First-Century Jewish Messianic Expectations
The first century A.D. was a period of intense anticipation and fervent hope among the Jewish people. Under the heavy yoke of Roman occupation, the longing for a deliverer, a Messiah, reached a fever pitch. This expectation was not a new phenomenon but had been cultivated over centuries through the prophetic utterances of the Old Testament. However, the exact nature of this expected Messiah and His kingdom varied widely among different groups and individuals, though certain dominant themes prevailed. The common thread was a yearning for national restoration, divine justice, and an end to foreign domination, all to be ushered in by God's Anointed One.
The Davidic King and Political Deliverer
Perhaps the most prominent and widely held expectation was that the Messiah would be a powerful, conquering king from the lineage of David. This hope was deeply rooted in prophecies that promised an eternal kingdom to David's descendant.
And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever. I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.
The Jews of the first century interpreted such passages through the lens of their contemporary political subjugation. They envisioned a Messiah who would emulate King David, leading Israel in battle, casting off the Roman oppressors, and restoring the nation to its former glory. He would be a military and political leader, establishing a literal, earthly kingdom with Jerusalem as its capital.
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
This expectation is evident in the disciples' question to Jesus after His resurrection: "Lord, wilt thou at this time restore again the kingdom to Israel?" (Acts 1:6). Even after witnessing His miracles and teachings, their primary hope remained centered on a political and national restoration. Similarly, the disciples on the road to Emmaus lamented, "But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done" (Luke 24:21), clearly indicating their expectation of a national, earthly redemption.
The Reign of God's Kingdom on Earth
Closely intertwined with the expectation of a Davidic King was the belief in the establishment of God's kingdom on earth. This was not merely a spiritual concept for many, but a tangible, physical reign of righteousness and peace, headquartered in Jerusalem. The prophecies in Daniel spoke of a kingdom that would supersede all earthly empires:
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.
This kingdom would bring an end to injustice, oppression, and suffering. The Messiah would rule with a rod of iron, judging the nations and enforcing God's law throughout the world. The first-century Jew yearned for a day when Israel would be supreme among nations, serving as a beacon of God's glory and justice. This expectation fueled the Zealot movement and contributed to numerous uprisings against Rome, as individuals sought to hasten the arrival of the Messiah and His kingdom through force.
The Overlooked Suffering Servant
While the image of a conquering king dominated the popular imagination, the Old Testament also contained profound prophecies of a suffering servant, a Messiah who would bear the iniquities of His people. The most striking of these is found in Isaiah 53:
He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
The challenge for first-century Jews was to reconcile these two seemingly contradictory portraits: a triumphant king and a suffering servant. For most, the suffering aspect was either spiritualized, applied to the nation of Israel as a whole, or simply overlooked in favor of the more appealing image of a victorious leader. This selective interpretation led to a significant misunderstanding when Jesus, the true Messiah, embraced the path of suffering and sacrifice, culminating in His crucifixion. His death was a stumbling block precisely because it did not fit the prevailing expectation of a Messiah who would conquer, not be conquered.
The prophecy of Zechariah 12:10, "and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son," also speaks to a suffering Messiah, yet this aspect remained largely unacknowledged in the popular messianic fervor of the day.
The Prophet and Judge
Beyond the kingly role, first-century Jews also expected the Messiah to fulfill the role of a great prophet, even greater than Moses. This expectation stemmed from passages like:
The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
They anticipated a divine teacher who would interpret the Law with ultimate authority and reveal God's will. When Jesus taught, people often recognized Him as a prophet, asking, "Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us? Whence then hath this man all these things? And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house" (Matthew 13:55-57). The Samaritan woman at the well also expressed her belief that the Messiah would reveal all things: "The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things" (John 4:25).
Furthermore, the Messiah was expected to be a righteous judge, establishing justice and equity throughout the earth, as prophesied in Isaiah 11:3-5.
Divergent Views and Misunderstandings
It is crucial to note that not all Jews held identical messianic expectations. Different sects like the Pharisees, Sadducees, Essenes, and Zealots each had their unique interpretations, though the political-nationalistic hope was pervasive among the common people. The Pharisees, while awaiting a Messiah, also emphasized strict adherence to the Law. The Sadducees, focused on temple worship and the Pentateuch, were less concerned with messianic hopes, often aligning with the Roman authorities to maintain their power. The Essenes, on the other hand, withdrew from society, anticipating two Messiahs – a priestly and a kingly one. The Zealots actively sought to incite rebellion against Rome, believing their actions would hasten the Messiah's arrival.
The fundamental misunderstanding arose when Jesus' ministry did not conform to the dominant expectations. He spoke of a kingdom that was "not of this world" (John 18:36) and declared that the "kingdom of God is within you" (Luke 17:21). He preached repentance, spiritual transformation, and love for enemies, rather than military conquest. His humble entry into Jerusalem on a donkey (Zechariah 9:9), His refusal to be made king by force (John 6:15), and ultimately His crucifixion, directly contradicted the prevailing image of a conquering hero. This dissonance led many to reject Him, as He did not fit their preconceived notions of what the Messiah should be or do.
Conclusion
First-century Jewish messianic expectations were complex and multifaceted, yet largely dominated by the fervent hope for a political and national deliverer. The Messiah was envisioned primarily as a Davidic King who would overthrow Roman rule, restore Israel's sovereignty, and establish a glorious earthly kingdom of God. While prophecies of a suffering servant existed in their scriptures, these were largely overshadowed or misinterpreted, leading to a profound disconnect when Jesus fulfilled the scriptures not according to human expectation, but according to God's eternal plan. This clash between deep-seated, nationalistic hopes and the spiritual, suffering nature of Jesus' first advent ultimately led to the rejection of the very Messiah they had longed for, profoundly shaping the course of history and the understanding of God's redemptive work.