the souls of the just," continues the author of the Book of Wisdom, "are in the hands of God, and there shall no torment touch them. In the sight of the unwise they seemed to die: and their departure is taken for misery, and their going from us for utter destruction: but they are in peace. For though they be punished in the sight of men yet is their hopes full of immortality. And having been a little chastised, they shall be greatly rewarded: for God proved them and found them worthy for himself. As gold in the furnace hath he tried them, and received them as a burnt offering. And in the time of their visitation they shall shine and run to and fro like sparks among the stubble. They shall judge the nations and have dominion over the people and their Lord will rule for ever." [123] It could easily be imagined that these words, which were understood by the author of the Book of Wisdom of the just man in general, referred to the just man par excellence, the Messiah, the "son" of God in the highest sense of the word, who gave his life for the sins of his people. A reason was found at the same time for the shameful death of the Messiah. He died the object of the hatred of the unjust; he accepted contempt and scorn as did the Haman and Barabbas of the Feast of Purim, but only in order that by this deep debasement he might be raised up by God, as is said of the just man in the Book of Wisdom: "That is he whom we had sometimes in derision and a proverb of reproach: We fools accounted his life madness and his end to be without honour: Now is he numbered among the children of God, and his lot is among the saints." [124] Now we understand how the picture of the Messiah varied among the Jews between that of a divine and that of a human being; how he was "accounted just among the evil-doers"; how the idea became associated with a human being that he was a "Son of God" and at the same time "King of the Jews"; and how the idea could arise that in his shameful and undeserved death God had offered himself for mankind. Now too we can understand that he who died had after a short while to rise again from the dead, and this in order to ascend into heaven in splendour and glory and to unite himself with God the Father above. These were ideas which long before the Jesus of the Gospels were spread among the Jewish people, and indeed throughout the whole of Western Asia. In certain sects they were cherished as secret doctrines, and were the principal cause that precisely in this portion of the ancient world Christianity spread so early and with such unusual rapidity. V THE BIRTH OF THE MESSIAH. THE BAPTISM