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 historical events. The Apocalypse of Daniel was called forth by the religious oppression of Antiochus; the Psalms of Solomon by the civil strife at Jerusalem and the first appearance of the Roman power under Pompey; Fourth Ezra and Baruch by the destruction of Jerusalem. The apocalyptic movement in the time of Jesus is not connected with any historical event. It cannot be said, as Bruno Bauer rightly perceived that we know anything about the Messianic expectations of the Jewish people at that time. On the contrary, the indifference shown by the Roman administration towards the movement proves that the Romans knew nothing of a condition of great and general Messianic excitement among the Jewish people. The conduct of the Pharisaic party also, and the indifference of the great mass of the people, show that there can have been no question at that time of a national movement. What is really remarkable about this wave of apocalyptic enthusiasm is the fact that it was called forth not by external events, but solely by the appearance of two great personalities, and subsides with their disappearance, without leaving among the people generally any trace, except a feeling of hatred towards the new sect.

The Baptist and Jesus are not, therefore, borne upon the current of a general eschatological movement. The period offers no events calculated to give an impulse to eschatological enthusiasm. They themselves set the times in motion by acting, by creating eschatological facts. It is this mighty creative force which constitutes the difficulty in grasping historically the eschatology of Jesus and the Baptist. Instead of literary artifice speaking out of a distant imaginary past, there now enter into the field of eschatology men, living, acting men. It was the only time when that ever happened in Jewish eschatology.

There is silence all around. The Baptist appears, and cries: "Repent, for the Kingdom of Heaven is at hand." Soon after that comes Jesus, and in the knowledge that He is the coming