"The Messiah will come and the great age of salvation will dawn (for the pious)"- Eric Eve
The Messianic Apocalypse (4Q521)
"Several fragments of the text of the Messianic Apocalypse survive, but the one that has attracted the most attention is the largest and best preserved, that from column 2, since it appears to look forward to a Messiah who will heal the wounded, revive the dead and bring good news to the poor... Although such phrases are more or less Old Testament quotations (from Isa. 61.1 and Ps. 146.7-8), their association with the coming of the Messiah makes them appear close to Gospel passages such as Lk. 4.18-21 and Mt. 11.4-5. The apparent link is strengthened by the fact that, unlike the biblical passages to which they allude, both 4Q521 and the Gospel passages refer to raising the dead...
This leaves the problem of how God can be said to be about to preach the good news to the poor. Whatever weight is placed on the particular use of דשכ at Isa. 61.1, nowhere in the Old Testament is this verb used with God as its subject, but always of human proclaimers of (mostly good) news. Added to the fact that Isa. 61.1, which appears to be in view here, speaks of one anointed by God's spirit to perform various actions on God's behalf, the difficulty appears almost insurmountable. There thus appears to be an exegetical deadlock. Every other consideration points to God being the subject of the verbs in Line 12, and yet the third of these verbs, preaching the good news, stubbornly resists having God as its subject.
At this point one must step back and consider some broader questions about the genre and purpose of this text. It appears that 4Q521 is hymnic in type. In Puech's view, the different themes evoke the genre of an exhortation on the blessings and punishments that God will bring about in the days of his Messiah. In language that is half-prophetic and half-apocalyptic the author invites the just to persevere in the law and in the orthodox practice of the cult...
In particular, he may not have been greatly concerned to distinguish between what God was going to bring about directly and what God was going to effect through the person of his Messiah. Or he may have considered that the action of a Messiah sent by God was equivalent of God acting himself (on the shaliach principle). In Isa. 61.1-2 the prophetic figure (perhaps reinterpreted as the Messiah by the author of 4Q521) is anointed with God's spirit to act as God's agent; on the shaliach principle the acts [the Messiah] performs while carrying out this mission may also be seen as God's acts: [the Messiah] proclaims the good news on God's behalf, so that [the Messiah's] words may be regarded as God's words just as the prophets of old certified their proclamations with "Thus says Yahweh." Or again, the text may describe what God is going to do quite apart from the Messiah.
Where does this leave the raising of the dead and other miraculous deeds? In the end, one can only say that the text does not make it clear whether these are to be performed through the Messiah or not. This is not a distinction the author was concerned to make: in common with several other authors of intertestamental texts his interest lay not with the person of the Messiah but with what God was going to do in the Messianic age. The Messiah will come and the great age of salvation will dawn (for the pious); that is the author's message; demarcating a precise division of labour is not his concern."
Eric Eve, The Jewish context of Jesus' Miracles
Sheffield Academic Press (August 2002), pp. 189, 194-6
The Messiah "will bear the signs of that same Jesus who arrived in the past."
"Almost clandestinely, the Roman Catholic Church has in recent weeks taken another step toward reducing Christian animosity toward Judaism - animosity stemming from the theological dispute between the two religions. In a 210-page document published in book form in Rome, the Church states that there is no contradiction between the Jews' anticipation of the Messiah's arrival and the Christians' belief that the Messiah has already arrived, because Christians believe that the Messiah will return at the End of Days. It is significant that the Vatican's new document does not unequivocally or explicitly state that the Messiah destined to return will be Jesus Christ but instead says that the Messiah "will bear the signs of that same Jesus who arrived in the past." The document even adds that the Jews' anticipation of the Messiah's arrival can significantly encourage Christians' belief in the Messiah's return. The new document was written by the Pontifical Biblical Commission, established by Pope John Paul II in 1997. The commission was headed by Cardinal Joseph Ratzinger, prefect of the Congregation of the Doctrine of the Faith and its other members were 20 Bible experts, each of whom received papal authorization to serve on the committee."
Eliahu Salpeter, Waiting for the Messiah - together
www.haaretz.com (Retrieved 23 January 2002)
"Conforming to many Jewish apocalypses that anticipate a period of turmoil and stress, Revelation envisions an "hour of trial" (3:10) that will be a "great ordeal" (7:14). The cast of the eye is forward and the anticipated time is short (1:1, 3; 3:11; 22:10, 20). Belief in God's firm purpose is so strong that final vindication has already been assured in heaven. This is seen most vividly when the blast of the seventh trumpet introduces the heavenly chorus proclaiming the victory of God and the Messiah, along with the twenty-four elders singing of God's power and victory over those who oppose God's elect, the prophets, the saints, and all the faithful (11:15—19). Also reflecting a true apocalyptic perspective are the many assurances that God's ways are "just and true" (15:3; 16:7; 19:2) and that God will take vengeance on those who afflict the saints (16:5—6).
Revelation stands squarely within the Jewish apocalyptic tradition, which looks to the end of history for the final vindication of God's cause. Because of its focus on the "last things," Revelation is thoroughly eschatological. It reports the events that will constitute a crisis for the believing community: the deteriorating conditions accompanied by disasters both natural and unnatural; the continuing struggle between the forces of good and evil; and the final set of events that brings closure to the crisis. John sketches a distinctive scenario for the future: a final battle led by Christ and his forces against the "beast and the kings of the earth" (19:19)."
Carl R. Holladay, A Critical Introduction to the New Testament: Interpreting the Message and Meaning of Jesus Christ
Abingdon Press (May 1, 2005) p. 780
“A major theme in the Hebrew Bible is God’s promise to give the People of Israel their land, and thus the geographic region variously known as Canaan, Israel, and Palestine became dubbed “the Promised Land.” But does this promise apply to our present time? This may be the biggest theological question in modern-day Judaism.
The particular facts of Jewish history, that the Jewish people were dispossessed from their land in 586 B.C.E. by the Babylonians?and then allowed to regain it several generations later (beginning the so-called Second Temple Period, 538 B.C.E. to 70 C.E.), only solidified the belief among Jews that while God may temporarily take the land away from them, he will surely keep his promise, and give it back.
For this reason, after the Romans crushed the Jewish Revolt?and destroyed the Temple in 70 C.E., it was only natural for the Jews of the time to assume that God would once again intercede on their behalf and give them control of their land once more. They waited and waited and nothing happened, until a group of fanatical Jews rebelled against the mighty Roman Empire in 132 C.E.
Initial success in the early stages of the Bar Kochba Revolt led the greatest rabbi of that generation, Rabbi Akiva, to decree that the rebellion leader Simon Bar Kosiba (Bar Kochba's real name) was the messiah, specifically – the Jewish leader who was prophesied to regain the Jews' control of their land.
But God did not intercede on the Jews' side, and the might of the Roman Empire came down on the Jewish population, completely crushing the resistance by 135 C.E.?The disaster for the Jews was dreadful: thousands were killed, and most of those who did survive scattered far and wide. The leadership of the Jewish people immigrated to Babylonia and began to rebuild what the revolt had shattered, and the Land of Israel was nearly completely depopulated of Jews.
The messianic prophecy
In Babylon, these rabbis, the Amoraim of the Talmud, reinterpreted Jewish history. Yes, the Land of Israel was promised to the Jews, and yes, God will one day, in his own time, return the Jews to their land and give them control of it, but this will only happen in the future when the messiah arrives. And as a safeguard against future calamities like those brought about by Bar Kokhba, the rabbis came up with the doctrine of the three oaths, which appears in the Babylonian Talmud (Ketubot 110b-111a).
Based on an extremely creative interpretation of the erotic love poem that is the Song of Songs, the rabbis decided that when Jews went into exile, three oaths were made between the peoples of the Earth and God: The Jews promised not to “storm the wall” (interpreted as, not immigrate to the Land of Israel) and not to “rebel against the nations.” The third oath was made by the nations (non-Jews), promising God they would not “oppress Israel too much.”
The doctrine of the three oaths became dogma among Jews everywhere during the Middle Ages. Their interpretation was another matter.
Everyone agreed that Jews must wait patiently "for God" before returning to their land and rebuilding the kingdom of God, but what exactly we were waiting for was in dispute.
On one side was Rabbi Nachmanides (1194-1270) who said we were waiting for a complete break in history: there would be no question that the Messianic Age had come, since all sorts of miracles would take place.
Maimonides (1135-1204) on the other hand predicted that no miracles would take place and that the Messianic Age would be brought about by the actions of men.
The question remained theoretical and was only infrequently discussed, since no-one seriously thought about bringing about the Messianic Age themselves. Despite Maimonides' opinion, Jews put their faith in God and waited for what they felt certain would happen at the time appointed by God.
A major change in Jewish theology took place in the 16th century, when Rabbi Isaac Luria (1534-1572) came up with his own version of Jewish mysticism, known as Kabbalah. He believed that Jews could bring about the advent of the Messiah, not by taking action in the real world but by performing spiritual actions, such as praying, which would accrue in some way, and when enough of these actions were performed, the Messiah would come. Luria even prophesied that the Jews of the time were almost ready.
His doctrine was taken up by many Jews around the world, eventually leading, in the 17th century, to disaster. Shabbetai Tzvi (1626-1676), an apparently mentally ill Jew from Izmir, Turkey, declared that he was the long-awaited messiah and actually convinced a great deal of the Jewish world. However, when he converted to Islam under pain of death in 1666, nearly everyone realized that he wasn’t the Messiah, and the movement fizzled out.
Following this painful saga, Orthodox Judaism became weary of declaring the imminent coming of the Messianic Age, and took to not thinking about it.
But then came Zionism in the late 19th century.
Zionism was a secular movement and religious Jews steered away from it, for the most part. Or, if anything, they opposed it vehemently, since it contravened the doctrine of the three oaths. But the movement was gaining momentum and a small minority of religious Jews could not help but get caught up in the excitement.
This small segment of Orthodox Jews is what became to be known as Orthodox Judaism (as opposed to secular, conservative, reform, and ultra-Orthodox Judaism).
The movement’s leader in Palestine, Rabbi Abraham Isaac Kook (1865-1935), was certain that the Messianic Age was upon us. Had the gentiles not given Jews permission to return to their land with the Balfour Declaration (1926)? Were Jews not once again toiling the land and speaking Hebrew, as it was in the age of the prophets? He even went as far as to suggest that Theodor Herzl?was the messiah ben Joseph, the precursor to the real messiah, according to Jewish eschatology. But the mainstream Orthodox Jews wouldn’t have it and rather, took the notion as an affront.
These secular Zionists were barely Jewish and could not, they reasoned, be part of God’s divine plan. What the Zionists were doing was worse than heresy and their actions would delay the coming of the Messiah by flouting the three oaths.
Extremist Orthodox leadership even colluded with Arab nations in hopes of thwarting the Zionists, until 1936, when the Arab Revolt?broke out and pushed them begrudgingly back to the side of the Zionists.
The Holocaust (1939-1945), which many religious Jews interpreted as divine punishment for the Zionists’ scorn for the three oaths, killed most of the Orthodox Jews who opposed Zionism. What remained of Orthodox Jewry after the war was located mainly in three places: the United States and British Mandate Palestine, and the Arab world.
When the mandate ended and the State of Israel was founded in 1948, the Jews of the Arab world immigrated to the nascent nation and what was three centers became just two.
How the reestablishment of a Jewish state in the Land of Israel that year was interpreted created a major fault line that runs through these two Jewish communities to this very day.
In Israel, those who believe that the founding of the State of Israel is the harbinger of the messianic age are called the National Orthodox (or, sometimes, the "national religious"). They argue that God gave us the land. A representative of this way of thinking is the Habayit Hayehudi party, led by the American-Israeli politician Naftali Bennett.
The ultra-Orthodox community believes that the State of Israel is not a part of the Messianic Age, but don’t generally oppose it. There is a small subsection of extremist ultra-Orthodox that does actively oppose the State of Israel, for instance the Neturei Karta sect.
In the United States, the small minority of Jews who are Orthodox are also split along similar lines. The Modern Orthodox, like the Israeli National Orthodox, believe that the founding of the State of Israel is the beginning of the messianic Age.
Ultra-Orthodox Jews believe that the State of Israel is either not theologically significant, or on the margins, that it is causing the messianic age to tarry. One such strongly anti-Zionist camp is called Satmar.
It is this small segment of the Jewish people, the Modern Orthodox (about 3 percent of U.S. Jews) and the National Orthodox (about 10 percent of Israeli Jews) who believe that it is God’s will that the Land of Israel be Jewish now.
These two small groups are not uniform themselves when it comes to the questions of how close the messianic age is to fulfilment, or to what extent are Jews supposed to actively bring it about. Only the most extremist of them believe that the time is now and that the task of bringing this about is theirs.
But while these are extremely few, they are extremely potent politically: they are those at the forefront of the settlement movement, and the opposition to a peace settlement with the Palestinians.”
Waiting for the Messiah?
“A key component of current Religious Zionist thought is that the current State of Israel is the beginning of the Messianic redemption. Traditional rabbinic opinions about the days of the Messiah vary, with Maimonides positing that daily life in the Messianic era will look pretty much the same.* Part of the reason for this diversity is that Judaism has not traditionally been Messiah-focused, since the Messiah had no current, real world halachic implications. Jews were instructed to believe in the Messiah, and act as if he (or she?) could come any day, but to focus on building their lives in the here and now, and shape their futures on the assumption that the state of the world would remain as is. Without that assumption, the entire corpus of Diaspora-based halacha could not develop, and no Diaspora Jew could ever open a store. The rabbis also shied away from giving predicted due dates for the Messiah; current Religious Zionism, in contrast, goes beyond giving the Messiah a predicted due date, for if the current state of Israel is the beginning of the redemption, then in fact, the Messianic era has, in a sense, already begun.”
DECEMBER 15, 2016, 1:13 AM
? Shayna Abramson, a part-Brazilian native Manhattanite, studied History and Jewish Studies at Johns Hopkins University before moving to Jerusalem. She has also spent some time studying Torah at the Drisha Institute in Manhattan, and has a passion for soccer and poetry.
[Moderator]: Any other questions?
[Audience]: Pardon me for asking this question, but, earlier You talked about the resurrection and You mentioned about the scriptures, where like in the Hindus scriptures they talk about the Kalki Avatar who will come for the Resurrection, and for the Christians, I know they talk about the return of Christ and all the religions talk about this Resurrection and the belief in the coming of the?Messiah?so I just want to know since You say You are going to give the resurrection to us, what is Your station?
Shri Mataji: In Russia?
[Audience]: And are you the promised Messiah? Shri Mataji, are you?
Shri Mataji: I see now, I am not going to tell you anything about Myself, to be very frank. Because see Christ said He was the Son of God, and they crucified Him. I don’t want to get crucified. You have to find out, when you become the Spirit; you will know what I am. I don’t want to say anything about Myself.
Public Program, Toronto, Canada—October 5, 1993
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