The Messiahs – 2 – The Davidic Messiah

[First posted 2013.  In our effort to go back to Hebraic roots, we are re-birthing old posts since it is the ‘season’ when the whole Christian world is singing the ‘hallelujah chorus’ and reliving the birth of the ‘Christian Messiah’ –Jesus ‘Christ’.  We once joined in the chorus, since Handel’s music alone is a hair-raising musical inspiration even for atheists and agnostics, so can you imagine the jubilation experienced by believers in this Christian Messiah?  Why do we refer to Jesus as the Christian Messiah?  Because that is who he is to that religion; but please, let us not insult Jewry and the God of Israel by referring to him as the ‘messiah’ anticipated in the Hebrew Scriptures, for he doesn’t fulfill the recognition-criteria.  

This is from James D. Tabor, Restoring Abrahamic Faith, a MUST READ/MUST OWN book is eye-opening and mind-boggling, if you have been fed all the wrong information in any religion you’re in whose teaching goes against the revelation of the God of the Hebrew Scriptures.  Related posts are:

• Revisit: The Messiahs – The Origin of the Messiah Idea
• Revisit: The Messiahs – 3 – The Second Coming of YHVH
• The Messiahs – 4 – Restoring the Biblical Balance
• The Messiahs – 5 – A Heavenly Messiah?
• The Messiahs – 6 – Was Jesus the Nazarene the Messiah?

—Admin1.]

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The Biblical messianic doctrine is rooted particularly in an extraordinary series of promises made to King David.  Despite his sins and failures, David remained a “man after God’s own heart” and he became the model for the future messianic king (1 Samuel 13:14).  The core of the promise to David was that his bloodline or “dynasty” would endure forever.

YHVH tells him:

 When your days are complete and you lie with your fathers, I will raise up your seed after you, who will come forth from you, and I will establish his kingdom . . . I will be a father to him and he will be a son to Me . . . and your house and your kingdom shall endure before Me forever; your throne shall be established forever (2 Samuel 7:12-16).

This promise is understood to be an unconditional covenant, as sure and certain as the Covenant with the people of Israel.  It can never be broken; it is to endure as the sun and the moon.  YHVH actually swears to this covenant by His own Holiness:  

My covenant I will not violate, nor will I alter the utterance of My lips.  One thing I have sworn by My holiness; I will not lie to David.  His seed shall endure forever, and his throne as the sun before Me.  It shall be established forever like the moon, and the witness in the sky is faithful (Psalm 89:34-37).  

Thus says YHVH, “If My covenant for day and night stand not, and the fixed patterns of heaven and earth I have not established, then I would reject the seed of Jacob and David My servant, not taking from his seed rulers over the descendants of Abraham, Isaac, and Jacob (Jeremiah 33:25-26).

These notions of the Messiah as exalted King, sitting at God’s right Hand, and firstborn son of God, that many later understood as references to Divine status, are thoroughly rooted in the language of the promises made directly to David, and thus by extension, to his descendants —each of whom was a mortal human being.  Note the language in the following Scriptures:  

He will cry to Me, “You are my Father, my God and the rock of my salvation.” I will make him My first-born [son], the highest of the kings of the earth (Psalm 89:26-27).

 I will surely tell of the decree of YHVH, He said to me, “You are My son, today I have begotten you, ask of Me, and I will surely give the nations as your inheritance, and the very ends of the earth as your possession” (Psalm 2:7-8).

The ideal expression of Davidic Kingship is found in Psalms 2, 45, 72.  These should be studied carefully.  Although they undoubtedly apply directly to David and his descendants, ultimately these texts, like a number of the Psalms, seem to reach beyond to the coming ideal Davidic Messiah of the last days.

The hope and promise of the coming final Davidic Messiah, the great and exalted King of Israel of the last days, develops out of the Babylonian Exile.  By all appearances, as Psalm 89 so plaintively expresses it, YHVH had broken His covenant with King David.  The last kings of Judah had been taken captive and slaughtered (2 Kings 25).  And yet, one by one, the Hebrew Prophets begin to speak of a restoration of the Davidic throne and the coming of an ideal King, one they call a Branch or Shoot from the “stump” of the royal line.

There are 10 basic texts in the Hebrew Prophets [marked I-X below] that deal directly and specifically with this future Davidic King or Messiah.  They are quite specific as to what this coming King is to accomplish so he fulfills his messianic task and mission.  It is from these foundational texts that one can begin to derive a balanced and Biblical messianic concept.  [What do the Prophets say?] The most complete picture comes from Isaiah:

[Footnote:  The child himself is not being called “Mighty God” and “Everlasting Father,” despite the impression of most Christian translations.  There are titles the Hebrew Bible reserves exclusively for YHVH alone, and the passage in the original Hebrew makes this clear.  Rashi notes that the verb “will call” is active, not passive, and can be rendered most naturally with “the Mighty God/Everlasting Father” as the subject and “Prince of Peace” as the object.  The phrase in Hebrew is “Pele Joe’etz El Gibbor Avi-Ad Sar-Shalom.”   Hebrew names often celebrate the character and activity of God.  See the extended name “Maher-shalal-hash-baz” in (Isaiah 8:3).  This name celebrates the Wonderful Counsel or Plan of God in bringing forth this Davidic ruler (see Isaiah 28:29).  To think that the child is YHVH God, because his name celebrates and signifies the unfolding Plan of God, would be akin to asserting that the prophet Isaiah is God because his name means “YHVH’s salvation.”]

 [II]  There shall come forth a Rod from the stem of Jesse, and a Branch (netzer) shall grow out of his roots.  The Spirit of YHVH shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of YHVH.  His delight is in the fear of YHVH, and he shall not judge by sight of his eyes, nor decide with equity for the meek of the earth; he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked.  Righteousness shall be the belt of his loins, and faithfulness the belt of his waist. the wolf also shall dwell with the lamb, the leopard shall lie down with the young goat.  The calf and the young lion and the fatling together, and a little child shall lead them . . . they shall not hurt nor destroy on all My holy mountain, for the earth shall be full of the knowledge of YHVH as the waters cover the sea.  And in that day there shall be a Root of Jesse, who shall stand as a banner to the people; for the Gentiles shall seek Him, and his resting place shall be glorious . . . He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.  (Isaiah 11:1-12)

  [III]  In steadfast love the throne will be established; and no one will sit on it in truth, in the tabernacle of David, judging and seeking justice and hastening righteousness (Isaiah 16:5).

A number of points should be emphasized from these first 3 texts from Isaiah.  This ruler or judge is an extraordinary king of the line (seed/branch) of David. Accordingly, he can simply be called “the Branch.”  The earliest Jewish followers of Jesus were known as Nazarenes, taken from the Hebrew word netzer  or “Branch” drawn from this very passage of Isaiah 11.  This name might roughly be translated into English as “Branchites.”  

This “Branch of David” is a faithful, dedicated, servant of YHVH, remarkable in his gifts and powers, justice, righteousness, and peace characterize his rule.  His program is to regather the tribes of Israel to the Land, to crush the wicked, and to spread the WAY of YHVH to all nations.  Through his reign humankind, as well as the creation itself, reaches a harmony and fulfillment unknown since Eden.

Jeremiah contains one clear passage on the Davidic Messiah that he repeats word for word in a later passage:

[IV] “Behold the days are coming,” says YHVH, “that I will raise to David a Branch (zemach) of righteousness; a king shall reign and prosper, and execute judgment and righteousness in the earth.  In his days Judah will be saved, and Israel will dwell safely: Now this is his name by which He will call him, YHVH Zedeqenu [YHVH is our righteousness]” (Jeremiah 23:5-6, repeated in 33:14-16).

Here, as with Isaiah, we have the same emphasis on this one being a descendant (“Branch”) of David, who brings about the restoration of Israel to the land resulting in the establishment of justice, righteousness, and peace.  Clearly, this is the fundamental messianic mission or task.  Zechariah likewise prophesies about this figure called “the Branch“:

[V] . . . For behold, I am bringing forth My servant the Branch (zemach). For behold, the stone that I have laid before Joshua: upon the stone are seven eyes.  Behold I will engrave its inscription, says YHVH of Hosts, and I will remove the iniquity of that land in one day.  In that day, says YHVH of Hosts, everyone will invite his neighbor under his vine and under his fig tree” (Zechariah 3:8-10).

[VI]  Behold the man whose name is the Branch (zemach);from his place he shall branch out, and he shall build the temple of YHVH; yes he shall build the temple of YHVH.  He shall bear the glory and shall sit and rule on his throne.  There shall be a priest by his throne, and the counsel of peace shall be between them both [i.e., the king and the priest] (Zechariah 6:12-13).

Here we can add a few additional elements to the overall portrait from Isaiah and Jeremiah.  This Davidic figure will rebuild the Temple of God and although not a descendant of Aaron, he appears to have some special priestly functions, as did King David.  He also shares a co-rule with the anointed Priest—also a Messiah, but as king he appears to have his own priestly functions as well.  This appears to be the implications of another extraordinary messianic prophecy found in Psalm 110.  There King David of old calls one of his descendants, the Messiah figure, his lord or master (adoni), apparently acknowledging his superiority and emphasizing his priestly role:

[VII]  YHVH says to my lord [master]:  “Sit at My right hand, till I make your enemies your footstool. YHVH shall send the rod of your strength out of Zion.  Rule in the midst of your enemies!” . . . YHVH has sworn and will not relent, “You are a priest forever according to the order of Melchizedeq.” YHVH is at your right hand; He will execute kings in the day of His wrath. He shall judge among the nations. He shall fill the spaces with dead bodies, he shall execute the heads of many countries (Psalm 110:1-2,4-6; compare Psalm 80:17).

[Footnote:  Although the word malkizedeq appears here, it is not entirely clear that it is a proper noun.  It is possible to translate it as “You are a priest forever, a king of righteousness by my decree,“ as the new JPS (Jewish Publication Society) translation renders it.]

Note the militant nature of the mission of the Messiah.  This future “man of YHVH’s right hand,“ though not of Aaron’s line, apparently serves as a priest much like Melchizedek did in the days of Abraham (see Genesis 14).  The shadowy figure of Melchizedek was understood by the followers of Jesus the Nazarene, as well as by the Dead Sea community at Qumran, as a messianic forerunner (see Hebrews 7 in the N.T. and 11 QMelch in the DSS).

[Footnote:  The latter reference is to a fascinating text fragment found in Cave 11 of the Dead Sea Scrolls.  A translation is found in Vermes, ed. The Dead Sea Scrolls in English, 4th ed. (Penguin, 1999), pp. 500-502.  The text seems to interpret the figure of Melchizedek in a heavenly, exalted, messianic sense, much like the early Christians.]

It is possible, based on this Psalm, that King David himself claimed some sort of priestly privilege based on this notion of the non-Aaronic priesthood of Melchizedek.  He does officiate at sacrifices and go into the inner sanctum of the Tent, before the Ark of the TESTIMONY (2 Samuel 6:13-18, 7:18).  And even more striking, his sons are called “priests” (2 Samuel 8:18).

Zechariah also presents an additional image of this coming king:

[VIII] Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem!  Behold your King is coming to you; he is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey.  I will cut off the chariot from Ephraim, and the horse from Jerusalem; the bow of war will be cut off.  He shall speak peace to the nations; his dominion shall be from sea to sea, and from the River [Euphrates] to the ends of the earth (Zechariah 9:9-10).

Here, as in Isaiah, we see the King combines the traits of humility, peace, and lovingkindness with those of militant forceful and triumphant reign over his enemies.

Finally, both Amos and Micah speak of this coming Davidic King.  Amos offers a simple statement of restoration:

[IX] On that day [when Israel is regathered to the Land, v. 9] I will raise up the tabernacle of David, which has fallen down, and repair its damages; I will raise up its ruins, and rebuild it as in the days of old; that they may possess the remnant of Edom, and all the Gentiles who are called by My Name,” says YHVH Who does this thing (Amos 9:11-12). 

Micah offers details connecting the Exile and a long period of banishment with the culminating birth of this Davidic King:

 [X] But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me, the one to be ruler in Israel, whose goings forth [lineage] are from old, from ancient days.  Therefore He shall give them up, until the time that she who is in labor has given birth; then the remnant of his brethren shall return to the children of Israel.  And he shall stand and feed his flock, in the strength of YHVH, in the majesty of the Name of YHVH his God; and they shall abide, for now he shall be great to the ends of the earth (Micah 5:2-4).

Bethlehem Ephrathah primarily refers not to the city of David’s birth, but to the clans by that name, little and insignificant among the powerful tribe of Judah (see 1 Chronicles 4:4).  This King comes from the line of David, with its ancient roots, which appears to have been broken or destroyed.  Notice, as in Isaiah and Jeremiah, the birth of this Davidic King coincides with the restoration of all the Lost Tribes of Israel to the Land, and the subsequent worldwide peace.

In addition to these 10 major texts there are 4 other passages that speak repeatedly of YHVH raising up King David himself as prince over Israel in the last days.  I will quote these additional texts in full:

“Alas!  For that day is great, so that none is like it; and it is the time of Jacob’s trouble, but he shall be saved out of it.  For it shall come to pass in that day,” says YHVH of Hosts, “that I will break his yoke from your neck and will burst your bonds; foreigners shall no more enslave them.  But they shall serve YHVH their God, and David their king, whom I will raise up for them” (Jeremiah 30:7-9).

I will establish one shepherd over them, and he shall feed them —My servant David.  He shall feed them and be their shepherd.  And I, YHVH, will be their God, and My servant David a prince among them; I YHVH have spoken (Ezekiel 34:23-24).

David My servant shall be king over them an they shall all have one shepherd; they shall also walk in My judgments and observe My statutes, and do them.  Then they shall dwell in the land that I have given to Jacob My servant, where your fathers dwelt; and they shall dwell there, they, their children, and their children’s children, forever; and My servant David shall be their prince forever (Ezekiel 37:24-25).

For the children of Israel shall abide many days without king or prince, without sacrifice or sacred pillar, without ephod or teraphim.  Afterward the children of Israel will return and seek YHVH their God and David their king.  They shall fear YHVH and His goodness in the latter days (Hosea 3:4-5).

Many interpreters have understood these texts to refer in a symbolic way to a “new” David, i.e., the Branch or Davidic Messiah of the last days.  On the other hand, they might well refer to King David himself, as one raised from the dead, and placed over the nation of Israel.  Indeed, that seems to be the most natural way to read them.  However, one must then find a way of fitting them in with the passages that speak of a branch or descendant of David being raised up.  It could be that this final Messiah, whom David calls “my lord” (Psalm 110:1), will exercise rule over all the nations of the world, while David himself will be over the nation of Israel.

There are a few other texts beyond these basic ten that expand the notion of a Messiah a bit further.  Isaiah 61 speaks of an “anointed one” who will bring good news to the afflicted, bind up the brokenhearted, proclaim liberty to captives and announce the Day of YHVH.  Whether this passage refers to the Davidic Messiah or not is unclear.  It might well connect with the forerunner of the Messiah, the priestly Elijah figure spoken of in Malachi 4:5-6, who comes before the “great and terrible Day of YHVH.“

[Footnote:  A text from Qumran Cave 4 on Isaiah 61 and applies ti to the Messiah, in a similar way to what one finds in the Synoptic Lukan tradition (Luke 4:16-19; 7:18-23).  See James Tabor and Michael Wise, Biblical Archeology Review, November/December 1992, pp. 60-65 (now on line at: www.religiousstudies.uncc.edu/jdtabor).]

There are also 2 texts in the TORAH itself which have usually been understood in a messianic way: 

The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh comes, and to him shall be the obedience of the peoples (Genesis 49:10).

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The coming Davidic Messiah is a human being, born of the seed of David following a long period of Exile in which David’s line seems hopelessly forgotten, and Israel is scattered among the nations.  He is a mighty servant of YHVH, a Prince of Israel, who is filled with the Holy Spirit and possesses great gifts and qualities.  He is instrumental in regathering all the Tribes of Israel, rebuilding the Temple of God, putting down all wickedness and opposition to YHVH, and bringing in an era of everlasting peace, righteousness, and justice among all nations.  When such a one appears, and these things are accomplished, then we can truly recognize that one as the Davidic Messiah.

There are five points  of special note in this regard; all related to the ways Christians have developed their ideas on the Messiah down through the centuries.

• First, despite all the talk about waiting for the “Messiah” among Christians, Jews, and Muslims it is certainly instructive to observe that not a single one of these core texts uses that actual term! In other words, none of these texts actually speak of “the Messiah” as a designated term.  Obviously the Biblical writers did understand the coming Davidic ruler, or perhaps even David himself, to be “an anointed one” in the highest sense of that term, yet they still do not use the description word “messiah.”  Maybe there is something to learn from this about our own use of language in contrast to that of the Biblical writers.

• Second, none of these texts speak of the “messiah” in a heavenly, other-worldly, or cosmic sense.  The descriptions of his mission and accomplishments all have to do exclusively with this world and are cast in the most concrete historical settings—bringing back the Lost Tribes of Israel, exercising justice and righteousness in the Land, and bringing peace.

• Third, none of these texts speak of “believing in the Messiah,” “accepting the Messiah,” “receiving him into your heart,” or any other such language so common among evangelical Christians.  These are not Biblical concepts.  Faith is in YHVH alone, and when the Davidic Messiah appears the entire world will recognize him as YHVH’s agent—but YHVH alone will be exalted in that Day, and it is YHVH Who will be king over all the earth (Isaiah 2:10-11; Zechariah 14:9).

• Fourth, despite a common Christian impression that Jesus fulfilled the role of the Davidic Messiah as set forth in the Prophets, the fact is he did not fulfill a single one of these messianic texts—not one of the 10!  He did not destroy the wicked, re-gather the tribes of Israel and Judah to the Land, rebuild the Temple, teach TORAH to the nations, and usher in a worldwide reign of everlasting peace, justice, and righteousness among nations.  This is why Christian theologians in the 2nd through the 4th centuries began to heavily allegorize the concept of the Messiah.  Everything was made to refer to the heavenly world, rather than “on earth as it is in heaven.”  This served to marginalize the concepts associated in the Hebrew Bible with the Messiah.  The texts themselves plainly deal in the greatest detail with the fortunes of national Israel, when all 12 tribes are back in the Land.  Yet many abandoned any expectation of a literal fulfillment.  The task and mission of the Messiah was applied in a vague and “spiritual way” to the Church as Christ’s Kingdom on earth.

• And yet any fair reading of these texts, taken in their historical contexts, has to conclude that symbolic readings of this sort do violence to the intent of the original language.  The Prophets give so many details in their descriptions of the messianic era that their language itself belies attempts to allegorize their predictions.

[Footnote:  For example, note the precise description of the rebuilt and permanent city of Jerusalem in Jeremiah 31:36-40 and the description of the final battles in Zechariah 14 and Ezekiel 38-39.  There is an excellent British film titled The Disputation that accurately depicts the series of debates in Barcelona, Spain in 1263 between Rabbi Nachmanides and Christian theologian, and Jewish convert, Pablo Christiano.  It is available through outreachjudaism.org.]

• Finally, the complete Biblical messianic hope involves the appearance of two Messiahs rather than one.  The exclusive focus of many has been on the arrival of the Davidic figure.  However, what is often overlooked is that the Prophets declare an anointed priestly figure is to come as well, a descendant of Aaron of the tribe of Levi (Zechariah 6:9-12).  Some English translations of the prophecy of Zechariah do not make this plain.  It should read:

 Behold a man called the Branch [Davidic Messiah] shall branch out from the place where he is, and he shall build the Temple of YHVH.  He shall build the Temple of YHVH and shall assume majesty, and he shall sit on his throne and rule.  And there shall also be a priest seated on his throne, and harmonious understanding shall prevail between them (Zechariah 6:12-13, New Jewish Publication Society translation).

• This 2nd figure is properly called a Messiah as well.  His role is vividly described in Malachi 3, where he is called “Lord” (adon) and “Messenger” (malak) of the Covenant.  It should not be forgotten that the promise of a perpetual descendant of David to rule as prince of Israel has an exact parallel—that of the promise of a perpetual priesthood to the Levitical sons of Aaron (Jeremiah 33:14-26).  The priestly Messiah is likely the same as the Elijah figure, mentioned at the very end of Malachi.  He seems to be mentioned in other texts as well (e.g., Isaiah 42, 49 and 61 could refer to either or both Messiahs).  It is his coming that heralds the final events of human history; indeed he appears to prepare the way in the Land of Israel for the Davidic figure to be manifested.

• The notion of two messiahs was well known to the Qumran community, who composed the Dead Sea Scrolls, as well as to the early Nazarenes, who saw in Jesus and John the Baptist a fulfillment of this double role.One Dead Sea Scroll fragment, which interprets messianic prophecies, refers to 2 Samuel 7:14 and offers the interpretation:  “He is the Branch of David who shall arise with the Interpreter of TORAH in Zion at the end of time” (4Q175 Floreligium).  Here the Interpreter is obviously the priestly Righteous Teacher whom the community awaits.  In another text, the fascinating Damascus Document, they speak of both the “star” and the “scepter” to come in the last days, based on Numbers 24:17.  The “star” they say, is the Interpreter of the TORAH, while the “scepter” is the messianic Prince or Davidic Messiah (CDam 7:18-19).

[Footnote:  See James Tabor and Michael Wise, “The Messiah at Qumran,” Biblical Archeology Review, November-December 1992, pp. 60-65 (now on line at: www.religiousstudies.uncc.edu/jdtabor) as well as James Tabor, The Jesus Dynasty, Chapter 9.  The Dead Sea scrolls unambiguously refer to the “coming of the messiahs (plural) of Aaron and Israel” (Community Rule (IQS) 9:11).  They consistently distinguish between the two figures, both of whom are anointed.  The Nazarene/early Christian belief arises out of this interpretive context, now known to us in such detail from the Scrolls.

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Surely it would be a positive step for those who claim to be “messianists,” to revise their ideas and language  to reflect these most basic texts from the Hebrew Bible.  Speculations about the Messiah, both Jewish and Christian, have been abundant throughout history.  However, a solid BIBLICAL FAITH will surely center its messianism on this absolutely consistent core set of texts.  I am convinced that a real restoration of this “Biblical messianism” would clear the way for Jews and non-Jews (particularly those from Biblically oriented Christian backgrounds) to find a measure of working harmony in their understanding of these important matters.

[Next:   The Messiahs – 3 – The Second Coming of YHVH]