'honour and majesty.' It is only consistent that the same Midrash should assign to the
Messiah the Divine designations: 'Jehovah is a Man of War,' and 'Jehovah our
Righteousness.'160 One other quotation, from perhaps the most spiritual Jewish
commentary, must be added, reminding us of that outburst of adoring wonder which once
greeted Jesus of Nazareth. The passage first refers to the seven garments with which God
successively robed Himself - the first of 'honour and glory,' at creation;161 the second of
'majesty,' at the Red Sea;162 the third of 'strength,' at the giving of the Law;163 the fourth
'white,' when He blotteth out the sins of Israel;164 the fifth of 'zeal,' when He avengeth
them of their enemies;165 the sixth of 'righteousness,' at the time when the Messiah should
be revealed;166 and the seventh 'red,' when He would take vengeance on Edom (Rome).167
'But,' continues the commentary, 'the garment with which in the future He will clothe the
Messiah, its splendour will extend from one end of the world to the other, as it is
written:168 "As a bridegroom priestly in headgear." And Israel are astounded at His light,
and say: Blessed the hour in which the Messiah was created; blessed the womb whence
He issued; blessed the generation that sees Him; blessed the eye that is worthy to behold
Him; because the opening of His lips is blessing and peace, and His speech quieting of
the spirit. Glory and majesty are in His appearance (vesture), and confidence and
tranquillity in His words; and on His tongue compassion and forgiveness; His prayer is a
sweet-smelling odour, and His supplication holiness and purity. Happy Israel, what is
reserved for you! Thus it is written:169 "How manifold is Thy goodness, which Thou hast
reserved to them that fear Thee."' 170 Such a King Mess iah might well be represented as
sitting at the Right Hand of God, while Abraham was only at His left;171 nay, as throwing
forth His Right Hand, while God stood up to war for Him.172
155. Bemid. R. 14, ed. Warsh. p. 55 a.
156. Bemid. R. 13.
157. Yalkut on Numb. xxvii. 16, vol. i. p. 247 d.
158. This is the more noteworthy as, according Sotah 9 b, none in Israel was so great as
Moses, who was only inferior to the Almighty.
159. Tanch., Par. Toledoth 14.
160. Midr. Tehill. ed. Warsh. p. 30 b.
161. Ps. civ. 1.
162. Ps. xciii. 1.
163. Ps. xciii. 1.
164. Dan. vii. 9.
165. Is.
lix. 17.
166. Is. lix. 17.
167. Is. lxiii.
168. Is. lxi. 10.
169. Ps. xxxi. 19.
170. Pesiqta. ed. Buber. pp. 149, a, b.
171. Midr. on Ps. xviii. 36, ed. Warsh. p. 27 a.
172. Midr. on Ps. cx. 1, ed. Warsh. p. 80 b.
It is not without hesitation, that we make reference to Jewish allusions to the miraculous
birth of the Saviour. Yet there are two expressions, which convey the idea, if not of
superhuman origin, yet of some great mystery attaching to His birth. The first occurs in
connection with the birth of Seth. 'Rabbi Tanchuma said, in the name of Rabbi Samuel:
Eve had respect [had regard, looked forward] to that Seed which is to come from another
place. And who is this? This is Messiah the King.'173 The second appears in the narrative