One widely held view that I have long questioned is that there were widespread expectations or hopes for a soon-coming messiah around the time of Jesus. One line of evidence often cited in support for this scenario are the scrolls from Qumran. I have posted regularly on the evidence and what various scholars have had to say about it, and now happily (for me) I have found one more scholar who has likewise questioned the prevailing assumption and specifically pointed to the failure of the Qumran scrolls to indicate the existence of messianic fervour or imminent hopes prior to the Jewish War of 66-70 CE. The author speaks of Judahism to distinguish the religious ideas and practices of later (200 CE – 600 CE Judaism).
Three characteristics of the apparently Messianic usage of the Damascus Document are noteworthy. First is the way that this Moshiah – whom one would expect to be central to the discussion – is only mentioned briefly, almost with a passing nod. The concept of Messiah is there, certainly, but the Damascus Document almost says that, really, it’s no big deal. This is very curious indeed. Secondly, there is the matter of the title “Messiah of Aaron and Israel,” or, more accurately, “Anointed One of Aaron and Israel.” This seems to apply directly to a future High Priest, for it is to Aaron that the competing high priestly lines traced their ecclesiastical ancestry. So the future Moshiah will be a High Priest with the proper credentials. This position, that Messiah will be a proper High Priest, is buttressed by a fragment from Qumran Cave No. 11 (again if, and only if one accepts that this document comes from the same belief system as does the Damascus Rule). This fragment is an apocalyptic piece in which Melchizedek is presented as the active agent of God, and Moshiah as the messenger of Melchizedek. Messiah is identified as the man “anointed of the spirit about whom Daniel spoke” (11Q Melchizedek 2:18). The reference almost certainly is to the high priest who is forecast in Daniel’s prophecy of the “seventy weeks.” Thirdly, in what seems to be a related Qumran document, one given the name “Rule of the Community,” or “the Community Rule,” there is a fleeting eschatological reference to the way the religious community in question was to be run “until the prophet comes, and the Messiahs of Aaron and Israel” (Rule 9:11). Note the plural. From this many scholars have concluded that not one, but two Messiahs would appear to redeem the righteous. This belief in two Messiahs is injected thence into the Damascus Document, with the assertion that “Messiah of Aaron and Israel” really means Messiahs of Aaron and Israel, and is best differentiated as meaning “Messiah of Aaron” and “Messiah of Israel.”
This is not bad scholarship, but it certainly is confusing eschatology. What, indeed, did the texts in the Qumran library mean when they referred to Messiah? We must remain confused, because the authors of the documents were confused. The concept of Messiah in the Qumran documents is neither central, nor is it very well thought out, and these judgements hold whether one wishes to read the Qumran manuscripts as independent and unrelated items, or as texts that dovetail into one another.
Yet, consider the context in which these Qumran documents were found; in a library that included copies of various complex texts that were basic to the Judahist tradition. These ranged from entire sets of what later became the canonical Hebrew scriptures (save for the Book of Esther) and big and complex volumes, such as the Book of Jubilees and the Book of Enoch. This means that whoever wrote the four Qumran documents I have referred to above, almost certainly knew how to frame complicated and important concepts within the tradition of Judahist religious invention. Yet, despite this knowledge, the concept of Messiah is left so vague as to be almost evanescent. (That we cannot be sure whether the belief was in one or in two Messiahs is vague indeed.)
This leads to a simple conclusion, but one that most biblical scholars – especially those whose background is the Christian tradition – being dead keen to find any Messianic reference, resist: that the concept of Messiah was only of peripheral interest to later Second Temple Judahism.Even if one speculates that future scholarship on the Qumran libraries may produce from the remaining fragments as many as half-a-dozen more possible references to an Anointed One, or Anointed Ones, it still would not shake the basic point. As indicated by the contemporary texts – the Dead Sea Scrolls, the Apocrypha, and the Pseudepigrapha – Messiah was at most a minor notion in Judahism around the time of Yeshua of Nazareth. The Chosen People were not awaiting the Messiah. (175-76. Italics original. Bolding mine.)
Akenson, Donald Harman. 2001. Surpassing Wonder: The Invention of the Bible and the Talmuds. New edition. Chicago: University of Chicago Press.