of the first century of our era, is deeply tinged with Christian doctrine. Of course, the first
two and the last two chapters in our Apocryphal II. Esdras are later spurious additions of
Christian authorship. But in proof of the influence of the Christian teaching on the writer
of the Fourth Book of Esdras we may call attention, besides the adoption of the doctrine
of original sin, to the remarkable application to Israel of such N.T. expressions as the
'firstborn,' the 'only -begotten,' and the 'Well-beloved' (IV. Esdras vi. 58 - in our Apocr. II.
Esdras iv. 58).
4. In the absence of felt need of deliverance from sin, we can understand, how Rabbinic
tradition found no place for the Priestly office of the Messiah, and how even His claims
to be the Prophet of His people are almost entirely overshadowed by His appearance as
their King and Deliverer. This, indeed, was the ever-present want, pressing the more
heavily as Israel's national sufferings seemed almost inexplicable, while they contrasted
so sharply with the glory expected by the Rabbis. Whence these sufferings? From sin41 -
national sin; the idolatry of former times;42 the prevalence of crimes and vices; the
dereliction of God's ordinances;43 the neglect of instruction, of study, and of proper
practice of His Law; and, in later days, the love of money and party strife.44 But the
seventy years' captivity had ceased, why not the present dispersion? Because hypocrisy
had been added to all other sins;45 because there had not been proper repentance;46
because of the half- heartedness of the Jewish proselytes; because of improper marriages,
and other evil customs;47 and because of the gross dissoluteness of certain cities.48 The
consequences appeared not only in the political condition of Israel, but in the land itself,
in the absence of rain and dew, of fruitfulness and of plenty; in the general disorder of
society; the cessation of piety and of religious study; and the silence of prophecy. 49 As
significantly summed up, Israel was without Priesthood, without law, without God.50
Nay, the world itself suffered in consequence of the destruction of the Temple. In a very
remarkable passage,51 where it is explained, that the seventy bullocks offered during the
Feast of Tabernacles were for the nations of the world, R. Jochanan deplores their fate,
since while the Temple had stood the altar had atoned for the Gentiles, but who was now
to do so? The light, which had shone from out the Temple windows into the world, had
been extinguished.52 Indeed, but for the intercession of the Angels the world would now
be destroyed.53 In the poetic language of the time, the heavens, sun, moon and stars, trees
and mountains, even the Angels, mourned over the desolation of the Temple,54 55 and the
very Angelic hosts had since been diminished.56 But, though the Divine Presence had
been withdrawn, it still lingered near His own; it had followed them in all their
banishments; it had suffered with them in all their sorrows.57 It is a touching legend,
which represents the Shekhinah as still lingering over the western wall of the Temple 58 -
the only one supposed to be still standing.59 Nay, in language still bolder, and which
cannot be fully reproduced, God Himself is represented as mourning over Jerusalem and
the Temple. He has not entered His Palace since then, and His hair is wet with the dew. 60
He weeps over His children and their desolateness,61 and displays in the heavens tokens
of mourning, corresponding to those which an earthly monarch would show. 62
41. Men. 53 b.
42. Gitt. 7 a.
43. Gitt. 88 a.
44. Jer. Yoma i. 1; Yoma 9 a, and many other passages.
45. Yoma 9 b.
46. Jer. Yoma i. 1.
47. Nidd. 13 b.
48. Yoma 19 b.