Priestly Messiah and Kingly Messiah in the Jewish Traditions and the Implications to Priestly Messiology of Hebrews
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This paper has attempted to present diverse messiologies in the late Second Temple Judaisms as unique combinations of biblical traditions, eschatological expectations, and ideological agendas. Given the co-existence of rival claims to leadership, whether kingly or priestly, it is not surprising that the eschatological messianic expectations arising from the period are characterized by wide diversity of political and religious motives. Under the Hasmonean agenda, as Testaments of Twelve Patriarchs demonstrates, the future Davidic king messiah was in part thrust away because of the present Levitical priest-king. Eschatological messianism was withdrawn because of such a secular, realized messianism. Against the Hasmonean dynasty, Qumran community waited for two messiahs, ‘the Anointed of Aaron and Israel,’ which means the re-installment of Zadokite high priest and non-Hasmonean king. Internally against the Levitical king-priest in the current Hasmonean dynasty and externally against the Roman conqueror, the community of Psalms of Solomon looked forward to the coming of ‘the son of David.’ While its messianic expectation was influenced by the traditional royal theology and the Deuteronomic theology, its strong anti-Hasmonean agenda shaped its messianic expectation. The son of David ruling and purifying in Pss. Sol. 17 is best taken as aiming against the son of Levi who is currently ruling and purifying. Given these Jewish messianic traditions, the author of Hebrews reinterpreted Ps 2, 110 and 2 Sam 7 from a Christologically shaped cultic perspective to redefine and de-ideologize the identity and role of the son of the traditional Jewish royal theology. The son in Hebrews is not a triumphant Davidic royal messiah but one of ‘many sons’ who condescended himself to represent other sons through sufferings and death. In a word, Jesus’ sonship in Hebrews is a precondition for his heavenly high priestly work. Further, the son’s priesthood is connected to the order of Melchizedek, by which the order of priestly messiah becomes transcended beyond any particular Jewish line and thus universalized for every nation’s access.
Abstract
This paper has attempted to present diverse messiologies in the late Second Temple Judaisms as unique combinations of biblical traditions, eschatological expectations, and ideological agendas. Given the co-existence of rival claims to leadership, whether kingly or priestly, it is not surprising that the eschatological messianic expectations arising from the period are characterized by wide diversity of political and religious motives. Under the Hasmonean agenda, as Testaments of Twelve Patriarchs demonstrates, the future Davidic king messiah was in part thrust away because of the present Levitical priest-king. Eschatological messianism was withdrawn because of such a secular, realized messianism. Against the Hasmonean dynasty, Qumran community waited for two messiahs, ‘the Anointed of Aaron and Israel,’ which means the re-installment of Zadokite high priest and non-Hasmonean king. Internally against the Levitical king-priest in the current Hasmonean dynasty and externally against the Roman conqueror, the community of Psalms of Solomon looked forward to the coming of ‘the son of David.’ While its messianic expectation was influenced by the traditional royal theology and the Deuteronomic theology, its strong anti-Hasmonean agenda shaped its messianic expectation. The son of David ruling and purifying in Pss. Sol. 17 is best taken as aiming against the son of Levi who is currently ruling and purifying. Given these Jewish messianic traditions, the author of Hebrews reinterpreted Ps 2, 110 and 2 Sam 7 from a Christologically shaped cultic perspective to redefine and de-ideologize the identity and role of the son of the traditional Jewish royal theology. The son in Hebrews is not a triumphant Davidic royal messiah but one of ‘many sons’ who condescended himself to represent other sons through sufferings and death. In a word, Jesus’ sonship in Hebrews is a precondition for his heavenly high priestly work. Further, the son’s priesthood is connected to the order of Melchizedek, by which the order of priestly messiah becomes transcended beyond any particular Jewish line and thus universalized for every nation’s access.
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