Tyndale Open Bible Dictionary

MESSIAH

Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well.

Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.

Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century AD) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”

Messiah in the Old Testament

Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).

Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate Sanhedrin (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (Sanhedrin 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.

While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.

While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.

The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since zerah (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).

It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate Sanhedrin 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as AD 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).

The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.

Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.

Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).

While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).

Messiah in the New Testament

The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).

The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).

Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.

The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).

The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).