The Model of Moses
The Model of Moses
Elijah was not Judaism’s only model for conceptualizing a central end-time prophet. As we have noted in our discussion of sign-prophets above, some prophets sought to emulate a new, eschatological Moses. In contrast to his silence about Elijah figures in this area, Josephus seems quite interested in (though disparaging of) these purported prophets whose activities evoke Moses. 90 As we have noted, one such figure tried to part the Jordan, and another expected Jerusalem’s walls to collapse before him (like those of Jericho of old).91
As with the case of Elijah (Mal 4:5), a prophecy of Scripture generated the expectation of this new prophetic figure. Deut 18:15, 18, promised a new prophet like Moses, a promise that Jesus’ contemporaries commonly applied to the near future. Thus the Qumran Scrolls at least sometimes linked their expected “prophet” with the prophet like Moses text of Deuteronomy.92 At least some Qumran sectarians apparently associated this mission also with the future anointed ruler.93
Likewise, Samaritan expectation, though idiosyncratic and preserved only in much later sources, may also preserve a more widespread tradition concerning the prophet like Moses.94 Samaritans apparently (if our sources reflect this early period) rejected prophets (or at least the Jewish tradition of prophets) between Moses and the final prophet, a prophet like Moses, the Taheb or “restorer.”95
Although the rabbis apparently rarely interpret Deut 18:15-18 eschatologically, 96 many compared the future redeemer to the former one, i.e., to Moses.97 The hidden Messiah tradition often connects the Messiah with Moses, who was also hidden before he was revealed.98 The related expectation of a new exodus persisted as late as the rabbis,99 but was already present in so-called Deutero-Isaiah. 100 The expectation of a new Moses could be compatible with expectations of an eschatological leader. In fact, a wide range of Jewish tradition emphasized Moses’ role as “king” (Deut 33:5).101
Together such backgrounds help us to picture the various ways that Jewish observers could have understood charismatic leaders of their day in light of contemporary end-time expectations. One need not appeal primarily to geographically distant categories (such as urban Hellenistic Cynics) to explain Jesus, when models of Jewish charismatic miracle-workers and, more often, of end-time prophets were closer at hand. These models, and especially the model of an end-time Moses leading an eschatological exodus, are also compatible with gospel traditions about Jesus’ claims to special authority.