speak of the fate which he is to meet, namely, to fall in battle (as if alluding to a well-known tradition). Details about him are not found until much later, but he has an established place in the apocalypses of later centuries and in the midrash literature--in Saadia's description of the future ('Emunot we-De'ot,' ch. viii.) and in that of Hai Gaon ('Ta'am Zekenim,' p. 59). According to these, Messiah b. Joseph will appear prior to the coming of Messiah b. David; he will gather the children of Israel around him, march to Jerusalem, and there, after overcoming the hostile powers, reestablish the Temple-worship and set up his own dominion. Thereupon Armilus, according to one group of sources, or Gog and Magog, according to the other, will appear with their hosts before Jerusalem, wage war against Messiah b. Joseph, and slay him. His corpse, according to one group, will lie unburied in the streets of Jerusalem; according to the other, it will be hidden by the angels with the bodies of the Patriarchs, until Messiah b. David comes and resurrects him (comp. Jew. Encyc. i. 682, 684 [§§8 and 13]; comp. Also Midr. Wayosha' and Agadat ha-Mashiah in Jellinek, 'B. H.' i. 55 et seq., iii. 141 et seq.)."

According to certain traditions, Elijah will come as a forerunner of Messiah ben David and will engage in a most important ministry. These sources of our information teach that he will perform many and sundry duties in preparation for the advent of Messiah. The article Elijah in the Jewish Encyclopedia is illuminating on this point.

All in Jewry who accept the thirteen principles of the faith believe, according to their confession, that there shall be a personal Messiah who will come and for whom the nation should wait. Article 12 affirms: "I believe with perfect faith in the coming of the Messiah, and though he tarry, I will wait daily for his coming." In accordance with the teaching of this confession, Messiah will come and deliver the nation. He will reestablish the throne of David and introduce an era of peace and prosperity. During his reign Israel shall be exalted to her divinely appointed place at the head of the nations. According to the earnest expectation of the godly, when Messiah makes his advent or his presence becomes known, the nation's long period of sufferings will end. This hope has been and continues to be the source of great comfort and satisfaction to those in Israel looking for her redemption.

Though no sharp line of demarcation can be drawn between orthodox and reformed Jewry in regard, to theological questions in general, it may be held as true that the latter has largely given up its hope in the coming of a personal messiah such as the orthodox element expects. The trend of thought today in reformed circles seems to be headed toward the point of abandoning the ancient faith and of adopting a humanitarian program. Thus the promises of a personal messiah are no longer accepted as literal but are rather interpreted as pictorial representations of a future age when peace shall prevail throughout the earth. This reign of blessedness, of course, is not attributed to supernatural intervention but to the efforts of man to better his condition. Hence the program of the leaders of this advanced movement is to devise ways and means whereby the ends in view may be accomplished.

In view of these two positions, that are diametrically opposed, I shall endeavor in an impartial manner to investigate the evidence which is furnished by the Tenach to ascertain if possible the truth concerning the matter. This study should be of the greatest interest to everyone alike, since at the present time it seems as if our civilization is doomed to a terrible collapse. The existing conditions do not seem to improve but rather to grow worse. Voices are heard in all quarters clamoring for an improvement of our social, industrial, and economic situation. Will man's efforts solve the problem? Or must we await the birth of some ideal scheme for world improvement? A further question may be asked: Were the old prophets right in speaking of a personal Messiah who would come and adjust all differences, stabilize conditions, and introduce the era of peace? The answer to these questions may be found when we have ascertained from the Scriptures the truth concerning the nature and the person of Messiah. To this investigation we now address ourselves in the following chapters.


Footnotes

*The following passages should be consulted for full information concerning the anointing of kings and others: I Sam. 2:10,35; 12:3,5; 16:6; 26:9,11,16,23; II Sam. 1:14,16; 19:21; II Chron. 6:42; Ps. 18:51; 20:7; 132:17; Lam. 4:20.