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This paper studies the theme of the Davidic Messiah and the Temple in Jewish apocalyptic literature and other related texts. Although recent scholarship has thoroughly investigated Judaisms and their Messiahs in the Second Temple period, relatively less attention has been paid to the topic of the relation between the Temple and the Davidic Messiah. A tradition of close connection between the rebuilding of the Temple and the Davidic Messiah, however, is abundantly found in the biblical and the Second Temple literature. Ever since Nathan’s oracle to David (2 Sam. 7), particularly after the destruction of Jerusalem in 586 BCE, the Temple and the Davidic dynasty have been frequently associated with the Jewish eschatological hope. The author tracks down how Israel’s royal ideology bears the tradition of the King-Messiah and the Temple, and he shows how such a close link between King and Temple serves to anchor Israel’s eschatological hopes in the Second Temple literature, particularly in the apocalyptic circles. It is true that the Temple is an unmovable mountain of Judaism. However, a hostile tradition against the Temple of Jerusalem (and its present system as inadequate and polluted) is a constant theme in apocalyptic literature. The negative evaluations of the Temple go along with streams of prophecy of the Temple’s destruction. In Jewish apocalyptic visions, Temple reform is needed for the inauguration of a new messianic era in which a Davidic Messiah-King is expected to restore or build the Temple. The final purpose of the paper is to shed light on the Messiah-Temple issues in the Gospel of Mark. The author demonstrates how the theme of the Davidic typology in Mark is specifically linked with the Temple theme in multiple layers such as in the episode of the blind Bartimaeus, in the King’s triumphal entry “into Jerusalem into the Temple” (εἰς Ἱεροσόλυμα εἰς τὸ ἱερὸν; an expression that appears twice in Mark), in Jesus’ problematic Temple action and his prediction of its destruction, in debates on Messiah as David’s son and Lord, in Jesus’ trial (on the Messiah and Temple), and finally in the event of the curtain of the Temple torn in two at the death of Jesus. The author argues that Mark associates the theme of the Davidic Messiah with the Temple to show Jesus is the King-Messiah who is the destroyer of the old Temple and the builder of new one “not made with hands”, which is one of the authentic signs of a Davidic Messiah in the traditional Jewish eschatological expectations.
