Difference between revisions of "136:1 Concepts of the Expected Messiah"
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| − | 136:1.1 The [[Jews]] entertained many [[ideas]] about the expected [[Messiah|deliverer]], and each of these different [[schools]] of Messianic teaching was able to point to [[statements]] in the [[Hebrew Bible|Hebrew scriptures]] as [[proof]] of their contentions. In a general way, the [[Jews]] regarded their [[national]] [[history]] as beginning with [[Abraham]] and culminating in [http://en.wikipedia.org/wiki/Jewish_Messianism the Messiah] and the [[new age]] of the [http://en.wikipedia.org/wiki/Kingdom_of_God kingdom of God]. In earlier times they had envisaged this deliverer as " the servant of the Lord, "[ | + | 136:1.1 The [[Jews]] entertained many [[ideas]] about the expected [[Messiah|deliverer]], and each of these different [[schools]] of Messianic teaching was able to point to [[statements]] in the [[Hebrew Bible|Hebrew scriptures]] as [[proof]] of their contentions. In a general way, the [[Jews]] regarded their [[national]] [[history]] as beginning with [[Abraham]] and culminating in [http://en.wikipedia.org/wiki/Jewish_Messianism the Messiah] and the [[new age]] of the [http://en.wikipedia.org/wiki/Kingdom_of_God kingdom of God]. In earlier times they had envisaged this deliverer as " the servant of the Lord, "[https://nordan.daynal.org/wiki/index.php?title=Book_of_Isaiah#Chapter_.42] then as " the Son of Man, "[https://nordan.daynal.org/wiki/index.php?title=Book_of_Daniel#Chapter_7] while latterly some even went so far as to refer to the Messiah as the " Son of God. " But no matter whether he was called the " seed of Abraham " or " the son of David, " all were [[agreed]] that he was to be [http://en.wikipedia.org/wiki/Jewish_Messianism the Messiah], the " anointed one. "[https://nordan.daynal.org/wiki/index.php?title=Book_of_Isaiah#Chapter_.61] Thus did the [[concept]] evolve from the " servant of the Lord " to the " son of David, " " [http://en.wikipedia.org/wiki/Son_of_Man Son of Man], " and " [http://en.wikipedia.org/wiki/Son_of_God Son of God]. " |
136:1.2 In the days of [http://en.wikipedia.org/wiki/John_the_Baptist John] and [[Jesus]] the more learned [[Jews]] had developed an [[idea]] of the coming [[Messiah]] as the perfected and [[representative]] Israelite, combining in himself as the " servant of the Lord " the threefold office of [[prophet]], [[priest]], and [[king]]. | 136:1.2 In the days of [http://en.wikipedia.org/wiki/John_the_Baptist John] and [[Jesus]] the more learned [[Jews]] had developed an [[idea]] of the coming [[Messiah]] as the perfected and [[representative]] Israelite, combining in himself as the " servant of the Lord " the threefold office of [[prophet]], [[priest]], and [[king]]. | ||
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136:1.3 The [[Jews]] [[devout]]ly believed that, as [http://en.wikipedia.org/wiki/Moses Moses] had delivered their [[fathers]] from [http://en.wikipedia.org/wiki/The_Exodus Egyptian bondage by miraculous wonders], so would the coming [[Messiah]] deliver the Jewish people from [[Roman]] [[domination]] by even greater [[miracles]] of [[power]] and marvels of racial triumph. The [[rabbis]] had gathered together almost five hundred passages from the [[Scriptures]] which, notwithstanding their apparent [[contradiction]]s, they averred were [[prophetic]] of the coming [[Messiah]]. And amidst all these details of [[time]], [[technique]], and [[function]], they almost completely lost sight of the [[personality]] of the promised [[Messiah]]. They were looking for a restoration of Jewish [[national]] [[glory]]—Israel's [[temporal]] exaltation—rather than for the [[salvation]] of the world. It therefore becomes [[evident]] that [[Jesus]] of [[Nazareth]] could never satisfy this [[materialistic]] [http://en.wikipedia.org/wiki/Jewish_Messianism Messianic] [[concept]] of the Jewish [[mind]]. Many of their reputed Messianic [[predictions]], had they but viewed these prophetic utterances in a [[different]] [[light]], would have very naturally [[prepared]] their minds for a [[recognition]] of [[Jesus]] as the terminator of one age and the inaugurator of a new and better dispensation of [[mercy]] and [[salvation]] for all nations. | 136:1.3 The [[Jews]] [[devout]]ly believed that, as [http://en.wikipedia.org/wiki/Moses Moses] had delivered their [[fathers]] from [http://en.wikipedia.org/wiki/The_Exodus Egyptian bondage by miraculous wonders], so would the coming [[Messiah]] deliver the Jewish people from [[Roman]] [[domination]] by even greater [[miracles]] of [[power]] and marvels of racial triumph. The [[rabbis]] had gathered together almost five hundred passages from the [[Scriptures]] which, notwithstanding their apparent [[contradiction]]s, they averred were [[prophetic]] of the coming [[Messiah]]. And amidst all these details of [[time]], [[technique]], and [[function]], they almost completely lost sight of the [[personality]] of the promised [[Messiah]]. They were looking for a restoration of Jewish [[national]] [[glory]]—Israel's [[temporal]] exaltation—rather than for the [[salvation]] of the world. It therefore becomes [[evident]] that [[Jesus]] of [[Nazareth]] could never satisfy this [[materialistic]] [http://en.wikipedia.org/wiki/Jewish_Messianism Messianic] [[concept]] of the Jewish [[mind]]. Many of their reputed Messianic [[predictions]], had they but viewed these prophetic utterances in a [[different]] [[light]], would have very naturally [[prepared]] their minds for a [[recognition]] of [[Jesus]] as the terminator of one age and the inaugurator of a new and better dispensation of [[mercy]] and [[salvation]] for all nations. | ||
| − | 136:1.4 The [[Jews]] had been brought up to believe in the [[doctrine]] of the [http://en.wikipedia.org/wiki/Shekhinah Shekinah]. But this reputed [[symbol]] of the [[Divine]] [[Presence]] was not to be seen in the [[temple]]. They believed that the coming of the [http://en.wikipedia.org/wiki/Jewish_messianism Messiah] would effect its restoration. They held confusing [[ideas]] about racial [[sin]] and the supposed [[evil]] nature of man. Some taught that [http://en.wikipedia.org/wiki/Adam Adam]' s sin had [[cursed]] the [[human]] race, and that the [[Messiah]] would remove this curse and restore man to [[divine]] [[favor]]. Others taught that God, in creating man, had put into his being both [[good]] and [[evil]] natures; that when he [[observed]] the outworking of this arrangement, he was greatly [[disappointed]], and that " He repented that he had thus made man. "[ | + | 136:1.4 The [[Jews]] had been brought up to believe in the [[doctrine]] of the [http://en.wikipedia.org/wiki/Shekhinah Shekinah]. But this reputed [[symbol]] of the [[Divine]] [[Presence]] was not to be seen in the [[temple]]. They believed that the coming of the [http://en.wikipedia.org/wiki/Jewish_messianism Messiah] would effect its restoration. They held confusing [[ideas]] about racial [[sin]] and the supposed [[evil]] nature of man. Some taught that [http://en.wikipedia.org/wiki/Adam Adam]' s sin had [[cursed]] the [[human]] race, and that the [[Messiah]] would remove this curse and restore man to [[divine]] [[favor]]. Others taught that God, in creating man, had put into his being both [[good]] and [[evil]] natures; that when he [[observed]] the outworking of this arrangement, he was greatly [[disappointed]], and that " He repented that he had thus made man. "[https://nordan.daynal.org/wiki/index.php?title=Book_of_genesis#Chapter_.6] And those who taught this believed that the [[Messiah]] was to come in order to redeem man from this [[inherent]] [[evil]] [[nature]]. |
| − | 136:1.5 The [[majority]] of the [[Jews]] believed that they continued to languish under [[Roman]] rule because of their [[national]] [[sins]] and because of the halfheartedness of the [[gentile]] [[proselytes]]. The Jewish [[nation]] had not wholeheartedly [[repented]]; therefore did the [[Messiah]] delay his coming. There was much talk about [[repentance]]; wherefore the mighty and [[immediate]] [[appeal]] of [http://en.wikipedia.org/wiki/John_the_Baptist John]'s preaching, " Repent and be baptized, for the kingdom of heaven is at hand. "[ | + | 136:1.5 The [[majority]] of the [[Jews]] believed that they continued to languish under [[Roman]] rule because of their [[national]] [[sins]] and because of the halfheartedness of the [[gentile]] [[proselytes]]. The Jewish [[nation]] had not wholeheartedly [[repented]]; therefore did the [[Messiah]] delay his coming. There was much talk about [[repentance]]; wherefore the mighty and [[immediate]] [[appeal]] of [http://en.wikipedia.org/wiki/John_the_Baptist John]'s preaching, " Repent and be baptized, for the kingdom of heaven is at hand. "[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_matthew#Chapter_3] And the [http://en.wikipedia.org/wiki/Kingdom_of_God kingdom of heaven] could mean only one thing to any [[devout]] [[Jew]]: The coming of the [http://en.wikipedia.org/wiki/Jewish_messianism Messiah]. |
| − | 136:1.6 There was one feature of the [ | + | 136:1.6 There was one feature of the [https://nordan.daynal.org/wiki/index.php?title=Paper_120 bestowal of Michael] which was utterly foreign to the [[Jewish]] [[concept]]ion of the [[Messiah]], and that was the [[union]] of the two natures, the [[human]] and the [[divine]]. The [[Jews]] had variously conceived of the [[Messiah]] as perfected [[human]], [[superhuman]], and even as [[divine]], but they never entertained the [[concept]] of the [[union]] of the human and the divine. And this was the great stumbling block of [[Jesus]]' early [[disciples]]. They grasped the [[human]] [[concept]] of the [[Messiah]] as the [http://en.wikipedia.org/wiki/Davidic_line son of David], as presented by the earlier [[prophets]]; as the [http://en.wikipedia.org/wiki/Son_of_Man Son of Man], the [[superhuman]] [[idea]] of [http://en.wikipedia.org/wiki/Daniel Daniel] and some of the later [[prophets]]; and even as the [http://en.wikipedia.org/wiki/Son_of_god Son of God], as depicted by the [[author]] of the [http://www.sacred-texts.com/bib/boe/index.htm Book of Enoch] and by certain of his contemporaries; but never had they for a single [[moment]] entertained the true [[concept]] of the [[union]] in one earth [[personality]] of the two natures, the [[human]] and the [[divine]]. The [[incarnation]] of the [[Creator Son|Creator]] in the form of the [[creature]] had not been [[revealed]] beforehand. It was revealed only in [[Jesus]]; the world knew nothing of such things until the [[Creator Son]] was made [[flesh]] and dwelt among the [[mortals]] of the realm. |
| − | <center>[ | + | <center>[https://nordan.daynal.org/wiki/index.php?title=Paper_136 Go to Paper 136]</center> |
| − | <center>[ | + | <center>[https://nordan.daynal.org/wiki/index.php?title=The_Urantia_Text_-_Contents Go to Table of Contents]</center> |
[[Category:Paper 136 - Baptism and the Forty Days]] | [[Category:Paper 136 - Baptism and the Forty Days]] | ||
[[Category: Expectations]] | [[Category: Expectations]] | ||
Revision as of 21:41, 12 December 2020
136:1.1 The Jews entertained many ideas about the expected deliverer, and each of these different schools of Messianic teaching was able to point to statements in the Hebrew scriptures as proof of their contentions. In a general way, the Jews regarded their national history as beginning with Abraham and culminating in the Messiah and the new age of the kingdom of God. In earlier times they had envisaged this deliverer as " the servant of the Lord, "[1] then as " the Son of Man, "[2] while latterly some even went so far as to refer to the Messiah as the " Son of God. " But no matter whether he was called the " seed of Abraham " or " the son of David, " all were agreed that he was to be the Messiah, the " anointed one. "[3] Thus did the concept evolve from the " servant of the Lord " to the " son of David, " " Son of Man, " and " Son of God. "
136:1.2 In the days of John and Jesus the more learned Jews had developed an idea of the coming Messiah as the perfected and representative Israelite, combining in himself as the " servant of the Lord " the threefold office of prophet, priest, and king.
136:1.3 The Jews devoutly believed that, as Moses had delivered their fathers from Egyptian bondage by miraculous wonders, so would the coming Messiah deliver the Jewish people from Roman domination by even greater miracles of power and marvels of racial triumph. The rabbis had gathered together almost five hundred passages from the Scriptures which, notwithstanding their apparent contradictions, they averred were prophetic of the coming Messiah. And amidst all these details of time, technique, and function, they almost completely lost sight of the personality of the promised Messiah. They were looking for a restoration of Jewish national glory—Israel's temporal exaltation—rather than for the salvation of the world. It therefore becomes evident that Jesus of Nazareth could never satisfy this materialistic Messianic concept of the Jewish mind. Many of their reputed Messianic predictions, had they but viewed these prophetic utterances in a different light, would have very naturally prepared their minds for a recognition of Jesus as the terminator of one age and the inaugurator of a new and better dispensation of mercy and salvation for all nations.
136:1.4 The Jews had been brought up to believe in the doctrine of the Shekinah. But this reputed symbol of the Divine Presence was not to be seen in the temple. They believed that the coming of the Messiah would effect its restoration. They held confusing ideas about racial sin and the supposed evil nature of man. Some taught that Adam' s sin had cursed the human race, and that the Messiah would remove this curse and restore man to divine favor. Others taught that God, in creating man, had put into his being both good and evil natures; that when he observed the outworking of this arrangement, he was greatly disappointed, and that " He repented that he had thus made man. "[4] And those who taught this believed that the Messiah was to come in order to redeem man from this inherent evil nature.
136:1.5 The majority of the Jews believed that they continued to languish under Roman rule because of their national sins and because of the halfheartedness of the gentile proselytes. The Jewish nation had not wholeheartedly repented; therefore did the Messiah delay his coming. There was much talk about repentance; wherefore the mighty and immediate appeal of John's preaching, " Repent and be baptized, for the kingdom of heaven is at hand. "[5] And the kingdom of heaven could mean only one thing to any devout Jew: The coming of the Messiah.
136:1.6 There was one feature of the bestowal of Michael which was utterly foreign to the Jewish conception of the Messiah, and that was the union of the two natures, the human and the divine. The Jews had variously conceived of the Messiah as perfected human, superhuman, and even as divine, but they never entertained the concept of the union of the human and the divine. And this was the great stumbling block of Jesus' early disciples. They grasped the human concept of the Messiah as the son of David, as presented by the earlier prophets; as the Son of Man, the superhuman idea of Daniel and some of the later prophets; and even as the Son of God, as depicted by the author of the Book of Enoch and by certain of his contemporaries; but never had they for a single moment entertained the true concept of the union in one earth personality of the two natures, the human and the divine. The incarnation of the Creator in the form of the creature had not been revealed beforehand. It was revealed only in Jesus; the world knew nothing of such things until the Creator Son was made flesh and dwelt among the mortals of the realm.
