Messiah
The Meaning and Origin of the Term
The word "Messiah" comes from the Hebrew word meaning "anointed one." Its Greek equivalent is "Christos," from which we get "Christ." In the Old Testament, anointing with oil set apart kings, priests, and occasionally prophets for God's service. Saul, David, and Solomon were all anointed as kings (1 Samuel 10:1; 16:13; 1 Kings 1:39). The high priest was called "the anointed priest" (Leviticus 4:3).
Over time, the concept of God's "anointed" became focused on a future ideal king who would perfectly fulfill God's purposes. While the specific title "Messiah" as a technical term for this future figure is rare in the Old Testament (appearing perhaps only in Daniel 9:25-26), the hope itself permeates the Hebrew Scriptures from beginning to end.
Messianic Hope in the Old Testament
The messianic hope begins as early as Genesis 3:15, where God promises that the offspring of the woman would crush the serpent's head. This initial promise narrows progressively: through Abraham's line (Genesis 12:1-3), through the tribe of Judah (Genesis 49:10), and through the house of David (2 Samuel 7:12-16).
The prophets developed the portrait of the coming Messiah in remarkable detail. Isaiah described a child born to reign on David's throne whose name would be "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace" (Isaiah 9:6-7). He also depicted a suffering servant who would bear the sins of many and be pierced for their transgressions (Isaiah 52:13-53:12). Micah identified Bethlehem as the birthplace of this ruler "whose coming forth is from of old, from ancient days" (Micah 5:2).
Jeremiah prophesied a righteous Branch from David's line who would execute justice and righteousness (Jeremiah 23:5-6). Ezekiel foresaw a shepherd-king like David who would feed and protect God's flock (Ezekiel 34:23-24). Daniel received a vision of "one like a son of man" coming on the clouds to receive an everlasting kingdom (Daniel 7:13-14). Zechariah described a king who would come "humble and mounted on a donkey" (Zechariah 9:9) and one who would be pierced, with mourning as for an only son (Zechariah 12:10).
The Messianic Hope Between the Testaments
During the intertestamental period, messianic expectation intensified under the pressure of foreign domination. The Psalms of Solomon (c. 63 BC) expressed longing for a Davidic king who would purge Jerusalem of Gentile oppressors. The Dead Sea Scrolls reveal that the Qumran community expected multiple messianic figures, including a royal messiah and a priestly messiah.
Popular expectation in Jesus' day centered largely on a political-military deliverer who would overthrow Roman rule and restore Israel's national sovereignty. This expectation, while rooted in genuine prophetic promises, often overlooked the suffering dimension of the messianic portrait. The tension between a conquering king and a suffering servant was one of the great puzzles of pre-Christian Judaism.
Jesus as the Messiah
The New Testament presents Jesus as the fulfillment of all messianic prophecy, though in ways that frequently surprised His contemporaries. At His baptism, God declared Him "my beloved Son" (Matthew 3:17). Jesus initially exercised caution about public messianic claims, sometimes referred to as the "messianic secret," likely because the popular understanding of the Messiah was so heavily political.
Peter's confession at Caesarea Philippi marked a turning point: "You are the Christ, the Son of the living God" (Matthew 16:16). Yet immediately after, Jesus began teaching that the Messiah must suffer, die, and rise again (Matthew 16:21), a concept His disciples struggled to accept. Jesus' triumphal entry into Jerusalem riding on a donkey fulfilled Zechariah 9:9 and publicly declared His messianic identity (Matthew 21:1-11).
At His trial, when the high priest asked directly, "Are you the Christ, the Son of the Blessed?" Jesus answered, "I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven" (Mark 14:61-62), combining Daniel's son of man vision with the messianic claim.
The Christian Transformation of Messianic Hope
The resurrection of Jesus transformed the disciples' understanding of messiahship. They now saw that the Messiah had to suffer before entering His glory (Luke 24:26). The early church proclaimed that Jesus was both Lord and Christ (Acts 2:36), the fulfillment of everything written in the Law, the Prophets, and the Psalms (Luke 24:44).
The New Testament added crucial dimensions to the messianic portrait. Jesus was not merely a human king but the divine Son who existed before creation (John 1:1-3; Colossians 1:15-17). He served as heavenly high priest after the order of Melchizedek (Hebrews 7:1-28), combining the kingly and priestly roles. His kingdom was inaugurated at His first coming but awaits final consummation at His return, when He will judge the living and the dead (Acts 17:31; Revelation 19:11-16). The Messiah's work thus spans two advents: first in humility and suffering, then in glory and power.
Biblical Context
Messianic expectation runs from Genesis to Revelation. Key Old Testament passages include the seed promise (Genesis 3:15), the Abrahamic covenant (Genesis 12:1-3), Jacob's prophecy (Genesis 49:10), the Davidic covenant (2 Samuel 7:12-16), the royal Psalms (Psalms 2, 110), the prophetic portraits (Isaiah 9, 11, 53; Jeremiah 23; Ezekiel 34; Daniel 7; Micah 5; Zechariah 9, 12), and Daniel's seventy weeks (Daniel 9:24-27). The New Testament identifies Jesus as the Christ throughout the Gospels, Acts, Epistles, and Revelation.
Theological Significance
The Messiah stands at the center of God's redemptive plan. Through the Messiah, God fulfills His covenant promises to Abraham and David, defeats sin and death, reconciles humanity to Himself, and establishes His eternal kingdom. The dual nature of messianic prophecy, encompassing both suffering and glory, reveals the depth of God's plan: salvation comes not through political power but through sacrificial love. Jesus' identification as Messiah means He is prophet (revealing God's truth), priest (atoning for sin), and king (ruling with justice and mercy), uniting all three anointed offices in one person.
Historical Background
Messianic expectation was shaped by Israel's experience of monarchy, exile, and foreign domination. The Dead Sea Scrolls (discovered 1947-1956) reveal diverse messianic expectations in Second Temple Judaism. The Psalms of Solomon, written after Pompey's conquest of Jerusalem in 63 BC, express intense longing for a Davidic deliverer. Josephus records several messianic claimants in the first century. The Bar Kokhba revolt (AD 132-135) was led by a figure many Jews accepted as messiah, demonstrating the persistence of political messianic hope even after Jesus' time. The Targums (Aramaic paraphrases of Scripture) identify numerous Old Testament passages as messianic.