impression made upon his own mind was not by the events themselves, but by the narrative of the events recounted at least eight or ten years afterwards. There can be po doubt that, earlier, Paul the persecutor must also frequently have heard of the Resurrection, and of alleged occasions when Jesus had been seen after his death and burial, from persecuted members of the Christian community, but beyond the undefined certainty of this we are not entitled to go. That what he heard must have received warmth of colouring from the fire of persecution is most probable. Of this, however, we shall speak presently. It is not necessary further to enlarge upon the superstition of the age of which we write. We have elsewhere quoted the opinion of an orthodox divine and Hebrew scholar on the character of the Jewish people about that period. "Not to be more tedious, therefore, in this matter," he says, "let two things only be observed: i. That the nation under the second Temple, was given to magical arts beyond measure; and ii. That it was given to an easiness of believing all manner of delusions beyond measure."(1) And again: "It is a disputable case whether the Jewish nation were more mad with superstition in matters of religion, or with superstition in curious arts."(2) Even supposing the Twelve to have been men of superior intelligence to most of their fellow countrymen of the period, it cannot reasonably be questioned that they were "men of like passions" and failings with the rest, and that, as were the most eminent men of all countries for centuries after, they were ignorant of the true order of nature, full of superstitious ideas regarding cosmical phenomena, and ready at all times to
believe in miracles and supernatural interference with the affairs of life. As Jews, moreover, they had inherited belief in angelic agency, and divine apparitions. The Old Testament is full of narratives in which Jehovah appears to the Patriarchs and Lawgivers of Israel. Celestial visions had been familiar to every Jew from his infancy, and the constant personal communications of the Almighty with his peculiar people were still the most sacred traditions of the nation.
Nursed in the prevalent superstition of the time, educated by the Law and the Prophets to familiarity with the supernatural, and prepared by the fervid imagination of their race to recognize wonders in heaven and earth,(1) the disciples were naturally prepared for the great Christian Miracle. The special circumstances in which they were placed at the death of Jesus conduced in the highest degree to excite that expectant attention which, in their state of profound agitation, rendered them readily susceptible of extraordinary impressions. The disciples had for a long period followed Jesus and felt the influence of his elevated character. It may be doubted how far they had entered into the spirit of his sublime teaching, or understood the spiritual wisdom which lay beneath the noble simplicity of his language, but it cannot be doubted that his personal greatness must have produced a profound effect upon their minds. When they came at last to understand, if in a material and imperfect way, his views as to his Messianic character, they can have had little difficulty in believing, in spite of the mysterious lowliness and humility of his aspect, although probably in a sense widely different from his own, that
the hope of Israel had at last come, and that the hour of her redemption was at hand. It is probable that, as the enmity of the priests and rulers increased, and the danger of his position became more apparent, whilst he disdained unworthily to shrink from his public work, he must have felt all the peril before him, and observed the anxiety of his followers. It may be conceived that, under such circumstances, his teachings may have assumed even a higher spirituality than before and, rising above the clouds of the present, soared out into that calmer future when the religion he founded would be accepted by men, and become a light to the Gentiles and the glory of his people Israel. It is probable that he may have spoken of his death in spiritual terms as a sacrifice for them and for the world, which would secure the triumph of his work and regenerate mankind. Comforting those who had left all and followed him, but from whom he might so soon be parted, and knowing their doubts and fears, he must have re-assured their minds by inspiriting views of the inseparable nature of his union with those who loved him and did his commandments; his spirit dwelling within them and leading them safely through the world, in the peace and security of souls raised by the truth beyond the reach of its corruption and its wrong.
That they must have felt the strongest conviction of his Messianic character, we think cannot be doubted, however confused may have been their ideas of the exact nature of his office and of the manner in which his coming was to secure the triumph of Israel The shock to their expectations and the utter dissipation of their hopes which must have been felt in the first moment of his arrest, hurried trial, and cruel
condemnation can well be imagined. It is probable that in that first moment of terror and bewilderment the disciples indeed all forsook him and fled. No one who had consorted with the Great Teacher, however, and felt the influence of his mind, could long have resisted the reaction to nobler thoughts of him. In all the bitterness of sorrow for the loss of their master and friend, in horror at his agonizing and shameful death, and in doubt, consternation, and almost despair, they must have gathered together again and spoken of these strange events. Believing Jesus to have been the Messiah, how could they interpret his death on the cross? If he was the Messiah could he thus die?(1) If Enoch and Elijah, if Moses, precursors of the Messiah, had not seen death, how could that prophet like unto Moses whom Jehovah had raised up end his career by a shameful death on the cross?
Throughout that time of fiery trial and supreme mental agitation, they must have perpetually sought in their own minds some explanation of the terrible events then occurring and seeming to blast all their hopes, and doubtless mystic utterances of Jesus must have assumed new meanings, meanings probably different from his own. In the accounts of the coming Messiah in the prophets, they must have searched for some light by which to solve the inexplicable problem. Is it not conceivable that, in that last time of danger and darkness, when he saw the persecution against him become more vehement, and felt that the path which he had chosen led him through danger and distress perhaps to death, Jesus may, in the bitter contemplation of that fanatical opposition of bigotry and