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Subject: Messianic Expectations: Looking for Messiah (Part 2 of 3)
Date: Saturday, 18 March, 2000 23:39
From: Dean and Susan Wheelock
To: heb_roots_chr@hebroots.org
Subject: Messianic Expectations: Looking for Messiah (Part 2 of 3)
Dean and Susan Wheelock have a ministry called Hebrew
roots. They produce a quarterly magazine called Hebrew roots. If you
would like to receive the magazine, please send an e-mail to Dean and
Susan at: (dewheelock@aol.com) or write them at the following address:
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1-715-757-2775
Messianic Expectations: Looking for Messiah
(Part 2 of 3)
From the website:
http://www.oocities.org/~hebrew_roots/html/hr-3-2-01.html#Looking
It is our belief that Psalm 2 identifies the 'Holy One,' or 'Anointed
One' of Daniel 9, as being God the Father's very own Son, whom He has
begotten and named Yeshua (salvation).
"Your throne, O God, is forever and ever; A scepter of
righteousness is the scepter of Your kingdom. You love righteousness
and hate wickedness; Therefore God, Your God, has anointed (mashach)
You With the oil of gladness more than Your companions." (Psalm
45:6-7)
Here we find that 'God,' (Elohim) whose throne is forever, is
actually anointed {mashiach) by 'His God' (Elohim). Believers
interpret this to mean that Yeshua (the 'Son of God') has been
anointed (made Mashiach) by His Father who is His 'God.'
Psalm 89 is considered by some ancient Jewish writers to be
Messianic in nature. (One example showing this fact is Midrash Rabbah
Shemot 19.) Although Psalm 89 can be understood as applying to King
David at the literal level, at a deeper level it clearly identities a
descendent of David who is to be the ultimate, final and eternal King
over all of Israel.
"'I have made a covenant with My chosen, I have sworn to My
servant David: "Your seed I will establish forever. And build up
your throne to all generations.'"...
"Then You spoke in a vision to Your holy one, And said: I have
given help to one who is mighty; I have exalted one chosen from the
people. I have found My servant David; With My holy oil I have
anointed (mashach) him, ...
"'But My faithfulness and My mercy shall he with him, And in My
name his horn shall be exalted. ...
"'He shall cry to Me, "You are my father, My God, and the rock
of my salvation." Also I will make him My firstborn, The highest of
the kings of the earth.'" (Psalm 89:3-4, 19-20a, 24, 26-27)
While there is no doubt that David the King will one day be
resurrected and have a leading role to play in the administration of
the Kingdom of God, it does not hold that He is to be called the
'firstborn.' That position can only go to 'The Messiah,' whom we
declare to be Yeshua of Nazareth.
~ Section Three ~
~ Other Messianic Terms ~
~ In Scripture ~
There are other Old Testament terms, which have been identified by
scholars, both Jewish and Christian, as being 'Messianic.' The
'Branch' and the 'Arm' are two such terms.
The Branch. There are two Hebrew words that are translated into
the English word 'branch,' which point to "The Messiah.'" They are
netzer (neht-tzehr; #5342) and tzemach (tzeh-mahkh; Strong's #6780).
Netzer is used only one time in this context:
"There shall come forth a Rod from the stem of Jesse (the father
of David), And a Branch (netzer) shall grow out of his roots. The
Spirit of the LORD shall rest upon Him, The Spirit of wisdom and
understanding, The Spirit of counsel and might, The Spirit of
knowledge and of the fear of the LORD." (Isa. 11:1-2)
Tzemaeh is used five times in the context of "The Messiah." A
sampling follows:
"In that day the Branch of the LORD shall be beautiful and
glorious; And the fruit of the earth shall be excellent and appealing
For those of Israel who have escaped." (Isa. 4:2)
"'Behold, the days are coming,' says the LORD, That I will raise
to David a Branch of righteousness; A King shall reign and prosper,
And execute judgment and righteousness in the earth. In His days
Judah will be saved, And Israel will dwell safely; Now this is His
name by which He will be called: The LORD Our Righteousness."
(Jer. 23:5-6)
Here the 'Branch' is shown to be a descendant of David and He is
to be called YHVH. Other references to Tzemach, which show it as
symbolizing the Messiah, can be found in Jer. 33:15; Zech. 3:8 and
Zech.6:12.
The Arm. In Hebrew the word for 'arm' is z'ruagh (zch' roo-ahg;
Strong's #2220). Probably the most well known of the 'arm' references
is found in the midst of the "Suffering Servant" passage.
"Who has believed our report? And to whom has the arm of the LORD
been revealed? For He shall grow up before Him as a tender plant,
And as a root out of dry ground. He has no form or comeliness; And
when we see Him, There is no beauty that we should desire Him."
(Isa. 53: 1-2)
Just prior to the "Suffering Servant" section there is a passage
in Isaiah that equates the 'arm of the LORD' with the redemption of
Jerusalem.
"Break forth into joy, sing together, You waste places of
Jerusalem! For the LORD has comforted His people, He has redeemed
Jerusalem. The LORD has made bare His Holy arm In the eyes of all
the nations; And all the ends of the earth shall see The salvation
(Heb. = Yeshuah) of our God." (Isa. 52:9-10)
A complete survey of all the 'arm' scriptures would be an article
in itself. For now let it be said that the ancient Rabbis clearly
identified this phrase with the Messiah.
~ Section Four ~
~ Extra Biblical Literature ~
In Yeshua's day, just like today, there was a great body of
'religious' literature that was not considered to be 'Scripture.' If
one were to walk into a Christian bookstore today and inventory all
of the books in stock, the ratio of actual Bibles to other books,
which teach about the Bible, would probably be about 1 to 100. One
difference in Yeshua's day was that all written texts were very
expensive to reproduce and therefore rather rare, so the contents
of the books or scrolls were usually collected, read, and discussed in
the local Yeshivas (Yeh-she-vahs = synagogue schools). It would be a
very exceptional (and probably rich) home that would actually own any
of the literature scrolls, or even the Torah scrolls. Such treasures
were kept well guarded in the local synagogues.
Despite these problems, there was a rich treasure of
extra-biblical writings that came into existence during the last
two centuries BCE and the first century CE. These writings did, in
some ways, parallel the three major divisions found in the Tanakh
(Tah-nakh - Old Testament); the Torah (Instruction or law), the
Nevi'im (Neh-vee'eem = Prophets) and the Kethuvim (Keh-two-veem =
Writings), Some of these extra-biblical writings came to be part of the
Apocrypha (Ah-pock-rah-fah) which are found in some of today's
Bibles. Writings such as Maccabees are considered to be apocryphal
books. They contain much good information, but were not considered by
the Sages to be Scripture, and therefore were not included in the
Hebrew Bible. These books could contain comments on the law, stories
in the form of Midrash, history, wisdom, or a special class of
literature that came to be know as 'Apocalyptic Literature.' We will
take a special look at this group of writings because they can
be of great importance in helping us to understand what the Jewish
people of Yeshua's day pictured in their minds, when someone brought
up the subject of the long awaited 'Messiah.'
~ Apocalyptic Literature ~
Apocalyptic Literature became popular within the Jewish community
in Judea and Galilee beginning about the middle of the 2nd century
BCE. The word 'apocalypse' simply means 'revelation.' Thus, the New
Testament Book of Revelation is sometimes called The Apocalypse.
However, the revelations found in Apocalyptic Literature (whether
part of the Bible or not) are of a special type. They all purport to
be 'revelations' concerning those things which are to come to pass at
the end of the Present Age and the beginning of the World to Come.
These end time understandings were said to be 'revealed' to the
writer by means of dreams, visions, a visit from an angel, a view of
secret 'holy books,' or a voice from heaven. Sometimes a single
apocalyptic book could be the result of a combination of more than
one of these methods of revelation.
In addition to being 'apocalyptic' (a revelation of endtime
events), many of these writings were written by unknown authors who
assumed the name of some ancient Biblical personage rather
than using their own name. For example, the book of I Enoch was
written as though it were from the pen of Enoch who lived before the
Flood. However, the scholars tell us this book was actually not
composed until about 164 BCE. Thus, many 'apocalyptic' books are also
known as 'Pseudopigrapha,' that is, the real author (whose name is
never mentioned) took the pseudonym of an ancient person and wrote as
if that ancient personage were the actual author.
Most scholars place the book of Daniel into the categories of both
Apocalyptic Literature and Pseudopigrapha. Because they have
classified Daniel's writing in this manner, they also claim that he
was not even a real person, but that some unknown 2nd century BCE
author just created the person Daniel out of his imagination. The
scholars date Daniel as the being one of the oldest of Apocalyptic
Literature, having been composed (they say) about 165 BCE, rather
than its internally claimed date of the 6th century BCE. The reason
they put this late of a date on the book of Daniel, is because in the
text Daniel identifies the first three world ruling kingdoms as
being; Babylon, Persia, and Greece. For example, Daniel clearly
states:
"'And the male goat is the kingdom of Greece. ..'" (Dan. 8:21)
The scholars contend there is no way that a real Daniel, living in
the time of the Medo-Persian empire, could have known in advance that
the empire which was to follow, some 200 years later, would be ruled
from Greece. In other words, they do not believe that the Book of
Daniel was inspired, but rather that it was written sometime after
Alexander the Great had already conquered the region. This, however,
is in direct contradiction to what our Savior Yeshua said:
"'Therefore when you see the "abomination of desolation,"
spoken by Daniel the prophet, standing in the holy place ...'"
(Matt. 24:15)
By quoting from the book of Daniel, Yeshua not only declares
the book to be valid Scripture, He also indicates that Daniel was a
real person, and that he was a prophet of God, capable of
predicting future events.
~ Characteristics ~
~ Of Apocalyptic Literature ~
There are a number of methods, that the writers of Apocalyptic
Literature share, which serve to identify their work as being
'apocalyptic.' These include, but are not limited to, the
following:
They are prophetic in nature. However their scenarios all deal
with events that are supposed to take place at the 'end of the age.'
Apocalyptic writers were not concerned with prophecies that were to
take place in the near future. (End of the age prophecy is also known
as eschatology.) The apocalyptic writers all claim that their
writings are the result of divine revelation. In some cases they
claim to have spoken directly (or in vision) to the person who's name
appears on the book. (i.e. Enoch, Abraham, etc.) In other cases they
claimed to have viewed certain secret 'holy books' that contain
information concerning the end times (i.e. the Apostle John in the
Book of Revelation). While the prophets of Old Testament times
usually spoke their prophecies directly to the people, the
apocalyptists always wrote their material down. This was how they
were able to maintain their anonymity. The language used in the
Apocalyptic Literature was always highly symbolic and therefore
difficult to understand, unless one was well versed in this style of
writing.
It must be remembered that Apocalyptic Literature was a highly
regarded form of prophecy in the era that ran from about 200 BCE into
the early 2nd century CE. After the Bar Kochba revolt, which ended in
135 CE, this type of literature disappears.
~ A List ~
~ Of Apocalyptic Literature ~
There is no universally agreed upon list of Apocalyptic
Literature. However, the following non-canonical books (those
writings which are not part of the canon considered to be
Scripture) are generally accepted to be either fully apocalyptic, or
contain some apocalyptic elements. Even though a book is listed as
'apocalyptic,' the entire text may not be of that nature, for in some
cases only portions of the listed literature will be in the
'apocalyptic style,
I Enoch (c. 164 BCE)
The Book of Jubilees (c. 150 BCE)
The Sibylline Oracles, Book III (c. 150 BCE)
The Testaments of the XII Patriarchs (latter part of the second
century BCE)
The Psalms of Solomon (c. 48 BCE)
The Assumption of Moses (c. 6-30 CE)
The Life of Adam and Eve or The Apocalypse of Moses (shortly before 70 CE)
The Apocalypse of Abraham (c.70-100 CE)
The Testament of Abraham (first century CE) II Enoch or The
Book of the Secrets of Enoch (first century CE)
The Sibylline Oracles. Book IV (c. 80 CE)
II Esdras (equals 4 Ezra) (c. 90 CE)
II Baruch or The Apocalypse of Baruch (after 90 CE) III Baruch
(second century CE)
The Sibylline Oracles, Book V (second century CE)
(The above list, including dates, was taken from: The Method and
Message of Jewish Apocalyptic, by D.S. Russell, pub. by Westminster
Press, 1964.)
As you can see from the list of books that have come down to the
twentieth century. Apocalyptic Literature had a firm place in the
writings of that period of time. It is believed that many other
apocalyptic books have been lost, and what currently exists is just a
fraction of the original number.
Certain portions of the Tanakh (Old Testament) are also written in
the apocalyptic style. In addition to the book of Daniel, the
following chapters are considered to fit the narrow definitions of
Apocalyptic Literature.
Ezekiel 38-39
Zechariah 1-14
Joel 3
Isaiah 24-27
There is one book in the New Testament that fits the 'apocalyptic'
style. That is, as previously mentioned, the Book of Revelation.
Finally, many of the documents found among the Dead Sea Scrolls
contain apocalyptic sections.
~ Looking for the End ~
While the apocalyptic writers were directing their efforts towards
the recording of 'endtime' events, the average Jew who read them
probably looked at their fulfillment as being imminent. They
understood that the fourth kingdom of Nebuchadnezzar's dream was
the Roman Empire, under who's iron hand the Jewish people then
resided. Thus it was that the Apocalyptic Literature gave them great
hope that the end of their domination by Rome was near, and that the
entire nation of Israel would soon be restored. Not only did they
expect the nation of Israel to be restored in full, they also believed
that it would become the chief of all the nations in the world. They
believed that, when that time arrived, Israel would be ruled by the
King Messiah, under the laws of the Torah. Thus, they would finally
come to fulfill the charge that God had given to them when He brought
them out of Egypt.
"'For you are a holy people to the LORD your God; the LORD your
God has chosen you to be a people for Himself, a special treasure
above all the peoples on the face of the earth.'" (Deut. 7:6)
There is no question that the average first century Jew fully
understood the concept of a restored Israel. This position was also
clearly stated in the very last conversation that Messiah Yeshua had
with His disciples, as they stood on the Mount of Olives just prior
to His ascension into heaven.
"Therefore, when they had come together, they asked Him, saying,
'Lord, will You at this time restore the kingdom to Israel?' "And He
said to them. It is not for you to know times or seasons which the
Father has put in His own authority.'" (Acts 1:6-7)
In this passage Yeshua confirms, by His answer, that a restoration
of the kingdom of Israel will eventually come to pass, but He also
gives absolutely no indication as to when that great event will take
place.
Interestingly enough, both Jews and Christians find themselves in
a similar position today, for we currently see the fulfillment of
many of the conditions the apocalyptic writers said must come to pass
prior to the climax at the close of the age. This causes many, in
both religions, to believe that the end of this present age is near.
As Believers, we look for the return of our Messiah, Yeshua, to bring
an end to this evil society in which we live, by bringing forth the
long awaited Kingdom of God, with Israel as the chief nation.
Meanwhile, the orthodox Jews believe that a 'King Messiah,' descended
from King David, will appear, bringing with Him the Olam Haba
(Oh-lahm Hah-bah = the World to Come).
Even though both Jews and Christians are looking for the coming of
the Messiah, no one really knows when He will appear. Yeshua Himself
said that even He did not know when His return would take place.
"'But of that day and hour no one knows.. no, not even the angels
of heaven, but My Father only. ... "'Watch therefore, for you do not
know what hour your Lord is coming. ... "'Therefore you also be
ready, for the Son of Man is coming at an hour when you do not expect
Him.'" (Matt. 24:36,42,44)
~ Section Five ~
~ Messianic Terms ~
~ In Apocalyptic Literature ~
Having already reviewed some basic 'messianic' terms found in
Scripture, let us now proceed to see how these same terms are used in
the Apocalyptic Literature and other first century sources. This will
give us a clearer picture as to why the majority of 1st century Jews
did not recognize Yeshua as being "The Messiah."
~ Messiah ~
In the Apocalyptic Literature there came to be two different
concepts of the 'Messiah.' One view saw the Messiah as being a human
figure who would restore the kingdom to Israel, bringing the power
and grandeur once found in the kingdoms of David and Solomon.
However, a second view saw the Messiah as reigning over the 'Kingdom
of God,' in the Olam Haba (Oh-lahm Hah-Bah = the World to Come).
According to D.S. Russell (in a quote from p 467 of a book
entitled; He That Cometh, by S. Mowinckel); "'...these two complexes
of ideas are in part represented by different names, 'Messiah' and
'Son of Man'.'" Russell goes on to say: "In some writings these two
conceptions are clearly distinguished; in others they are brought
together: yet nowhere are they completely fused. Together they form
part of that complex eschatology which is the background of the
inter-testamental literature and also of the New Testament faith" (p.
308)
So the term 'Messiah,' as it is used in Apocalyptic Literature,
primarily refers to the human figure the Jewish people expected would
come and lead them into new national greatness. Yet other writers of
this same genre (type or class) and age; "...apparently see no need
for a human Messiah, for the coming kingdom is the work of God
himself." (Ibid., p. 309). For some first century Jews, the prime
expectation was for God Himself to bring in the coming kingdom. But
again, neither of these views was universally accepted.
Another concept that gained favor among certain of the Jewish
people of the day, was the idea that there was to be a 'Levitic
Messiah.' The Hasmonean family (also know as the Maccabees), who led
the successful Jewish revolt against Antiochus Epiphanies, were a
part of the Priestly line; descendants of the Mouse of Levi. Their
success in overthrowing the Syrian armies, which controlled the
Selucid branch of the Greek empire, gained them great prominence
among the Jewish people. As a result, Simon Maccabaeus was
elevated to the position of High Priest and Leader in 142 BCE. He was
given hereditary rights, so that his descendants would enjoy the same
position in future generations. However, this combining of priesthood
and kingship was in violation of both Scripture and tradition, because
by rights the leadership of the nation was supposed to be in the hands
of a descendant of King David. Not only that, even though the
Hasmoneans were of the priestly line, they were not descendants of
Zadok, whose lineage had been established for the office of High
Priest since the time of King Solomon. Nevertheless, some Apocalyptic
Literature viewed this situation as bringing into view the possibility
of two messiahs, one from the tribe of Levi. another from the tribe of
Judah. One would act as High Priest, the other as King.
It is apparent that at least some of the people held hope for a
Messiah from the tribe of Levi, and that a descendant of the
Hasmonean family would provide such a person. However, the main
expectation among the people was for the Messiah to be a direct
descendant of King David. The majority of the Apocalyptic Literature
and other writings of the period uphold this view. These writings also
imply strongly that the 'Davidic Messiah' was to be "thoroughly
human." However, despite his 'humanness,' the Davidic Messiah was
expected to do a number of almost supernatural things. The following
list was distilled from a pseudopigraphic book called the Psalms of
Solomon, by the previously mentioned author, D.S. Russell: (p. 318).
He will rule with righteousness and wisdom.
He will chasten them.
His word will be "the word of an angel."
His subjects will be holy and sons of God."
He will be " pure from sin."
God will make him mighty by His Holy Spirit.
He will put his trust in the LORD.
God's blessing will be with him.
He will faithfully shepherd his flock.
In addition to these great spiritual qualities, this Davidic
Messiah was also to be the leader of a fierce army, crushing
and defeating all of Israel's enemies. Thus, he was also regarded by
many as being a type of Zealot (a revolutionary Jew who wanted to
overthrow Roman rule by force).
~ The Prophet ~
According to the teachings and writings of the day, another figure
for whom the Jewish religious leaders were looking, was a 'Prophet'
like unto Moses, only greater. This concept was based on the
following verse found in the Torah: "'And the LORD said to me: "What
they have spoken is good. I will raise up for them a Prophet like you
from among their brethren, and will put My words in His mouth, and He
shall speak to them all that I command Him. And it shall be that
whoever will not hear My words, which He speaks in My
name, I will require it of him."'" (Deut.18:17-19)
Having heard about John the Baptist activities at the Jordan
river, the Jewish leadership at Jerusalem sent a contingent of
priests and Levites to question him, in an attempt to learn his
identity. Notice what they asked:
"Now this is the testimony of John, when the Jews sent priests
and Levites from Jerusalem to ask him, 'Who are you?' "He confessed,
and did not deny but confessed, 'I am not the Christ (Messiah).' "And
they asked him, 'What then? Are you Elijah?' He said, 'I am not.'
"Are you the Prophet?' And he answered, 'No.'" (John 1:19-21)
This exchange between John and the Jerusalem delegation clearly
points out the multiple expectations of the people at that time.
As you can see, there were quite a variety of figures who were
expected to be revealed in the first century CE. The Messiah, Elijah,
The Prophet, and if one was to believe the extra-Biblical literature,
both a Davidic Messiah and a Levitic Messiah, plus a 'Suffering
Servant. Needless to say, the discussions and controversies among the
people, based on these various concepts, must nave been both intense
and, at times, heated.
~ Son of Man ~
As we pointed out earlier in this article, the phrase 'Son of Man'
is used in the Old Testament to mean a human man. However, Daniel
9:24-26 applies this phrase to someone far greater, and more
mysterious. The Apocalyptic Literature of the day amplified
this concept into, what D.S. Russell calls an: "...enigmatic
figure..." who's emphasis was "...on the transcendent, the
supernatural, the supramundane." Russell goes on to say that the
controversy over the meaning and usage of the phrase 'Son of Man' has
been caused, in part, by: "...the use of the term by Jesus to describe
himself, the nature of his ministry and the future hope associated
with the coming of God's kingdom in the Gospel tradition." (Ibid., p.
324).
In the Similitudes of Enoch (a section of the book of I Enoch
which is also known as the Parables of Enoch), the phrase 'Son of
Man' is used to describe someone who is called, in other places, the
'Elect One,' the 'Righteous One' or 'his Anointed.' Once again, D.S.
Russell has this to say about the enigmatic 'Son of Man' as he is
described in the Similitudes of Enoch:
"...the expression does not simply signify 'a man' or 'a certain
man', but a Man in a very special sense, the mention of whose name
would mean something of significance to those who heard it
or read it.
"He is presented here as a heavenly being with no prior human
existence whatsoever. ... "And yet, although he is supernatural and
divine, nevertheless as 'the Elect One' he stands as the
representative and head of 'the elect ones', that heavenly company of
righteous men who will one day inherit the kingdom which God has
promised to his chosen people. ... He is not only righteous himself,
he is able to effect righteousness by bringing salvation to God's own
people who will one day be exalted to be with him....
"...But the greatest secret is the Son of Man himself who has been
not only chosen but also hidden before the creation of the world and
preserved in God's presence. But one day he will be revealed; indeed
he has been revealed already to the elect by the wisdom of the Lord
of Spirits... God sets him on a throne just like his own and even
sets him on his own throne allowing him to share his divine glory"
(Ibid., pp. 332-333).
Russell points out that Yeshua did not take the title Messiah to
Himself, and asked that ills disciples not broadcast that fact, once
they had come to realize that He, in fact, was the Messiah;
"When Jesus came into the region of Caesarea Philippi, He asked
His disciples, saying, 'Who do men say that I, the Son of Man, am?'
"So they said, 'Some say John the Baptist, some Elijah, and others
Jeremiah or one of the prophets.' "He said to them, 'But who do you
say that I am?' "And Simon Peter answered and said, 'You are the
Christ (Mashiach), the Son of the living God.'
"Jesus answered and said to him, 'Blessed are you, Simon
Bar-Jonah, for flesh and blood has not revealed this to you, but My
Father who is in heaven.'" (Matt 16:13-17)
Russell also points out that even before the time of Yeshua there
was: "...a certain amount of fusion between the two figures. ... !
Enoch attaches to the transcendent Son of Man certain characteristics
which were already familiar to the tradition of the Messiah: he is
righteous and wise, he is chosen by God, he receives the homage of
kings, he is a light to the Gentiles and is actually called 'the
Anointed One' of God" (Ibid.,p 332).
While the connection between the Messiah and the Son of Man was
known to some of the writers of the time. the scholars generally
agree that this connection had not yet been made by the majority of
the populace during the time of Yeshua's ministry. It was Yeshua
Himself who brought these two concepts together, showing
them to be two different facets of one individual.
(End Part 2 of 3)
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