The Wisdom of Alfred Edersheim. David Mishkin

the long-promised Messiah, and the application to him of the prophetic passage in Numbers 24:17 . . . It is indeed indescribably sad to see a man, weighed down under the burden of years, and endowed with the earnestness, enthusiasm, and generosity of an Akiba, support the claims of so vulgar and clumsy an imposter as Bar Cochab, or Bar Cosab (the son of a lie), as his disappointed followers called him at a later period.40

      Such was the Messiah of Israel’s choice, whom they now prepared to support. Only one party in the land opposed a passive resistance to the “son of a lie.” It is touching to have again and again to chronicle the trials, the patience, and the faith of the Jewish Christians. This small and despised number of disciples neither could nor would own the deceiver’s claims.41

      Belief

      There is not a more common, nor can there be a more fatal mistake in religion or religious movements than to put confidence in mere negations, or to expect from them lasting results for good. A negation without a corresponding affirmation – indeed, if it is not the outcome of it – is of no avail for spiritual purposes. We must speak, because we believe; we deny that which is false only because we affirm and cherish the opposite truth.42

      Belonging to God

      We are God’s property: blood-bought, love-sought, and Spirit-brought.43

      The meanest of God’s saints is one of God’s saints.44

      I must remember that holiness is the badge of adoption. God not only takes us to be His children, but makes us to be His children.45

      The Lord gives us not only adoption, but ‘the spirit of adoption,’ the family likeness with the family privileges, and not merely the name but the character of children.46

      If we regard anything as our own, then surely all is still our own, and we are not His who bought us with His precious blood.47

      There is infinite comfort and hope even in the fact of being God’s creature – the work of His Hand.48

      Bethlehem

      Sheltered from scenes of strife and semi-heathenism, the little village of Bethlehem had retained among its inhabitants the purity of their ancestral faith and the simplicity of primitive matters. Here, embosomed amidst the hills of Judah, where afterwards David pastured his father’s flocks, and where shepherds heard angels hail the birth of “David’s greater Son,” we seem to feel once again the healthful breath of Israel’s spirit, and we see what moral life it was capable of fostering alike in the individual and in the family.49

      Binding of Isaac (Genesis 22)

      As we remember that on this mountain-top the temple of the Lord afterwards stood, and that from it rose the smoke of accepted sacrifices, we can understand all the better what the inspired writer adds by way of explanation: As it is said to this day, “In the mount where Jehovah is seen,” – where he seeth and is seen, - whence also the name of Moriah is derived.50

      Upon Isaac, also, the event had a most important bearing. For when he resisted not his father, and allowed himself to be bound and laid on the altar, he entered into the spirit of Abraham, he took upon himself his faith, and thus showed himself truly the heir to the promises.51

      Blessings

      And the experience of mercy received in the past is pledge of mercies to be received in the future . . . a prayer heard in the past is pledge of prayers to be heard in the future. Each blessing we receive is but one link; a link fastened on to other links, the whole forming the chain of sovereign love by which Christ binds a soul unto Himself.52

      We are neither to be indifferent to earthly blessings, nor to be dependent upon them for our happiness. But we are to trust our Father, alike when He gives and when He withholds, and still to rejoice in Him.53

      But the interposition of God, although direct, is not of the nature of magic. If any success granted by Him is to be complete, it implies moral conditions on our part. To put it otherwise: the full reception of God’s benefits has for its condition full receptivity on the part of man.54

      Blood Atonement

      In accordance with this [Leviticus 17:11] we quote the following Jewish interpreters. Rashi says: ‘The soul of every creature is bound up in its blood; therefore I gave it to atone for the soul of man – that one should come and atone for the other.’ Similarly, Iben Ezra writes: ‘One soul is a substitute for the other.’ And Moses Ben Nachmann: “I gave the soul for you on the altar, that the soul of the animal should be an atonement for the soul of the man.’55

      Burdens

      It is not the burden which weighs us down; it is when we have to bear it alone, and so long as we bear it alone.56

      To lay our case before Him is to be already relieved. The burden which I have rolled upon Him can no longer bear me down; it has ceased to be my burden.57

      And, in truth, there is only one burden which is really heavy to bear – that of sin. Every other burden – that of sorrow, of want, or of difficulty – drives us straight to God. This alone seems to keep us from God.58

      A man from whom a burden has been lifted feels happier even then he who has never known its weight.59

      There is something wonderfully soothing in telling our cares and sorrows to another. The burden often loses half its weight at least when it is shared by another. But when that other, whom we trust and love, continues firm and hopeful, the whole aspect of matters seem at once changed. What formerly appeared surrounded by unknown terrors is now seen its true proportions and real light. We are inspired with fresh courage to do battle with difficulties.60

      Canaanites

      Moreover, it is very remarkable that we perceive in the Canaanite race those very things which afterwards formed the characteristics of heathenism, as we find it among the most advanced nations of antiquity, such as Greece and Rome.61

      Very much in the mythology, and almost all the vileness of Greek and Roman heathenism is undoubtedly of Canaanitish origin. Indeed, we may designate the latter as the only real missionary heathenism at the time in the world.62

      “Christian” Anti-Semitism

      A great crime is being enacted over the world, which cries to heaven for vengeance, and to the Church for testimony and self-vindication. While we speak of that salvation which is of the Jews, and of the joyous fulfillment of all promises in Christ, other thoughts obtrude themselves, and, like heavy rain clouds, crowd our horizon, and darken out the light of our gladness. For once more has the wild howl of unchained passion against Israel risen above the sweet music of the dying Saviour’s last prayer: ‘Father, forgive them, for they know not what they do.’ Once more has the blood-stained hand of rapine, lust, and murder sought to shake from out the jeweled memorial cup, in which the Church had gathered and held up in a constant Prayer of Intercession, the tears which Jesus had shed over the Jerusalem that would not receive Him – tears, that can never be dried up. And once more has the white raiment of the Church been fouled with blood; her fair name been a byword, and her hymn of charity drown by wild orgies. The hand raised to point to the cross drops in anguish.63

      The Church veils her face in mourning; a thrill of horror, a pang of anguish, a cry of indignation pass through universal humanity. Whether and what in the wonder-working Providence of Him who brings good out of evil may be the outcome of this to Israel, we cannot say. But in the name of God, let us clear ourselves of all complicity in this sin and shame. We who do believe in Christ, and because we believe in Him, as the true Messiah – we protest with one heart and mind against this and all like movements! In the name of Christianity, in the name of our Church, in the name of this land of liberty and light, in the name of universal humanity, we abhor it, we denounce it, we protest against it.64

      Christianity

      It is the New Testament which represents our Christianity, not the eccentricities nor the supposed narrow-mindedness of its pretending or even real professors.65

      On which side does progress in science and literature lie – on the Christian or the heathen? Where is moral grandeur exhibited – among the pagans,