The previous post showed the apparent influence of the Suffering Servant of Isaiah 53 upon the books of Zechariah and Ben Sirach/Sira. This post pauses to look at some background before resuming with the way the Book of Daniel adapted Isaiah’s Suffering Servant idea in the light of contemporary events — around 165/164 BCE.
A chapter by Martin Hengel is the basis for the posts.
It appears that at the end of this post I anticipated writing one more to conclude the series. I must complete that as soon.
A number of critics who are more interested in attacking religion, especially Islam, than in making the effort to understand what scholarly research has uncovered about why individuals become terrorists have often missed a critical reason for radicalization. This reason seems too simple and some have scoffed at the idea as if it is some left-wing loony nonsense — such as anthropologist Scott Atran’s claim that street soccer networks can enable us to predict who is at risk of extremism. It is a fact, however, that some of us over time do get mixed up in things neither we nor any of our acquaintances would ever have suspected. And it’s not because we convert to some fanatical religious idea.
McCauley and Moskalenko introduce us to Sophia (Sonia) Perovskaya, a Russian girl born into nobility and who was attracted to idealistic student movements seeking to improve the lot of the peasantry. Her ideals forbade her from crossing the line of violence.
Like many others who ventured “into the people,” Sonia did not have much success in mobilizing the peasants. Instead, it appears from her letters at the time that she became more and more involved in the mission of making peasants’ lives better, having seen the horrible conditions in which they lived.
Failure to politicize the peasants led a fellow revolutionary, Andrei Zhelyabov (we met him in the first post of this series), to persuade a few that violence was the only answer. The peasants were too besotted with the Czar; kill the Czar and they would be forced to engage in actions for a better society. Sophia’s response was absolute refusal:
“revolutionaries must not consider themselves above the laws of humanity. Our exceptional position should not cloud our heads. First and foremost we are humans.”
That explanation tells us that the Jewish idea of a Messiah or Christ was that he was to be a conquering Davidic King who would overthrow Israel’s enemies and usher in a utopian reign with the Jews as the top nation.
Yet if that were the reason Jesus was not accepted as the Messiah then some interesting questions surface.
Ehrman has pointed to one of these questions without realizing it. He has pointed out that the term “messiah” is nowhere mentioned in connection with the Suffering Servant in the Book of Isaiah as if that should be a decisive point. But nor do we find the word for “messiah” in any of the standard biblical passages that are said to speak of the conquering Davidic messiah. Notice (the list it taken from Matthew Novenson’s study of the term “Christ”):
The scepter shall not depart from Judah, nor the commander’s staff from between his feet, until that which is his comes; and the obedience of the peoples is his.
A star will go forth from Jacob; and a scepter will rise from Israel; it will shatter the borders of Moab and tear down all the sons of Sheth.
2 Samuel 7:12-13
I will raise up your seed after you, who will come forth from your body, and I will establish his kingdom. He will build a house for my name, and I will establish the throne of his kingdom forever.
A shoot will come forth from the stump of Jesse, and a branch will grow from his roots. The spirit of YHWH will rest upon him.