• Messiah
    Insight on the Scriptures, Volume 2

    • Messiah in the Hebrew Scriptures. At Daniel 9:25, 26 the word ma·shiʹach applies exclusively to the coming Messiah. (See SEVENTY WEEKS.) However, many other texts of the Hebrew Scriptures also point to this coming One, even if not exclusively so. For instance, Psalm 2:2 evidently had first application at the time when Philistine kings tried to unseat anointed King David. But a second application, to the foretold Messiah, is established by Acts 4:25-27, where the text is applied to Jesus Christ. Also, many of the men called “anointed” in various ways prefigured, or pictured, Jesus Christ and the work he would do; among these were David, the high priest of Israel, and Moses (spoken of as “Christ” at Heb 11:23-26).

      Prophecies not using “Messiah.” Numerous other Hebrew Scripture texts that do not specifically mention “Messiah” were understood by the Jews as prophecies applying to that one. Alfred Edersheim located 456 passages to which the “ancient Synagogue referred as Messianic,” and there were 558 references in the most ancient rabbinic writings supporting such applications. (The Life and Times of Jesus the Messiah, 1906, Vol. I, p. 163; Vol. II, pp. 710-737) As an example, Genesis 49:10 prophesied that the ruling scepter would belong to the tribe of Judah and that Shiloh would come through that line. The Targum of Onkelos, the Jerusalem Targums, and the Midrash all recognize the expression “Shiloh” as applying to the Messiah.

      The Hebrew Scriptures contain many prophecies that provide details about the Messiah’s background, time of appearance, activities, treatment by others, and place in God’s arrangement. The various indications about the Messiah thus combined to form one grand picture that would help true worshipers to identify him. This would provide a basis for faith in him as the true Leader sent by Jehovah. Though the Jews did not recognize ahead of time all the prophecies that related to the Anointed One, the evidence in the Gospels shows that they had sufficient knowledge by which to recognize the Messiah when he did appear.

      Understanding in the First Century C.E. The historical information available reveals a general picture of the extent of understanding about the Messiah prevalent among Jews in the first century of the Common Era. Primarily this information is gleaned from the Gospels.

      King and son of David. It was commonly accepted among the Jews that the Messiah would be a king of the line of David. When the astrologers asked about “the one born king of the Jews,” Herod the Great knew that they were asking about “the Christ.” (Mt 2:2-4) Jesus questioned the Pharisees as to whose descendant the Christ, or Messiah, would be. Though those religious leaders did not believe in Jesus, they knew that the Messiah would be David’s son.​—Mt 22:41-45.

      Born in Bethlehem. Micah 5:2, 4 had indicated that out of Bethlehem would come one to be “ruler in Israel” who would “be great as far as the ends of the earth.” This was understood to refer to the Messiah. When Herod the Great asked the chief priests and scribes where the Messiah was to be born, they answered, “In Bethlehem of Judea,” and quoted Micah 5:2. (Mt 2:3-6) And even some of the common people knew this.​—Joh 7:41, 42.

      A prophet who would perform many signs. Through Moses, God had foretold the coming of a great prophet. (De 18:18) In Jesus’ day Jews were waiting for this one. (Joh 6:14) The way in which the apostle Peter used Moses’ words, at Acts 3:22, 23, indicates he knew they would be accepted as Messianic in nature even by religious opposers, and this gives evidence of widespread understanding of Deuteronomy 18:18. The Samaritan woman by the well also thought the Messiah would be a prophet. (Joh 4:19, 25, 29) People expected the Messiah to perform signs.​—Joh 7:31.

      Some variety in beliefs. It is evident that even though knowledge about the coming Messiah was common among the Jews, not all persons had the same knowledge or understanding about that one. For instance, though many knew that he would come from Bethlehem, some did not. (Mt 2:3-6; Joh 7:27) Some believed the Prophet to be separate from the Christ. (Joh 1:20, 21; 7:40, 41) Certain prophecies about the Messiah were not understood, even by Jesus’ disciples. This was particularly true about those prophecies dealing with the Messiah’s rejection, suffering, death, and resurrection. (Isa 53:3, 5, 12; Ps 16:10; Mt 16:21-23; 17:22, 23; Lu 24:21; Joh 12:34; 20:9) Yet once these things had taken place and the prophecies had been explained, his disciples and even ones who were not yet disciples began to appreciate the prophetic nature of these texts in the Hebrew Scriptures. (Lu 24:45, 46; Ac 2:5, 27, 28, 31, 36, 37; 8:30-35) Since the fact that the Messiah had to suffer and die was not recognized by most Jews, this point was stressed by early Christians when preaching to Jews.​—Ac 3:18; 17:1-3; 26:21-23.

      Wrong Expectations. Luke’s account indicates that many Jews were anxiously expecting the Messiah to appear at the particular time Jesus was on earth. Simeon and other Jews were “waiting for Israel’s consolation” and “Jerusalem’s deliverance” when the babe Jesus was brought to the temple. (Lu 2:25, 38) During the ministry of John the Baptizer, the people “were in expectation” about the Christ, or Messiah. (Lu 3:15) Many, though, expected the Messiah to meet their preconceived notions. The prophecies in the Hebrew Scriptures showed the Messiah as coming in two different roles. One was “humble, and riding upon an ass,” whereas the other was “with the clouds of the heavens” to annihilate opposers and have all rulerships serve him. (Zec 9:9; Da 7:13) The Jews failed to appreciate the fact that these prophecies related to two distinct appearances of the Messiah, these appearances occurring at widely separated times.