What were the expectations of the Messiah during the first century

[roger1440]

I know there wasn’t a universal agreement among the Jews of the first century of what the Jewish Messiah was to do. What were some of the beliefs and who believed them?

A Brief History of Jewish Sects
The foremost historian of the second temple period was Flavious Josephus. Flavious Josephus is a very controversial figure, and there is much that has been written about the historical accuracy of his accounts. That, however, is another topic. Other primary sources that detail information about sects of the second temple are: the Talmud, Mishna and Tosepta - the 'Abot de Rabbi Nathan, the Christian scriptures. Modern archaeology is also a good source of information on second temple sects.
From Josephus, we know of five major sects: Pharisees, Sadducees, Essenes, Zealots and Sicarii. Josephus divides those sects into three groups: Philosophical (religious), nationalist, and criminal. Of those listed, according to Josephus, the first three are religious:

For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes(Bellum Judaeum [Wars of the Jews] 1 chapter 8.2).
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Jewish Sects - Second Temple Sects - by Yoseif Yaron

 

[ChrisH]

During the early first century the Jews would have been looking for a messiah that would overthrow the romans and reestablish Israel as an independent country a good example of what they would have been looking for can be found in Shimeon ben Kosiba, known as Bar Kokhba. He was a charismatic, brilliant, but brutal warlord who led a revolt against the Roman Empire in 132 CE. During the revolt he caught the Roman Tenth Legion by surprise and retook Jerusalem. He resumed sacrifices at the site of the Temple and the since romans had destroyed it in 70 CE he made plans to rebuild it. He established a provisional government and began to issue coins in its name. So he had basically reestablished Israel and this is what the Jewish people were looking for in the messiah during this time. However the Roman Empire crushed his revolt and killed Bar Kokhba in 135 CE. After his death, they acknowledged that he was not the messiah that was prophesied.

 

[roger1440]

I’m disappointed no one contributed to this topic. Maybe I can resurrect it.

 

[Levite]

Before the fall of the Second Temple, the messiah was conceived of largely as one who would free us from the yoke of Rome and other foreign rulers, bring peace to the Land of Israel, precipitate the return of the Exiles (including the ten lost tribes) and return us all to a more heartfelt embrace of the covenant and more earnest observance of the commandments. After the fall of the Second Temple, it was also thought that the messiah would rebuild the Temple.

 

[metis]

Generally speaking, attitudes about the messiah seemingly varied and changed at least somewhat from age to age as different conditions arose. Today is just another example of this as we have Jews all over the theological spectrum on this and many other issues.

 

[roger1440]

Before the fall of the Second Temple, the messiah was conceived of largely as one who would free us from the yoke of Rome and other foreign rulers, bring peace to the Land of Israel, precipitate the return of the Exiles (including the ten lost tribes) and return us all to a more heartfelt embrace of the covenant and more earnest observance of the commandments. After the fall of the Second Temple, it was also thought that the messiah would rebuild the Temple.

One of the theological ideas that divide the various sects of Judaism is the interpretation of the Messiah. At the same time it is the very hope of the Messiah that helps bind all the sects of Judaism. The dividing line between the different sects of Judaism is drawn with the pen of interpretive diversity of Jewish scripture. Am I in the ball park?

 

[Levite]

One of the theological ideas that divide the various sects of Judaism is the interpretation of the Messiah. At the same time it is the very hope of the Messiah that helps bind all the sects of Judaism. The dividing line between the different sects of Judaism is drawn with the pen of interpretive diversity of Jewish scripture. Am I in the ball park?

Actually, even around the turn of the Common Era, I don't think messianism was particularly high on the list of theological divides between Jewish sects. Nor, for that matter, is messianism particularly high on the list of theologies that bind sects of Judaism together today, or in more recent history.

At the turn of the common era, while it was true that a major issue was Roman/foreign rule (which could easily become intertwined with messianist concepts), also at major importance were technical issues surrounding the proper functioning of the Temple and observance of the Temple rites, ritual purity and impurity, methodologies of interpretation of Torah, who had authentic interpretive jurisdiction, corruption in the priesthood and among the nobility, Hellenistic assimilation, as well as some other things.

But messianism has never really taken front and center position in Jewish discourse except in the rare cases of extremely successful or popular false messiahs, such as Jesus or Shabtai Tzvi, and then seldom for long of their own account (the relations of Jewish and Christian theological ideas is something else, I think).

 

[roger1440]

Actually, even around the turn of the Common Era, I don't think messianism was particularly high on the list of theological divides between Jewish sects. Nor, for that matter, is messianism particularly high on the list of theologies that bind sects of Judaism together today, or in more recent history.

At the turn of the common era, while it was true that a major issue was Roman/foreign rule (which could easily become intertwined with messianist concepts), also at major importance were technical issues surrounding the proper functioning of the Temple and observance of the Temple rites, ritual purity and impurity, methodologies of interpretation of Torah, who had authentic interpretive jurisdiction, corruption in the priesthood and among the nobility, Hellenistic assimilation, as well as some other things.

But messianism has never really taken front and center position in Jewish discourse except in the rare cases of extremely successful or popular false messiahs, such as Jesus or Shabtai Tzvi, and then seldom for long of their own account (the relations of Jewish and Christian theological ideas is something else, I think).

After the Romans robbed Israel of its independence in 63 BC didn’t the belief in the Messiah and the “end of days” gain momentum?

 

[Levite]

After the Romans robbed Israel of its independence in 63 BC didn’t the belief in the Messiah and the “end of days” gain momentum?

It's hard to say. There were a few false messiahs in the late Second Temple era we actually have records of by name. Some people claimed Judah Maccabee was the messiah, or one of his brothers. Though we don't know them by name, we do know there were many false messiahs during the end of the Second Temple period and the remaining years of the first century CE, and perhaps into the second century CE also, although that seems to have been dominated by Bar Kochba.

If I had to guess, the popularization of apocalyptic movements or theologies during the Second Temple era probably predates the Roman conquest of Israel: it probably began during the Seleucid oppression that precipitated the Maccabee revolt, or at the latest during the Hasmonean monarchy, which began a swift downspiral almost immediately upon its establishment.

I'm sure the Roman conquest didn't help matters. Very likely it did accelerate many kinds of messianistic theologies and ideologies. But to what degree? That I'm not sure we could really know.

In any case, it's probably not a coincidence that Rabbinic Judaism, though messianist, to be sure, pointedly eschewed apocalypticism and millenialism.

 

[roger1440]

It's hard to say. There were a few false messiahs in the late Second Temple era we actually have records of by name. Some people claimed Judah Maccabee was the messiah, or one of his brothers. Though we don't know them by name, we do know there were many false messiahs during the end of the Second Temple period and the remaining years of the first century CE, and perhaps into the second century CE also, although that seems to have been dominated by Bar Kochba.

If I had to guess, the popularization of apocalyptic movements or theologies during the Second Temple era probably predates the Roman conquest of Israel: it probably began during the Seleucid oppression that precipitated the Maccabee revolt, or at the latest during the Hasmonean monarchy, which began a swift downspiral almost immediately upon its establishment.

I'm sure the Roman conquest didn't help matters. Very likely it did accelerate many kinds of messianistic theologies and ideologies. But to what degree? That I'm not sure we could really know.

In any case, it's probably not a coincidence that Rabbinic Judaism, though messianist, to be sure, pointedly eschewed apocalypticism and millenialism.

I been reading some of the “Psalms of Solomon” and some commentary I found on them.

“Herod's siege of Jerusalem may have inspired Psalm of Solomon 17, the earliest text expressing the expectation of a Davidic messiah. The first portion of the psalm condemns the illegitimate Jewish sinners who had usurped the throne in violation of the Davidic covenant, God's promise to establish the Davidic dynasty as the eternal rulers of Israel.” Siege of Jerusalem (37 BC) - Wikipedia, the free encyclopedia

“The book consists of eighteen psalms, the contents of which may be summarized as follows: suffering inflicted by foreign invasion (i., viii.); desecration of Jerusalem and the Temple, death in Egypt of the invader (ii.); debauchery of Jewish "men-pleasers" (iv.); recognition of God's justice in rewarding the pious and in punishing the wicked (iii., vi., ix., x., xiii., xiv., xv.); expectation of and prayer for divine intervention (vii., xi., xii., xvi.); description of the Messiah (xvii., xviii.).” PSALMS OF SOLOMON, THE - JewishEncyclopedia.com
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[Levite]

I been reading some of the “Psalms of Solomon” and some commentary I found on them.

If, indeed, the original of the Psalms of Solomon does date from the Second Temple era, then probably its antipathy toward "usurper" rulers is legitimate anti-Hasmoneanism, which was a wide-spread attitude for most of the history of the Hasmonean kingdom. Though the Maccabees were widely revered in the immediate aftermath of the successful revolt, their choice to control both the High Priesthood and the throne was extremely unpopular, and the combination of their constant infighting and grappling for power with their abysmal failure at anything approaching quality governance or rectitude in ritual observance did nothing to improve their popularity.

They remained extremely unpopular until the Rabbis of the Talmud began composing midrash that exalted the Maccabees as restorers of Jewish observance and renewers of the faith, including creating the legend of the miracle of the oil that burned for eight days (which is an entirely Rabbinic tale, and was considered the secondary miracle of Chanukah for centuries, anyhow-- the primary miracle was always the defeat of the Hellenic overlords and the restoration of the Temple to monotheism).

 

[roger1440]

If, indeed, the original of the Psalms of Solomon does date from the Second Temple era, then probably its antipathy toward "usurper" rulers is legitimate anti-Hasmoneanism, which was a wide-spread attitude for most of the history of the Hasmonean kingdom. Though the Maccabees were widely revered in the immediate aftermath of the successful revolt, their choice to control both the High Priesthood and the throne was extremely unpopular, and the combination of their constant infighting and grappling for power with their abysmal failure at anything approaching quality governance or rectitude in ritual observance did nothing to improve their popularity.

They remained extremely unpopular until the Rabbis of the Talmud began composing midrash that exalted the Maccabees as restorers of Jewish observance and renewers of the faith, including creating the legend of the miracle of the oil that burned for eight days (which is an entirely Rabbinic tale, and was considered the secondary miracle of Chanukah for centuries, anyhow-- the primary miracle was always the defeat of the Hellenic overlords and the restoration of the Temple to monotheism).

Normally in times of despair hope would increase. It’s human nature. The ancient Jews didn’t think too kindly of being ruled by Romans or being ruled by any other foreign power. Looking deeper into their own scripture the Jews probably would have been convinced there dilemma was only temporary by putting their faith in the promised Messiah. The despair of the Jews would have gave hope in the Messiah momentum.

 

[Levite]

Normally in times of despair hope would increase. It’s human nature. The ancient Jews didn’t think too kindly of being ruled by Romans or being ruled by any other foreign power. Looking deeper into their own scripture the Jews probably would have been convinced there dilemma was only temporary by putting their faith in the promised Messiah. The despair of the Jews would have gave hope in the Messiah momentum.

Yeah, I think that's probably fair. For me, though, I continue to think that what's so interesting is how Rabbinic Judaism embraced the hopefulness of messianism but managed to disentangle it from the fear and hysteria of apocalypticism and millennialism.

 

[roger1440]

Yeah, I think that's probably fair. For me, though, I continue to think that what's so interesting is how Rabbinic Judaism embraced the hopefulness of messianism but managed to disentangle it from the fear and hysteria of apocalypticism and millennialism.

But it existed during the first century, true? I think the Essenes had there bags packed ready to go at any second.

 

[Levite]

But it existed during the first century, true? I think the Essenes had there bags packed ready to go at any second.

Sure, it existed during the late Second Temple period, through the first century CE, and probably continued in scattered communities into the next few centuries. Even after that, we still sometimes got nutballs and millennial cults popping up, though never with anything approaching the commonality and frequency they pop up in Christianity.

 

[roger1440]

Sure, it existed during the late Second Temple period, through the first century CE, and probably continued in scattered communities into the next few centuries. Even after that, we still sometimes got nutballs and millennial cults popping up, though never with anything approaching the commonality and frequency they pop up in Christianity.

Most of that pops up in Christianity comes from the book of Revelation. It was the hardest book to get into the Christian cannon. It nearly didn’t make the cut. Some churches don’t think it’s canonical at all. Martin Luther almost left the book out.


Must the Messiah rebuild the Temple as a physical structure? Since the Messiah’s rule had changed after the destruction of the Temple in the year 70 AD to incorporate the rebuilding of the Temple his changing rule won’t apply until the late 1st century.

 

[metis]

Let me just mention that I was involved in a discussion with an Orthodox rabbi on this question, and he pointed out that there really is not any one "answer" to this question. IOW, even amongst the Orthodox there is no uniformity of agreement.

However, he said that if it were put to a vote amongst most Orthodox rabbis, the belief that would likely win out would be that the Messiah would make that decision and not anyone before him.

Now I know that Levite can fill in much more than I can, so Levite, you're on. :clap

 

[anotherglenda]

But it existed during the first century, true? I think the Essenes had there bags packed ready to go at any second.

Gabriel's revelation stele from around the time of Jesus seems to support your consideration about this ... I'm assuming the Essenes related to the Dead Sea scrolls and the apocalyptic Gabriel's revelation stele?

sorry if I'm off-track

 

[roger1440]

Let me just mention that I was involved in a discussion with an Orthodox rabbi on this question, and he pointed out that there really is not any one "answer" to this question. IOW, even amongst the Orthodox there is no uniformity of agreement.

However, he said that if it were put to a vote amongst most Orthodox rabbis, the belief that would likely win out would be that the Messiah would make that decision and not anyone before him.

Now I know that Levite can fill in much more than I can, so Levite, you're on. :clap

The view of modern day Rabbi’s may differ then the view or views from the 1st and 2nd century. As the smoke was clearing from the rubble of Jerusalem and the Temple, the Jews at that time must have said to themselves, “Oy vey, now what do we do?” Different sects probably had different answers for the same question.

 

[roger1440]

Gabriel's revelation stele from around the time of Jesus seems to support your consideration about this ... I'm assuming the Essenes related to the Dead Sea scrolls and the apocalyptic Gabriel's revelation stele?

sorry if I'm off-track

A few days ago I had stumbled across “Gabriel's Revelation” while searching the internet for the word “Messiah”. Before that I have never heard of it. It’s interesting. The problem is only about 40% is legible. This 40% has five interpretations.

“…All agree, however, the message refers to an attack on Jerusalem and the hope of God's deliverance…. "Gabriel plays such a key role in a strategic and dramatic scene, as is the Gospel of Luke Chapter 1, in which he reveals (God's plan) to Zechariah and to Mary,"…” 'I Am Gabriel': Ancient Stone on Display in Israel - Inside Israel - CBN News - Christian News 24-7 - CBN.com

“Mr. Knohl said that it was less important whether Simon was the messiah of the stone than the fact that it strongly suggested that a savior who died and rose after three days was an established concept at the time of Jesus. He notes that in the Gospels, Jesus makes numerous predictions of his suffering and New Testament scholars say such predictions must have been written in by later followers because there was no such idea present in his day.
But there was, he said, and “Gabriel’s Revelation” shows it.” http://www.nytimes.com/2008/07/06/world/middleeast/06stone.html?_r=2&hp=&pagewanted=all&
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It would appear the means in which the Jewish Messiah would accomplish his role had several interpretations before and during Jesus’s life time. There is a likelihood the authors of the Gospels of Luke and Matthew had borrowed from this text. “Gabriel's Revelation” reinforces my idea that the Gospels are allegory.

Gabriel's Revelation - Wikipedia, the free encyclopedia