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Yosef F. J. Vargas

6/2/2010


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The question of the relevance of prophetic foreseeing as it applies to our

own times is a crucial subject when it comes to Judeo-Christian dialog. Man
Christians see in the writings of the Prophets (as well as some of the Psalms and
Daniel), predictions pertaining to the life of Jesus. To these Christians, such
scriptural passages stand as proof texts which give authenticit to the claims of
the Gospels about Jesus͛ mission. Úut did these passages foretell the advent of a
future savior? Or, do the speak about something else? And if the do, about
what do the speak? To understand this riddle it is important to define first the
role of prophes and the Hebrew prophet.

Dictionar .com (Random House, Inc., 2010) defines prophes as follows

1.? To foretell or predict.

2.? To indicate beforehand.
3.? To declare or foretell b or as b divine inspiration.
4.? To utter in prophes or as a prophet.
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However, in Hebrew the word for prophet ( 
ü navi) does not carr the
connotation of one who tells the future. The Hebrew word    means
͞spokesman for G-d͟ (Telushkin, 1991, p. 24). Consequentl , the job of a prophet
is to preach G-d͛s message to a specific audience and not to practice divination
(Úerlin & Úrettler, 2004, pp. 457-458). Nevertheless, man contemporaries insist
on looking for future messianic predictions within the biblical text. In spite of this,
the more one anal ses the writings of the prophets, the more it becomes evident
that the main thrust behind the prophet͛s mission was the fight for the
eradication of idolatr and immoralit within the population of ancient Judah and
Israel (Podhoretz, 2002, p. 2). Yet the impulse to find messianic validation in the
Scriptures is still part of Judaism and Christianit alike.

One example is the Christian interpretation of Isaiah chapter 53. According

to Christian apologetics, this passage refers to a person as ͞suffering servant͟ (i.e.
Jesus). However, when studied within its context, it becomes evident that Isaiah is
not talking about an individual, but about the nation of Israel and their roll in the
unfolding of their lot and its effect on world histor . Most noticeable, is the
constant mention of the phrase ͞Jacob, m servant Israel͟ throughout that
particular prophes which begins on chapter 401. It must be remembered that
the Hebrew Scriptures were not originall divided into chapters and verses like
modern Úibles are; but were rather written in scroll form, just the same wa that
the Torah is laid-out on parchment still to this da . This means that when the
ancients read the text, the read it as an undivided literar unit. This fact


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1
Isaiah 40
27; 41
8- 10, 14; 42
1-6, 18-22; 43
1, 22-25,; 44
1-2, 21, 26; 45
4; 46
3; 48
1, 12; 49
6.
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also carries theological significance- it means that the entire unit should be
interpreted to be theologicall consistent. Placed in its historical context, Isaiah
40-66 was uttered during the Úab lonian exile; and its content makes this evident.
This prophec describes the nation of Israel as a ͞suffering servant͟, mainl
because according to traditional interpretations, Israel was exiled as a
consequence to their sins- a theme found throughout the Hebrew Scriptures2.
Isaiah 43
22-25 blames Israel for putting themselves in a position where it was
impossible for them to worship G-d properl (through the obligator sacrifices as
ordained b Torah law3) b causing G-d to bring in their own destruction as a
consequence of sin. This fact explains wh the nation of Israel was assigned a
period of suffering which, in the end, was to culminate with their redemption and
their reinstatement as ͞light unto the nations4͟. As shown b this anal sis, all
Christian claims to messianic validation can be dismissed as apologetic
rationalizations, when carefull studied against each passage͛s historical and
literar context (cplain meaning of the text).

All Christian claims to messianic validation drawn from the Hebrew

Scriptures arise from the application of Hindsight. Hindsight takes place when an
individual or a group formulates ͞illusor correlations͟ which seem to
authenticate a specific present claim (Ma ers, 2007, pp. 103-104). That is to sa
that ͞Hindsight͟ is the product of retrospection (104-105). After the occurrence of
an event, it is characteristic for people to look back at the information available
related to the occurrence and find predicting factors which explain the outcome.
Hence the expression
͞I should have known͟ (104). Similarl , when it comes to
the messianic interpretation of prophes , primitive Christians sought scriptural
confirmation within the prophetic writings, the Psalms and Daniel5.

2
Jeremiah
chapter 2; Isaiah 42
18-25 {this idea is also found in traditional Jewish pra er books (Pool, 1941, pp. 14-
15; Scherman, 1984, pp. 41, 43, Mangel, 1992, pp. 22-23)}.
3
Sacrifices could onl be offered in the Jerusalem Temple. Úeing the fact that the were in exile, sacrifices could
not be offered (Úerlin & Úrettler, 2004, p. 871 [commentar on verses 22-24]).
4
Isaiah 49
3-6, 14-18; 52
5-6.
5
For example
Mark 1
2-6 Matthew 1
22-23; 21
4-5, 23
29-31 [Consider that this Gospel was written in 90 C.E.; 20
ears after the destruction of the second Temple; Psalm 31
5; Luke 21
27 comp. Daniel 7
13.
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In the same wa , messianic predictions are also found within the rabbinic
tradition. However the st le emplo ed to arrive at such predictions, is not entirel
congruent with its Christian counterpart. In Christianit , the use of prophetic
scripture is twofold
(1) It is used to substantiate Christian claims about Jesus͛
alleged divinit and mission, (2) and also to find support for Christian Apocal ptic
assumptions. Following a similar st le to this second motive in Christian
messianism (i.e. apocal ptic assumption), the Rabbis made predictions about the
messianic era b the use of perceived clues found within the biblical text.
However, these assumptions were the result of personal textual interpretation
and not of explicit predictions uttered b the Prophets6. As a result, rabbinic
messianism holds a wide range of opinions which are b no means harmonious
with each other. Compare the following Talmudic quotes

͞The son of David will not come until the generation will
be all righteous or all wicked͟. (Newman & Spitz, 1945, p. 277)
 


͞The son of David will not come until the arrogant cease
out from Israel͟. (Newman & Spitz, 1945, p. 278)
 


Rab said
͞The world-to-come is not like this age. In the

world-to-come there is no eating or drinking, no begetting of
children, no trading, no jealous , no hearted and no strife͟.
(Newman & Spitz, 1945, p. 281)
 


Mar Samuel said
͞There is no difference between the
present time and the da s of the Messiah, except our
subjection to the dominion of the empires͟. (Newman & Spitz,
1945, p. 278)
 

6
See
Talmud  
98a-b for an example of a rabbinic discussion on the conditions which are to usher the
advent of the Messiah.
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Elijah said to Rab Judah, the brother of R. Salla the pious;
͞The world shall exist not less than eight five jubilees, and in
the last jubilee the son of David will come͟. (Shacter,
Freedman, & Epstein, 1969)
 


A sage said
͞Ma the curse from Heaven fall upon
those who calculate the date of the advent of the Messiah,
and thus create political and social unrest among the
people͟. (Newman & Spitz, 1945, p. 277)
 
 

In contrast to the rabbinic st le of messianic interpretations, Christians seem to

look for scriptural passages which ma give the illusion of describing Jesus
directl . On the other hand, within the st le of the Rabbis, sometimes the
conection between a particular passage and a given messianic assumption ma be
an implicit concept found in the passage and it is seldom based on an explicit
description. Needless to sa is the fact that man of these passages, as used b
the Rabbis, also seem to be taken out of context just like their Christian
counterparts7.

One aspect of Oral Tradition tha must be taken in consideration when

interpreting rabbinic messianic expectations is the conflict between  
and 

. Rabbi Abraham Joshua Heschel discribes this tention with the
following words

͞Halakhah speaks in precise terms, while Aggadah

speaks poetr . Halakhah is rooted in tradition, while Aggadah
is the flourishing of the heart. In Aggadah, a person can easil
reveal non-normative views (A delightful pla of words. ͞non-
7
See
Sanhedrin 97a-b.
8
Halakhah
The legal material found in the Oral tradition pertinent to the commandments of the written Torah.
Aggadah
The non-legal material found in oral tradition.
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normative͟ here translates 
which literall

means ͞unlike Halakhah͟!)͟. (Heschel, 2007, p. 2)

͞Halakhah͟ is usual deduced from the biblical text direct . In contrast,

͞Aggadah͟ is formulated from ͞Gematria9͟, worpla s or from an other devise
utilized b the Rabbis to find nuances or clues within the text which ma ield
additional interpretations other than the one contain in the ͞P͛shat͟ of a
particular passage (Neusner, 1994, pp. 283-289). The use of such methods,
allowed the Rabbis to formulate speculations about the future which could be
deduced from the texts but which are not found explicitll in them. Consequentl ,
because of the wide range of interpretative license that such methods allow,
Rabbi Hillel is recorded in the Talmud as holding the belief that the Messiah had
alread come long before the first centur of the Common Era10. Also troubling is
the fact that some Rabbis thought that the Messiah would appear within their
own lifetime, and along with him the downfall of Rome11 (an event which never
took place). Ironicall , Jesus is recorded in the Gospel of Matthew as instructing
his audience that the Messianic Era would be established during their lifetime
also12. On a different note however, the 12th Centur scholar, Rabbi Moses ben-
Maimon (Maimonides/Rambam) approaches the messianic dillema from a difrent
standpoin. Rather than making massianic speculations, Maimonides suggests that
the identit of the Messiah will become evident after the fact (I.e. after the
Messianic Era is alread established)13. This view seems more plausible
considering the man speculations expresed b the rabbinic texts.

In reference to the prophetic texts of the Úible, and to the wa that the
are to be understood toda , it seems difficult to assume that when the prophets
uttered (or wrote) their oracles, the had an thing on their minds other than the
present situation and the impending redemption of their audience. Througout
histor , man have tried to look for textual clues which could facilitate or even

9
͞Gematria͟
An interpretative device which emplo s the numerical value of Hebrew words.
10
See
Sanhedrin 98b.
11
See
Sanhedrin 98b; Úaba Úatra 123b.
12
See
Matthew 24
27-34.
13
See
Mishneh Torah ch. 11.
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authenticate the speculative messianic predictions. However, out of the man

views that have been suggested, Maimonides͛ advise seems to be the most
reasonable. Can we attribute double meaning to the writings of the Prophets?
Man have͙ and man will. Nevertheless, theological pre-conceived conjecture
will remain within the realm of speculation until the Messiah finall arrives. Onl
then will we come to know for sure. ͞Ma we all merit to see his arrival in our
da s͙but in the meantime we will continue to wait͟.


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Õ
 
Úerlin, A., & Úrettler, M. Z. (2004). a 
  New York
Oxford Universit Press.

Heschel, A. j. (2007).  a
 
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#  
 New York
The Continnum
International Publishing Group, Inc.

Mangel, R. N. (1992). 

 a  $% 
&' New York
Merkos L'in onei Chinuch,
Inc.

Ma ers, D. G. (2007). ()

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$*(


' New York
McGraw-Hill Companies, Inc.

Neusner, J. (1994). ! 

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$,-,,.('
Úethesda
CDL Press.

Newman, L. I., & Spitz, S. (1945). aa




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a 
"!  New Jerse

Úehrman House, Inc.

Podhoretz, N. (2002). ac
 /
 0/  New York
The Free Press.

Pool, D. D. (1941). 


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c
' New York
Union of Sephardic Congregations.

Random House, Inc. (2010). c
. Retrieved 6 29, 2010, from Dictionar .com

http
//dictionar .reference.com/browse/prophes

Scherman, R. N. (1984). a.




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223 $%
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New York
Mesorah Publications, Ltd.

Shacter, J., Freedman, H., & Epstein, R. I. (1969).  (  (



"
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a  
 London
The Soncino Press.

Telushkin, R. J. (1991).  5   New York
William Morrow and Co., Inc.