For so foreign to the current opinion, at least, was this notion of the Messiah, that the disciples of Jesus, during the whole period of their intercourse with him, could not reconcile themselves to it; and when his death had actually resulted, their trust in him as the Messiah was utterly confounded (Luke xxiv. 20 ff.). How, then, could the Baptist, who, according to the solemn declaration of Jesus, Matt. xi. 11, confirmed by the allusions in the Gospels to his strict ascetic life, ranked below the least in the kingdom of heaven, to which the apostles already belonged—how could this alien discern, long before the sufferings of Jesus, that they pertained to the character of the Messiah, when the denizens were only taught the same lesson by the issue? Or, if the Baptist really had such insight, and communicated it to his disciples, why did it not, by means of those who left his circle for that of Jesus, win an entrance into the latter—nay, why did it not, by means of the great credit which John enjoyed, mitigate the offence caused by the death of Jesus, in the public at large [562]? Add to this, that in none of our accounts of the Baptist, with the exception of the fourth Gospel, do we find that he entertained such views of the Messiah’s character; for, not to mention Josephus, the Synoptical Gospels confine his representation of the Messianic office to the spiritual baptism and winnowing of the people. Still it remains possible that a penetrating mind, like that of the Baptist, might, even before the death of Jesus, gather from Old Testament phrases and types the notion of a suffering Messiah, and that his obscure hints on the subject might not be comprehended by his disciples and cotemporaries.