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Messianic Expectations: From the Second Temple Era through the Early Centuries of the Common Era
The idea of a distinctive Messiah, with a specific role, was not definitively established across all the Jewish movements of the Second Temple era. Some groups expected multiple messiahs, and some did not expect one at all. Our focus is on the topic of the Messiah and how different groups understood this office. We can draw some understanding regarding an expectation of a Messiah. The Messiah is generally understood to be a person who at the end of history or the present world order will bring salvation to Israel.
149 pages, Paperback
Published September 13, 2018
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January 23, 2021
In order to properly discuss the messianc expectations of the Second Temple era, Gutierrez argues that we must first recognize the fact of the diversity of thought that existed with Judaism at this point in history. As he writes,
"Jacob Neusner’s characterization of multiple Judaisms, as opposed to a single Judaism at this time, is especially persuasive, however, since many groups saw themselves as legitimate successors to an ancient tradition to the exclusion of others, despite commons strands between them. The differences between groups were often displayed in fierce, bitter polemics or arguments."
It is necessary to begin with this fact because "each Judaism of the Second Temple Period had its views on practical observance, theology, and the end of the current world order", and thus this shapes how they percieved God to be working within the story of Israel.
Which is not to say that there aren't important and unifying thoroughlines one can note in a discussion of these expectations. "The Messiah is generally understood" by all sects "to be a person who, at the end of history or the present world order, will bring salvation to Israel... The traditional assumption, at least in Christian circles, has been that messianic expectation was ubiquitous and had a consistent form. Some groups expected multiple messiahs, and some did not expect one at all." If this is true, to sift through this misconception we must also face the central reasons for why this assumption exists. Here Guitierrez pulls from ideas that are common to what is coined the New Perspective, which is not so much new as it is an attempt to return Christian understanding to its Jewish roots, to an examination and understanding of the world it was birthed from. As the author suggests, "The characterization of Jewish expectations as particularistic and Christian views as inclusive arguably stems from age- old misconceptions of grace and law and justice and mercy." This diametric opposition as unfortunately been far too evident in Christian (and Jewish) theology and practice, particularly in the West, for far too long, which is why the New Perspective is so important. There is much healing that is needed in terms of this relationship, and an understanding of messianic expectations can help be a way towards this end.
So how does the author describe the messianic expectation? "Messianism is a broader ideology or theology of redemption as opposed to a specific category of the Messiah." As well, "Messianism can include any figure or process that leads to the salvation or redemption of Israel." Here is where the author would attempt to broaden our general understanding of the relationship between this expectation and Jewish identity. "The idea of a distinctive Messiah, with a specific role, was not definitively established across all the Jewish movements of the Second Temple era."
So how does this play into the Christian idea of Jesus as the Messiah? First, it denotes an interpretation in line with a specific movement of the Jewish identity. Thus why Christianity is best described as a sect of Judaism. Second, in understanding the diversity of the Judaism of this time, it actually can broaden our understanding of Jesus' role in line with the differing defintions of a messiah, which could apply to prophet, priest and king, and for which there could be multiple messiahs.
From here, the author walks through the actual stages of development that we find within Jewish history, looking at the Torah, the Jewish writings, the Maccabee's, the Dead Sea Scrolls, the important figure and tradition of Melchizedek, the Mishnah, the development of Midrash and Targum. All of which can help shed light not only on how and where the Messiah emerges, but how that translates to the different groups in different ways at different points in time. As Christians, it can also help frame precisely how it is the Jesus appeared to be speaking through these central divisions with a single, healing word. By bringing all of these offices in to play, and by bringing the notion of the kingdom now and the kingdom to come together, and further by taking the familiar and common question of a "true" Israel and embodying this Himself, we can see how Jesus came to heal these disparate entities and bring them back to that shared mission of being a light for the world. Of establishing God's Kingdom on earth. Equally so this can be seen in the way Jesus reformats differing discussions and expectatios on the resurrection. Through His resurrection he brings the two polarizing sides, be it those who believed in no resurrection and those who believed in the resurrection of all, and gives God's movement within Israel a definitive presence.
It's difficult I admit as a Christian to speak of this without giving way to some form of unwanted supersecioninst thinking. It's so easy to simly retreat back to Christianity as a sect declaring themselves the true movement, or further the new movement which claims Yahweh to be exclusively their own at the expense of every other Jewish sect. This misses the ministry of Jesus and the message of the Gospel, which is wrapped up instrinsicly in the Jewish narrative. Far better to see Jesus as trying to heal the Jewish divide for the purpose of reclaiming the Abrahamic promise the informs them all. Far better because as a sect not only Christianity essentially cut itself off from its Jewish roots, it devolves into its own storied history of division, subsequent "Christian" sects and declarations of the "true Gospel". This is precisely because of loosing sight of our common roots, our shared story. If this books shows anything it is that despite the differences in thoughts across the divisions with Judaism, these divisions emerge because they are largely asking similar to the same questions about their relationship to God, to the world and to one another. Far better then for Jesus to be entering into this dialogue as opposed to condemning it, which much of Protestantism has done in its assumption of this faith-works dichotomy. It simply isn't the case that Jews thought works could save them, and they never ever saw faith to be at odds with works or that salvation was obtained through their works. So much tragedy has come from assuming this to the be the case. What is at stake is the conversation about inclusion and identity. What it means for one group to belong as the family of Yahweh and another not to belong. And Jesus' message is clear, albeit as the full expression of God (Jesus' own admission), a difficult notion for many of the Jewish sects to grapple with and accept, and often for good reason. And yet Jesus' words still ring throug. You are all my children. So let's put aside our differences and work together for the Kingdom of God I am establishing here on earth. He is the new temple, putting to rest the infighting that tore these distinctive groups apart. Jesus doesn't arrive in the way any of them, or us today, expected, this might be the truest statement of all. And that is in actuality a glorious truth, because it means we have to submit our own ideas to Him.
"Jacob Neusner’s characterization of multiple Judaisms, as opposed to a single Judaism at this time, is especially persuasive, however, since many groups saw themselves as legitimate successors to an ancient tradition to the exclusion of others, despite commons strands between them. The differences between groups were often displayed in fierce, bitter polemics or arguments."
It is necessary to begin with this fact because "each Judaism of the Second Temple Period had its views on practical observance, theology, and the end of the current world order", and thus this shapes how they percieved God to be working within the story of Israel.
Which is not to say that there aren't important and unifying thoroughlines one can note in a discussion of these expectations. "The Messiah is generally understood" by all sects "to be a person who, at the end of history or the present world order, will bring salvation to Israel... The traditional assumption, at least in Christian circles, has been that messianic expectation was ubiquitous and had a consistent form. Some groups expected multiple messiahs, and some did not expect one at all." If this is true, to sift through this misconception we must also face the central reasons for why this assumption exists. Here Guitierrez pulls from ideas that are common to what is coined the New Perspective, which is not so much new as it is an attempt to return Christian understanding to its Jewish roots, to an examination and understanding of the world it was birthed from. As the author suggests, "The characterization of Jewish expectations as particularistic and Christian views as inclusive arguably stems from age- old misconceptions of grace and law and justice and mercy." This diametric opposition as unfortunately been far too evident in Christian (and Jewish) theology and practice, particularly in the West, for far too long, which is why the New Perspective is so important. There is much healing that is needed in terms of this relationship, and an understanding of messianic expectations can help be a way towards this end.
So how does the author describe the messianic expectation? "Messianism is a broader ideology or theology of redemption as opposed to a specific category of the Messiah." As well, "Messianism can include any figure or process that leads to the salvation or redemption of Israel." Here is where the author would attempt to broaden our general understanding of the relationship between this expectation and Jewish identity. "The idea of a distinctive Messiah, with a specific role, was not definitively established across all the Jewish movements of the Second Temple era."
So how does this play into the Christian idea of Jesus as the Messiah? First, it denotes an interpretation in line with a specific movement of the Jewish identity. Thus why Christianity is best described as a sect of Judaism. Second, in understanding the diversity of the Judaism of this time, it actually can broaden our understanding of Jesus' role in line with the differing defintions of a messiah, which could apply to prophet, priest and king, and for which there could be multiple messiahs.
From here, the author walks through the actual stages of development that we find within Jewish history, looking at the Torah, the Jewish writings, the Maccabee's, the Dead Sea Scrolls, the important figure and tradition of Melchizedek, the Mishnah, the development of Midrash and Targum. All of which can help shed light not only on how and where the Messiah emerges, but how that translates to the different groups in different ways at different points in time. As Christians, it can also help frame precisely how it is the Jesus appeared to be speaking through these central divisions with a single, healing word. By bringing all of these offices in to play, and by bringing the notion of the kingdom now and the kingdom to come together, and further by taking the familiar and common question of a "true" Israel and embodying this Himself, we can see how Jesus came to heal these disparate entities and bring them back to that shared mission of being a light for the world. Of establishing God's Kingdom on earth. Equally so this can be seen in the way Jesus reformats differing discussions and expectatios on the resurrection. Through His resurrection he brings the two polarizing sides, be it those who believed in no resurrection and those who believed in the resurrection of all, and gives God's movement within Israel a definitive presence.
It's difficult I admit as a Christian to speak of this without giving way to some form of unwanted supersecioninst thinking. It's so easy to simly retreat back to Christianity as a sect declaring themselves the true movement, or further the new movement which claims Yahweh to be exclusively their own at the expense of every other Jewish sect. This misses the ministry of Jesus and the message of the Gospel, which is wrapped up instrinsicly in the Jewish narrative. Far better to see Jesus as trying to heal the Jewish divide for the purpose of reclaiming the Abrahamic promise the informs them all. Far better because as a sect not only Christianity essentially cut itself off from its Jewish roots, it devolves into its own storied history of division, subsequent "Christian" sects and declarations of the "true Gospel". This is precisely because of loosing sight of our common roots, our shared story. If this books shows anything it is that despite the differences in thoughts across the divisions with Judaism, these divisions emerge because they are largely asking similar to the same questions about their relationship to God, to the world and to one another. Far better then for Jesus to be entering into this dialogue as opposed to condemning it, which much of Protestantism has done in its assumption of this faith-works dichotomy. It simply isn't the case that Jews thought works could save them, and they never ever saw faith to be at odds with works or that salvation was obtained through their works. So much tragedy has come from assuming this to the be the case. What is at stake is the conversation about inclusion and identity. What it means for one group to belong as the family of Yahweh and another not to belong. And Jesus' message is clear, albeit as the full expression of God (Jesus' own admission), a difficult notion for many of the Jewish sects to grapple with and accept, and often for good reason. And yet Jesus' words still ring throug. You are all my children. So let's put aside our differences and work together for the Kingdom of God I am establishing here on earth. He is the new temple, putting to rest the infighting that tore these distinctive groups apart. Jesus doesn't arrive in the way any of them, or us today, expected, this might be the truest statement of all. And that is in actuality a glorious truth, because it means we have to submit our own ideas to Him.
February 16, 2021
This book is a useful compendium of messianic texts gleaned from Jewish sources remaining from the second temple period and shortly thereafter. Passages directly or possibly referring to messianic expectations are drawn from the following sources: Tanakh, Pseudepigrapha, Apocrypha, Dead Sea Scrolls, Mishnah, and Targumim.
My disappointment with the book is that it does not account for what seems to have been a widespread expectation among the general population that the arrival of a Messiah, a national deliverer, was at hand. The gospel of Luke records: "Now the people were waiting expectantly, and all of them were debating in their minds whether John [John the Baptist] might be the Messiah" (Luke 3:15 Holman Christian Standard Bible). Reading the selection of texts collected in this book, one would not expect such a widespread messianic expectation in first century Judea.
The Pulpit Commentary to Luke 3:15 says: "There was general expectation at that time among the Jews that Messiah's coming was at hand. This strange feeling that something momentous was about to happen to mankind was not confined to the Jews of Palestine, it strongly influenced the Jews who were dispersed in foreign countries - Egypt, Greece, Italy, etc., and through them it had even reached many of the Gentiles who were brought into contact with the chosen people." The scant texts compiled in this book do not account for such a widespread expectation in my mind.
Also, the origins of the messianic expectation receive no analysis in this book; with the exception of a page in the Preface. It explains that the restoration of Israel under Ezra-Nehemia was incomplete, as the nation remained a rump state lacking sovereignty. The royal throne was not restored. Thus, "The idea that this incomplete redemption would eventually be resolved initiated a discussion regarding the mechanism that would bring that about. The Messiah or Messiahs, as we will soon learn, was determined to be the vehicle for a future and final restoration."
There has to be more to the emergence of this national hope than the smattering of texts compiled in this reference titled "Messianic Expectations." On this, I gained no insights.
As an aside, the book has many typo's or grammatical errors that spell check/ grammar check would have flagged.
My disappointment with the book is that it does not account for what seems to have been a widespread expectation among the general population that the arrival of a Messiah, a national deliverer, was at hand. The gospel of Luke records: "Now the people were waiting expectantly, and all of them were debating in their minds whether John [John the Baptist] might be the Messiah" (Luke 3:15 Holman Christian Standard Bible). Reading the selection of texts collected in this book, one would not expect such a widespread messianic expectation in first century Judea.
The Pulpit Commentary to Luke 3:15 says: "There was general expectation at that time among the Jews that Messiah's coming was at hand. This strange feeling that something momentous was about to happen to mankind was not confined to the Jews of Palestine, it strongly influenced the Jews who were dispersed in foreign countries - Egypt, Greece, Italy, etc., and through them it had even reached many of the Gentiles who were brought into contact with the chosen people." The scant texts compiled in this book do not account for such a widespread expectation in my mind.
Also, the origins of the messianic expectation receive no analysis in this book; with the exception of a page in the Preface. It explains that the restoration of Israel under Ezra-Nehemia was incomplete, as the nation remained a rump state lacking sovereignty. The royal throne was not restored. Thus, "The idea that this incomplete redemption would eventually be resolved initiated a discussion regarding the mechanism that would bring that about. The Messiah or Messiahs, as we will soon learn, was determined to be the vehicle for a future and final restoration."
There has to be more to the emergence of this national hope than the smattering of texts compiled in this reference titled "Messianic Expectations." On this, I gained no insights.
As an aside, the book has many typo's or grammatical errors that spell check/ grammar check would have flagged.
May 2, 2020
Strong Technical Analysis, Poor Editing
The author presents a strong technical analysis and comprehensive overview of important literature on the topic. However, be prepared for numerous typographical and occasional grammatical errors.
The author presents a strong technical analysis and comprehensive overview of important literature on the topic. However, be prepared for numerous typographical and occasional grammatical errors.
November 14, 2023
This book is precious to give us hope
July 26, 2019
Fantastic read. Dr. Bejarano is very well versed in the subject and eloquent in conveying the information.
Displaying 1 - 5 of 5 reviews