WHY THE JEWS EXPECTED A DIFFERENT MESSIAH
1). INTRODUCTION
Christians often wonder why so many Jews didn’t recognize that Jesus was the Messiah. As one put it, “How could they miss it when it’s so obvious?” Muslims of course are quick to exploit the differences, but they will never acknowledge that even the disbelieving Jews recognised that Jesus was exercising an authority which made Him equal to God.
There are a number of reasons, but the short answer is that Jesus simply wasn’t what the Jews of His day expected. In fact, Jesus surprised even godly Jews like John the Baptist.
The purpose of this post is not to explain how Christ fulfilled (or failed to fulfill) all Messianic expectations of the Second Temple period, but instead it focuses on the common perspectives of the Jewish people within the time period, that go some way to explain why they rejected Him. And for avoidance of doubt, the post in no way seeks to excuse their rejection of Him.
To do this, we first need to understand the divsion and sectarianism within Second Temple era Judaism.
2). SETTING THE SCENE
The term “Messiah” emerges from the Hebrew ‘masiah’, or ‘moshiach’ which is generally translated “anointed” or “anointed one”. In the Jewish Tanakh this term is used both of the King (Psalm 2:2) and the High Priest (Leviticus 8:10-12). Hold that thought – two titles of office. Based on that traditional usage, scholars argue that the Messiah was often viewed as a king-priest or warrior-judge. Following the loss of the Monarchy, scholars believe that the concept of Messiah—in this sense a kingly figure—would arise and restore the nation of Israel, sometimes with the use of superhuman characteristics.
Along the priestly lines, the Messianic figure was often viewed as a restorer of the true priesthood of the worship of Yahweh, being a righteous and holy messenger of God. Even within the definition of the term ‘Messiah’, one begins to see the broad diversity in the understanding of the term, a diversity that is reflected quite clearly in summarizing the broad range of Jewish beliefs in the late Second Temple Period of the first century of the Common Era.¹
Basic Jewish religious tradition in the Second Temple Period revolved around several key beliefs. Judaism was a strictly monotheistic religion that placed great emphasis on their status as the chosen people of Yahweh through the covenants of Abraham and Moses. The religion of Judaism was not like that of others in the Greco-Roman context, concerning itself with festivals and holy days, but instead encompassed all facets of life, making it rather unique within the context of the ancient world. While many Jews had no real political or religious affiliation, evidence suggests the existence of several distinct groups within the Jewish religious scene. The largest class consisted of the priests and Levites—those members of the “tribe of Levi” designated in the Torah as the religious leaders of Israel.
There existed several distinct religious sects within Judaism as well, each with their respective theological concerns and emphasis’ as well as their Messianic expectations. These included the Pharisees, who excelled in following the Law of Moses; the Sadducees, who generally possessed a greater amount of political influence as a result of their historical past as Chief priests; the Herodians, a term used to define those who supported the Herodian dynasty; the Zealots, those Jews who opposed (often violently) the rule of Palestine by the Romans; and the Essenes, a group viewed generally as apocalyptic. For many Second Temple Jews the figure of the Messiah would be a political king or ruler of the nation of Israel. The immediate context of occupation of the land of Israel by the Roman Empire provides a basis for this expectation, as does the historical context of the Maccabean Revolt and Hasmonean Dynasty of kings from 142 to 37 BCE. The Davidic promise, that a descendant of David would sit on the throne of Israel forever, from 2 Samuel added to this expectation of a political Messiah who would throw off Roman tyranny and establish a new kingdom of Israel.
As one might expect in the context of varied Jewish sects, assorted respective Jewish beliefs concerning the Messiah were derived from differing interpretations of Jewish Tanakh. Indeed, some scholars argue that there were many Jews who didn’t hold to any form of Messianic expectations at all by the First Century CE. Yet of the Jewish groups that have been identified by scholars, the groups with perhaps the most interesting expectations for the Messiah were the Apocalyptic groups of the Dead Sea and Qumran area, often argued to be the sect of the Essenes mentioned in the historical works of Josephus and Philo.The scholarship concerning these various groups does much to indicate the religious diversity of Second Temple Judaism, underscoring the fact that there was no single unified expectation for the Messiah.
So against this somewhat diverse background, we can turn to consider how Jesus did not measure up to expectations.
3). FOUR WAYS IN WHICH JESUS WAS MISUNDERSTOOD
We can identify four ways in which Jesus differed from the stereotypical Jewish hope for the messiah, and why these differences make Him so much better than their expectations
(i). JESUS’S KINGDOM WAS NOT OF THIS WORLD.
Keep in mind that the titles “Messiah” and “Christ” and “Messiah” are synonymous. They both mean “anointed one.”
God interrupted David’s dynasty when the kings stopped submitting to God as the King of kings. But the prophets who announced the exile that ended their reign also announced that God would bring the exiles back and would send a new king descended from David. This king would rule forever:
“For a child will be born for us, a son will be given to us, and the government will be on His shoulders. He will be named Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. [7] The dominion will be vast, and its prosperity will never end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness from now on and forever. The zeal of the Lord of Hosts will accomplish this.” (Isaiah 9:6‭-‬7 HCSB)
The Jews were expecting an immediate reign on earth.
By Jesus’s day, the exiles had long ago returned, but the promised messiah hadn’t appeared. Instead, Rome ruled them. Because of this, most Jews expected a messiah to lead a revolt against Rome and establish an earthly kingdom at once. In fact, others had already declared themselves messiahs and had revolted in vain.
• Jesus fulfilled some prophecies about the messiah in his first coming.
Jesus identified himself as the Messiah (John 4:25-26). He was descended from David and was born in Bethlehem. He also performed signs that were expected in the age of the messiah’s rule, such as giving sight to the blind and healing the lame, and he sent word to John the Baptist that this was evidence he was the Messiah (Isaiah 35:5-6; Matthew 11:4-5; Luke 5:24; 18:42). He rode into Jerusalem on a donkey colt as the people welcomed him as Messiah in fulfillment of prophecy (Zechariah 9:9; Matthew 21:4-9).
Because of this, Jesus’s disciples expected him to establish an earthly kingdom immediately. That’s why, even at the moment of His departure, they asked him, “Lord, will you at this time restore the kingdom to Israel?” (Acts 1:6). It’s also why John the Baptist was confused when Jesus didn’t rescue him from prison (Matthew 11:2-3).
• But Jesus did not fulfill all prophecies about the messiah in his first coming.
Jesus did not establish a kingdom on earth at his first coming. Instead, he said, “My kingdom is not of this world” (John 18:36). He also withdrew when people tried to force Him to be king. In addition, He explained that the kingdom of God was going to be a different type of kingdom:
“Being asked by the Pharisees when the kingdom of God will come, He answered them, “The kingdom of God is not coming with something observable; [21] no one will say, ‘Look here! ’ or ‘There! ’ For you see, the kingdom of God is among you.” (Luke 17:20‭-‬21 HCSB)
While He did not fulfil all that was expected, that does not mean He couldn’t be the Messiah. Make no mistake Jesus is returning and will fulfill remaining Messianic prophecies in the future End Times and beyond. The fact that prophecies have dual or phased fulfilment some of which still remain outstanding does not invalidate those aspects that have. With their devotion to the Word it does surprise me that the Jews were blindsided by their inability to grasp this fundamental truth.
• So then, how will Jesus fulfill the prophecies about ruling forever?
This is what we never hear enough and I want to declare today and every day, namely, Jesus Christ is the ruler of all the kings and presidents and chiefs and premiers and governors and prime ministers. He is that NOW not just at His future return.
When Jesus rose from the dead, God exalted Him and gave him a “name which is above every name, that at the name of Jesus every knee might bow,” and that includes all the rulers and kings of the earth. Jesus is alive today presiding from heaven over the rulers of the earth.
Now this is a breathtaking thought. It is something that most people today do not believe or even think about. How many rulers are aware that its only by God’s sovereign grace that they rule at all? Even those who oppose or deny Him, God is still using to fulfill His sovereign plan. This is at the heart of biblical truth. Jesus Christ is alive, and reigning over all the kings of the earth, whether it be the events of the Middle East, the Korean peninsula or of refugee movements in Europe and Central America. We need to understand what this means.
First, Jesus rules at the Father’s right hand now (Ephesians 1:20-21). But there’s more to come. Jesus said He will return “on the clouds of heaven” and will gather his servants “from the four winds, from one end of heaven to the other” (Daniel 7:13-14; Matthew 24:30-31). Later, God will make a new heaven and earth, and the new Jerusalem will descend on it (Revelation 21:1-2). The “throne of God and of the Lamb” will be there and Jesus’s servants will reign with him “forever and ever” (Revelation 22:3-5).
(ii). JESUS WAS BOTH MESSIAH AND THE PROPHET LIKE MOSES.
In the first century AD, Jews desired the fulfillment of prophecies about both a messiah and a prophet like Moses. That is why when Jesus began teaching and performing miraculous signs, “some of the people said, ‘This really is the Prophet.’ Others said, ‘This is the Christ’” (John 7:40-41).
The expectation of a prophet like Moses comes from this prophecy:
“The Lord your God will raise up for you a prophet like me from among your own brothers. You must LISTEN TO HIM. [16] This is what you requested from the Lord your God at Horeb on the day of the assembly when you said, ‘Let us not continue to hear the voice of the Lord our God or see this great fire any longer, so that we will not die! ’ [17] Then the Lord said to me, ‘They have spoken well. [19] I will hold accountable whoever does not listen to My words that he speaks in My name.” (Deuteronomy 18:15‭-‬17‭, ‬19 HCSB)
Jesus gave many signs that he was the prophet like Moses. For example, Moses turned water to blood and Jesus turned water to wine. Like Moses, Jesus commanded the sea and it obeyed. With Moses, the people ate manna that miraculously appeared in the wilderness; with Jesus, the people ate bread and fish that miraculously multiplied in the wilderness.
An unambiguous affirmation is found In Matthew that Jesus is that prophet:
“While he was still speaking, suddenly a bright cloud covered them, and a voice from the cloud said: This is My beloved Son. I take delight in Him. LISTEN TO HIM!” (Matthew 17:5 HCSB)
The Father’s words “Listen to Him” are an echo of Deuteronomy 18:15, moreover they are spoken before a vision with the glorified Moses and Jesus present, along with Elijah. Its not only Jews but Muslims too who are in complete denial of this truth.
But, some Jewish leaders desired neither a messiah nor a prophet.
The Jewish leadership consisted of members from two competing Jewish sects: the Sadducees and the Pharisees. The Sadducees were aristocratic and wealthy priests who wanted good relations with Rome so they could stay in power. They hoped for neither a messiah nor a resurrection, partly because they held the five books of Moses in higher regard than other OT books, such as the writings of the prophets.
Jesus presented problems for priests. First, Moses had had authority over even the high priest. Therefore, if a prophet like Moses appeared, the Sadducees would have to give up their authority and status. This was apparent when Jesus drove money changers and sellers out of the temple, thus challenging the priests’ authority to run the temple as they they saw fit (Mark 11:15-18).
Second, they wanted to prevent anyone claiming to be a messiah (king) from gaining followers lest Rome quell not only the rebellion but also the Sadducees’ power.
Many Jewish leaders expected a messiah submissive to them in spiritual matters.
The rest of the Jewish leaders were Pharisees. They wanted a warrior king who would lead a revolt against Rome, but who also would be submissive to them in spiritual matters. They taught that the messiah and prophet were two different people.
Why was it important to Pharisees that the messiah and prophet be different?
The Pharisees had a set of rules that they used to interpret how the law of Moses should be applied. For example, their rules described what could and couldn’t be done on the Sabbath. The problem for them was that Moses had been the ultimate authority for how to apply the law, so a prophet like Moses might threaten their authority. Indeed, that’s exactly what happened.
• Jesus rejected the Pharisees’ authority to interpret the law of Moses.
When Jesus healed people, the Pharisees told him to stop doing so on the Sabbath. Jesus told them their reasoning was bad, and He continued healing. He also pointed out that they rejected God’s commands in favor of their rules, which He disparaged as mere “tradition of men” (Mark 7:8-13). That Jesus rejected their traditions about how to apply the law incensed the Pharisees and convinced most of them that He couldn’t be the messiah.
However, in contrast to their spiritual leaders, the people were much more willing to accept Jesus claims. The crowds embraced Jesus as both messiah and prophet.
Unlike the Jewish leaders, the crowds were fine with the messiah also being the prophet like Moses. That’s why they declared him “the Prophet who is to come into the world” and then attempted to make him king (John 6:13-14). But ruling on earth wasn’t part of Jesus’s immediate plan.
Still, when large crowds started following Jesus because of his miracles, this only fueled the Jewish leaders insecurity; here John sums up how they feared they would lose their power:
“So the chief priests and the Pharisees convened the Sanhedrin and said, “What are we going to do since this man does many signs? [48] If we let Him continue in this way, everyone will believe in Him! Then the Romans will come and remove both our place and our nation.” [49] One of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all! [50] You’re not considering that it is to your advantage that one man should die for the people rather than the whole nation perish.” [51] He did not say this on his own, but being high priest that year he prophesied that Jesus was going to die for the nation, [52] and not for the nation only, but also to unite the scattered children of God. [53] So from that day on they plotted to kill Him” (John 11:47‭-‬53 HCSB)
The Sadducees on the other hand, didn’t care that Jesus rejected the Pharisees’ traditions—they did too. But they cared a lot about losing their waning political power.
(iii). THE MESSIAH WAS THE SUFFERING SERVANT
Isaiah prophesied about a righteous, suffering servant. But no one thought the messiah and the suffering servant could be the same person. Why? Because the messiah was supposed to rule forever, while the suffering servant had to die:
“They made His grave with the wicked and with a rich man at His death, although He had done no violence and had not spoken deceitfully” (Isaiah 53:9 HCSB)
Its actually not hard to see the problem. The Jews didn’t see how the messiah whom they thought would save Israel from Rome and establish an everlasting kingdom could also be the suffering servant who dies. The connection was just too much of a stretch. That is why when Jesus told His disciples that He would suffer, be killed, and on the third day be raised, Peter rebuked him and said this would never happen (Matthew 16:21-22).
That also is why when Jesus told the crowd He would be lifted up from the earth, they surmised that He was speaking of death and replied, “We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up?” (John 12:34).
But careful reading of Isaiah gave clues that the suffering servant was indeed the messiah.
Four Servant Songs proclaim the coming of a righteous, suffering servant: Isaiah 42:1-9; 49:1-12; 50:4-9; and 52:13-53:12. They hint of similarities between the suffering servant and the messiah, for both would
▪ Be anointed by God’s Spirit (Isaiah 11:2; 42:1); ▪ Bring justice (Isaiah 9:7; 42:1; Jeremiah 23:5); ▪ Be righteous (Isaiah 42:6; 53:11; Jeremiah 23:5); ▪ Make others righteous (Isaiah 53:11; 61:3; Jeremiah 33:15-16); ▪ Bring peace (Isaiah 9:6-7; 53:5; Ezekiel 34:24-25); ▪ Participate in bringing Israel back to God (Isaiah 49:5; Jeremiah 23:3-5); and ▪ Be part of a new covenant (Isaiah 42:6; Ezekiel 34:24-25).
Jesus fulfilled prophecies about the suffering servant. More than that He is the only One in all history who could do so. This one verse alone destroys the latterday fad that the suffering servant of Isaiah 53 is speaking of Israel:
“They made His grave with the wicked and with a rich man at His death, although He had done no violence and had not spoken deceitfully.” (Isaiah 53:9 HCSB)
That Jesus was crucified with the wicked and was meant to have been buried with them was clearly the intention. It took the intervention of the rich and influential member of the Sanhadrin, Joseph of Arimathea, an erstwhile closet disciple to secure an honorable burial. That Jesus body was laid in a rich man’s tomb clearly fulfills this prophecy about the suffering servant (Isaiah 53:8-9 cf. Luke 23:32-33,50-53). But the next verses reveal something remarkable:
“Yet the Lord was pleased to crush Him severely. When You make Him a restitution offering, He will see His seed, He will prolong His days, and by His hand, the Lord’s pleasure will be accomplished. [11] He will see it out of His anguish, and He will be satisfied with His knowledge. My righteous Servant will justify many, and He will carry their iniquities. [12] Therefore I will give Him the many as a portion, and He will receive the mighty as spoil, because He submitted Himself to death, and was counted among the rebels; yet He bore the sin of many and interceded for the rebels.” (Isaiah 53:10‭-‬12 HCSB)
This passage says that though the servant died, he shall prolong his days! in other words, the suffering servant will be restored to life. Moreover, because Jesus conquered death as the suffering servant, he reigns as Messiah forever. And the facts that Jesus bore the sins of many and intercedes for the rebels (Luke 23:34), read almost like a throwaway conclusion. Yet they are exact depictions of the crucifixion narrative.
(iv). THE PROPHET WAS ALSO THE SUFFERING SERVANT.
Moses was a type of Jesus. Jesus was not merely a prophet speaking God’s words, He was the Word who was God (John 1:1).
Isaiah’s prophecies about the suffering servant show the servant had similarities to but was far superior to Moses. The Lord God gave the first covenant through Moses, but He gave the suffering servant as the New Covenant (Isaiah 42:6-7). The suffering servant fulfilled everything the sacrificial system put in place by Moses could not fully do (Isaiah 53:5-6). He was the light for the nations that Israel failed to become under the law of Moses (Isaiah 49:6). And as suffering servant, Jesus died, arose, and atoned for people’s sin as Moses wanted to do but could not (Exodus 32:30; Isaiah 53:12).
□ CONCLUSIONS
The Jews expected the promised messiah to lead a revolt on earth, but Jesus said His kingdom was not of this world. They thought that the messiah, the prophet like Moses, and the suffering servant were three different people, but Jesus demonstrated He is all three. Because He is the suffering servant who died and rose again, he is Messiah King who will reign forever in the new heaven and earth. As the suffering servant, Jesus fulfilled all to which Moses and the sacrificial system pointed. And because the suffering servant bore our iniquities, we can become God’s children and live in his kingdom with him eternally.
That’s good news and it’s far better than anything the Jews had envisioned or still look for.
Footnote:
¹ While the term “Second Temple” period generally refers to the time period from the rebuilding of the Jewish Temple by Zerubbabal (c. 520-515 BCE) to its destruction by the Romans under Titus in 70 CE, for the purposes of this post the term will be used for Judaism under Roman occupation, that is from 63 BCE to 70 CE.