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They made predictions in regard to Egypt, Babylon, Assyria, Syria, Moab, and their cities, when they were at the height of their power; these predictions were remarkably fulfilled. They foretold the captivity and restoration of Israel. Their great subject was the expectation of the Messiah and the Messianic Kingdom.
He omits altogether the account of Elijah's ascent to Heaven, probably from a desire not to appear to entertain any Messianic ideas with which the prophet was associated. He says simply that Elijah disappeared from among men. But he gives in detail the miraculous stories of Elisha, which were not subject to the same objection.
Jesus alone has made of that dream, history; has forced it upon, and stamped it into history. The Messianic dream of Judaism though wrought of nobler tissue it's not unlike similar dreams in other religions; but in this it is unique, that it gave Jesus of Nazareth his opportunity, and that from it has sprung the Christian Church.
In the Messianic time the prophet Elijah will restore all these concealed objects. Israel received three gifts during their wanderings through the desert: the well, the clouds of glory, and the manna; the first for the merits of Miriam, the second for those of Aaron, and the third for those of Moses.
What did He mean by seeking baptism? John recognised the incongruity of His submitting to a rite which professed repentance and promised cleansing. It does not follow that John recognised His Messianic character, but only that he knew His blameless life. The remonstrance witnesses at once to John's humble consciousness of sin and to Jesus' acknowledged purity.
He will speedily return! The Jewish belief in a bodily resurrection and a Messianic kingdom gave form to this faith, and unbounded love and imagination gave intensity and vividness. That Jesus was risen from the dead became the cardinal article of the new society which grew up around his grave.
However this hymn may have begun with the mere external conception of Messianic deliverance, it rises high above that here, and will still further soar beyond it. We may learn from this priest-prophet, who anticipated the wise men and brought his offerings to the unborn Christ, what Christian salvation is, and for what it is given us.
The Messianic Hope has an intimate connection with Eschatology. Whereas, however, the latter in so far as it affirmed a Resurrection conceived of the immortality of Israelites, the former conceived the Immortality of Israel. It is not necessary here to trace the origin and history of the Messianic idea in Judaism. That this idea had a strong nationalistic tinge is obvious.
Again, I would suggest that it was at Naples that Vergil may most readily have come upon the "messianic" ideas that occur in the fourth Eclogue, for despite all the objections that have been raised against using that word, conceptions are found there which were not yet naturalized in the Occident.
The Messianic entry Matt. xxi. 1-11; Mark xi. 1-11; Luke six. 29-44; John xii. 12-19. Visit to the temple: the cursing of the barren fig-tree Matt. xxi. 18-19, 12-17; Mark xi. 12-14, 15-18; Luke xix. 45, 47, 48. Return to Bethany for the night Matt. xxi. 17; Mark xi. 19; Luke xxi. 37, 38. Visit to the temple: the fig-tree found withered Matt, xxi 20-23; Mark xi. 20-27; Luke xx. 1.
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