The Gospel of the Forty Days: A Suffering Messiah
The Dead Sea Scrolls, written in the First
Century or shortly before, offer several insights about what First Century
Essene Jews expected. Some of the writings indicate the expectation of a
“Messiah of Aaron” (a priest), a “Messiah of Israel” (a king), and the coming
of “the Prophet” (a prophet like Moses, Deut 18:15). Other writings expect
Melchizedek (both priest and king, Gen 14:18-20) to return and implement a
Jubilee (Lev 25; Is 61:1-2). But there is no concept of a suffering Messiah.
References:
Jaroslav Pelikan, Acts (part of the Brazos Theological Commentary on the Bible series) (Grand Rapids, MI: Brazos Press) p. 293.
Rabbi Itzhak Shapira, The Return of the Kosher Pig, the Divine Messiah in Jewish Thought (Clarksville, ML: Lederer Books, 2013), p. 97-99.
John Bergsma, Jesus and the Dead Sea Scrolls, Revealing the Jewish Roots of Christianity (New York: Image, 2019), p. 15-28.
We are continuing to identify what
commands (Ac 1:2) and teachings (Ac 1:3) the resurrected Lord Jesus gave, or
might have given, during the forty days before His ascension. Last week we
looked at First Century Jewish messianic expectations in general, and one thing
is immediately clear: no one expected a suffering Messiah.
As Christians, we think of the “Suffering
Servant” prophecies of Isaiah (42:1-7; 49:1-9; 50; 53), but these were not
applied to the Messiah in the First Century. Usually they were understood to
refer to the sufferings of the people of Israel as a whole. Yet, a few of the
“servant” references in Isaiah clearly indicate an individual. The “servant” in
Isaiah 52:13, the Targum (later Jewish rabbinical writing reflecting First
Century traditions) has inserted the term “Messiah” in place of the term
“servant.” But this oracle refers to a King Messiah prospering and being
exalted – not suffering.
The idea of a Messianic King was very much
a First Century Jewish expectation. Some believed Daniel’s vision of “a son of
man” (7:13) indicated a Messianic King, here given an everlasting kingdom.
Daniel also has a vision of “an anointed
one, a prince” (9:25), and “an anointed one” (same one? another?) who “shall be
cut off, and shall have nothing” (9:26). Now “Messiah” means “anointed one,”
but priests and kings were also anointed, so it is possible 9:26 indicates a
martyred Messiah but it could also refer to an earthly prince.
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| Dead Sea Scroll: Temple Scroll |
That a suffering Messiah was completely
unimaginable to the disciples is seen by their reaction each time Jesus brought
it up that He was to suffer: First, Peter rebukes Jesus (Mt 16:22; Mk 8:32).
Second, the disciples are greatly distressed (Mt 17:23), do not understand (Mk
9:32; Lk 9:45), and move on to talk about who is the greatest (Mt 18:1; Lk
9:46). Third, James, John, and their mother start vying for positions of
greatness (Mt 20-21; Mk 10:35-37), and they understand nothing (Lk 18:34).
Jesus had even quoted to them to Scriptures indicating “the Son of Man” had to
suffer (Mk 9:12) – but it all just went over their heads. It was unimaginable!
But Jesus does suffer, die, and is
resurrected. Just as He said.
Fast forward to the Book of Acts. What
does Peter preach about on the day of Pentecost? “This Jesus ... you crucified
and killed,” he says, twice, and quotes Psalm 16 that Jesus’ flesh would not be
corrupted (Ac 2:22-36). And after Peter and John healed the lame beggar in the
Temple, what did Peter preach? “God foretold by the mouth of all” – all! – “the
prophets, that His Christ [Messiah] should suffer” (Ac 3:18-26). And when Peter
and John were brought before the High Priest and Council what was Peter’s
testimony? “Jesus Christ of Nazareth, whom you crucified” and, quotes Psalm
118, “The stone which was rejected by you builders” (Ac 4:10-11).
Clearly Peter and John now understood the
prophecies. Moreover, Luke tells us directly that this was part of Jesus’
teaching these forty days. Jesus says to the two walking towards Emmaus, “Was
it not necessary” – necessary! – “that the Christ [Messiah] should suffer these
things?” And he explained the Scriptures (Lk 24:25-27).
When the Apostle Philip encountered the
Ethiopian Eunuch reading Isaiah 53:7-8 about the Suffering Servant, Philip, now
having been taught by the resurrected Jesus the meaning of that passage, told
the Ethiopian “the good news of Jesus,” the Suffering Servant (Ac 8:29-35).
Our Lady of Lourdes Catholic Church is located in California City, CA. Visit our website at ollcalcity.org.References:
Jaroslav Pelikan, Acts (part of the Brazos Theological Commentary on the Bible series) (Grand Rapids, MI: Brazos Press) p. 293.
Rabbi Itzhak Shapira, The Return of the Kosher Pig, the Divine Messiah in Jewish Thought (Clarksville, ML: Lederer Books, 2013), p. 97-99.
John Bergsma, Jesus and the Dead Sea Scrolls, Revealing the Jewish Roots of Christianity (New York: Image, 2019), p. 15-28.