The spiritual Messianic ideal of the second Isaiah was both nobler and more vividly conceived than that of any other of the prophets. But nearly all of them have given some expression to it. Even the fiercely national Jeremiah, who hated the Gentiles so bitterly that, though he believed them to be Jahveh’s instruments for the chastisement of Israel, he prayed that they might be punished for their assaults on the sacred city, had a vision of their coming to Jahveh.[42] And, indeed, there was an inevitable pressure on the prophets which forced them in this direction. In proportion as the spiritual greatness of their religion was understood by them, they were driven to adopt the spiritual Messianic ideal. The experiences of the prophetic period, besides, must have shown them how impossible it was that the small people of Israel should ever equal or surpass in material power the mighty Gentile empires which then first came in contact with them. So everything tended to make them seek the satisfaction of their patriotism in the extension of their religion. So far as this ideal entered into it, an inversion in the relations of political and religious feeling now occurred in Judaism. Previously, as pointed out in the last chapter, Jahveh being the national god of Israel, religious feeling flowed in a patriotic channel. In the prophetic age, on the other hand, patriotic feeling began to flow in a religious channel. Jahveh before had been subordinate to Israel; then Israel became subordinate to Jahveh. It is obvious that there was nothing exceptional in this change, and that the circumstances of Jewish history amply explain its occurrence. Here, accordingly, we have the historical explanation of the production of Christianity. From the beginning Jahvism was bound to develop into a noble monotheism. Also from the beginning it was a national religion. Being a national religion, in it patriotic was blended with religious feeling. Under these circumstances, if, after its full development, a permanent decay took hold of the state with which it was connected, it had, as an exceptionally pure religion, to become the basis of national pride, to make proselytism its end. But the history of the world during this central period of Judaism is the history of the great empires of western Asia. The small people of Israel could offer no effective resistance to their power, and so, under pressure from them, the magnificent national religion of Israel was compelled to become the expression of patriotism, and to aim at the conversion of the world. So far, then, as Christianity was a movement towards the establishment of the Jewish religion as the religion of the world—and at first it was nothing else—it was inevitable. The conditions of Israel’s history made an expansion of Judaism—or rather, an attempt to expand Judaism, its success depending on external circumstances—a necessary occurrence.