A Study on Concepts of Salvation and the Promised in Bible’s View

A Study on Concepts of Salvation and the Promised in Bible’s View

Abstract

Man always wants and searches for the thing which doesn’t really exist near him. However, his desires are not always the same and often vary according to the condition of his spiritual and abstract grounds of faith. This refers to his endless aspect. While a futureless, pessimistic and disappointed person is considered as if he has deprived himself from better and apparent international gifts and practically, is remained apart from the capabilities and succeeding facilities. Perhaps it is impossible to find an example from present religions and sects, including Divine and other, which would be empty from the hope in future and revolutions of those times and having no direct or indirect recommendations about reform and welfare consideration of mankind and fulfillment of his yearnings in near or far future. Divine religions, having the source of revelation, have more evident focus on this topic than other religions and also a lot of connection can be seen in their followers’ faith regarding to this matter. The faith in “salvation” and appearance of “Savior” as a yearning, and justice seeking issue of mankind, is one of the similarities of Ebrahimi Religions and however, salvation itself has relation with other terms as “faith in the Promised”, “Messianism” and “End of Times”, in such a way that while discussing on the ground of each one of these topics, an issue comes inevitably in from other subject. In fact, the origin of faith in salvation and appearance of Savior are the spiritual and idealistic grounds of mankind and also the teachings and precepts which are reflected in the texts of these religions. We will study the reflection of these topics especially in Bible; the religious text of both the Jewish and Christian traditions, and sketch down their general specifications described in said texts so that may it would become possible to compare their theoretical basis with the percepts and teachings of the holy religion of Islam. It is understood that the examination of foundations and results of faith in the Promised of end of times and the teaching of Mehdaviat in Islam requires an independent discussion and so, this article will not interfere in that topic. Our original reliance in this article is the text of Bible and some of other books by some western reliable researchers in this field because the out-of-religion approach and commentary on Bible will be criticized by many of the follower of these two Ebrahimi religions. So, most of our references are from Bible own and from the books; written in Bible’s explanation.

Keywords: Faith in the Promised, Messianism, End of Times, Bible, nationalism and ethnocentrism.

A. The Promised of Bible: Grounds and Outcomes

“O Lord! I will praise you among the nations and will sing the song in your name who has endowed a great conquest to his King and has bless upon his Messiah, namely upon David and his progeny, forever.”^[1]

Up mentioned writing is a sample from the ten instances which describe the attributes and specifications of the Promised and Savior in Bible.

The concept of salvation in Bible and especially in Old Testament is deeply connected with the yearnings of Jewish nation therefore, are commentated and described in the light of that connection. Many of the Old Testament’s treatises, books and writings, especially the books of Prophets, are filled up with the messianic literature in the Hebraic cultural-style and fashions, though along with the changes; brought about by the subsequent writers. Like; the books of Prophet Jeremiah, Isaiah, Ezekiel, Daniel, Amos and other are evidently reflecting the salvation thoughts of Jewish nation in similar descriptions. This Messianism, idealism and the anticipation of Messiah is presented in the form of prediction of the Israelites’ prophets or in the literature of Apocalypse while apparently, the first one who has written these predictions, was “Amos”:

I will restore the fortunes of my people Israel, and they shall rebuild the ruined cities and inhabit them; they shall plant vineyards and drink their wine, and they shall make gardens and eat their fruit. I will plant them upon their land, and they shall never again be plucked up
out of the land that I have given them ^[2]

Other similar expressions can also be seen in various other writings of Old Testament as:

Thus says the Lord: I am going to restore the fortunes of the tents of Jacob… I will make them many, and they shall not be few; I will make them honored, and they shall not be disdained.^[3]

From this aspect, Jews were hopeful from the future as their all desires and yearnings were to be fulfilled in the form of “Messianic era”; the same as of their glory and grandeur in past. This phrase of Old Testament was very popular among Jews:

Though your beginning was small,   your latter days will be very great.^[4]

The importance of past golden era and emphasizing on the times of kingdom of David and Solomon is as great in Jewish history as it has moved towards the establishment of that era in the form of myths, that’s why there remained today a sign of those times in English as:

“The good old Time”

So, it can be said that the thought of Messianism is Jewish in origin.^[5]

Our topic is the “Messianic Thoughts” and “Salvation of Israelites” and two myths: “Exile of Jews from Babylon” and “Torture to Jews in Romans times”. It is said that the “Thought of Messiah” took birth in Old Testament after their exile from Babylon, in such a thought that God will give rise to a child from the offspring of Prophet David, who will save Israelites from meanness and misery and bring them back to Jerusalem and the sacred land by leading and ruling them. Revision of David’s kingdom is the matter; good news of which is given in the theme of “Kingdom (empire) of God” while its examples can be found repetitively in Bible. It seems that Jews’ real eager for Messiah was on its extreme during the times of their frustration, after the 2^nd ruination of Jerusalem by “Titus” in the year of AD 70. While in the same time, the interpretive aspect of Bible with Messianic tendencies came into existence. It has been said that two books from the collection of Books of Law-II; i.e.: Revelation of Baroque and Revelation of Ezra, had been written right after the fall of Jerusalem and thenceforth the murmurings about revision of David’s kingdom broke out^[6]. Idea of Reestablishment of the kingdom of David and achievement of a unique government was limited only into the land of Judah (Palestine) in beginning, but in afterward writings, like Isaiah, this idea gained a transnational and cross-border aspect while emphasizing that the center of this government would be same as “Jerusalem” or “Zion”.

 “Isaiah” reports about the birth of a child named as “Immanuel” (which means “God is with us”) in his writings as a Savior of Israelites.^[7] This name is repeated in New Testament too, which is described as the evidence of the union of divine and human aspects in Jesus Christ as:

‘Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel’, which means, ‘God is with us.^[8]

 “Immanuel” is the expander of realm of kingdom of David from a limited and specific area to a realm vaster than the sacred land while he will rule from the point named as “hill of Zion” all over the conquered world, however this kingdom will be established in return of a great bloodshed:

For by fire will the Lord execute judgment, and by his sword, on all flesh; and those slain by the Lord shall be many.^[9]

It is interested to know that Prophet Isaiah has reported in his predictions, the fall of Babylonian kingdom by the government of Persia and has called the Kurush Hakhamanshi as “Messiah of God” who was the savior of Israelites from Babylonians.^[10] The book of Prophet Isaiah then became the real pivot of reference to Jewish nationalist, ethnocentric and messianic oriented writings in later times.

But other than “Isaiah”, there are several expressions and passages presented in several other writings of Old Testament in various forms. In the treatise of Haggai and Zechariah, the God’s chosen person is in fact introduced same as Promised Messiah “Zro Babul”^[11] who then appeared, as the last prophet of New Testament with a new identity, in the Christian thoughts, while he is the “Prophet Eilia” (Elijah) in reality, as:

…Lo, I will send you the prophet Elijah before the great and terrible day of the Lord comes.^[12]

He is who will give good news of approaching the great day of God (salvation) and the fulfillment of God’s promise. “Elijah” undertakes the important measures according to the Jewish books, some of which can be illustrated as below:

• Adjustment of all the religious material and commentary on Bible.
• Execution of “Samaeil” (Devil) who is the origin of all the evils.
• Revealing the miracles like: returning of Moses and some of his men back to Israelites, bringing back the Karoon and his followers to life, bringing back some of the equipments of the sacred Temple which had been brought to Yaghma, showing the scepter which God has endowed him and finally bringing the Messiah, son of Yousaf, into life.^[13]

The last sentence has really played its role in the circumstances of introduction of Jesus Christ in New Testament. It can generally be pointed out that “Elijah” is one of the most important elements and personalities which have influenced the literature of New Testament; in such a way that we are witnessing his name repetitively in Gospels and other records of New Testament^[14]. He is who gives good news of appearance of Savior before his coming, in a single sentence and is introduced as the same “John the Baptist”:

He replied, ‘Elijah is indeed coming and will restore all things… Then the disciples understood that he was speaking to them about John the Baptist.^[15]

Anyhow, as it was said about the belief of Jews historians, even about the confession of some of the authors of the same religion, principal writings and revelatory treatises may be written after the era of exile from Babylon or in the era of Roman dominance especially in the times of kingdom of Epighanose in Syria and this denotes that their date of writing cannot be more olden than three centuries before Christ, yet some old and new Jewish authors emphasize to relate this date as centuries before from that time. It is mentionable that some researches of the last centuries show that the history of these writings may be near about ninth or tenth century AD., and meanwhile two treatises Daniel and Ezekiel are described as specific proof for that case.

There also exist other proofs in Psalm of New Testament which too refer to the messianic tendency of Jews, in a manner that all the hope and eager of Israelites is being reflected in the yearnings of the appearance of Messiah; the Savior.  From the aspect of the question that who and from whom progeny will be the next prophet after Moses in the light of Old Testament, though there exist various witnesses and proofs in this book pointing out many of the signs and indications for that prophet as:

 The Lord your God will raise up for you a prophet like me from among your own people; you shall heed such a prophet^[16].

I will raise up for them a prophet like you from among their own people; I will put my words in the mouth of the prophet, who shall speak to them everything that I command^[17].

The point is that the writer of Torah emphasizes on one side, on the coming of Promised prophet either from Israelites or for Israelites but on other side at last mentions that he will not bring any religion other than Jewish. Whereas the Samaritan Jews believe that their historic Promised and anticipated prophet is from the progeny of “Yousaf”; meanwhile the general Jews and especially the Jews of Jerusalem believe that their Promised is from the offspring of “Judah” and from the progeny of the Prophet David.

This result can be obtained from the comparison of said texts and books; that the Promised Messiah has been called from these names in Old Testament:

1. Messiah son of David (in the books of Ezekiel and Malachi)
2. Slave of God (in the book of Isaiah)
3. Son of Man (in the book of Daniel which is an evident example of revelatory literature among the treatises of Old Testament.)

It should be focused upon that the original pivot and the fundamental promises made in these literatures are in terms of return towards the sacred land:

And my slave David will be their king… and they will settle down in the land I have gave to my slave Jacob and their forefathers have lived there before and they and their children and the children of their children will live there forever and my slave David will be their Lord forever… and I Shall be their God and they Shall be my people… then nations will become aware that I am Judah, who sanctifies the Israel.^[18]

بايد توجه داشت كه محور اصلي و بنيادين وعده‌هاي موجود در اين ادبيات، همانا بازگشت به سرزمين مقدس است:

و بنده من داود، پادشاه ايشان خواهد بود... و در زميني كه به بنده خود يعقوب دادم و پدران ايشان در آن ساكن مي‌بودند، ساكن خواهند شد و ايشان و پسران ايشان و پسران پسران ايشان تا به ابد در آن سكونت خواهند داشت و بنده من داود تا ابدالآباد رئيس ايشان خواهد بود... و من خداي ايشان خواهم بود و ايشان قوم من خواهند بود... آن‌گاه امت‌ها خواهند دانست كه من يهوه هستم كه اسرائيل را تقديس مي‌نمايم.[19][22]

Messiah of Jews is from the progeny of David since its very first proof is that the Jewish Messiah should have all those characteristics of David. Kingdom, power and expanded realm of his kingdom are vastly reflected in Old Testament and have a deep connection with the region; particularly, name of which is similar with the name of city of Jerusalem and especially the area of “Zion” which is probably forged and simulated:

“And David has captured the castle of Zion which is his, the city of David.”^[20]

It is mentionable that David is introduced in Old Testament as a warrior, brave; however murderous and avenger; the one who thinks nothing else than battle, vengeance and conquering the lands and even he takes measures to slaughter his own kinfolks and affiliates in often cases.^[21] While each one of the up mentioned attributes has not been negated by Old Testament instead these attributes have been counted as the degree of virtue and perfection for David and likewise, in other words; his personality is described as a symbol of power with violence and cruelty. So that, it can be said that the thoughts of “Suffering Christ”, a Christ “who lived among us, suffered and got crucified”, had no meanings for earlier Jews, hence this kind of personality is surely adopted by the Messiah in times near the appearance of Christianity and during later changes.

However “David” was not only a model powerful king but was also a perfect example of a Messiah to fulfill the desires of Israelites. Moreover he was the hero, who used to fight the enemies bravely and dauntlessly, defeated them badly, and the most important, expanded the realm of Israelites’ empire.^[22]

In end of times, Messiah, who is one from the progeny of David, will come and fight against the cruelty and tyranny and will reestablish the government of David.^[23]

It is interesting to know that this Messiah has been attributed with same attributes in New Testament too, as:

When he had removed him, he made David their king. In his testimony about him he said, “I have found David, son of Jesse, to be a man after my heart, who will carry out all my wishes.” Of this man’s posterity God has brought to Israel a Savoir, Jesus, as he promised.^[24]

On that day I will raise up the booth of David that is fallen, and repair its breaches and raise up its ruins and rebuild it as in the days of old.^[25]

From the view of Old Testament, son of David, namely Solomon too has the job, resembling to as his father had, with a bit difference that he had built the place for worship; the temple, which has a special status in the origin of Jewish identity, history and thoughts:

Solomon began to build the house of the Lord in Jerusalem on Mount Moriah, where the Lord had appeared to his father David…^[26]

So, whereas the myth of the kingdom of David and Solomon entails the worldly power and glory of Israelites, it is also comprised of the structural attributes of the later Jewish thoughts related to salvation and Messianism. The writers of New Testament also felt their-selves as obliged to assert and introduce the religion of Jesus on the same basis of these myths and patterns, as for example; it is reported in the very first passages of Gospel of Matthew as:

An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham^[27]

It should be said that by the consideration of these and other testimonies, we have come to this result that the Hebraic traditional concepts of salvation, messiah and the Promised in the end of times have deeply influenced the messianic concept and desire of Christian traditions; in a way that the analysis and composition of this topic relying only on Christian tradition and New Testament is impossible without taking reference and quote from Old Testament. The historic circumstances in the time of appearance of Christianity and its effects and consequences have also a close relation with the alteration in the grounds of thought, culture and belief of the Jewish nation. Whereas in relation to the present discussion, Jewish concept of Messiah provided the basic factors for ideational and social change during the period next to the appearance and establishment of Christianity, especially in the history of Europe, which we will mention briefly.

Some of the bounds and the often social and political pressure on Jews, and actually the historic hatred and spite existing in the hearts of Christians from the Jewish community^[28], provided the ground for the formation of messianic thoughts, tendencies, sects and even the cultural and political messianic movements in small and big Jewish societies. The Jewish writers and religious scholars described and commented the emergence of those bounds and hardships as the foundation layer elements and as signs of near coming of the appearance of Messiah and from this aspect, their addressee mobs of people also used to accept it. The contents of Talmud also reflect some of these messianic claims because from the viewpoint of Talmud a person from the progeny of David, having the special Godly powers, to whom “nature” will also support and accompany, will appear in a specific time (on the day of “Saturday” or in the month of “Nisan”) and will destroy all the polytheist nations after reestablishing the rule of Israelites. It is reported in Jewish books that one of Messiah’s names is “Hadrak”, which means someone who will behave strictly and violently with all the non-Jew nations and politely with Israelites.^[29]

Some of the Jewish Rabies had believed in some of the dates of appearance of Messiah from Hebraic calendar based on the contents of Talmud which caused that movement of gathering and settling the Jews at various points of world throughout these extensive centuries, especially during the medieval and later centuries. For example, at the end of fifth century AD, a person named “Musa” claimed as saving Jews by splitting the seas, following him a large number of people drowned. In the eight century AD some people from Mesopotamia and Iran have alleged to reclaim the holy land back from Muslims and return of Jews to it too. The evident example of which is the proclamation of a man named “Abu Esa” and his followers named as “Eisaviyeh”, in central Iran, who had been allegedly preaching their claims of being Messiah from three centuries. In twelfth century, a man named “Dawood al Rai” had also claimed similarly.^[30] But in this century, the most important event in Jewish history is the appearance of “Kabbalism” and the original scripts and writings of this trend named as Zohar, which caused various changes in Jewish religious and philosophical beliefs. By the view, that according to this sect; one can acquire the inner and gist of Torah through the coded numbers and words, a great tendency exists among them towards the cryptic description and commentary of Bible while practicing the religion is suggested there as an apparent and secondary matter. Moreover, oozing out the penetration oriented thoughts and faith in metempsychosis have caused the many divine considerations and facts to be represented in the bodily and material form, as the Messiah of the book Zohar, who is a God too, which has been come in the form of a human being while enjoying his Godly powers!

It is mentionable that the study and reading of the said book is spread out to an extent that this it is being counted as equal to Talmud or as of Talmud’s status while in return, this book has played a key role in the appearance of secular Jewish beliefs. During the thirteenth to sixteenth centuries, many people and sects have appeared with the resembling contents in Europe, especially in Spain and proclaimed to be Messiah and then preached their teachings. They used to deduce a particular time for their appearance from Old Testament based on the particular Jewish calendar.^[31] Extent of preaching and propagation of this topic was as immense as it had reached inside the domain of Church too, while Cardinals, Bishops and governmental high authorities used to employ tutors to learn the secrets of “Kabala” and other Jewish religious teachings. This reached to a level that flooding of the city of Rome, movement of the supporters of Luther and the dispute between Pope and Emperor were also meant as the signs of near coming the era of Messiah.

In the year AD 1648, a man named “Shabtai” in Spain claimed himself as the Israelites Messiah and from the aspect of his philosophical and hermit like personality, he gathered a lot of follower around him. The year of publication of the book Zohar was announced as the year of appearance of Messiah and that was the year in which thirty years long European internal war was terminated and a treaty named “Wastaghali” was signed between two countries of that times. He had proclaimed that he had married with Torah; in such a manner that “Jesus, son of God” (namely himself) had formed a bond of matrimony with “Torah, daughter of God”^[32]. He finally introduced himself as “son of God” (in Hebrew as: “Baby Deer”, based on a hemistich from Solomon’s Psalm 2:9), in a manner that God’s soul had penetrated in him and so he had become worthy of worship!! He then announced the complete cancellation of Mosaic religion and beginning of a new era which had been revealed in him and so gathered many of the followers. In spite of all these attributes, the formal gatherings of Jews did not showed any reaction against him instead even helped him implicitly in his proclaims. It is mentionable that the followers of the new “Hasidim” sect paid respect to the book Zohar, the belief of “Kabala” and to the personality of “Shabtai” too, and recommends their teachings to Jewish youth.

Also during the last centuries, extremist and secular Jewish movements have started their unlawful presence and expansion based on the promises of Old Testament and its incorrect justifications in the area of Palestine, manifesting the thoughts that they were acting upon the expedients of their religious commandments, which is not only a lie but they also want to justify and safeguard their aggressive activities by their religious and national identity, while keeping the real followers of Mosaic law and religion in darkness and ignorant from the Divine word. Meanwhile the Zionist movement, which serves as a nationalistic and Jewish racist motive engine and putting out their interests from the Jewish messianic sentiments and the messianic teachings of Talmud and Zohar and likewise, appeared in the nineteenth century. The extraordinary rulership and penetration of Jews in the entire social, cultural, economic and political institutions of Europe resulted in a form that people may forcibly provide the means for freedom and growth of Jewish rulership all over the world, as they can. Consequences of these evident and hidden capitalist supports of the present era to them, appeared in the form of the ever-increasing strength of extremist and violent movements like “Gosh-Aminum”, which, nowadays being present in the occupied lands of Palestine, believes their-selves as a real addressee and executive power of these Jewish claims, all the times. Claims like return to the sacred land, settlement in it and it’s usurp expansion in all the possible ways! Now we examine the attributes of Jesus and Messiah in Bible briefly.

B. “Messiah” in Bible

We know that Jesus appeared in Palestine in an atmosphere of belief in the Promised (Messianism). The historical testimonies and evidence show that the Jewish society had resisted against the new prophet and religion in beginning and denied him, whereas on the other hand, the world of Christianity also tried its best to introduce him as the same Jewish Messiah. We know that “Jesus” is derived from a Hebraic word “Mashih” or “Messiah”. “Messiah” means the anointed one, embrocated one and sanctified (by a particular oil) and is expressed as the anointment of kings with a particular oil by the priests and elders of Israelites, hence this tradition was surely continued and transferred to these cultures from the times of ancient idolater nations of Canaan, Egypt, Babylon and Syria and from the religious myths of Israelites. This word is reported repetitively in the relation with the tales of Israelites kings and rulers especially from the times of kingdom of David and thenceforth in Old Testament as:

Samuel took a phial of oil and poured it on his head, and kissed him; he said, ‘The Lord has anointed you ruler over his people Israel.^[33]

 …Thus says the Lord, the God of Israel: I anointed you king over Israel.^[34]

… Then the people of Judah came, and there they anointed David king over the house of Judah.^[35]

And also as:

…Thus says the Lord, I anoint you king over Israel.^[36]

I have found my servant David; with my holy oil I have anointed him;^[37]

It is also recalled in Jewish individual and assembly prayers and chanting as “Jesus God” as:

O Lord God, do not reject your anointed one. Remember your steadfast love for your servant David.’^[38]

Why do the nations conspire …against the Lord and his anointed…’^[39]

 Give ear, O God of Jacob! ... Behold our shield, O God; look on the face of your anointed^.[40]

For your servant David’s sake, do not turn away the face of your anointed one.^[41]

The Hebraic term of “Messiah” is repeated twice in New Testament and is meant in both the times in a Greek word “Christos” (means as the heavenly king), as:

The woman said to him, ‘I know that Messiah is coming’ (who is called Christ). ‘When he comes, he will proclaim all things to us.’ Jesus said to her, ‘I am he, the one who is speaking to you.’^[42]

And also as:

One of the two who heard John speak and followed … He first found his brother Simon and said to him, ‘We have found the Messiah’ (which is translated Anointed).^[43]

A part of the Christians’ prayers of during the early times Christianity was as: “Maran Aata” which meant as: “O! God (of Jesus) come!”^[44] On other hand, in the Greek speaking societies of those times, word “Iesous” was used in the meaning of “giving remedy”^[45] while surely it was not applied unanimously on Jesus.

Also in other sentences of New Testament, the same “king of God” or “God king” is meant by “Messiah” which was completely understood and current concept among Israelites. This meaning is repeated especially in the treatise of John’s Revelation with the same mythical Jewish predictive context as:

Then I heard a loud voice in heaven, proclaiming, ‘Now have come the salvation and the power and the kingdom of our God and the authority of his Messiah,^[46]

There also a relation can be found in other treatises of New Testament among the concepts of “David”, “Messiah”, “God” and “Salvation” as:

To you is born this day in the city of David a Saviour, who is the Messiah, the Lord.^[47]

And also as:

          … and there is no salvation in other than he, because no name has been given anymore to people under the sky, as we may get salvation from it.^[48]

However the circumstances of Jewish belief, transferred from Old Testament to New Testament, is reflected in the researches of writers of Gospel, especially in the descriptions of the conditions of life, events and sayings of Jesus Christ. To enter in this topic, it is suitable to quote sentences referring to the birth and childhood of Jesus related in New Testament, as:

Now after they had left, an angel of the Lord appeared to Joseph in a dream and said, ‘Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you; for Herod is about to search for the child, to destroy him.’ Then Joseph got up, took the child and his mother by night, and went to Egypt, and remained there until the death of Herod. This was to fulfill what had been spoken by the Lord through the prophet, ‘Out of Egypt I have called my son.’ ^[49]

It is being seen that there is drawn a picture of the conditions and circumstances of an event before the birth of Jesus in the report of Matthew, just like as it took place in the time before the birth of Moses, who was in the land of Egypt and it is showed here as Jesus came in this world just like Moses when the tyrant rulers killed the male children whereas it is interesting that the man named Joseph (husband of Miriam Azra) received the duty from God to bring Miriam and new born child out of their city and homeland to the land of Egypt!

This report cannot be found in other Gospels while their beginning chapters consist upon the good news of John the Baptist and description of other signs and symbols of appearance of Israelites’ Messiah and giving the, up mentioned, good news of Elijah. We can understand from the aspect of deduction and similarities that the “Eilia” of the Old Testament appears as “Elijah” in New Testament, he, who gives the good news of appearance of the Israelites’ Promised (Messiah), as:

For all the prophets and the law prophesied until John came; and if you are willing to accept it, he is Elijah who is to come.^[50]

His disciples asked from him, so why are the writers saying that Elijah should come first? He said in answer but Elijah should come and will restore all the things but I and saying to you that Elijah has come now and they have not recognized him… then disciples understood that he was saying about John the Baptist.^[51]

In the said sentence, “Elijah” is considered same as “John the Baptist”. Let be clear about the Jewish-Christian books, that the said Johan is a preacher from the sect of “Essene” who used to give good news in the city of Palestine about near coming of God’s kingdom.

At three o’clock Jesus cried out with a loud voice, ‘Eloi, Eloi, lema sabachthani?’ which means, ‘My God, my God, why have you forsaken me?’ When some of the bystanders heard it, they said, ‘Listen, he is calling for Elijah.’ ^[52]

And in this sentence, the resembling word “Elijah” is considered as God.

And at last, in up-coming sentence in which the influence of Old Testament is evident in New Testament, where Jesus Christ talks with two Jewish mythical faces; “Moses” and “Elijah”, as:

Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white. Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem.^[53]

The considerable point is that, according to what is reported in the beginning of the Gospel of Matthew about the genealogical tree of Jesus Christ and its conjoining on Prophet David, here the name of “David” is also repetitively reported while describing the attributes of “Messiah” and Savior of the nation. It seems collectively that the principal section of what is said about the two characters of David and Elijah in Old Testament is transferred in relation with the qualities of Jesus Christ, as:

Being therefore exalted at the right hand of God, and having received from the Father … For David did not ascend into the heavens, but he himself says, “The Lord said to my Lord, ‘Sit at my right hand…^[54]

David of Old Testament and Jesus of New Testament, both have the place on the Right hand of God, as:

The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree. God exalted him at his right hand as Leader and Saviour, so that he might give repentance to Israel and forgiveness of sins…^[55]

So that, it can be said that the desire of Jewish Messiah in those day was as; appearance of a child from the progeny of David, Elijah’s support to him in this field and for his understood kingdom on earth, in a manner which is described and promised in Old Testament as:

          Others said, ‘This is the Messiah. But some asked, ‘Surely the Messiah does not come from Galilee, does he? Has not the scripture said that the Messiah is descended from David and comes from Bethlehem, the village where David lived?’^[56]

Nathanael replied, ‘Rabbi, you are the Son of God! You are the King of Israel...^[57]

Pilate also had an inscription written and put on the cross. It read, ‘Jesus of Nazareth, the King of the Jews…^[58]

…I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high.^[59]

I Jesus, have sent my angel so I can testify you in the Churches related to this matter that I am root and progeny of David and the glittering star of morning.^[60]

And I confer on you, just as my Father has conferred on me, a kingdom, so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.^[61]

It is reported while describing the living conditions of Jesus Christ in a section of the Gospel of Matthew that he has been seen by his three disciples on the top of a mountain, before his setting off towards Jerusalem, as he was dressed in a dazzling suit while talking with Moses and Elijah. In the very same time a loud call declares him as son of God.^[62] Henceforth this event, his disciples asked him about Elijah then he introduces them “John the Baptist” as the “Elijah”, same as of the Old Testament.^[63]

However, it is good to know that what was the reaction of the Jews of Palestine against the miracles of Jesus Christ, and how the sacred writings of Jews sketch him down after that era?

Jews are relating the miracles of Jesus as the satanic factors, they are avoiding to agree with the crucified Jesus in each topic, they are giving answer in connect with the story of the Day of Judgment that his disciples have stolen his body. They don’t deny from the story of Gospel totally, but describe it in a way opposite to the considerations of Christians…^[64]

The most important is that it can be understood by deliberations on the verses of New Testament that Jesus Christ was, by various reasons, not only accepted by the Jews in the title of “anticipated Prophet” nor even he appeared as a “king of Jews”, as:

When Jesus realized that they were about to come and take him by force to make him king, he withdrew again to the mountain by himself.^[65]

In this tradition, Jesus and his followers had only an urge to gather and worship God in the Temple, even after the rise of Jesus:

And every day they had desired a thing in the temple.^[66]

Praising God and having the goodwill of all the people.^[67]

And for those who follow the Torah which says no one will establish religion and law except Moses among the Israelites and no one will have the majesty, power and dignity like him.^[68]

It is also reported in Gospels that Jesus Christ was defeated and disgraced.^[69] It is described and being announced that “his kingdom is not from this world” as:

Jesus answered, ‘My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.’^[70]

And also as:

They do not belong to the world, just as I do not belong to the world.^[71]

But other than Old Testament and New Testament, the condition is different among other holy scriptures namely Talmud, its parts and sections.

“Jesus” or “Christianity” is never mentioned in the collection of Talmud and the Mishna, but Gumara has many indications towards the both; while Jesus or “Yousha son of Pandera” (or “son of Astara”) is a vague face in it, he who had been learning the magic in Egypt in the times of the ruler Alexander Janisus (between the years of 103-87 BC) and misleading people in those times, because of which he was stoned and then crucified in that country. He has also been called by the title of Hansari (Nasiri).^[72]

Circulation of the myth “Pandera” was apparently a reaction to vitiate and vague the miracles of Jesus and even to produce the suspicion in his historic existence. Some of the Jewish writers and scholars believe that Jesus cannot be the particular Messiah of Jewish nation because he was not anointed by “Elijah” and because of this he got captured and crucified and even that his crucifixion was expiation for his false claim of being Messiah, as:

This man, who named himself as Messiah, abject and wretched, that the ultimate curse… in the religion of God (Torah) is specified with him, so he got crucified.^[73]

In later second century AD, a man named “Celsose” quotes from a Jew that Jesus was in fact son of a person named “Pandera” who lived in Egypt and learnt the magic there. Later on “Origene of Alexandria” writes a chronicle against the same “Celsose” and defends the Jesus being Messiah.

No doubt that Jesus Christ appeared in such a society in which the thought of Messiah had grown its roots and this was the general concept of people that their Savior and king will appear soon for their salvation and establishment of the government of David and Solomon, as it was stated in Old Testament. So the very first question in those times was that if this person is the Messiah of Old Testament or not? An answer to this question is that the contemporary critical studies have provided no result in this connection, for example; writer of the book Esa, Astooreh ya Tarikh (Jesus, a myth or the history) believes as:

Robertson is ready to accept the possibility of being one or more than one Jesus, having contribution in the story of Gospel, in history. It is possible that a teacher or teachers named as Jesus or with various names but the same title of Messiah (as many of them were famous), may have been taught him various words of Gospel. Messiah of the book Talmud, who had been caught for stoning and then crucified a century before than the beginning of this calendar, may be survived and had contributed in the traditions of Jesus… (Yashu is among many of the Jewish mythical characters) Yashu is a mythical character while this (is meant by “Yahwa is salvation” or “Yahwa saves”) is a divine name…, prior to be a human name, (The description of what is) According the Robertson, in the first century AD, there practiced a very old and secret custom among the “scattered societies” of Jews in Palestine, the original rituals of which was the cryptic ceremonies of death of a “Divine Savior” named as “Joshua the son of father”. An exhibition of custom which is staged every year in spring as a reminiscence of our custom, occurred before the date of the sacrifice of human, and throughout which the sufferings and resurrection of Joshua is demonstrated.

After the fall of Jerusalem and destruction of the temple, in the year of AD 70, the myth of Messiah-God with the paramount dreams of Jews, got composed in form of a savior who will put an end to the present symmetry of world and will establish the “kingdom of God”. This custom undertook the duty of preaching, along with the Baptism, with the name of “Joshua Messiah” which became “Jesus Christus” after translating into Greek and then became Jesus Christ and then they made a new religion based on that. In this stage, the character of Pelatus was also added as a representative of the hated government of Rome and so the story got its historical form.

“Messiah” is described in some of the old Jewish books as a supernatural extant who has worn the human clothes, hence this very extant has got entitled as “Christos”, “Chosen” and most import “Son of Man” in New Testament.^[74]

It should be noted that the messianic or Salvation oriented thoughts have not been propounded clearly and independent from figurative implications and metaphors. We know that the literary structure of books and chronicles of Bible is greatly dependant on the parable, simile and metaphor while on the other hand; the implications used under a topic have very close relation with its other sidelines topics. For example, Jewish savior-orientation has a complete linkage with the concepts of “Promised day”, “the day of arbitration”, “millenniumism”, “resurrection” and “kingdom of God”, so to understand them better and accurate, all their related implications should be understood, including the concepts related with Jewish Promised-orientation, their salvation thoughts and the concept of “millenniumism”.

In plain words as “millenniumism” is a belief in outbreak of changes or a great incident which occurs on the beginning or end of each thousand years and in result of which all the happenings in coming thousand years will be influenced. All these events tend to be occurred in order to accomplish a specific objective, in a manner that whole movement of the history would be figured out in a specific path, while these events can be considered as its preparation. Another old belief which also exists is as the world will last for six thousand years and so, it will be destroyed in seventh millennium. These millenniums are suitable with the number of days of creation. The first two millenniums are called “Baayer” (Tuhu in Hebraic); because there was no divine revelation throughout that millennium. The second two millenniums were the era of religion (Tora) or divine revelation while third two millenniums were considered as the era in which the appearance of Messiah will be anticipated (Yumut Hamasheih). Many of the responsibilities are handed over to Prophet Elijah according to this belief; because it is considered as a root cause of most of the Rabbis’ revelations in this field.^[75]

According to the traditional Jewish thoughts, the ultimate movement of history is predicted in Torah and the principal stages of change are also pointed out there. According to one of the Jewish writers of thirteenth century; Torah is the “post scripted human history”. He considers the six days of creation in journey of Genesis equal to the six centuries of world. It is reported in the beginning of the journey of Genesis that on the sixth day, animals and then humans were created. From his view, “animals” are the other nations which are dominant on Jews and “human” is the same Messiah who is created upon the image of God and will appear in every sixth millennium. “Sabt” (seventh day) is denoting the seventh millennium in which the next life will begin.^[76] It will be considered from the pointed attributes of life as the peace, security and tranquility for “sons of God” (Israelites) and taking revenge from their enemies! God will station in “Zion” and the global peace will govern all over the world.^[77] These meanings are the results gained in return of the foundation laying to which we call the “myth of Jerusalem and Zion” about which we will talk next time.

But the thought of millenniumism has reflected itself in Christianity too. In John’s Revelation, which has particularly described the aspects of future and upcoming incidents, described the “thousand years long government of Messiah” while everlasting life, felicitous and incorruptibleness are some of its particulars. From the aspect of New Testament, only some of the people will be able to see the one thousand years long government of Messiah and in such case, they will continue their thousand years long life accompanying Messiah. Those who will see the thousand years long kingdom of Messiah:

 … They came to life and reigned with Christ for a thousand years. (The rest of the dead did not come to life until the thousand years were ended). This is the first resurrection.^[78]

Those will never die forever and will not taste the flavor of death:

Blessed and holy are those who share in the first resurrection. Over these the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.^[79]

 The said examples from one side describe the structure and attributes of the Promised-oriented beliefs and from other side, reveal the vast aspect of influence of Old Testament’s implications and concepts on New Testament. All what is said, discloses only a section of the desired topic while we hope to avail another chance for detailed comparative discussion in this field.

 Dr. Husain Kalbasi Ushtari, Associate Professor, Allama Tabatabai University.