From the earliest period of their national history the Jews had been pre-eminently “the people of the future,” and at the period we have now reached they were filled with the expectation that an extraordinary Being would appear, and prove Himself the Messiah or Deliverer. But though in the Temple of Prophecy[183] there had from the beginning ever been heard two Voices mysteriously blended, one jubilant and glad, telling of victory and of triumph, the other subdued and mournful, whispering of shame and suffering, yet to one of these Voices only had attention been really paid.
The characteristics attributed by the nation to the Messiah were (i) regal, and (ii) prophetic.
i. Many looked for a great Conqueror, whom God would send, investing Him with the attributes of majesty and humanity, describing Him as the “Elect One,” the “Anointed,” the “Son of Man,” who should “execute a terrible vengeance on the enemies of His people,” “cleanse Jerusalem,” and exalt the Jews above all other nations[184]. These attributes, ascribed to the Messiah in early Jewish literature, receive illustration from the Gospel Narrative. It was the opinion of the national teachers that His coming would be heralded by Elias, and the belief was shared by the common people (Mtt. xvii. 10 and the parallels; Comp. also xvi. 14).
There was considerable uncertainty, indeed, as to the precise manner of His appearance (Jn. vii. 27), but it was fully expected that He would be born at Bethlehem, the city of David (Mtt. ii. 5; Comp. Jn. vii. 41, 42); that He would be David’s Son, and should sit on David’s throne (Mtt. xxii. 42; xii. 23; ix. 27; xx. 30; xv. 22); that He would abide for ever and set up a kingdom in which He would dispense honours on His right hand and on His left (Mtt. xx. 21; Mk. x. 37).
ii. With these regal attributes others combined prophetic functions, and looked for the Prophet that should come into the world (Comp. Jn. vi. 14; i. 21, 46; vii. 40; 1 Macc. xiv. 41), expecting that He would show “signs” not unlike the giving of the manna in the wilderness, and instruct the people in all things (Jn. iv. 25), and instead of altering or abolishing any of the Mosaic ordinances, would enhance them to a greater glory, making the sacrifices, purifications, Sabbaths, festivals, and all other usages, far more resplendent and glorious than they had ever been before. That the Messiah would ever suffer or die was an idea, from which, to the last, even the Apostles shrank with horror and amazement (Mtt. xvi. 22, 23; Lk. xxiv. 21; Jn. xx. 9).
BOOK II.
THE GOSPEL HISTORY.
PART I.
THE BIRTH AND CHILDHOOD OF CHRIST.
CHAPTER I.
THE BIRTH OF JOHN THE BAPTIST.
A.U.C. 749, B.C. 5.
ABOUT the year B.C. 5, when the bloodstained reign of Herod was approaching its close, there lived in Judæa, either at the little village of Juttah, or the time-honoured city of Hebron[185], an aged priest named Zacharias. His wife Elisabeth was also of the priestly family (Lk. i. 5), and both enjoyed a high reputation for piety and uprightness of life, being alike righteous before God, walking in all the commandments and ordinances of the Lord blameless (Lk. i. 6). One great sorrow, however, cast a deep shadow over their daily life. They were now old and well-stricken in age, but no child had ever gladdened their humble home.