been tried and proved; so had Moses, and all the heroes of faith in Israel. And Rabbinic
legend, enlarging upon the Biblical narratives, has much to tell of the origina l envy of the
Angels; of the assaults of Satan upon Abraham, when about to offer up Isaac; of
attempted resistance by the Angels to Israel's reception of the Law; and of the final vain
endeavour of Satan to take away the soul of Moses.2 Foolish, repulsive, and even
blasphemous as some of these legends are, thus much at least clearly stood out, that
spiritual trials must precede spiritual elevation. In their own language: 'The Holy One,
blessed be His Name, does not elevate a man to dignity till He has first tried and searched
him; and if he stands in temptation, then He raises him to dignity.'3
1. No other terms would correctly describe the book of Keim to which I specially refer.
How widely it differs, not only from the superficial trivialities of a Renan, but from the
stale arguments of Strauss, or the picturesque inaccuracies of a Hausrath, no serious
student need be told. Perhaps on that ground it is only the more dangerous.
2. On the temptations of Abraham see Book of Jubilees, ch. xvii.; Sanh. 89 b (and
differently but not less blasphemously in Pirké de R. Elies. 31); Pirké de R. Elies. 26, 31,
32 (where also about Satan's temptation of Sarah, who dies in consequence of his
tidings); Ab. de R. N. 33; Ber. R. 32, 56; Yalkut, i. c. 98, p. 28 b; and Tanchuma, where
the story is related with most repulsive details. As to Moses, see for example Shabb. 89 a;
and especially the truly horrible story of the death of Moses in Debar R. 11 (ed. Warsh.
iii. p. 22 a and b). But I am not aware of any temptation of Mos es by Satan.
3. Bemidb. R. 15, ed. Warsh. vol. iv. p. 63 a, lines 5 and 4 from bottom.
Thus far as regards man. But in reference to the Messiah there is not a hint of any
temptation or assault by Satan. It is of such importance to mark this clearly at the outset
of this wonderful history, that proof must be offered even at this stage. In whatever
manner negative critics may seek to account for the introduction of Christ's Temptation at
the commencement of His Ministry, it cannot have been derived from Jewish legend. The
'mythical' interpretation of the Gospel- narratives breaks down in this almost more
manifestly than in any other instance.4 So far from any idea obtaining that Satan was to
assault the Messiah, in a well-known passage, which has been previously quoted,5 the
Arch-enemy is represented as overwhelmed and falling on his face at sight of Him, and
owning his complete defeat.6 On another point in this history we find the same inversion
of thought current in Jewish legend. In the Commentary just referred to,7 the placing of
Messiah on the pinnacle of the Temple, so far from being of Satanic temptation, is said to
mark the hour of deliverance, of Messianic proclamation, and of Gentile voluntary
submission. 'Our Rabbis give this tradition: In the hour when King Messiah cometh, He
standeth upon the roof of the Sanctuary, and proclaims to Israel, saying, Ye poor
(suffering), the time of your redemption draweth nigh. And if ye believe, rejoice in My
Light, which is risen upon you . . . . . Is. lx. 1. . . . . upon you only . . . . Is. lx. 2. . . . . In
that hour will the Holy One, blessed be His Name, make the Light of the Messiah and of
Israel to shine forth; and all shall come to the Light of the King Messiah and of Israel, as
it is written ..... Is. lx. 3. . . . . And they shall come and lick the dust from under the feet of
the King Messiah, as it is written, Is. xlix. 23. . . . . . And all shall come and fall on their
faces before Messiah and before Israel, and say, We will be servants to Him and to Israel.
And every one in Israel shall have 2,800 servants,8 as it is written, Zech. viii. 23.' One