Editor’s note: This post originally appeared on Think Apologetics. Tabernacle of David considers this resource trustworthy and Biblically sound.
Over the years, I have heard the objection that Jesus is just one many messianic figures in the first century. In this objection, it is assumed that there is nothing unique about Jesus. In other words, He is just another messianic figure that challenged the political powers of his day.
Quite frankly, the statement, “Jesus is just one of several messianic figures in the first century” is not only patently false but also a gross oversimplification. Just because someone leads a messianic revolt does not qualify them as “the Messiah” (notice the capital “M”).
There is a significant comment made in Acts 5: 33-39, by Gamaliel I, who was a key rabbinic leader and member of the Sanhedrin:
“But a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the Council and gave orders to put the men outside for a short time. And he said to them, “Men of Israel, take care what you propose to do with these men. For some time ago Theudas rose up, claiming to be somebody, and a group of about four hundred men joined up with him. But he was killed, and all who followed him were dispersed and came to nothing “After this man, Judas of Galilee rose up in the days of the census and drew away some people after him; he too perished, and all those who followed him were scattered. “So in the present case, I say to you, stay away from these men and let them alone, for if this plan or action is of men, it will be overthrown but if it is of God, you will not be able to overthrow them; or else you may even be found fighting against God.”
It can be observed that Gamaliel was aware that there had been other Jewish revolts that featured a messianic element. Unfortunately, these revolts had all failed. Even the Jewish historian Josephus mentioned that Judas of Galilee had rebelled against Quirinus’s census and ended in defeat. (Antiquities 18: 1)
Josephus lists some of the figures who claimed royal prerogatives between 4 B.C.E and 68-70 C.E but are not called “the” or “a” Messiah.
1. In Galilee 4 B.C.E.: Judas, son of bandit leader Ezekias (War 2.56; Ant.17.271-72)
2. In Perea 4 B.C.E.: Simon the Herodian slave (War 2.57-59;Ant 17.273-77)
3. In Judea 4 B.C.E.: Athronges, the shepherd (War 2.60-65;Ant 17.278-84)
4. Menahem: grandson of Judas the Galilean (War 2.433-34, 444)
5. Simon, son of Gioras (bar Giora) (War 2.521, 625-54; 4.503-10, 529; 7.26-36, 154) (1)
Michael Bird’s excellent book Are You the One Who Is to Come?: The Historical Jesus and the Messianic Question, has some insight about this issue as well. Bird says:
“It is historically naive to depict first-century Palestine as ravaged with continual uprisings and to posit some Roman occupying forces as having to put down one messianic pretender after another. Alternatively, it is equally reductionistic to suppose that many of the tumultuous events of the first century were untouched by messianism. The death of Herod the Great led to several uprisings; although things cooled for a while, in the period 4 BCE to 66 CE, there were many socioreligious movements at the time of the procurators that show expectation and hope for God’s miraculous interventions and gradually a spirit of zealotry beginning to emerge. I doubt that we have to wait as long as Simon ben Kosiba in 135 CE to find another messianic leader after the death of Jesus. The following lists indicate messianic expectations that are explicitly titular or implicitly messianic.”-Are You the One Who Is to Come?: The Historical Jesus and the Messianic Question, pgs 47-49.
Bird goes onto list the expectations using the title “Messiah.” Notice that Bird knows in order to understand messianism, we need to read the Bible but also read extra-biblical Jewish literature including the Apocrypha, The Old Testament Pseudepigrapha, Philo, Josephus, The Dead Sea Scrolls, and the Targumim, etc, (see Craig A Evans: “Introduction” to Ancient Texts for New Testament Studies: A Guide to the Background Literature).
“Messiah of Aaron and Israel” (CD 12.23–13.1; 14.19; 19.10–11; 20.1; 1QS 9.11)
“Messiah of Israel” (1QSa 2.12, 14, 20)
“Messiah of righteousness” (4Q252 frg. 1 5.3–4)
“Heaven and earth will obey his Messiah” (4Q521 2.1)
“Their king shall be the Lord’s Messiah” (Pss. Sol. 17.32; cf. 18.7)
“May God cleanse Israel for the day of mercy and blessing for the appointed day when his Messiah will reign” (Pss. Sol. 18.5)
“Lord of the Spirits and his Messiah” (1 En. 48.10)
“authority of the Messiah” (1 En. 52.4)
“For my son the Messiah shall be revealed with those who are with him” (4 Ezra 7.28) “
“This is the Messiah whom the Most High has kept until the end of days, who will arise from the offspring of David” (4 Ezra 12.32) “The Messiah will begin to be revealed” (2 Bar. 29.3) “when the time of the appearance of the Messiah has been fulfilled” (2 Bar. 30.1) “the kingship of the house of David, thy righteous Messiah” (Shemoneh ‘Esreh 14)
Son of Man: (Dan. 7:13–14; 1 En. 46.1–5; 48.2; 62.1–15; 63.11; 69.27–29; 71.14–17; 4 Ezra 13.1–13, 25–26; Justin Martyr, Dial. 31–32)
Man/Ruler: (Philo, Rewards 95; Num. 24:7, 17 LXX) Rod (CD 7.19–20; Justin Martyr, Dial. 100, 126) Prince (Ezek. 34:24; 37:25; Dan. 9:25–26; CD 7.20; 1QSb 5.20; 1QM 3.16; 5.1; 4Q285 frgs. 4–6; Jub. 31.18; Sib. Or. 3.49–50)
Branch of David: (4Q161 frgs. 8–10.15, 22; 4Q252 5.3; 4Q285 frg. 5.3–4; T. Jud 24.4–6) Scepter (1QSb 5.27–28; 4Q161 frgs. 2–4 2.9–13; frgs. 5–6 3.17; frgs. 8–10, 22–26; 4Q252 5.2)
Son of God :(4Q246 1.9; 2.1; Mark 15:39)
Elect/Chosen One (1 En. 39.6; 40.5; 45.3; 48.6; 49.2, 4; 51.3, 5; 52.6, 9; 53.6; 55.4; 61.5, 8, 10; 62.1; Apoc. Abr. 31.1)
King (Mark 15.32 and par.; Sib. Or. 3.286–87, 652) Snow-white cow/horned ram (1 En. 90.9–12, 37–38) Star (T. Levi 18.3; T. Jud. 24.1; Sib. Or. 5.158–60)
Righteous One (Acts 3:14; 22:14; 1 John 2:1; 1 En. 38.2; 53.6)
Historical figures referred to as “Messiah”:
Jesus of Nazareth
Simon ben Kosiba
Implicitly messianic historical figures not referred to as “Messiah”:
Judas the Galilean Simon the servant of Herod
Athronges Menahem Simon bar Giora-
Out of the all the messianic movements within Judaism, I will mention some that I believe are rather significant.
Simon bar Giora of Geresa (as mentioned above)
As just mentioned, according to Josephus, Simon led a rebellion against the Romans in the spring of 69 C.E. (J.W. 4.9.12 §577). Among the leaders of the rebellion “Simon in particular was regarded with reverence and awe . . . each was quite prepared to take his very own life had he given the order” (J.W. 5.7.3 §309). Finally defeated and for a time in hiding, Simon, dressed in white tunics and a purple mantle, made a dramatic appearance before the Romans on the very spot where the Temple had stood (J.W. 7.1.2 §29). He was placed in chains (J.W. 7.2.2 §36), sent to Italy (J.W. 7.5.3 §118), put on display as part of the victory celebration in Rome (J.W. 7.5.6 §154), and was finally executed (J.W. 7.5.6 §155). (2)
Simon ben Kosiba (as mentioned above)
It is still disputed whether Simon ben Kosiba ever made an open proclamation to be the real Messiah who would take over Rome and enable the Jewish people to regain their self-rule (A.D. 132-135). Even a prominent rabbi called Rabbi Akiba affirmed him as the Messiah. Justin Martyr even noted that ben Kosiba commanded Christians to be led away to terrible punishment unless they denied Jesus as their Messiah.” (Apology 31.6) Unfortunately, the revolt led by ben Kosiba failed and as a result and both he and rabbi Akiba were slain. Even though it is said that Rabbi Akiba hailed Bar Kokhba as the Messiah, (cf. y. Ta‘an. 4:5), the slaying of ben Kosiba had nothing to do with any accusation of blasphemy. He did not make the same messianic claims of Jesus by asserting His authority to be the Son of Man, nor did he ever claim to have the authority to forgive sins. According to Jewish law, the claim to be the Messiah was not a criminal, nor capital offense. Therefore, the claim to be the Messiah was not even a blasphemous claim. The war ended in 135 CE. Simon was subsequently remembered as Simon ben-Kozebah (“son of the lie”). (3)
Another messianic figure was Sabbatai Sevi. Sevi was a seventeenth-century Jewish teacher who claimed to be the Messiah and was heralded by a contemporary named Nathan. It is said after Sevi’s death in 1676 that his brother found his tomb empty but full of light. If anything, the Sevi story sounds like it was borrowed from the resurrection story about Jesus. The Sevi story has little historical backing. In contrast to the resurrection claim of Sevi, in the case of Jesus, there are multiple eyewitness appearances after his resurrection (see 1 Cor. 15). What is more ironic is that Sevi later left the Jewish faith for Islam.
Rabbi Menachem Mendel Schneerson
Within Judaism, there is a sect called Hasidic Judaism. Within Hasidic Judaism, there are leaders who are called a “tzaddik” which is Hebrew for “righteous men.” A tzaddik is sometimes viewed as a Rebbe which means master or teacher. By the way, in the book of Acts, it was during Stephen’s famous speech that he refers to Jesus as a tzaddik : “Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers.” (Acts 7:52)
Such an example of a present day tzaddik was seen in Rabbi Menachem Mendel Schneerson (1951-1994), the leader of the Chabad Lubavitch Hasidim. Some of the followers of Rabbi Menachem Mendel Schneerson think He is the Messiah and that He will come back from the dead (Schneerson died in 1994). Some in the Lubavitcher movement have even asserted that Isaiah 53 can be used as a proof text that the Messiah will rise from the dead. Of course, this has led to great controversy. Some in the Orthodox community have complained that the attempt to portray Schneerson as one who will rise from the dead and return a second time has too much in common with the Christian claim about Jesus.
Hence, in light of all the varied messianic expectations and given the failure of messianic revolts, the Christian can echo the comments by scholar C. F.D., Moule in his book, The Phenomenon of the New Testament. Moule affirmed that the actual existence of the Nazarenes, which is an event, called for an explanation. Moule went onto say that the phenomenon was brought about by ‘a most powerful and original mind and a tremendous confirmatory event.’
In their book Jesus Legend, The: A Case for the Historical Reliability of the Synoptic Jesus Tradition, Gregory Boyd and Paul Eddy say, “During the reign of Pilate and Herod, when Caiaphas was high priest, we find a Jewish movement arising that worships a recent contemporary alongside and in a similar manner as Yahweh-God. To call this development “novel” is a significant understatement. In truth, it constitutes nothing less than a massive paradigm shift in the first century Palestinian Jewish religious worldview.” (4)
1. Arthur Zannoni, Jews and Christians Speak of Jesus. Minneapolis: Fortress Press.1994, 113-114.
2. Craig A. Evans, Noncanonical Writings And New Testament Interpretation (Peabody, MA: Hendrickson Publishers.1992), 239.
3. Ibid, 244-245.
4. Gregory A. Boyd and Paul R. Eddy, The Jesus Legend: A Case For The Historical Reliability of the Synoptic Tradition (Grand Rapids: MI: Baker Books, 2007), 132.