Let’s take another set of references Richard Carrier cites to support the claim
Carrier 2014, p. 67
I am referencing Carrier because he sets out to explicitly justify this belief that is widely expressed in both scholarly and popular publications about Christian origins, but the view is widespread among scholars and lay people alike.
With respect to the above quotation I have no problem with the statement that messianic views were very diverse in the Second Temple period. But let’s look at the works listed in footnote #15. I set them out as a numbered list:
- Stanley Porter (ed.), The Messiah in the Old and New Testaments (Grand Rapids, MI: William B. Eerdmans, 2007);
- Markus Bockmuehl and James Carleton Paget (eds.), Redemption and Resistance: The Messianic Hopes of Jews and Christians in Antiquity (New York: T. & T. Clark, 2007);
- Magnus Zetterholm (ed.), The Messiah in Early Judaism and Christianity (Minneapolis: Fortress Press, 2007);
- Charlesworth, James. et al. (eds.). Qumran-Messianism: Studies on the Messianic
Expectations in the Dead Sea Scrolls (Tübingen: Mohr Siebeck. 1998);
- Craig Evans and Peter Flint (eds.), Eschatology, Messianism, and the Dead Sea Scrolls (Grand Rapids, MI: William B. Eerdmans, 1997);
- James Charlesworth (ed.), The Messiah: Developments in Earliest Judaism and Christianity (Minneapolis, MN: Fortress Press, 1992);
- Jacob Neusner, Messiah in Context: Israel ‘s History and Destiny in Formative Judaism (Philadelphia, PA: Fortress Press, 1984);
- and Jacob Neusner et al. (eds.), Judaisms and their Messiahs at the Turn of the Christian Era (New York: Cambridge University Press, 1987).
- See also C. A. Evans, ‘Messianism’, in Dictionary of New Testament Background (ed. Craig Evans and Stanley Porter; Downers Grove, IL: InterVarsity Press, 2000), pp. 698-707.
#1 — Stanley Porter (ed.), The Messiah in the Old and New Testaments (Grand Rapids, MI: William B. Eerdmans, 2007)
Two chapters are of relevance: “The Messiah in the Qumran Communities” by Al Wolters and “Messianic Ideas in the Apocalyptic and Related Literature of Early Judaism” by Loren T. Stuckenbruck. Neither discusses popular messianic expectations in the Judea of early first century CE. Both discuss the various nuances of what a Messiah meant to various authors but there is no discussion of time-tables or expectations that such figures were eagerly expected to appear at any particular time.
Al Wolters writes
I am struck by a number of points that call for comment. The first is how sparse and ambiguous the evidence is. The Qumran Scrolls speak very little of an eschatological messiah — even of a messianic figure broadly defined — and when they do it is always incidental to other concerns and usually subject to multiple interpretations. In short, it is clear that messianic expectation was not central to the religious worldview of the Qumran sectarians, and what little such expectation there was is hard to pin down. (p. 80 — bolded emphasis is my own in all quotations)