The nation of Israel began the difficult period

The Political Landscape and Jewish Messianism Walter Russell Introduction The nation of Israel began the difficult period of the times of the Gentiles as a nation in exile. After a small percentage of her people chose to return to the land of Canaan from their various places of exile, she then continued as a nation unequally divided between a homeland and a broad dispersion. How would she survive such a broken state? How would the worship of the one true God be continued in the midst of the peoples of the world who worship many diverse and malevolent gods? How would God s plan to bless the peoples of the world now be carried out if He must use a people who have no sovereign status? Can any people survive in such a state, let alone maintain a distinct identity as a people and maintain their customs and worship? In regard to their identity, how would Israel survive the onslaught of the seemingly superior culture of Alexander the Great and the Greeks? How would her people fare under the Greek, and later, Roman overlords? These are questions that we have attempted to answer in the previous two chapters. We now turn to the specific political aspects of Israel s time under the Gentiles from the time of Alexander the Great s conquest of Israel in 331 BC to the fall of Jerusalem in AD 70. Our goal will be to provide a brief survey of this four hundred year period which shaped and enveloped the time of Jesus and Paul and most of the events of the New Testament. In particular, we want to see how the Greek and Roman domination of Israel fed the various types of Jewish messianism. In other words, we want to see how the Jewish people responded in all their diversity to the times of the Gentiles by longing for and theologizing about the coming of the Messiah. Of particular interest to us will be the connection between the coming of the Messiah and God s program of blessing the peoples of the world. How did Israel connect these seemingly diverse plans within God s program for history? In fact, does God still have a plan to bless the peoples of the world now that some of these peoples have crushed his own people? This will be the second topic of this chapter after a survey of the eras of Greek and Roman domination. Major Events of the Greek and Roman Eras 331 BC Greek Era Begins Alexander the Great gains control of Palestine 323 Death of Alexander; 4-fold division of his empire in 320 (see Daniel 8) 301 Egypt and the Ptolemies gain control of Palestine 198 Syria and the Seleucids gain control of Palestine 168/167 Persecution of Jews by Antiochus and abomination of desolation set up in the Jewish temple (Dec., 168), Mattathias the Maccabee inspires revolt against Seleucids 164-142 Continued Maccabean success against weakening Seleucids; Simon the last Maccabee establishes independence in 142 142-67 Expansion of the quasi-autonomous Jewish kingdom under the Hasmonean (Maccabean) dynasty 67-63 Civil war within Hasmonean kingdom Reprinted with permission from Russell, Walter. Intertestamental and New Testament Periods from a Missiological Perspective, n.d., Chapter 5. 83

84 The Political Landscape and Jewish Messianism 63 BC Roman Era Begins Pompey conquers Jerusalem and makes Hasmonean kingdom a Roman protectorate 40 BC Herod the Great crowned King of the Jews under Romans; begins rebuilding temple in 20 BC; dies in 4 BC; 3 heirs rule AD 70 Destruction of Jerusalem by the Roman legions under Titus after the Jewish revolt (AD 66-70) The Political Landscape from Alexander the Great through the Roman Era (331 BC to AD 70) A. Alexander the Great and His Successors (331-143 BC) 1. Alexander the Great (ca. 356-323 BC) (cf. Dan 2:39; 7:6; 8:5-8; 11:3) Alexander was born about 356 BC, the son of Philip I, king of Macedonia. Philip had united the northern region of Macedonia, then proceeded to expand his power southward. He sought to assert Macedonian domination throughout Greece and to consolidate the independent and federated city-states of Greece, perhaps in part in order to assemble an army capable of taking back western Asia Minor from the Persians. Philip was assassinated in 336 BC. Alexander s role in the murder is unclear, though he had recently had a falling out with Philip and the latter had taken a new wife who had borne him a son, thus endangering Alexander s status as the royal heir. Alexander was educated by Aristotle, the famous philosopher, a teacher appointed by Alexander s father Philip (Macedonians were thought by some Greeks to be uneducated ruffians). After his education, Alexander consolidated Greece, a collection of city states, while 20 years old (ca. 336-335 BC) through a cunning mixture of conciliation and conquest. He undertook to prepare for war with the Persians, who controlled most of Asia Minor, Egypt and the Middle East, in Asia Minor in 335 BC. He faced a number of significant disadvantages: 1) He was badly outnumbered. 2) The Persians had an almost inexhaustible supply of money (some of which they used to foment opposition to Alexander in the Greek cities). 3) The Persian navy controlled the seaboard of Asia Minor, Syria and Egypt. 4) Among the Persians there existed minimal internal division (unlike Greece under Alexander). The conquest of the Persians began with the battle of Granicus in western Asia Minor 334 BC. Alexander reached the eastern portion of Asia Minor, Issus, by 333 BC. Issus virtually bordered on what we now refer to as Syria. There he met the Persian king Darius in battle and soundly defeated his armies. Over the next two years Alexander would conquer Syria, the Phoenician coastal towns, Israel and Egypt before returning to advance eastward past Syria through modern Iraq onto Iran and India. India was approached in 327 BC and fell shortly thereafter. Ultimately, the Macedonians in his army refused to cross the Hyphasis River in northwest India. He had apparently intended to march to the Ganges, on the supposition that it bordered the Ocean on the East. Alexander, it seems, intended to conquer the world, to Hellenize it and to exploit it for the commercial interests of Greece. He returned through the conquered lands, taking special care to punish governors and satraps who had abused the power which Alexander had vested in them. Of interest to biblical students are the comments of one historian who noted that Throughout the Asiatic campaigns of Alexander we are struck by the perfect organisation of his transports and supplies; but we are struck even more by the certainty of his movements through strange lands, as if he had a map of the country before him. His intelligence department must have been excellent, and though our records give us no intimations on the subject, it has been supposed with much plausibility that here the invader received help from the Jews, who ever since the Captivity were scattered about Media and Babylonia. It is certain that Alexander had shown special favour to the race of Israel and the foundation of Egyptian Alexandria; he had invited a Jewish colony to settle there, enjoying the rights of citizens, and yet living in a separate quarter and keeping their own national customs. ( J. B. Bury, A History of Greece, 760) Alexander died about 323 BC. As conqueror, he was responsible for Greek becoming the lingua franca in a very large portion of the world from Macedonia in northern Greece to India. He also permitted each country to retain its national institutions, including religions, rather

Walter Russell 85 than attempting to impose an artificial scheme on the peoples he conquered. Addition ally, Alexander divided authority in a country between a governor, financial officer and military commander in order to lessen the likelihood of rebellion (and, perhaps, corruption). While at first he sought to plunder inferior Asia, Alexander gradually came to view it in less condescending terms (this was disquieting to his Greek contemporaries). He also sought to fuse Asia and Europe into a homogeneous unity by transplanting Greeks and Macedonians into Asia, and Asiatics into Europe; by the promotion of intermarriages between Persians and Macedonians; and by the institution of equal military service Hellenic military schools were established in every province and the local youths conscripted. 2. Alexander s successors (ca. 323-143 BC) (cf. Dan 8:6ff.; 11:4) After Alexander s death, his kingdom was divided among four successors. The most important of these for the subsequent history of Israel were the dynasties established by Ptolemy and Seleucus. The Ptolemaic dynasty was established in Egypt by Ptolemy, with Alexandria as its capital. The Seleucid dynasty was founded in Syria by Seleucus with Antioch as its capital. Judea was ruled by the Ptolemies until 198 BC, after which it fell under Seleucid control. Under the Ptolemies (323-198 BC) (cf. Dan 11: 5-39), the Jews were treated with consideration. In Alexandria, Ptolemy II founded a great library and sought, by various means, to establish the city as a rival to Athens. The Old Testament was translated into Greek here over the course of several decades. This seems initially to have been done because the Jews in Alexandria no longer understood Hebrew. The Jews may also have wanted to have the translation to counter Egyptian hostility. It had been rumored, for example, that they had long ago been expelled from Egypt because of leprosy. In addition, there was a respect for antiquity among the ancients and the Old Testament would help establish the antiquity and dignity of the Jews. Further, the LXX would, perhaps, enable the Alexandrian Jews to function independently of the hierarchy at Jerusalem. The project of translation was probably begun about 250 BC and completed around 130 BC. Under the Seleucids (198-143 BC) (cf. Dan 8:9ff.; 11:5-39), life proved to be more difficult and tumultuous for the Jews. The Seleucids wrested control of Palestine from the Ptolemies in 198 BC in a victory won at Paneion, near the Caesarea Philippi of the Gospel narratives. Initially, they continued to grant to Judea a large degree of autonomy. In 190 BC the Seleucids were defeated by Rome at the battle of Magnesia in southwest Asia Minor. This came about because Hannibal of Carthage, who had been defeated by the Romans in 202, fled to Antiochus III. He convinced Antiochus to invade Greece in 194. Rome declared war against Antiochus in 192 and defeated him. This together with the ensuing Peace of Apamea (188 BC) deprived them of the wealthy provinces in western Asia Minor and imposed severe war reparations on the Seleucids. In the following years the Seleucids were hard pressed to raise revenues, and on two occasions accepted bribes from Jewish religious leaders to make them high priests rather than follow the Zadokite (Old Testament) prescriptions. Antiochus IV (Epiphanes) attempted to alleviate the situation by venturing to Egypt in search of revenue. He was rebuffed by the Romans in 168 BC. When news of his defeat reached Jerusalem, Jews there sought to depose the high-priest, Menelaus, whom Antiochus had appointed. Antiochus saw this as blatant rebellion. On his return to Syria he passed through Judea, intending to use that region as a buffer against the Romans. While there (cf. Dan 8:9), Antiochus confirmed Menelaus in the priesthood, and forbade Sabbath observance and customary festivals and sacrifices. He also forbade the circumcision of children and destroyed copies of the Torah. Additionally, he tried to establish the cult of a Syrian deity in the Jerusalem Temple; he sacrificed swine in the Temple (December 167 BC; cf. Dan 11:31-32; 1 Macc 1:41-64; 2 Macc 6:1-2). In Modein, northwest of Jerusalem, Mattathias Maccabaeus (an old priest of the Hasmonean family) and his five sons inaugurated the resistance to the Seleucids by assassinating a Jewish priest who had agreed to offer the defiled sacrifice. Antiochus eventually saw the futility of continuing to war against the guerrillas, and reached an agreement with them under which the proper sacrifice was re-instituted December 164 BC (the feast of Hanukkah). B. Jewish Independence (143-63 BC) The Hasmoneans continued the struggle for liberty for another 20 years after the proper sacrifices were reinstituted. National autonomy was won under Simon, the last survivor of the sons of Mattathias (142 BC).

86 The Political Landscape and Jewish Messianism The Maccabean/Hasmonean Rulers Mattathias 168 166 BC Judas Maccabeus 166 160 Jonathan Maccabeus 160 142 Simon Maccabeus 142 135 John Hyrcanus I 135 104 Aristobulus 104 103 Alexander Jannaeus 103 76 Hyrcanus II vs. Aristobulus II 67 63 (Pompey establishes Roman rule 63) Hyrcanus II 63 40 Antigonus II 40 37 (Parthians put on the throne) The seeds of future difficulties were sown when Jonathan Maccabaeus accepted the high priesthood from a Seleucid ruler in 152 BC. When Simon, his younger brother, had at last liberated the country, he accepted the popular bestowal of the high-priesthood. However, he was not a Zadokite, that is, not a lawful (according to the Old Testament) candidate for the post. This defilement of the high priesthood precipitated the separatism of the Essenes (who sought to replace the Hasmoneans). These separatists were pious Jews who were deeply troubled by the ruling of illegitimate high priests. Additionally, in response to the combining of the Hasmonean kingship and the high priesthood, other pious Jews in Israel formed the sect of the Pharisees (who sought to influence, rather than replace, the Hasmoneans). The first mention of the sects of the Pharisees and the Sadducees occurred by 135 BC. Simon s descendants ruled the country and became more and more corrupt, leading to a certain disillusionment among the people and opposition from those Jews concerned with strict observance of the Torah. The growing weakness of the Seleucids allowed the Hasmonean rulers to enlarge their kingdom. Beginning with Simon in 142 BC and reaching its zenith under Alexander Jannaeus in 103-76 BC, the Hasmonean rulers expanded the territory under Jewish authority by conquest. In particular, they totally destroyed Samaria, Gaza, Gadara, and Pella, and colonized with Jewish settlers and garrisons cities like Joppa and Gazara. They Judaized the people of Idumea (south of Judea; Herod s home area) and Galilee (north of Samaria) by forcing them to adopt circumcision and the observance of Torah ( Josephus, Antiquities, 13.257-8; 13.318). Aristobulus was the first Hasmonean ruler to adopt the title of king in 104 BC and his successors followed his pattern. C. Roman Dominance (63 BC AD 70) In 64/63 BC Syria was made a province of Rome and Judea had to acknowledge Roman overlordship. Prior to this Rome had expanded its dominance eastward from Italy, but about 120-88 BC there was persistent disarray in many of Rome s eastern territories. This culminated in the rebellion of Mithridates VI, king of Pontus (in northern Asia Minor, along the southern border of the Black Sea). He was a capable leader who had come to occupy most of Asia Minor and, on occasion, to encroach into Greece. He led these territories to oppose Roman rule. In 66 BC the Roman senate vested the general Ptolemy with extraordinary power to put an end to the problems once and for all. He journeyed from Rome and retook Asia Minor and made Syria a Roman province. Hyrcanus II, a Hasmonean and great-grand -son of Simon Maccabaeus, was confirmed as high priest by Pompey. Leading up to this, three groups of Jewish representatives had approached Pompey concerning his appointment of a ruler in Judea. One group favored Hyrcanus II, the legitimate heir to the throne; another favored Aristobulus II, the younger, more able and more ambitious brother of Hyrcanus; yet another wanted Pompey to set aside both Hasmoneans and reestablish a Zadokite priesthood in conformity to Old Testament law. Pompey chose Hyrcanus II. Antipater, an Idumaean, seems to have recognized the weakness of Hyrcanus II and chose to support him in the belief that he could have his way with him. Antipater was his chief counsel and the real power behind the throne. Pompey was forced to put down subsequent unrest in Jerusalem, at the Temple mount. Aristobulus II, Hyrcanus younger brother, had attempted to resist Pompey but was not able to do so. He gave up the effort. A number of his followers, however, would not submit to the Roman governor and were slaughtered on the Temple mount in 63 BC. Pompey judged the city severely for its opposition, but took care to insure that Temple worship should continue undisturbed.

Walter Russell 87 Hyrcanus II and Antipater were able to secure benefits for themselves and the Jewish people through their support of Julius Caesar after the death of Pompey. Julius Caesar became emperor in 49 BC and civil war erupted shortly thereafter at Rome. After the death of Pompey in Egypt (48 BC), Hyrcanus II and Antipater lent valuable assistance to Caesar in fighting the resurgent Ptolemies in Egypt. Caesar confirmed Hyrcanus as hereditary high-priest and ethnarch of the Jews in 47 BC while Antipater was nominated as procurator of Judea, made a Roman citizen and exempted from taxation. Favors for Jews living outside Palestine were also secured. Antipater secured for his sons, Herod and Phasael, the governorships of Galilee and Jerusalem, respectively. In the disarray following the murder of Julius Caesar in 44 BC, Antipater and his son Herod supported Cassius, one of the conspirators. Antipater was himself assassinated in 43 BC by a would-be usurper, who was in turn killed by assassins hired by Herod. After the murder of Caesar in 44 BC, Marcus Antonius sought to avenge Caesar s death against Brutus and Cassius. Cassius journeyed to Syria and assumed power there. Antipater and Herod supported him. A period of disarray followed. Anthony and Octavian (later known as Augustus) defeated Brutus and Cassius at Philippi in 42 BC. Anthony took up residence in Syria and granted Herod and his brother Phasael favored status. While Anthony was distracted by Cleopatra in 40 BC, Palestine was overrun by the Parthians (a kingdom stretching from the Euphrates River in modern day Iraq to the Indus River in India) who installed a rival, Antigonus, as priest and ruler. Herod was dispossessed and his hopes now rested solely and simply on Rome. D. Herod the Great Herod was declared king of Judea at a formal session of the Senate about 40 BC. Herod had journeyed to Rome to seek Roman assistance, and he got it. He began to exercise sovereignty in 37 BC. A Roman legate under the authority of Anthony expelled the Parthians from Syria in 39 BC, yet fighting continued until 37 BC, when the Parthians were decisively defeated and expelled from Syria and Palestine. Herod s rival Antigonus was captured and beheaded. Herod thus came to possess the sovereignty in 37 BC. Herod began a period of consolidation from 37-25 BC. He eliminated his enemies by executions, bribes and bestowal of favors. For example, he appointed Hananel, a Babylonian Jew of priestly lineage, as highpriest, thus displacing a Hasmonean. His mother-inlaw Alexandra (the daughter of Hyrcanus II) thought a Hasmo nean should be appointed priest. She lobbied Cleopatra to intervene with Anthony, in order to have him induce Herod to appoint Aristobulus III as high priest (he was 17 years old at the time and Herod s brother-in-law). Anthony agreed and Herod was forced to have Hananel resign (unlawful, since highpriests were to serve for life). Herod felt threatened by the popularity of the boy and conspired to have him drowned. This is a typical example of the sort of intrigue in which Herod often involved himself. Herod received the support of Octavius (Augustus) in 30 BC despite Herod s earlier support for Anthony. In 32 BC when war broke out between Octavian and Anthony, Herod sided with Anthony. In September 31 BC the battle of Actium was fought in which Anthony lost his power for good. Herod went before Octavius (Augustus) with humility and was granted the royal power. From 25-14 BC, Herod and Israel experienced a period of prosperity. He began massive building programs in Palestine, including whole cities. Herod also built theaters, amphitheaters and hippodromes. Large buildings were also financed and constructed outside Palestine, including pagan temples (a source of irritation to pious Jews). He undertook the reconstruction of the Temple (about 20/19 BC) and finished about AD 63 (see John 2:20). New territories were acquired (e.g. Trachonitus, Batanea, Auranitis, etc.). There was support for games, culture and Greek education. His sons, Alexander and Aristobulus, were sent to Rome for education. These ideals of the polis Greek language, culture, literature and religion would have been problematic for most pious Jews, since they were at odds with Jewish, or biblical, ideals. Moreover, many Greeks were entrusted with important administrative and diplomatic posts (this naturally led to resentment among the Jews). Herod was dominated by domestic troubles during the last years of his life (14-4 BC). He had 10 wives. His sons Alexander and Aristobulus were committed to prison, accused of high treason, found guilty and executed (7 BC). The slaughter of the innocents recorded in Matthew 2 is a testimony to Herod s paranoia. His son Antipater was caught in a plot against Herod and imprisoned and found guilty, then executed (5 BC). Mercifully, Herod finally died in 4 BC.

88 The Political Landscape and Jewish Messianism E. The Divided Kingdom (Herod s Posterity) Herod Antipas (ruled 4 BC AD 39), son of Herod the Great and Malthace, received Galilee and Perea with the title tetrarch upon his father s death. He had John the Baptist killed (Mark 6:14-29), tried Jesus (Luke 23), and had his territory taken by his ex-father-in-law, the Nabataean king Aretas in AD 36. Antipas appealed to the emperor Tiberius, but Tiberius died before his order to the Syrian governor to capture Aretas dead or alive could be carried out. He was banished to France by Caligula in AD 39 and was probably executed there. When Caligula succeeded Tiberius, he assigned Agrippa, Antipas brother-in-law, the territory which had formerly belonged to Philip (see below) and gave him a royal title. It seems that Herod Antipas wife Herodias (the one we read about in the Gospels) was envious of this (even though Agrippa was her brother) and encouraged Antipas to seek a royal title for himself. He went to Caligula; however, he was followed there by an agent of Agrippa s who charged that Antipas had a large store of weapons, presumably for use in a rebellion. Caligula found Antipas guilty of this and other misdeeds and took action against him. Philip, son of Herod the Great and Cleopatra, received the regions of Batanaea, Trachonitis and Auranitis and the title tetrarch. He ruled quietly, built Caesarea Philippi (Matt 16:13) and rebuilt Bethsaida. Jesus went to his territory to feed the 4,000 and 5,000. He died in AD 34 without any offspring. Archelaus, son of Herod the Great and Malthace, ruled Judea and Samaria from 4 BC AD 6 (Matt 2:22). Archelaus was confirmed by Caesar against the wishes of the Jewish people (who argued against any Herodian successor) and of his brother Antipas (cf. Luke 19:11-27- the parable of the nobleman going to a far country). Archelaus was awarded Judea, Samaria, Iduma ea and given the title ethnarch. He engaged in great building programs like his father and also faced popular hostility. After nine years of rule, a deputation of Jewish and Samaritan aristocracy jour neyed to Rome to complain to Augustus about Archelaus rule. Augustus listened and Archelaus was eventually deposed and banished to France. He may have died in Palestine (according to Jerome his grave was there). He was replaced by the direct rule of a Roman prefect (Pilate was one of these). King Herod Agrippa I (ruled Judea and Samaria; AD 41-44) was a grandson of Herod the Great. He received the tetrarchy of Philip in AD 37 and that of Herod Antipas (Galilee and Perea) in 40. He was rewarded with Judea and Samaria by Claudius when the latter assumed power after the murder of Caligula in AD 41. Herod Agrippa was an unusually pious observer of the Law (inside Palestine). However, he put to death James, the brother of John (Acts 12:1-19) and died suddenly in Caesarea in AD 44 (Acts 12:19-23). F. The Roman Governors After Archelaus was deposed, he was replaced by a Roman governor of equestrian rank. This was somewhat unusual, since governors were normally men of senatorial rank. Only a few provinces were by way of exception placed under governors of equestrian rank, namely those in which, owing to a tenacious and individual culture, or a lack of it, the strict implementation of ordinary regulations seemed impossible. it was in particular territories inhabited by semi-barbarous peoples that were administered in this manner. (Schürer, Jewish People, 1:357-8) These governors were headquartered in Caesarea, not Jerusalem, with small garrisons throughout the region. They commanded auxiliary, not regular (legions), Roman troops. These were non-jews. They exercised supreme judicial authority as well as financial administration and military supervision. The following governors served: 1. Coponius ( Judea & Samaria; AD 6-9) 2. Marcus Ambibulus ( Judea & Samaria; AD 9-12) 3. Annius Rufus ( Judea & Samaria; AD 12-15) 4. Valerius Gratus ( Judea & Samaria; AD 15-26) 5. Pontius Pilate ( Judea & Samaria; AD 26-36) a. Charged with greed, vindictiveness and cruelty in Philo and Josephus. b. Tried and sentenced Jesus. 6. Marcellus/Marullus ( Judea & Samaria; AD 36-41) 7. Cuspius Fadus (all of Palestine; AD 44-?46). Put down the uprising instigated by Theudas 8. Tiberius Iulius Alexander (all of Palestine;?AD 46-48) a. A Jew by birth who had given up the ancestral religion.

Walter Russell 89 b. A severe famine in the land during his governorship. c. Executed James and Simon (nationalists), the sons of Judas the Galilean. 9. Ventidius Cumanus (all of Palestine; AD 48-52) a. Squashed an angry crowd of Jews who had been offended by a Roman soldier; 20-30,000 killed in the resultant melee. b. After Samaritans had ambushed and murdered a number of Jews on pilgrim age, the Jews retaliated with a large slaughter. The Roman intervened and went so far as to bring the matter to Claudius attention. 10. Antonius Felix (all of Palestine; AD 52-?60) a. Captured the Jewish resistance leader Eleazar ben Deinaeus and sent him to Caesar in Rome for trial. b. Crucified a large number of brigands and their sympathizers among the people. c. Squashed an uprising led by an Egyptian false prophet (the prophet escaped). 11. Porcius Festus (all of Palestine;?AD 60-62) 12. Lucceius Albinus (all of Palestine; AD 62-64) 13. Gessius Florus (all of Palestine; AD 64-66) 14. ( Jewish Revolt, AD 66-70) G. The Significance of These Events 1. The world had been prepared for the proclamation of the gospel by people and means, which at first glance, might appear not to be divinely ordained. However, upon a little deeper reflection, it is not difficult at all to see how the Apostle Paul could boldly assert that, But when the fulness of the time came, God sent forth His Son, born of a woman, born under the Law (Galatians 4:4). 2. In Palestine, the period of Roman rule between the death of Herod the Great (4 BC) and the destruction of Jerusalem (AD 70) was marked by repeated outbreaks of hostility and civil disturbances. This created an often tense and dynamic political context within which Jesus ministered. 3. The authors of the Gospels and Acts make it clear that both the preparation for the coming of Jesus and all that happened to Him was done kata; ta;~ grafa;~ ( according to the Scriptures ). The Apostle Peter also proclaimed that Jesus was delivered up by the predetermined plan and foreknowledge of God (Acts 2:23). The Jerusalem Church prayed along the same lines: For truly in this city there were gathered together against Thy holy servant Jesus, whom Thou didst anoint, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Thy hand and Thy purpose predestined to occur. (Acts 4:27-28) God was working out His plan through the tangled web of Jewish and Gentile political leaders. Jewish Messianism in the Light of Gentile Domination A. Old Testament Expectations The literature of Judaism, both biblical and post-biblical, evidences a much greater interest in the Messianic Age itself and the activity of God during the age than in the person or persons whom God would use to bring about and to accomplish his purposes. (Richard N. Longenecker, The Christology of Early Jewish Christianity, 63) The faith of the Old Testament rests on two certainties, equally profound and indissolubly bound together. The first is that God has come in the past, and that he has intervened in favour of his people. The other is the hope that God will come anew in the future. (Georges Pidoux, Le dieu qui vient, 7) The Old Testament regularly looks forward to the time in which God will intervene in human affairs to establish Israel and to mete out justice and mercy to the nations. Although the phrase kingdom of God does not appear in the Old Testament, the concept is unmistakably present. We see this manifested from at least four perspectives, one of which is focused on the Messiah, the one who will be God s agent to implement God s plan. 1. The coming of God ( Judges 5:4-5; Psalms 68:7-8; Micah 1:2-7; Nahum 1:5-8; Isaiah 2:19-21; 35:4-10; 40:10-11; 64:1-7; 66:15-16). The coming of the Lord causes the creation to tremble in fear at His presence, and the language of God s sudden appearing recalls Yahweh s acts in the creation account.

90 The Political Landscape and Jewish Messianism 2. The Day of the Lord (Hosea 2:18-23; Joel 1: 15-20; 2:1-11; 3:1-21; Amos 5:18-20; Obadiah 15; Micah 2:1-4; 4:1-3; Zephaniah 1:14-18; Isaiah 2:2-4; 13:6-16; Zechariah 14:9-11). The Day of the Lord brings judgment and deliverance both for His people and the nations. This day is the day when both Israel and the peoples of the world acknowledge that Yahweh is the one true God. 3. The new era resulting from the coming of God is an era characterized by peace and righteousness. Now it will come about that in the last days, the mountain of the house of the Lord will be established as the chief of the mountains, and will be raised above the hills; and all the nations will stream to it. And many peoples will come and say, Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that He may teach us concerning His ways, and that we may walk in His paths. For the law will go forth from Zion, and the word of the Lord from Jerusalem. And He will judge between the nations, and will render decisions for many peoples; and they will hammer their swords into plowshares, and their spears into pruning hooks. Nation will not lift up sword against nation, and never again will they learn war. (Isaiah 2:2-4) When Yahweh comes to bring his kingdom, it is to this world that he comes and in this world that he establishes his reign. The hope of Israel is not for a home in heaven but for the revelation of the glory of God in this world. As God s claim on man encompasses the totality of his life, so God s salvation for man encompasses the totality of human existence, including our historical existence. (G. R. Beasley-Murray, Jesus and the Kingdom of God, 25) 4. Old Testament Passages about the Messiah One has only to scan the Old Testament passages which look towards the distant future to note that the greater emphasis is given to a description of the Age itself than to God s anointed instrument who will usher in that Age. While sections and chapters are devoted to the former (e.g., Isaiah 26-29; 40ff; Ezekiel 40-48; Daniel 12; Joel 2:28-3:21), definite references to the latter are confined, in the main, to a few specific verses (e.g., Isaiah 9:6ff; Micah 5:2; Zechariah 9:9). (Richard N. Longenecker, The Christology of Early Jewish Christianity, 63) a. Davidic sonship is foundational to Messiah s identity and this is based upon God s covenant with David: When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever. I will be a father to him and he will be a son to me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men, but My lovingkindness shall not depart from him, as I took it away from Saul, whom I removed from before you. And your house and your kingdom shall endure before Me forever; your throne shall be established forever. (2 Samuel 7:12-16; compare Psalm 89) b. However, Messiah s identity is also associated with the priesthood of Melchizedek: The Lord says to my Lord: Sit at My right hand, until I make Thine enemies a footstool for Thy feet. The Lord will stretch forth Thy strong scepter from Zion, saying, Rule in the midst of Thine enemies. Thy people will volunteer freely in the day of Thy power; in holy array, from the womb of the dawn, Thy youth are to Thee as the dew. The Lord has sworn and will not change His mind, Thou art a priest forever according to the order of Melchizedek. The Lord is at Thy right hand; he will shatter kings in the day of His wrath. He will judge among the nations, He will fill them with corpses, He will shatter the chief men over a broad country. He will drink from the brook by the wayside; Therefore He will lift up His head. (Psalm 110) c. As Herod discovered (Matthew 2:1-6), the Messiah would be born in Bethlehem: But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, from you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, from the days of eternity. (Micah 5:2) d. The Davidic Messiah will restore the glory of David s house: In that day I will raise up the fallen booth of David, and wall up its breaches; I will also raise up its ruins, and rebuild it as in the days of old; that they may posses the remnant of Edom and all the nations who are called by My name, declares the Lord who does this. (Amos 9:11-12; see also 9:13-15) e. The Davidic Messiah will again shepherd Israel wisely as her king: Behold the days are coming, declares the Lord, when I shall raise up for David a righteous Branch; and He will

Walter Russell 91 reign as king and act wisely and do justice and righteousness in the land. In His days Judah will be saved, and Israel will dwell securely; and this is His name by which He will be called, The Lord our righteousness. ( Jeremiah 23: 5-6; see also Jeremiah 23:1-4 and 33:14-18) f. However, the Messiah will present himself humbly as King to Israel, but will have a universal dominion: Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, humble, and mounted on a donkey, even on a colt, the foal of a donkey. And I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the bow of war will be cut off. And He will speak peace to the nations; and His dominion will be from sea to sea, and from the River to the ends of the earth. (Zechariah 9:9-10) g. Messiah s kingdom will clearly be a universal one over all the peoples of the world: Why are the nations in an uproar, and the peoples devising a vain thing? The kings of the earth take their stand, and the rulers take counsel together against the Lord and against His Anointed: Let us tear their fetters apart, and cast away their cord from us! He who sits in the heavens laughs, the Lord scoffs at them. Then He will speak to them in His anger and terrify them in His fury: But as for Me, I have installed My King upon Zion, My holy mountain. I will tell of the decree of the Lord: He said to Me, Thou art My Son, today I have begotten Thee. Ask of Me, and I will surely give the nations as Thine inheritance, and the very ends of the earth as Thy possession. Thou shall break them with a rod of iron, Thou shalt shatter them like earthenware. Now therefore, O kings, show discernment; take warning, O judges of the earth. Worship the Lord with reverence, and rejoice with trembling. Do homage to the Son, lest He become angry and you perish in the way, for His wrath may soon be kindled. How blessed are all who take refuge in Him! (Psalm 2) h. The Davidic Messiah will bring an unending universal reign of peace: For a child will be born to us, a son will be given to us; and the government will rest on His shoulders; and His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. There will be no end to the increase of His government or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forever more. The zeal of the Lord of hosts will accomplish this. (Isaiah 9:6-7; see also Isaiah 9:1-5 and 11:1-10) i. Apparently, the Messiah is also described as one like a Son of Man who is designated the universal ruler by God the Father: I kept looking in the night visions, and behold, with the clouds of heaven One like a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him. And to Him was given dominion, glory and a kingdom, that all the peoples, nations, and men of every language might serve Him. His dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed. (Daniel 7:13-14) These passages should give some indication that while the messiah was not the central figure in Old Testament expectations Yahweh was nevertheless, there is a very clear picture that emerges from the biblical data. The Messiah is seen to be the ultimate Davidic Son who will be Yahweh s agent in bringing about Israel s restoration and the establishment of justice among the peoples of the world. About these points the Old Testament gives clear and definitive statements. However, among the various sects of Judaism, the concept of messiah was not without ambiguity. In some circles, there were other types of messiah than the royal. By the time of the New Testament, the messianic expectations were not homogeneous. Nonetheless, political expectations connected with a coming son of David were dominant in the Old Testament and intertestamental period. We now turn to examples of the theologizing of some of the sects within Israel regarding the coming Messiah. B. Extrabiblical Expectations about the Messiah The presence or absence of messianism was primarily determined by the political attitudes and circumstances of the different groups within Judaism. Those who placed their hopes in the institutions and leaders of their day, whether the High Priests, the Ptolemies, or the Maccabees, had little interest in messianism. Apocalyptic groups developed the idea of a transcendent savior figure, either as an alternative or as a complement to earthly messianism. Only with the rise of the Qumran community do we find a group with a strong and developed interest in messianism, and then again in

92 The Political Landscape and Jewish Messianism the first century BCE in the Psalms of Solomon. ( John H. Collins, Messianism in the Maccabean Period, in Judaisms and Their Messiahs at the Turn of the Christian Era, 106) 1. The Expectations of the Pharisees (e.g. The Psalms of Solomon 17-18) Closest to the biblical expectations of any of the groups of Judaism were the expectations of the Pharisaic sect. The following selections from the Pharisaic Psalms of Solomon were written in the first century before Christ, perhaps by this group of pious Jews in response to the capture of Jerusalem by the Romans in 63 BC. 1 Note how closely these psalms emphasize some of the biblical aspects about the Messiah. Additionally, while they do include some blessing for the Gentiles when Messiah comes, they, nevertheless, are clearly biased toward Israelites as the blessed people. This is significant because this perspective would represent, perhaps more than any of the following sets of expectations, the view of the mainstream of Judaism. This is because of the widespread success of the Pharisees in perpetuating their theology among the majority of the Israelites. Lord, you are our king forevermore, for in you, O God, does our soul take pride. How long is the time of a person s life on the earth? As is his time, so also is his hope in him. But we hope in God our savior, for the strength of our God is forever with mercy. And the kingdom of our God is forever over the nations in judgment. Lord, you chose David to be king over Israel, and swore to him about his descendants forever, that his kingdom should not fail before you. (Psalms of Solomon 17:1-4) See, Lord, and raise up for them their king, the son of David, to rule over your servant Israel in the time known to you, O God. Undergird him with the strength to destroy the unrighteous rulers, to purge Jerusalem from gentiles who trample her to destruction; in wisdom and in righteousness to drive out the sinners from the inheritance; To smash the arrogance of sinners like a potter s jar; to shatter all their substance with an iron rod; to destroy the unlawful nations with the word of his mouth; At his warning the nations will flee from his presence; and he will condemn sinners by the thoughts of their hearts. He will gather a holy people whom he will lead in righteousness; and he will judge the tribes of the people that have been made holy by the Lord their God. (17:21-26) And he will have gentile nations serving him under his yoke, and he will glorify the Lord in (a place) prominent (above) the whole earth. And he will purge Jerusalem (and make it) holy as it was even from the beginning, for nations to come from the ends of the earth to see his glory, to bring as gifts her children who had been driven out, and to see the glory of the Lord with which God has glorified her. And he will be a righteous king over them, taught by God. There will be no unrighteousness among them in his days, for all shall be holy, and their king shall be the Lord Messiah. (For) he will not rely on horse and rider and bow, nor will he collect gold and silver for war. Nor will he build up hope in a multitude for a day of war. The Lord himself is his king, the hope of the one who has a strong hope in God. He shall be compassionate to all the nations (who) reverently (stand) before him. He will strike the earth with the word of his mouth forever; he will bless the Lord s people with wisdom and happiness. And he himself (will be) free from sin, (in order) to rule a great people. He will expose officials and drive out sinners by the strength of his word. And he will not weaken in his days, (relying) upon his God, for God made him powerful in the holy spirit and wise in the counsel of understanding, with strength and righteousness. (17:31-37) O Lord, your mercy is upon the works of your hands forever. (You show) your goodness to Israel with a rich gift. Your eyes (are) watching over them and none of them will be in need. Your ears listen to the hopeful prayer of the poor. Your compassionate judgments (are) over the whole world, and your love is for the descendants of Abraham, an Israelite. Your discipline for us (is) as (for) a firstborn son, an only child, to divert the perceptive person from unintentional sins. May God cleanse Israel for the day of mercy in blessing, for the appointed day when his Messiah will reign. Blessed are those born in those days, to see the good things of the Lord which he will do for the coming generation; (which will be) under the rod of discipline of the Lord Messiah, in the fear of his God, in wisdom of spirit, and of

Walter Russell 93 righteousness and of strength, to direct people in righteous acts, in the fear of God, to set them all in the fear of the Lord A good generation (living) in the fear of God, in the days of mercy. Pause. (18:1-9) 2. The Expectations of the Qumran Community (the Essenes?) The Qumran community appears to have expected a double Messianic appearance in that they expected both the traditional Davidic leader and a priestly leader from the sons of Zadok (the proper high priestly family from the tribe of Levi) who stood alongside the Davidic Messiah. In the performance of priestly functions, the son of Aaron had precedence, but in the overall role of leadership it is the Davidic leader who plays the more important role. Both are involved in bringing about the coming kingdom of God. And they shall not depart from any maxim of the Law to walk in all the stubbornness of their heart. And they shall be governed by the first ordinances in which the members of the Community began their instruction, until the coming of the Prophet [i.e. the Messiah, Deut. 18:15] and the Anointed of Aaron and Israel. (Manual of Discipline, 9:9b-11) 2 The books of the Law are the hut of the king; as He said, I will raise up the hut of David which is fallen. [Amos 9:11] The king is the Assembly; { } and the faithfulness of the images is the books of the prophets whose words Israel has despised. And the Star is the Seeker of the Law who came to Damascus; as it is written, A star has journeyed out of Jacob and a scepter is risen out of Israel. [Numbers 24:17] (The Damascus Rule, 7:15b-20a) 3 [And] Yahweh [de]clares to thee that He will build thee a house; and I will raise up they seed after thee, and I will establish his royal throne [forev]er. I wi[ll be] a father to him and he shall be my son. [2 Samuel 7:11c, 12b-c, 13-14a] This is the Branch of David who will arise with the Seeker of the Law and who will sit on the throne of Zion at the end of days; as it is written, I will raise up the tabernacle of David which is fallen [Amos 9:11]. This tabernacle of David which is fallen (is) he who will arise to save Israel. (4Q Florilegium, 10-13) 4 [Concerning the mee]ting of the men of renown [called] to assembly of the Council of the Community when [Adonai] will have begotten the Messiah among them. [Psalm 2:7] [The Priest] shall enter [at] the head of all the congregation of Israel, then all [the chiefs of the sons] of Aaron the priests called to the assembly, men of renown; and they shall sit [before him] each according to his rank. And afterwards, [the Mess]iah of Israel shall [enter], and the chiefs of [the tribes of Israel] shall sit before him, each according to this rank, according to their [position] in their camps and during their marches; then all the heads of fa[mily of the congre]gation, together with the wise me[n of the holy Congregation], shall sit before them, each according to his rank. And [when] they gather for the Community tab[le], [or drink w]ine, and arrange the Community table [and mix] the wine to drink, let no man [stretch out] his hand over the first-fruits of bread and [wine] before the Priest; for [it is he who] shall bless the first-fruits of bread and w[ine, and shall] first [stretch out] his hand over the bread. And after[wards,] the Messiah of Israel shall [str]etch out his hands over the bread. [And afterwards,] all the Congregation of the Community shall [bl]ess, ea[ch according to] his rank. And they shall proceed according to this rite at every mea[l where] at least ten persons [are as]sembled. (The Messianic Rule or Annex to the Manual of Discipline, 2:11-22) 5 3. The Expectations of Various Apocalyptic Groups Apart from the Qumran community, there are various other apocalyptic writings that reflect a perspective similar to that held by those who lived on the shores of the Dead Sea at Qumran. In particular, the common expectation about the Messiah is that there may, in fact, be two Messiahs: a Davidic one and a priestly one. Apparently written during the time of the Hasmoneans and the king-priest era of Israel s history, the pious writers of material like the Testament of the Twelve Patriarchs pictured a priestly leader who would arise with messianic

94 The Political Landscape and Jewish Messianism warlike qualities and purge the now-corrupted Hasmonean priesthood. In this sense, this messianic priest would even have precedence over the Davidic Messiah. For at no time did I bring grief to Jacob, my father, because everything he said, I did. And Abraham, my father s father, blessed me as destined to be the king in Israel; and Jacob blessed me similarly. And so I know that through me the kingdom will be established. (Testament of Judah, 17:4-6) 6 The Lord will instigate among them factions set against each other and conflicts will persist in Israel. My rule shall be terminated by men of alien race, until the salvation of Israel comes, until the coming of the God of righteousness, so that Jacob may enjoy tranquillity and peace, as well as all the nations. He shall preserve the power of my kingdom forever. With an oath the Lord swore to me that the rule would not cease for my posterity. (Testament of Judah, 22:1-3) 7 And after this there shall arise for you a Star from Jacob [Numbers 24:17] in peace. And a man shall arise from my posterity like the Sun of righteousness, walking with the sons of men in gentleness and righteousness, and in him will be found no sin. And the heavens will be opened upon him to pour out the spirit as a blessing of the Holy Father. And he will pour the spirit of grace on you. And you shall be sons in truth, and you will walk in his first and final decrees. This is the Shoot of God [Isaiah 11:1] Most High; this is the fountain for the life of all humanity. Then he will illumine the scepter of my kingdom, and from your root will arise the Shoot, and through it will arise the rod of righteousness for the nations, to judge and to save all that call on the Lord. (Testament of Judah, 24:1-6) 8 For this reason, I say to you, you will vie with the sons of Levi and will seek to be exalted above them, but you will not be able: For God will perform vengeance in their behalf, and you will die an evil death, since God gave Levi the authority, and to Judah with, [as well as to me and to Dan and to Joseph], to be rulers. It is for this reason that I command you to give heed to Levi, because he will know the law of God and will give instructions concerning justice and concerning sacrifice for Israel until the consummation of times; he is the anointed priest of whom the Lord spoke. I call to witness the God of heaven that you do the truth, each to his neighbor, and that you show love, each to his brother. Draw near to Levi in humility of your hearts in order that you may receive blessing from his mouth. For he will bless Israel and Judah, since it is through him that the Lord has chosen to reign in the presence of all the people. Prostrate yourselves before his posterity, because (his offspring) will die in your behalf in wars visible and invisible. And he shall be among you an eternal king. (Testament of Reuben, 6:5-12) 9 And they said to me, Levi, your posterity shall be divided into three offices as a sign of the glory of the Lord who is coming. The first lot shall be great; no other shall be greater than it. The second shall be in the priestly role. But the third shall be granted a new name, because from Judah a king will arise and shall found a new priesthood in accord with the gentile model and for all nations His presence is beloved, as a prophet of the Most High, a descendant of Abraham, our father. (Testament of Levi, 8:11-15) 10 When vengeance will have come upon them from the Lord, the priesthood will lapse. And then the Lord will raise up a new priest [Psalm 110] to whom all the words of the Lord will be revealed. He shall effect the judgment of truth over the earth for many days. And his star [Numbers 24:17] shall rise in heaven like a king; kindling the light of knowledge as day is illumined by the sun. And he shall be extolled by the whole inhabited world. This one will shine forth like the sun in the earth; he shall take away all darkness from under heaven, and there shall be peace in all the earth. The heavens shall greatly rejoice in his days and the earth shall be glad; and the clouds will be filled with joy and the knowledge of the Lord will be poured out on the earth like the water of the seas. And the angels of glory of the Lord s presence will be made glad by him. The heavens will be opened, and from the temple of glory sanctification will come upon him, with a fatherly voice, as from Abraham to Isaac. And the glory of the Most High shall burst forth upon him. And the spirit of understanding and sanctification shall rest upon him [in the water]. For he shall give the majesty of the Lord to those who are his sons in truth forever. And there shall be no successor for him from generation to generation forever. And in his priesthood the nations shall be multiplied in knowledge on the earth, and they shall be illumined by the grace of the Lord, but Israel shall be diminished by her ignorance and darkened by her grief. In his priesthood sin shall cease and lawless men shall rest from their evil deeds, and righteous men shall find rest in him. And he shall open the gates of paradise, and he shall remove the sword that has threatened since Adam and he will grant to the saints to eat of the tree of life. (Testament of Levi, 18:1-11) 11