What kind of Messiah they expected at the time of the second Temple of Jerusalem?

“In every generation, and oppressed, the promise of the Anointed kindled fire more than a thousand armies.”

1. Historical framework of the Second Temple

The period of the Second Temple will approximately 516 a. e. c. to 70. e. c.from the rebuilding of the Temple after the babylonian exile until its destruction by Rome. Is usually divided into stages: Persian, hellenistic period (ptolemaic and seleucid), asmonea, herodiana and roman domination direct.

Key traits that directly influence the idea of the Messiah:

• There is No davidic king:
  • The monarchy davidic was interrupted by the exile (586 a. e. c.).
  • Later, Judah lives under empires: Persian, hellenistic, then Rome.
  • This creates a vacuum political-theological: the promises to David (2 Sam 7) seem to be “suspended”.
• Centrality of the Temple and the priesthood:
  • The High Priest and the priestly class assume a role of a political-religious.
• Internal tensions: pharisees, sadducees, essenes, groups “zealots”, movements, apocalyptic, etc, with different visions of the Law, the Temple and of the future.
• Foreign domination and successive crises (especially the oppression seleucid and then Rome):
  • Religious persecution under Antiochus IV Epiphanes (s. II. e. c.).
  • Rebellion macabea and brief independence asmonea.
  • Imposition of roman power (Pompey, Herod, the roman prefects).

In this context, the hope in a “anointed one” (messiah) reactivated as a response to:

• the loss of the monarchy,
• the national humiliation,
• internal corruption,
• and the reading of the prophets (Isaiah, Jeremiah, Ezekiel, Zechariah, etc).

The studies indicate that, already in the Persian period, it raises the expectation of a future humane ruler who ruled over by an Israel that is purified at the end of timefrom books like Haggai and Zechariah, who see in Zerubbabel a candidate messianic (a descendant of David).

2. Sources to reconstruct the beliefs messianic

We don't have a “catechism messianic” officer of the day. What we know comes from a mosaic fountains:

1. Hebrew bible / Old Testament in its shape of the season
   • Prophets: Isaiah (especially Is 9; 11; 40-66), Jeremiah 23; Ezekiel 34-37; Zechariah, Daniel, etc
   • Royal psalms (Ps 2, 72, 89, 110, etc).
2. Writings of judaism of the Second Temple (not canonical in the Tanakh, but very influential):
   • 1 Enoch, 4 Esdras (4 Ezra), 2 Baruch, Psalms of Solomon, Wisdom of Solomon, etc
   • These texts clearly show that the expectation messianic grows in importance towards the end of the period, but it does not form a single system consistent.
3. Manuscripts of the Dead Sea (Qumran)
   • Rules of the community, Document Damascus, Rule messianic commentaries on the bible, hymns.
   • There appears the idea of two Messiah: one priest (Aaron) and another real (Israel/David)although the exact reconstruction continues to be debated.
4. Historians and jewish authors / greco-roman
   • Flavius Josephus, Philo of Alexandria, roman authors allude to hope for a ruler, “come out of Judea”.
5. Rabbinic tradition later (Mishnah, Talmud, midrashim)
   • It is not of the Second Temple, but preserves echoes and rielaborazionis of hope earlier (for example, the distinction between Mashiach ben David and Mashiach ben Yosef).
6. Christian texts primitive
   • The Gospels and other writings of the New Testament reflect the messianic expectations of the jews of the first century, though already re-interpreted in the light of faith in Jesus as the Messiah.

3. General features of the messianic hope

Even with the diversity, we can identify common axis the hope in “the Messiah” or “the messianic times”:

1. Restoration of the sovereignty of Israel
   • Liberation from the yoke of foreign powers (before Babylon, after the hellenistic kingdoms, and finally Rome).
   • Full recovery of Jerusalem and the Temple.
2. A leader sent by God
   • So-called “anointed one” (messiah), “son of David”, “prince”, “the shepherd”, the “son of man” in some contexts apocalyptic, or even figure almost angelic in certain texts (e.g. some sections of Enoch).
3. Justice and inner purification
   • Not only defeat of the external enemies, but judgment on sinful people within Israel: priests, corrupt, leaders unjust, wicked.
   • The Messiah is seen as judge and reformer religious and moral (this is clearly seen, for example, in Psalms of Solomon 17).
4. Renewal of the covenant and the Torah
   • A return to fidelity to the Law of God.
   • Sometimes, it speaks of a new alliance, or a Torah perfect, introverted.
5. Transformation eschatological in the world
   • In the current apocalyptic:
     • final judgment,
     • resurrection of the dead,
     • definitive defeat of the powers of demonic and hostile nations,
     • a kingdom of peace, justice and knowledge of God.

In summary: the messianic hope is political, religious and eschatological at the same time.

4. Models of Messiah at the time of the Second Temple

In practice, in the minds of different groups overlapped several models of Messiah:

4.1. The Messiah, the davidic–real

It is the model most well-known:

• A descendant of David, righteous king, that:
  • rules from Jerusalem,
  • defeat the enemies,
  • gathers the exiles,
  • establishing a kingdom of justice and peace.

In Psalms of Solomon 17, text jew of the first century a. e. c. approximately, is described to a davidic king that:

• purifies Jerusalem of the gentiles, and the wicked,
• gathers to Israel,
• you rule with justice and holiness,
• fully trust in God.

This is probably the model that most resonated among broad sections of the peopleespecially in times of roman domination.

4.2. The priestly Messiah / High Priest ideal

In the manuscripts of Qumran and some traditions:

• It is expected a Messiah of Aaron, a High Priest ideal:
  • completely pure,
  • officiating correctly,
  • who teaches the Torah true,
  • who presides over the holy community.

In some prophetic texts late (e.g. Zechariah) is already becoming a duality between a political leader (type Zerubbabel), and a leading priests (Joshua).

4.3. Two Messiahs: one priestly and one real

The community of Qumran (generally associated with the essenes) seems to wait two anointed ones,:

• “Messiah of Aaron” (priestly)
• “Messiah of Israel” (real/davidic)

The evidence comes from texts such as the Rule of the Community and the so-called “Rule messianic”, where it mentions the coming of both, with features somewhat differentiated.

This shows that:

• the concept of “Messiah” was not fixed to a single figure,
• and that certain currents make up the political and priestly in two different people.

4.4. The Messiah prophetic / type “the new Moses”

In other traditions, the figure expected it looks more like a:

• “prophet like Moses” (Deut 18),
• a great teacher and lawgiver,
• that reveals the authentic interpretation of the Torah,
• performs signs and a guide to the people.

Some of the texts of Qumran distinguish between:

• The Prophet,
• the priestly Messiah,
• and the Messiah is real.

That is to say, not always identify all the roles on a single person.

4.5. The Messiah apocalyptic / heavenly – “Son of Man”

Part of apocalyptic literature (such as sections of 1 Enoch and other texts), appears a figure:

• “Son of Man” / figure celestial
  • pre-existing or exalted,
  • that receives universal domination,
  • judge the living and the dead,
  • opens an eternal kingdom.

These images are combined with Daniel 7 (the “son of man” who receives the kingdom from the hands of the “ancient of days”) and make a model more cosmic and universal of the messianic hope.

4.6. Messiah suffering / suffering figure

The thesis is dominant in the academy of the TWENTIETH century was that the judaism of the Second Temple just waiting for a Messiah triumphant, and that the idea of a suffering Messiah would arise only with christianity.
However, recent work discussed this, pointing out that there may be traditions of an “anointed one suffering” pre-christian associated to certain texts and readings (for example, some interpretations of Isaiah 53 or figures martiriales).

In any case, if there were hopes of a Messiah who would suffer and die, were not hegemonic: the predominant model continued to be that of a liberator victorious.

5. Jewish groups and their visions, messianic

5.1. Pharisees

• Movement with a strong emphasis on:
  • the Written torah and oral,
  • the ritual purity,
  • the resurrection of the dead and the future judgment.
• Seems to be among them strong expectation eschatological:
  • a Messiah, the davidic,
  • restoration of Israel,
  • collective resurrection.

Although we do not have a “catechism of the pharisees about the Messiah, the later rabbinical judaism (heir to the self-righteousness) holds as a central figure of a single Mashiach ben David expected at the end of the day.

5.2. Sadducees

• Priestly aristocracy is linked to the Temple, collaborating with the political power.
• They denied the resurrection, and were conservative in the canon and in the interpretation.
• Your expectation messianic, if it existed, it was probably much less apocalyptic.
• Many scholars argue that they were more interested in maintain the status quo of the Temple and the priesthood in a revolution messianic future.

5.3. Essene community of Qumran

• Sectarian group/apocalyptic saw himself as:
  • “True Israel” within Israel,
  • living in the last times,
  • in hopes of imminent intervention of God.
• Waiting, as we saw:
  • two Messiah (priestly and royal),
  • a final battle between the “sons of light” and the “sons of darkness”,
  • a purification radical of the Temple and the worship.

5.4. “Zealots” and revolutionary movements

• Various groups, radicals (often it falls then under the label “zealots”) saw the armed action as:
  • cooperation with the plan of God,
  • prelude to the release messianic.
• The messianic hope here takes the form of:
  • a warlord warrior you eject to Rome,
  • a revolt santa legitimated by the faith in the divine promise.

5.5. “The common people”

For most people, outside of the intellectual elites:

• The image of the Messiah fed:
  • the public reading of the prophets,
  • the prayers in the synagogue,
  • the popular expectations in the face of oppression.
• Probably predominated ideas such as:
  • “God send you a descendant of David”,
  • “there will come a righteous king who will destroy the enemies and bring peace to Israel,”
  • “you will restore the kingdom and in times of David and Solomon”.

Not all what they thought in terms finely theological; it was, above all, a concrete hope of liberation and justice.

6. How they lived the messianic faith in practice

Beyond the models of doctrine, the “messianic faith” in the day-to-day is expressed in:

1. Prayers and psalms
   • Requests:
     • deliverance from enemies,
     • restoration of Jerusalem,
     • coming of a just king.
   • Texts such as Psalms of Solomon they are prayers that reflect the anguish policy and the hope for a davidic king holy.
2. Reading of the prophets
   • Passages from Isaiah, Jeremiah, Ezekiel releían in the light of the current situation:
     • the “sprout of David”,
     • “the servant of the Lord”,
     • the “new covenant”,
     • the “new Jerusalem,” etc.
3. Practices of purity and adherence to the Torah
   • For many, prepare for the coming of the Messiah meant:
     • live in holiness,
     • strictly observe the commandments,
     • separated from the impurity (as in Qumran).
4. Eschatological hope
   • Belief in a change of era:
     • “this world / this was” under oppression,
     • “the future era” under the reign of God and his Messiah.
5. Speeches and rumors messianic
   • Charismatic leaders could be seen as potential “messiah”.
   • This explains why the roman authorities and the leadership of the Temple was viewed with suspicion the whole agitation prophetic or popular.

In summary: faith in the Messiah, was, for broad sectors, the way you keep on believing the promises of God in the midst of frustration historical.

7. The end of the period: Jesus and the christian interpretation

In the final stretch of the Second Temple (first century and. c.) emerges:

• A judaism becoming more and more diversifiedwith multiple forms of piety and of interpretation of the Torah.
• In this context, Jesus of Nazareth it is presented by its supporters as:
  • the Messiah, the davidic,
  • the prophet final,
  • the Son of Man apocalyptic
  • the The suffering servant of Isaiah.

It is important to emphasize:

• Primitive christianity not invented from scratch the idea of Messiahbut:
  • selects and combines several threads already existing in the judaism of the Second Temple,
  • the reinterpreted from the experience of the death and resurrection of Jesus,
  • and the universalized into the nations.

After the destruction of the Temple in 70 e. c., both rabbinic judaism and christianity:

• Rearranged his theology:
  • The judaism kept waiting for a Messiah futurebut without a Temple, puts the emphasis on the Torah and the synagogue.
  • The christianity asserts that the Messiah already came (Jesus) and awaited their return.

8. Synthesis

If you focus on a single overview:

1. There was not a single official doctrine
   • Had hope messianic pluralsometimes complementary, sometimes in tension.
2. Common core:
   • God he has not abandoned Israel.
   • God will fulfill his promises to David and the people.
   • In the future (sometimes imminent, sometimes distant) God intervene by:
     • a royal anointed one (a descendant of David),
     • and/ or a high priest ideal,
     • and/or a final prophet,
     • and traditions of apocalyptic, a figure in heaven, who judges and queen.
3. Content of the hope:
   • Restoration of the kingdom of Israel and of Jerusalem.
   • Purification of the Temple and the community.
   • Defeat of foreign powers, and of the wicked.
   • Establishment of justice, peace and the true observance of the Torah.
   • In many streams, resurrection and final judgment.
4. Existential dimension of faith:
   • In the midst of oppression and corruption, the figure of the Messiah focuses:
     • the yearning for historical justice,
     • the trust that God rules history,
     • the certainty that the prophetic promises will be fulfilled.
5. Diversity concrete images:
   • Warrior king vs. king pacific and fair.
   • Political leader vs. spiritual leader/priest.
   • Messiah single vs. two Messiah.
   • Messiah human vs. figure almost angelic.
   • Messiah triumphant vs. possible outlines of a suffering Messiah.

In other words:
The messianic faith in the time of the Second Temple was not a simple outline, but a range of views that shared the same heart: the belief that God, through his “anointed one”, would restore permanently to Israel, would purify the people and establish a just order and holy at the end of the story.