Tag: Second Temple messianism

I expect this post will conclude my series challenging Richard Carrier’s arguments in On the Historicity of Jesus attempting to justify the common belief that early first century Judea was patchwork quilt of messianic movements. This belief has been challenged by specialist scholars* (see comment) especially since the 1990s but their work has still to make major inroads among many of the more conservative biblical scholars. We have seen the Christian doctrinal origins of this myth and I discuss another aspect of those doctrinal or ideological presumptions in this post. Carrier explicitly dismissed three names — Horsley, Freyne, Goodman — who are sceptical of the conventional wisdom, but I think this series of posts has shown that there are more than just three names in that camp. Many more than I have cited could also be quoted. Their arguments require serious engagement.

Richard Carrier sets out over forty social, political, religious and cultural background factors that anyone exploring the evidence for Christian origins should keep in mind. This is an excellent introduction to his argument, but there are a few I question. Here is one more:

(a) The pre-Christian book of Daniel was a key messianic text, laying out what would happen and when, partly inspiring much of the very messianic ferver of the age, which by the most obvious (but not originally intended) interpretation predicted the messiah’s arrival in the early first century, even (by some calculations) the very year of 30 ce.

(b) This text was popularly known and widely influential, and was known and regarded as scripture by the early Christians.

(Carrier 2014, p. 83, my formatting and bolding in all quotations)

Part (b) is certainly true. Part (a), no, not so. The apocalyptic book of Daniel was popular but it was not a key messianic text.

The book of Daniel was a well known apocalyptic work but most apocalyptic literature of the day contained no references to a messiah. Apocalypticism and messianism are not synonymous nor even always conjoined. Messiahs were not integral to the apocalyptic genre. It was more common in apocalyptic writings to declare that God himself would act directly, perhaps with the support of his angelic hosts. Very few such texts contain references to a messiah. Even when reading Daniel you need to be careful not to blink lest you miss his single reference to an anointed one (messiah). And even that sole reference, as we learn from the commentaries and to which Carrier himself alludes, is a historical reference to the high priest Onias III. There is nothing eschatological associated with his death.

Yes but, but ….

…. Didn’t the Jews in Jesus day believe that that reference was to a messiah who was soon to appear?

This is where a search through the evidence might yield an answer.

The evidence supporting “this fact”?

According to Carrier there is an abundance of evidence supporting “this fact” — by which he appears to mean both parts (a) and (b) in the above quotation.

This fact [i.e. a+b] is already attested by the many copies and commentaries on Daniel recovered from Qumran,45 46 but it’s evident also in the fact that the Jewish War itself may have been partly a product of it. As at Qumran, the key inspiring text was the messianic timetable described in the book of Daniel (in Dan. 9.23-27). (pp. 83-84) . . . .

. . . .

45. See Carrier, ‘Spiritual Body’, in Empty Tomb (ed. Price and Lowder), pp. 114-15, 132-47, 157, 212 (η. 166). The heavenly ascent narrative known to Ignatius, Irenaeus and Justin Martyr (see Chapter 8, §6) may have alluded to this passage in Zechariah, if this is what is intended by mentioning the lowly state of Jesus’ attire when he enters God’s heavenly court in Justin Martyr, Dialogue with Trypho 36.
46. On the numerous copies of Daniel among the Dead Sea Scrolls, including fragments of commentaries on it, see Peter Flint, ‘The Daniel Tradition at Qumran’, in Eschatology (ed. Evans and Flint), pp. 41-60, and F.F. Bruce, ‘The Book of Daniel and the Qumran Community’, in Neotestamentica et semitica; Studies in Honour of Matthew Black (ed. E. Earle Ellis and Max Wilcox; Edinburgh: T. & T. Clark. 1969). pp. 221-35.

I suspect some oversight at #45 because I am unable to locate a related discussion in Empty Tomb. So on to #46. I don’t have Bruce’s book chapter but I do have Peter Flint’s. Here is his chart setting out the Daniel texts in the Qumran scrolls (p. 43):

Notice what’s missing, apart from any certainty regarding Daniel 9 as explained in the side-box. There is no Daniel 9:24-26. No reference to the anointed one. (We might see a flicker of hope with those few verses from chapter 9 in that table but sadly Flint has this to say about those:

However, the eighth manuscript, 4QDan^e, may have contained only part of Daniel, since it only preserves material from Daniel’s prayer in chapter 9. If this is the case — which is likely but impossible to prove — 4QDan^e would not qualify as a copy of the book of Daniel. (Flint 1997. p. 43)

But wait, it may not be lost, because another scroll, 11Q14 or the Melchizedek scroll, has a line that stops short where we would expect to find it, or at least a few words of it: Continue reading “Questioning Carrier: Was the Book of Daniel Really a “Key Messianic Text”?”

I continue to examine the arguments mounted in favour of the view that Jewish messianic expectations at the time of the founding of what became Christianity as set out by Richard Carrier.

Even ‘John the Baptist’ (at least as depicted in the Gospels) was a mes­sianic figure (e.g. Jn 1.20; Lk. 3.15), or otherwise telling everyone the messiah would arrive in his lifetime (Mt. 3.1-12; Mk 1.1-8; Lk. 3.1-20; Jn 1.15- 28). And he was enormously popular (the Gospels and Acts claim so, and Josephus confirms it), thus further exemplifying the trend of the time. This messianic Baptist cult may even have influenced or spawned Christianity itself (see Element 33). The cult of Simon Magus might likewise have been promoting its own messiah. Acts certainly depicts Simon Magus as a mes­sianic pretender (Acts 8.9-11), again with enormous popularity, just like the others in Josephus. The historicity of this Simon has been questioned, but the historicity of his worship as a divine being has not.26 If the biblical account of him reflects the truth (of the historical man or the celestial demi­god he once was) he would be another example confirming the same trend. (Carrier 2014, p. 71)

Previous posts have alerted us by now to the flaws in appealing to the New Testament for supporting evidence that the NT was itself a product of one of many messianic movements in the early first century CE. Once again we see the proclivity to find messianic underlays in any figure who happens to be popular or speaks of the future, evidence to the contrary notwithstanding.

Two of the scholars I have quoted in previous posts are Richard Horsley. and Sean Freyne. Their works are included in the volumes that Carrier himself cited as supports by specialists in this field for the common view about messianic expectations. So how does Carrier respond to their views?

Horsley still insists these are not messianic movements, but that assertion depends on an implausibly specific definition of ‘messiah’ (or an excessively irrational denial of obvious inferences): see my discussion of definitions (§3). Similarly in Sean Freyne, ‘The Herodian Period’, in Redemption and Resistance (ed. Bockmuehl and Paget), pp. 29-43: like Horsley, Freyne is only skeptical in respect to an over-restrictive definition of ‘messiah’: whereas given my definition, his evidence completely confirms my conclusion. The same can be said of Martin Goodman, ‘Messianism and Politics in the Land of Israel, 66-135 C.E.’ in Redemption and Resistance (ed. Bockmuehl and Paget), pp. 149-57.

That is, with a little unfortunate muddying of the waters and an appeal to overly-restrictive definitions and obvious inferences. As for inferences, what we have seen in this series so far is that all the evidence for messianic movements has been inferential from data that is anything but obvious. Recall Geza Vermes made the same claim, that “obviously” such and such would have been interpreted in a certain way, but then proceeded to set out four other possible interpretations!

Carrier supplies his own definition of what he means by messiah and to my mind it is no different at all from what Horsley and Freyne themselves accept. The problem is not in an “overly restrictive definition” but in an overly-liberal approach to seeing messiahs in the writings even when no mention of such a figure is present. As we saw, for example, with the rebel Athronges at the time of Herod’s death, we read twice of his interest in wearing a crown but nothing at all about an anointing. An attentive reading of Josephus’s description demonstrates that Athronges is emulating Herod as a king and there are no hints of any messianic pretensions. And so forth for all the other figures, as we have discussed in previous posts.

To be clear, here is Carrier’s definition of messiah:

I shall mean by messiah (the Hebrew word of which ‘Christ’ is a translation) any man in fact, myth, or prophecy who is (a) anointed by the Hebrew God to (b) play a part in God’s plan to liberate his Chosen People from their oppressors and (c) restore or institute God’s true religion. This means ‘anointed’ in any sense then understood (literally, figuratively, cosmically or symbolically), ‘liberate’ in any sense then claimed (physically or spiritually), ‘oppressors’ in any sense then identified (whoever or whatever they may be) and ‘religion’ in the fullest sense (cult, mores, sacred knowledge, and the resulting social order)— and I specify only ‘play a part’, not necessarily bring to fruition. All Jewish kings and high priests were, of course, ‘messiahs’ in the basic sense of being anointed to represent God. But here I shall mean a messiah conforming to (a) through (c). Yet I do not assume there must be only one messiah of that kind. Neither did the Jews . . .

I’ve seen some scholars question or deny that the Jews had any prior notion of a messiah before the advent of Christianity. But such a denial is accomplished only by proposing an implausibly hyper-specific definition of ‘messiah’, then showing no such thing was previously imagined, and concluding ‘the Jews had no prior notion of a messiah’. This is a textbook fallacy of equivocation: start with a term defined one way, then end with the same term defined in a completely different way, often without noticing a switch has been made. To avoid this, I shall stick to my minimal definition, since I am certain anyone meeting criteria (a), (b) and (c) would have been regarded by at least some ancient Jews or Judaizers as a messiah. I attach no other baggage to the term— no particular eschatology or scheme of liberation. Jews of antiquity were clearly quite flexible in all such details, as everyone agrees . . .

(Carrier 2014, pp. 60-61)

I doubt that Horsley, Freyne or Goodman would have any problem with that definition. Forget quibbles over semantics and precise meanings. The problem is that Carrier’s definition itself is thrown to the winds when looking for evidence of popular fervour for the appearance of a messiah as defined by Carrier with the result that the de facto definition becomes “anyone who commands a popular following”. Even if the context and details described point to a quite non-messianic figure (on the basis of Carrier’s definition) it does not matter.

In other words, even though Carrier insists that a messianic figure must be defined by “a through c”, if a figure conforms only to b and/or c then the most essential component, a, the anointing, is assumed to have been present. Of course it is the most essential detail that we should look for first.

Carrier does not name the scholars who “deny that the Jews had any prior notion of a messiah before the advent of Christianity”. Even Carrier concedes that messiahs were common enough in Jewish ontologies as kings and priests; and as I have demonstrated in my previous posts scholars such as Horsley and Freyne, far from denying the Jews any pre-Christian notion of a messiah, do indeed address the references to messiahs in the inter-testamental writings.

Since Carrier introduces another name I did not cover in earlier posts, Martin Goodman, I think this is a good time to quote some of his article that Carrier finds objectionable. The chapter is titled “Messianism and Politics in the Land of Israel, 66-135 C.E.” I did not use it earlier because as we can see it applies to the late first century and early second.

Goodman seeks to answer the question

how many Jews in Judaea shared … beliefs about the imminent arrival of the messiah, and what impact such beliefs had on the political actions which led Judaean Jews into two disastrous wars against Rome, in 66-70 C.E. and 132-5 C.E.

Goodman responds to William Horbury (Jewish Messianism and the Cult of Christ) as one of the more influential exponents of the idea that

• Jews of Jesus’ day were waiting for a messiah;
• this expectation was so strong that it was a significant factor in leading to the war with Rome;
• and the reasons the evidence for these two beliefs is so scanty are
  • the sources have been lost with time
  • and Jewish authors (esp Josephus) suppressed the evidence of messianic hopes among their people.

Continue reading “How Do You Spot a Messiah? — Myth of Jewish Messianic Expectations continued”

I put Richard Carrier’s arguments on hold in this post in order to point out what another scholar I have not yet cited has had to say about what J. H. Charlesworth calls “the myth that Jews expected a Messiah and knew what functions he would perform.” I would even say William Scott Green‘s opening chapter, “Introduction: Messiah in Judaism: Rethinking the Question”, in Judaisms and Their Messiahs at the Turn of the Christian Era, is obligatory reading and discussion for anyone interested in this question.

Green’s chapter helped me identify much of the fallacious reasoning and unfounded assumptions that underpin all efforts I have encountered attempting to prove that Second Temple Jews gave much attention to messianic hopes. What we tend to see in the arguments is, in Green’s words, a form of “proof-texting” carried out to justify one’s a priori assumptions about Second Temple religion and attitudes. Worse, most of the arguments attempting to demonstrate a messianic fever are based on texts where there is no mention of the messiah idea at all and in spite of other clear and explicit statements in the documents to the contrary.

The irony here is that Richard Carrier, Earl Doherty, and others who identify the fallacious presumptions scholars bring to their reading of the New Testament epistles fail to see that they share with many of those same scholars the same type of fallacy at the heart of this particular question.

Green’s chapter needs to be read in its entirety, but I single out a few sentences.

The major studies [of the messiah at the turn of the Christian era] have sought to trace the development and transformations of putative messianic belief through an incredible and nearly comprehensive array of ancient literary sources – from its alleged genesis in the Hebrew Bible through the New Testament, rabbinic literature, and beyond – as if all these writings were segments of a linear continuum and were properly comparable. Such work evidently aims to shape a chronological string of supposed messianic references into a plot for a story whose ending is already known; it is a kind of sophisticated proof-texting. This diegetical approach to the question embeds the sources in the context of a hypothetical religion that is fully represented in none of them. It thus privileges what the texts do not say over what they do say.

(Green 1987, p.2)

The term “messiah” has scant and inconsistent use in early Jewish texts. Most of the Dead Sea Scrolls and the Pseudepigrapha, and the entire Apocrypha, contain no reference to “the messiah.” Moreover, a messiah is neither essential to the apocalyptic genre nor a prominent feature of ancient apocalyptic writings.

(Green 1987, p.2)

The Myth’s Origins

So what has led to today’s situation where it is taken for granted that

“In the time of Jesus the Jews were awaiting a Messiah.” (Mowinckel, He That Cometh, p. 3)

“from the first century B.C.E., the Messiah was the central figure in the Jewish myth of the future” (Raphael Patai, The Messiah Texts (Detroit: Wayne State University Press, 1979), p. xxvii.

“belief in the Messiah [is one of the four] good gifts which the people of Israel have left as an inheritance to the entire world.” (Klausner, Messianic Idea, p. 13)

Green’s explanation for this misguided state of affairs is that the academic study of “the messiah” derived not from an interest in Judaica but rather from “early Christian word-choice, theology, and apologetics.” First, he points to the problem faced: Continue reading “Origin of the Myth that the Jews Expected a Messiah”

This is part 3 of my series arguing against the popular notion that the time of Jesus as narrated in the gospels was ablaze with various cults and movements eagerly expecting a messiah to appear as per prophecies or even time-tables found in the Jewish scriptures. My depiction of this supposition as a myth in the title of this post is taken from James H. Charlesworth whom I quote below.

I am focusing on Richard Carrier’s presentation of this view because he goes further than many others by attempting to set out the evidence for this idea. So far I have addressed these passages in Carrier’s On the Historicity of Jesus:

That Jewish expectations of some kind of messiah in the early Roman Empire were widespread [and] influential . . . has been well established by experts on ancient messianism.15 . . . .

Palestine in the early first century CE was experiencing a rash of messianism. . . . .

The Dead Sea Scrolls attest to one or several such cults around that same time. Indeed, messianic apocalypticism was intense at Qumran, where the keepers of the scrolls were already expecting the imminent end of the world, and attempting different calculations from the timetable provided in the book of Daniel (see Element 7) to predict when the first messiah would come – and many of their calculations came up ‘soon’. The early first century CE was in their prediction window.18

(Carrier 2014, pp. 67-68)

We have seen in the previous posts (addressing footnote 18 and footnote 15) that scholars who specialize in the texts in question and who are footnoted by Carrier as his supports do not support the above claim.

I continue now to address four more points made by Carrier that he uses to argue that it is not a myth that the Jews of the early first century CE expected a messiah.

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1. Evidence from a thousand years later

And many of [the Qumran] texts were used by other cults of the time. A copy of the so-called Damascus Document, for instance, turns up a thousand years later in a stash of Jewish texts at Cairo Geniza.19

(Carrier 2014, p. 68)

Again we do not find support for the belief that the early first century witnessed a “rash of messianism” here. Citing but one example of a text composed in the mid first century BCE and appearing a millennium later cannot support the view that early first century CE cults were seizing copies of the Qumran community’s texts to fuel imaginations feverishly anticipating the imminent appearance of the messiah. (Moreover, even that text, the Damascus Document, the mention of the messiah is but incidental to other concerns.)

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2. Evidence of the Gospels

The Gospels likewise assume (or, depending on how much you trust them, report) that ‘messiah fever’ was so rampant in Judea then that countless people were expecting Elijah to be walking among them, some even believed that Jesus, or John the Baptist, was that very man, risen from the dead, which many Jews believed presaged the imminent coming of a messiah and the ensuing end of the present world order (which many believed had become corrupted beyond human repair), because this had been predicted in Mal. 4.5-6, the very last passage of the traditional OT.21 . . . .

21. See Mk 9.9-13; 8.27-28; 6.14-16; Mt. 17.10-13; 16.13-14; Lk. 9.18-19; 9.7-9.

(Carrier 2014, p. 68)

The synoptic gospels are arguably riddled with anachronisms (e.g. synagogues and regular contact with Pharisees in Galilee) betraying their date of composition in the post 70 CE world. We do have independent evidence in the writings of Josephus for messianic hopes among Judeans at the time of the 66-70 CE war with Rome. Messianic hopes are placed in Bar Kochba seventy years later with another rebellion against Rome. We know from the Mount of Olives prophecy (Mark 13, Matthew 24, Luke 21) that the synoptic gospels were written to address the turmoil immediately preceding and following destruction of Judea’s political and religious centres. We know that the evangelists responsible for the gospels created scenarios to demonstrate theological points both about and through Jesus. We also know that crowds are concocted to appear and disappear whenever an evangelist needs them for a narrative function, quite without regard for narrative plausibility.

The gospel narratives require a popular response to a fantastic hero, who can perform all sorts of wonderful miracles, that falls short of recognizing him as a messiah. We have no more justification for assuming the scriptural citations used by Carrier reflect historical plausibility or reality than we do for gospel narratives of the Massacre of the Innocents or bumping into critical Pharisees while nibbling grain in a cornfield or that the Temple in Jerusalem was as small as a small pagan temple so that a single man could to stop all traffic as per Mark 11 or that in the early first century CE steep cliffs were found where they are no longer present (e.g. Nazareth has no steep cliff from which Jesus could have been thrown as per Luke 4 and Gardara is miles from the lake of Galilee and there are no cliffs on the lake’s shore from which pigs could have hurtled themselves as per the exorcism of Legion.)

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3. Evidence of the so-called “false messiahs” in Josephus

The only surviving historian of early-first-century Palestine confirms this picture. Josephus records the rise and popularity of several false messiahs in the same general period as Christianity was getting started. He does not explicitly call them messiahs – he probably wanted to avoid reminding his Gentile audience that this was the product of Jewish ideology, and instead claimed it was the product of fringe criminals and ruffians (he likewise catalogues various other rebel bandits and demagogues as well). But the descriptions he provides belie the truth of the matter. As David Rhoads put it, ‘Josephus tends to avoid messianism when he relates the history of the first century’; in fact he deliberately ‘suppressed the religious motivations of the revolutionaries by ascribing [to them] evil and dishonorable intentions’ instead. But their messianic basis remains unmistakable. Scholarly analysis confirms this.22 

(Carrier 2014, pp. 68-69)

A careful reading of the sources suggest the opposite picture to the conventional assumptions expressed here by Carrier. To begin, let’s examine the footnoted citations.

Carrier cites Rhoads as quoted by Mendels in Charlesworth’s The Messiah Developments in Earliest Judaism and Christianity:

22. See D. Mendels, ‘Pseudo-Philo’s Biblical Antiquities, the ‘Fourth Philosophy’, and the Political Messianism of the First Century CE’, in The Messiah (ed. Charlesworth), pp. 261-75 (quote from Rhoads: p. 261 n . 4)

Consulting Mendels’ chapter one learns that in fact Rhoads argues the contrary to Carrier’s main point: the rebel groups in question did not have messianic expectations:

Two major trends can be discerned in the scholarship of the last fifty years concerning so-called messianic groups in Palestine in the first Century C.E. up to 70. One view . . . put forward by L. I. Levine, D. M. Rhoads, and others, is that all the groups terrorizing the Romans acted separately and that few, if any, had a messianic ideology. 

(Mendels 1992, p. 261)

Continue reading “Questioning Carrier and the “Myth that the Jews Expected a Messiah” (#3)”

Let’s take another set of references Richard Carrier cites to support the claim

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:

1. Stanley Porter (ed.), The Messiah in the Old and New Testaments (Grand Rapids, MI: William B. Eerdmans, 2007);
2. 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);
3. Magnus Zetterholm (ed.), The Messiah in Early Judaism and Christianity (Minneapolis: Fortress Press, 2007);
4. Charlesworth, James. et al. (eds.). Qumran-Messianism: Studies on the Messianic Expectations in the Dead Sea Scrolls (Tübingen: Mohr Siebeck. 1998);
5. Craig Evans and Peter Flint (eds.), Eschatology, Messianism, and the Dead Sea Scrolls (Grand Rapids, MI: William B. Eerdmans, 1997);
6. James Charlesworth (ed.), The Messiah: Developments in Earliest Judaism and Christianity (Minneapolis, MN: Fortress Press, 1992);
7. Jacob Neusner, Messiah in Context: Israel ‘s History and Destiny in Formative Judaism (Philadelphia, PA: Fortress Press, 1984);
8. and Jacob Neusner et al. (eds.), Judaisms and their Messiahs at the Turn of the Christian Era (New York: Cambridge University Press, 1987).
9. 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.

Let’s start.

#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)

— Continue reading “Questioning Claims about Messianic Anticipations among Judeans of the Early First Century”

It is widely accepted that around the time Jesus is said to have appeared the people of Judea were eagerly anticipating a Messiah to come at any moment and deliver them from their Roman conquerors. I have sought for evidence to support this claim expressed so often in the scholarly land popular literature. To date, data that is used as evidence, in my view, does not support that view — unless one reads into it the interpretation one is looking for.

Though there is much of great value in Richard Carrier’s book, The Historicity of Jesus, I was disappointed to see him repeat what I suspect is an unfounded assumption and to employ an invalid argument in its support. The same applies to Carrier’s predecessor, Earl Doherty. It looks to me as if on this point Christ myth authors have imbibed the common assumptions of mainstream scholars. I use Carrier’s work in this post to illustrate my point. Carrier writes:

(a) Palestine in the early first century CE was experiencing a rash of messianism. There was an evident clamoring of sects and individu­als to announce they had found the messiah. (b) It is therefore no oddity or accident that this is exactly when Christianity arose. It was yet another messiah cult in the midst of a fad for just such cults. (c) That it among them would alone survive and spread can therefore be the product of natural selection: so many variations of the same theme were being tried, odds are one of them would by chance be successful, hitting all the right notes and dodging all the right bullets. The lucky winner in that contest just happened to be Christianity.16

This element is often denied, or its basis not well understood, so I will pause to establish it before moving on. ‘Messiah’, ‘Son of Man’, ‘the Righ­teous One’, and ‘the Elect [or Chosen] One’ were all popular titles for the expected messiah used by several groups in early-first-century Judaism, as attested, for instance, in the Book of the Parables of Enoch, a Jewish text composed before 70 CE. 17 The Dead Sea Scrolls attest to one or several such cults around that same time. Indeed, messianic apocalypticism was intense at Qumran, where the keepers of the scrolls were already expect­ing the imminent end of the world, and attempting different calculations from the timetable provided in the book of Daniel (see Element 7) to predict when the first messiah would come – and many of their calculations came up ‘soon’. The early first century CE was in their prediction window.18 And many of their texts were used by other cults of the time. A copy of the so-called Damascus Document, for instance, turns up a thousand years later in a stash of Jewish texts at Cairo Geniza.19

Carrier 2014, pp. 67-68

After consulting several of the works Carrier cites in these paragraphs I remain unpersuaded. I will continue to consult the others and post about anything that does change my mind.

Let’s take footnote #18 for now. That’s the cited authority for the claim that early first century sects such as the Qumran community were calculating the time of the messiah’s arrival in “the early first century CE”.

18. See John Collins, ‘The Expectation of the End in the Dead Sea Scrolls’, in Eschatology (ed. Evans and Flint), pp. 74-90 (esp. 76-79, 83).

On pages 76 to 78 John Collins discusses the attempts by the author of the Book of Daniel to set dates for “the end”. This writer was working in the second century BCE at the time of the Maccabee uprising against the Seleucid empire.

On page 78 Collins begins a discussion of the Apocalypse of Weeks in 1 Enoch, explaining that this work, too, was

written about the time of the Maccabean revolt.

Then on page 79 we begin a section titled “The End of Days in the Dead Sea Scrolls”. On page 82 we read:

This “end” was not in the vague and distant future but was expected at a particular time in the sect’s history.

Was this time in “the early first century CE”? No. Collins explains:

It is reasonable to infer, then, that the “end” was expected shortly before the pesher was written. While we do not know the exact date of the pesher, all indicators point to the middle of the first century BCE. 

Then again on the same page (83)

Our other witness to the expectation of an end at a specific time, the Damascus Document, also points to a date towards the middle of the first century BCE.

That’s a couple of generations before the time of Jesus according to canonical writings. It’s also in a quite different political setting.

There’s more. On page 84:
Continue reading “Questioning Carrier and the Common View of a “Rash of Messianism” at the time of Jesus”