The Hope of a Messiah
Introduction
As we open the New Testament and encounter the life of Jesus, we are immediately faced with a fundamental question: Is He the Messiah? This question highlights the deeply rooted and widespread expectation within the Jewish community regarding the Messiah's role. The concept of the Messiah—the "anointed one" chosen by God—is intricately woven throughout the Hebrew Scriptures. From the earliest covenants with Adam, Abraham, and David, to the prophetic writings and apocalyptic visions, the hope for a Messiah who would restore creation and fulfill God’s ultimate plan of redemption is central to biblical theology. We are studying this topic because the hope for the Messiah began long before Jesus, emerging from the promises found in the Hebrew Scriptures. Today, we will dive into this messianic expectation, examining how Jesus fulfills it and what this means for our understanding of God's redemptive plan.
The Concept of a Messiah
Jesus is referred to as "the Expected One" (Matthew 11:3; Luke 7:19), but what exactly was this expectation? The terms "Messiah" (Hebrew mashiach) and "Christ" (Greek christos) both mean "anointed one" or "consecrated one." In the Hebrew Scriptures, various individuals, including prophets (1 Kings 19:16; Psalm 105:15), priests (Exodus 29:7; Leviticus 4:3-5), and kings (1 Samuel 10:1; 1 Kings 1:39), were anointed for their specific roles. Anointing was closely linked to appointing people to carry out their ordained responsibilities.
Looking forward to its ultimate fulfillment, the Messiah, or Christ, is the one appointed and anointed by God to bring about the day of the Lord. He will raise the dead, judge the wicked, and reward the righteous. The Scriptures present a clear messianic (anything related to the Messiah) hope in light of the coming day of God, the resurrection, Gehenna, and the creation of a new heavens and new earth.
This hope in a Messiah lies at the core of the apostolic witness in the New Testament. Peter summarizes the apostolic mission by stating that God commanded them to preach that Jesus is the one appointed by God to judge both the living and the dead (Acts 10:42). Similarly, Paul affirms that God has set a day to judge the world in righteousness through the man He has appointed (Acts 17:31). Thus, the messianic hope is deeply rooted in Jesus' role as the divinely appointed one who will bring God's redemptive plan to its culmination.
In biblical theology, the Messiah is understood as the divine agent, representing and working on behalf of God as the ultimate mediator of redemptive history. While God could have directly descended upon humanity to accomplish salvation, He chose, according to His own wisdom, to carry out this plan through the Messiah. This concept of divine agency lies at the heart of messianic expectation (or "messianism"), as seen throughout Scripture. Just as God will save His people, the Messiah is called the Savior (Luke 2:11; Philippians 3:20; 1 John 4:14). Just as God will judge the world, the Messiah is the Judge (Acts 10:42; 2 Timothy 4:8; James 5:9). Similarly, as God redeems creation, the Messiah is the Redeemer (Galatians 3:13; Titus 2:14; Hebrews 9:15).
This synergy between God and the Messiah is evident in the New Testament, particularly concerning the "day of the Lord," which is often described as "the day of Christ" (Philippians 1:10; 2:16), "the day of Jesus Christ" (Philippians 1:6), or "the day of our Lord Jesus Christ" (1 Corinthians 1:8). Divine judgment, initially referred to as "the judgment seat of God" (Romans 14:10), is administered through the Messiah, referred to as "the judgment seat of Christ" (2 Corinthians 5:10). In the age to come, this divine collaboration will continue as the "kingdom of Christ and God" is established (Ephesians 5:5), and the throne of both God and the Lamb will be present, with God's servants worshiping Him (Revelation 22:3). Thus, the Messiah is the divine agent mediating God's redemptive plan, understood within the framework of apocalyptic expectations.
Since God and the Messiah are united in their work, the "Spirit of God" and the "Spirit of Christ" are one and the same (Romans 8:9; Ephesians 4:3-5). To know the Messiah is to know God, and vice versa (John 8:19; 12:44-50; 14:7-11). Similarly, those who follow the Messiah follow God, and those who follow God follow the Messiah (Matthew 10:32-33; 16:23-27). Those who become disciples by repenting at the proclamation of the coming day of the Lord are commanded to be baptized "in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:18-19). The Father will judge and restore creation through the Son by the power of His Spirit.
Messianic agency (the role of the Messiah as God's chosen representative or mediator in carrying out His redemptive work) culminates within an apocalyptic framework, where God entrusts the ultimate tasks of redemption to the Messiah on the last day. Reflecting this, after being persecuted for breaking the Sabbath, Jesus said, "My Father is working until now, and I am working" (John 5:17). He further explained this relationship, stating that just as the Father has life in Himself, He has also granted the Son the same life, along with the authority to execute judgment because He is the Son of Man. Jesus proclaimed that a time is coming when all in the tombs will hear His voice—those who have done good will rise to life, while those who have done evil will rise to judgment (John 5:26-29). Though God could have restored creation directly, He chose to delegate His authority to "the Christ of God, His Chosen One" (Luke 23:35). This divine partnership illustrates the central role of the Messiah in God's redemptive plan.
Judiasm and Types of Messiah’s
In Jewish tradition, the concept of the Messiah is much more diverse than the singular figure often associated with modern interpretations. The Hebrew Bible and other ancient Jewish texts suggest the possibility of multiple messiahs, each fulfilling different roles based on biblical promises and prophecies. This is particularly clear in the Dead Sea Scrolls and rabbinic literature, where several messianic figures are anticipated, each descending from a different patriarch or fulfilling specific divine functions.
At the core of this expectation is Messiah ben David, the ruler from the tribe of Judah. Genesis 49 speaks of the scepter not departing from Judah, pointing to the kingship that would emerge from David's line. This messianic figure is understood to be the ultimate king who will rule with justice and bring peace, often depicted as a Davidic descendant who restores Israel.
However, alongside Messiah ben David is the less commonly discussed Messiah ben Joseph (also known as Messiah ben Ephraim), who is linked to the lineage of Joseph. This figure is believed to be a suffering servant, akin to the story of Joseph in Genesis, who endures hardship and betrayal but eventually rises to prominence. Zechariah prophesies about this messiah, who will be involved in the restoration of Israel and the defeat of its enemies.
In addition to these two main figures, ancient Jewish texts, such as the 4QTestimonia from the Dead Sea Scrolls, introduce the concept of a prophet like Moses (Deuteronomy 18) and a priestly messiah, descended from Levi. The priestly messiah plays a role in spiritual leadership, while the prophet is seen as one who brings divine guidance. In some traditions, these two roles are combined, while in others, they remain distinct.
Rabbinic literature further expands on this idea, with several mentions of four messianic figures: Messiah ben David, Messiah ben Joseph, a prophet, and a priest. These figures represent different aspects of the Messiah’s mission—ruling, suffering, guiding, and offering spiritual leadership. Although these expectations vary across different texts, the presence of multiple messianic figures reflects a multifaceted understanding of salvation and restoration in Jewish thought.
Thus, while modern interpretations often focus on a single messianic figure, the Jewish tradition includes expectations of several messiahs or messianic types, each fulfilling unique roles in God’s redemptive plan.
The Development of Messianic Expectations
Messianic expectation, like other apocalyptic themes, develops organically throughout the Scriptures. This expectation originates in the covenants, particularly those made with Adam, Abraham, and David (Genesis 3:15; 12:1-3; 2 Samuel 7:12-16), and continues to unfold through the wisdom and prophetic writings, ultimately culminating in the apocalyptic visions of the end times. The growth of this messianic hope can be understood along two major lines: the evolution of human understanding and the progress of divine revelation. While the two are closely connected, liberal and critical scholars often emphasize the development of human thought, whereas conservative interpreters tend to focus on the unfolding of divine revelation. Assuming the divine inspiration of Scripture (2 Timothy 3:16), John Harrigan argues that messianic expectation evolves in accordance with the progress of divine revelation, as God gradually reveals His redemptive plan through the Messiah.
The Messianic Promise Reflected in the Story of Adam
Assuming both the historicity of Genesis and the messianic orientation of the Hebrew Bible, we encounter the first revelation of messianic mediation immediately following the sin of Adam and Eve. In addressing the serpent, identified as Satan’s vessel, God declares:
"Cursed are you above all the livestock and all the wild animals! You will crawl on your belly and you will eat dust all the days of your life. And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel" (Genesis 3:14-15, NIV).
This passage is often referred to as the "mother promise" from which all future messianic promises flow, as it marks God's first indirect promise to humanity regarding the ultimate defeat of Satan. It is also known as the "proto-evangelium" or "first gospel" since it offers the first hint of good news to fallen humanity.
The masculine singular pronoun "he" refers to the "seed" (Hebrew zera) or offspring of the woman, signifying a future human descendant who will crush the serpent’s head—symbolic of life and authority. This introduces the fundamental messianic hope: a human will be born to mediate God's judgment on Satan and his spiritual offspring. Messianic hope is thus genealogical, setting a framework for future covenants and prophecies.
The imagery of the serpent’s "head" and the Messiah’s "heel" also evokes military conquest, a theme often found in the Hebrew Scriptures (Joshua 10:24; Psalm 47:3; 89:23), as seen in David’s words, "I pursued my enemies and crushed them...they fell beneath my feet" (2 Samuel 22:38-39, NIV). This reflects a protological view that anticipates an eschatological vision in which Satan’s rebellion is ultimately subdued.
The Scriptures bring the promise of Genesis 3:15 to its eschatological fulfillment in an apocalyptic manner, referencing "that ancient serpent" (Revelation 12:9; 20:2). As the Messiah, Jesus will ultimately defeat Satan by binding him in Hades for a thousand years and then casting him, along with the wicked, into Gehenna forever (Revelation 20:10, 14; 21:8; 22:15). Jesus, identified as the "Alpha" (Revelation 22:6, 13), declares that He will repay each person according to their deeds (Revelation 22:12), thus fulfilling the role of the "living seed" from Genesis 3:15, as described by Jewish theologian Adolph Saphir. This seed finds its full expression in the events of the day of the Lord, Gehenna, and the resurrection.
Throughout the Hebrew Scriptures, messianic imagery builds upon the promise of Genesis 3:15. David prophesies of a messianic "Lord" seated at the right hand of God, who will "crush kings on the day of His anger" and "crush leaders over the entire world" (Psalm 110:1, 5-6, CSB). In a similar vein, Psalm 68:21 foretells that God will "crush the heads of His enemies"—those who persist in sin. Jeremiah echoes this theme of divine judgment, warning that the Lord's wrath will "burst upon the head of the wicked" (Jeremiah 23:19), while Habakkuk proclaims that God will go out for the salvation of His people and His anointed, crushing "the head of the house of the wicked" (Habakkuk 3:13). In these ways, the Messiah is portrayed as the one who brings God’s final judgment and victory over evil, fulfilling the ancient promise of redemption.
The curse pronounced in Genesis 3:14—"dust you shall eat"—resonates throughout the Scriptures. Solomon, speaking of "the royal son" in Psalm 72:1, echoes this imagery: "May he rule from sea to sea and from the River to the ends of the earth. May the desert tribes bow before him and his enemies lick the dust" (Psalm 72:8-9, NIV). Isaiah also draws on Edenic imagery in his vision of the new heavens and new earth, where "the wolf and the lamb shall graze together; the lion shall eat straw like the ox, and dust shall be the serpent's food" (Isaiah 65:25). Similarly, Micah prophesies of the last days when the nations will "lick the dust like a serpent" (Micah 7:17), reinforcing the theme of the serpent’s humiliation.
The imagery of the heel crushing the serpent's head is vividly portrayed in the Messiah’s role on "the day of vengeance" (Isaiah 63:4), where the Messiah says, "In my anger I have trampled my enemies as if they were grapes. In my fury I have trampled my foes" (Isaiah 63:3, NLT). This scene parallels the messianic "sun of righteousness" in Malachi 4:2, which will usher in a day "burning like an oven," where the righteous will "tread upon the wicked as if they were dust under your feet" (Malachi 4:1, 3, NLT).
In the New Testament, this theme continues, with numerous references to Genesis 3:15. Jesus tells His disciples, "I saw Satan fall like lightning from heaven. Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy" (Luke 10:18-19). John's fiery preaching also recalls the imagery of the serpent, warning the Pharisees as a "brood of vipers" to flee from the coming wrath (Matthew 3:7; Luke 3:7), a charge that Jesus later echoes (Matthew 12:34, 23:33), linking their fate to that of the devil. Jesus further identifies the Pharisees as "sons of the evil one" (Matthew 13:38; 1 John 3:10) and exposes them as descendants of the serpent in the garden, declaring, "You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning... a liar and the father of lies" (John 8:44).
Paul frequently references Genesis 3 in his writings, particularly in his exhortations to resist deception. In Romans 16, he warns the Roman church to be wary of deceivers whose "smooth talk and flattery" (Romans 16:18) mirrors the deceit of Satan in the Garden of Eden. He urges them to be "wise as to what is good and innocent as to what is evil" (Romans 16:19), an allusion to the tree of the knowledge of good and evil. Paul then reassures them that "the God of peace will soon crush Satan under your feet" (Romans 16:20), clearly referencing Genesis 3:15 and pointing to the future day of the Lord and the coming of Christ (Romans 2:5; 8:18-23). The "God of peace" is portrayed in line with messianic passages that describe peace being established under the Messiah's reign (Isaiah 9:7; Zechariah 9:10).
In 1 Corinthians 15, Paul contrasts the role of Adam, through whom death entered the world, with Christ, through whom life is given: "For as in Adam all die, so in Christ all will be made alive" (1 Corinthians 15:22). The resurrection will bring about the defeat of all satanic "authority and power," as Christ will reign "until he has put all his enemies under his feet" (1 Corinthians 15:24-25), a direct reference to the messianic promise of Genesis 3:15, where the heel of the Messiah crushes the serpent’s head. Paul then loosely quotes Psalm 8:6, stating that "God has put all things in subjection under his feet" (1 Corinthians 15:27), pointing to the ultimate fulfillment of Genesis 1 in the age to come, when "the last Adam" (1 Corinthians 15:45) brings all things into submission to God.
Paul also references Psalm 8 and Genesis 3:15 in Ephesians 1, where he describes God raising Christ from the dead and seating Him at His right hand, placing "everything under His feet" and appointing Him as head over the church (Ephesians 1:20-22). This proclamation of Christ’s authority is set within an apocalyptic framework, as Paul explains that God’s purpose is to "bring together all things in heaven and on earth under the headship of Christ" (Ephesians 1:9-10), fulfilling the divine plan of restoration and dominion initiated in Genesis.
The term "administration" (Greek oikonomia) refers to God the Father, as seen in Ephesians 1:3-8, ruling over both heaven and earth, which are often considered God's "house" (1 Kings 8:27; 2 Chronicles 2:6; Isaiah 66:1; Acts 7:48). The phrase "fulfillment of times" (Greek kairos) points to the "appointed times" of redemptive history, culminating in the day of the Lord (Daniel 8:19; Habakkuk 2:3; Acts 1:7; 1 Thessalonians 5:1). The "all things" in heaven and on earth refers to creation, with Christ bringing everything together under His headship (Greek anakephalaioo), which echoes the imagery of Genesis 3:15. Currently, the world is under the rebellious headship of Satan (Luke 4:6; Ephesians 2:2; 1 John 5:19), but Christ will ultimately restore order.
References to Psalm 8 provide a foundational context for the New Testament phrase "Son of Man," which Jesus uses messianically over eighty times in the Gospels. In Psalm 8:4, "son of man" (Hebrew ben-adam) refers to Adam's offspring, as the Hebrew word for "man" and "Adam" are the same. Thus, the "Son of Man" is simply the ultimate "Son of Adam." This interpretation clarifies much of the debate surrounding the title. The phrase "Son of Man" is often used in relation to eschatological judgment, such as when Jesus says, "He has given him authority to execute judgment, because he is the Son of Man" (John 5:27; Matthew 9:6; 13:41; 24:30; 25:31). It is also connected to the restoration of creation, as in Matthew 19:28: "In the renewal of all things, when the Son of Man sits on His glorious throne" (CSB).
In this way, the "Son of Man" is the righteous seed of Adam, also known as the "Second Adam" (1 Corinthians 15:47), who is appointed as "the heir of all things" (Hebrews 1:2)—everything originally given to Adam. Christ, as the Messiah, will be the judge of all humanity, both the living and the dead (Acts 10:42; 2 Timothy 4:1; 1 Peter 4:5). This genealogical approach to "Son of Man" aligns with other messianic titles such as "son of Abraham" (Matthew 1:1; Luke 19:9; Galatians 3:16) and "son of David" (Matthew 1:1; 9:27; 12:23).
The Messianic Promise Reflected in the Story of Abraham
The genealogical focus of Genesis 4-11 is clear, as it is more a genealogy with stories interwoven, rather than a story with genealogies included. Adam and Eve’s hope rests in the birth of a righteous child who would reverse the effects of the curse. After the curse of death is pronounced (Genesis 3:19), Adam names his wife "Eve," meaning "life," in faith that she would become "the mother of all living" (Genesis 3:20), signifying hope for overcoming the serpent’s deception. When Cain proves unrighteous by murdering Abel, this hope shifts to Seth, as Eve declares, "God has appointed for me another offspring instead of Abel" (Genesis 4:25). The subsequent genealogies reflect this hope that through childbearing, the curse of Eden will eventually be undone.
Lamech further expresses this messianic hope by naming his son Noah, saying, "This one will bring us relief from the agonizing labor of our hands, caused by the ground the LORD has cursed" (Genesis 5:29, CSB). Seth and Noah are the only two individuals in these genealogies whose names are given with commentary, both of which are easily understood in messianic terms. The biblical narrative continues through the genealogies from Noah to Abram (Genesis 10:1; 11:10), ultimately centering on the calling of Abram in Genesis 12-25. While the nations descend into further wickedness and divine judgment (Genesis 11:3-9), God calls Abram to faith, promising that through his seed, all the nations of the earth will be blessed (Genesis 22:18; cf. 12:3; 17:7; 18:18). The messianic hope is thus rooted in the Abrahamic covenant, where God promises to make Abram’s descendants into a great nation (Genesis 12:2) and to bring forth one who will mediate His blessing and cursing to all nations. This is why God identifies Himself as "the God of Israel" throughout the Scriptures, referencing His covenant with Abraham and his descendants.
Circumcision, as the "sign" of the covenant (Genesis 17:9-14), was understood in a genealogical context. It was instituted after Abram was renamed "Abraham," symbolizing his destiny to become "the father of a multitude of nations" (Genesis 17:5). As Paul notes, this renaming was a prophetic act, calling "things that do not yet exist as though they already do" (Romans 4:17, NET). Circumcision, through the cutting of the foreskin, consecrated the biological means by which the messianic Seed would come, making it more than just an ethnic marker or cultural ritual. It was an act of faith in the coming fulfillment of God's promise, carried forward through the genealogies (Genesis 21:2; 26:4; 28:14; 35:11), since the Seed was, as Hebrews 7:10 puts it, "in the loins of his ancestor."
Messianic expectation within the Abrahamic covenant is also tied to the promise of land, as God declares, "I will give to you and to your offspring...the land of your sojournings" (Genesis 17:8; cf. Genesis 12:7; 13:15). This land, stretching "from the river of Egypt to the great river, the Euphrates" (Genesis 15:18), later described as extending "from the Red Sea to the Mediterranean Sea, and from the wilderness to the Euphrates River" (Exodus 23:31), was partially realized during Solomon's reign (1 Kings 4:21-24). These borders became the foundational promise upon which the Psalms and Prophets build their vision of the Messiah's future rule.
Psalm 72, for instance, envisions the ultimate "royal son" having "dominion from sea to sea, and from the River to the ends of the earth" (Psalm 72:8). All nations will be blessed through him, and they will call him blessed (Psalm 72:17, NIV). Similarly, Psalm 89 proclaims that God will establish His "firstborn, the highest of the kings of the earth," with dominion over the seas and rivers (Psalm 89:25-27). Zechariah echoes this messianic hope, declaring that the coming king will "speak peace to the nations" and "rule from sea to sea, and from the River to the ends of the earth" (Zechariah 9:9-10). The Messiah’s rule will fulfill the covenantal promises, extending from Israel's land to the whole earth, bringing divine blessing and glory to all nations.
The New Testament identifies Jesus as "the son of Abraham" (Matthew 1:1; Luke 3:34), firmly connecting Him to the Abrahamic covenant and its promises concerning land and blessing. His incarnation (Luke 1:31-32) is seen as a fulfillment of God's promise to Israel, as expressed by Mary: "He has helped His servant Israel, in remembrance of His mercy, as He spoke to our fathers, to Abraham and his offspring forever" (Luke 1:54-55). Jesus’ miracles led the crowds to "glorify the God of Israel" (Matthew 15:31), further affirming His role in fulfilling these covenantal promises. His triumphal entry into Jerusalem on a colt, as foretold by the prophet Zechariah (Zechariah 9:9), prompted the people to declare, "Blessed is the King who comes in the name of the Lord!" (Luke 19:38). Jesus is consistently referred to as "the King of the Jews" (Matthew 2:2; 27:11; Mark 15:26; Luke 23:37; John 19:3) and "the King of Israel" (Matthew 27:42; John 1:49), highlighting His connection to the "hope of Israel" (Acts 28:20).
Peter describes Jesus as "the Christ appointed for you" (Acts 3:20), who will bring about "the restoration of all things" (Acts 3:21, CSB), fulfilling the Abrahamic covenant that promised, "In your offspring shall all the families of the earth be blessed" (Acts 3:25). Paul, too, emphasizes this covenant, stating that the promise to Abraham and his offspring was that they would be "heir of the world" (Romans 4:13). Ultimately, the "God of Abraham" (Genesis 28:13; Exodus 3:6) will exalt the Son of Abraham with power and glory, leading all nations to rejoice (Romans 15:9-12; Psalm 97:1; Isaiah 24:14-16) and declare, "Blessed be His glorious name forever; may the whole earth be filled with His glory!" (Psalm 72:19). Therefore, Jesus’ messianic hope is rooted deeply in the Abrahamic covenant, extending to the blessing of all nations.
The Messianic Promise Reflected in the Story of David
The genealogical-messianic expectation runs continuously through the biblical narrative, from Abraham to David (Genesis 46:8-24; Ruth 4:18-22; 1 Chronicles 1-2), with later prophetic focus centering on these two covenants. Though much of the narrative focuses on the Sinai covenant and the Law, Paul clarifies that the Law was given "for the sake of transgressions until the Seed to whom the promise was made would come" (Galatians 3:19, CSB). Some may think the overarching messianic expectation gets overshadowed by the details of the Law, land, monarchy, and temple, but the redemptive narrative remains as the larger context. The Davidic covenant provides a prophetic foundation upon which the rest of Scripture builds. Although not initially referred to as a covenant, David, as well as others like Ethan the temple musician (Psalm 89:3) and the prophet Jeremiah (Jeremiah 33:21), later call it such (2 Samuel 23:5).
After the foundational promises in Genesis 3 and Genesis 12, 2 Samuel 7 is arguably the most significant chapter in Scripture regarding messianic hope. In this chapter, God speaks through the prophet Nathan to David, saying:
"When your days are fulfilled and you lie down with your fathers, I will raise up your offspring [Hebrew zera, 'seed'] after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. I will be to him a father, and he shall be to me a son" (2 Samuel 7:12-14).
Psalm 89 provides an expansive commentary on how these words were understood in the generations following David. God promises:
"I have made a covenant with My chosen; I have sworn to David My servant, I will establish your seed forever and build up your throne to all generations.... I shall crush his adversaries before him, and strike those who hate him. My faithfulness and My lovingkindness will be with him, and in My name his horn will be exalted. I shall also set his hand on the sea and his right hand on the rivers. He will cry to Me, 'You are my Father, My God, and the rock of my salvation.' I also shall make him My firstborn, the highest of the kings of the earth" (Psalm 89:3-4, 23-27, NASB).
This passage reaffirms the eternal reign of David’s descendant, embodying the messianic hope.
The imagery of Genesis 3, particularly the concept of the "seed" and the crushing of adversaries, naturally resurfaces in discussions about the Davidic Offspring. This offspring will also handle the sea and rivers, imagery linked to the Abrahamic promises. More significantly, the Davidic Offspring will be anointed as "the highest of the kings of the earth," assuming ultimate authority over the age to come. The prophetic literature extends this eschatological vision, declaring the eternal reign of the child born from David’s line:
"Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from this time forth and forevermore" (Isaiah 9:7; cf. 16:5).
Jeremiah echoes this promise, proclaiming:
"I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land" (Jeremiah 23:5; cf. 33:15).
This language of the "Branch" emphasizes the organic and progressive nature of messianic revelation. Ultimately, the messianic Offspring will be anointed by the Spirit of God, executing divine judgment and ushering in a new heavens and new earth. Isaiah foresees this, describing the Messiah as a "shoot from the stump of Jesse" upon whom the Spirit of the Lord will rest, embodying wisdom, understanding, and righteousness. With the power of His words, He will judge the wicked and establish a reign of peace, where even natural enmity will cease: "The wolf shall dwell with the lamb... for the earth shall be full of the knowledge of the LORD as the waters cover the sea" (Isaiah 11:1-9). This vision of the Messiah marks the culmination of God’s redemptive plan for creation.
Isaiah concludes his vision of the glorious kingdom of the Davidic King by declaring, "On that day the root of Jesse will stand as a banner for the peoples. The nations will look to him for guidance, and his resting place will be glorious" (Isaiah 11:10, CSB). This anticipated glory is attributed to the Spirit of the Lord resting upon Him (Isaiah 11:2), a theme that Isaiah emphasizes in other passages (Isaiah 42:1; 61:1). The Holy Spirit is thus seen as the ultimate agent responsible for bringing about the day of the Lord, the new heavens and new earth, the resurrection, and the establishment of the messianic kingdom, paralleling the Spirit's role in the original act of creation.
This messianic interpretation of the Spirit's anointing is evident in the understanding of Jesus' baptism, where "the Holy Spirit descended on Him in bodily form, like a dove" (Luke 3:22). Jesus’ anointing by the Spirit at His baptism signifies the fulfillment of Isaiah's prophecy and the inauguration of His messianic mission, empowered by the Holy Spirit. Through this anointing, the messianic King is set to guide the nations and establish His kingdom in righteousness, fulfilling the prophetic vision of Isaiah.
At the core of the Davidic covenant is the concept of the Messiah's divine sonship. The Messiah is repeatedly referred to as God's "son," emphasizing this special relationship. In 2 Samuel 7:14, God declares, "I will be his father, and he will be my son" (CSB), a theme echoed in Psalm 2:7: "The LORD said to me, 'You are my Son; today I have begotten you.'" Similarly, Psalm 89:26 states, "He shall cry to me, 'You are my Father, my God.'" This association of divine sonship is also evident in the angelic announcement of Jesus' birth:
"He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end" (Luke 1:32-33).
The title "Son of God" primarily derives from the Davidic covenant, designating the Davidic King as God's chosen ruler. As the descendant of David, the Messiah is deemed righteous and appointed by God to reign over the earth. The phrase "Son of God" is therefore a messianic title connected to the Davidic King, focusing more on the Messiah’s role in redemptive history than on a theological distinction between divinity and humanity. While there is abundant evidence of Jesus' divinity and His identification with God Almighty, the title "Son of God" in the context of His baptism—when the voice from heaven declared, "This is my Son, whom I love; with him I am well pleased" (Matthew 3:17, NIV)—was understood in a messianic sense, affirming His role as the Davidic King.
This same declaration is repeated at the Transfiguration (Matthew 17:5), which Peter later refers to, noting that "We have the prophetic word more fully confirmed" (2 Peter 1:19). The prophetic oracles, and thus the messianic titles like "Son of God," "Son of Man," and "Son of David," are focused primarily on the unfolding of redemptive history rather than on the nature of Christ’s divinity.
The titles "Messiah" and "Son of God" are linguistically linked throughout the New Testament, as seen in Peter's declaration: "You are the Messiah, the Son of the living God" (Matthew 16:16, CSB), which is echoed by Martha: "I believe you are the Messiah, the Son of God" (John 11:27, CSB). Even the high priest demanded of Jesus, "Tell us if you are the Messiah, the Son of God" (Matthew 26:63, CSB). Demons, recognizing Jesus’ identity, shouted, "You are the Son of God," because "they knew he was the Messiah" (Luke 4:41, NLT). The Gospels themselves were written with the express purpose "so that you may believe that Jesus is the Messiah, the Son of God" (John 20:31, CSB), and they begin with "the Good News about Jesus the Messiah, the Son of God" (Mark 1:1, NLT). Paul likewise uses "Son of God" and "Messiah" functionally and interchangeably in his letters (Romans 1:4; 2 Corinthians 1:19; Galatians 2:20; Ephesians 4:13).
The frequent use of titles such as "Messiah," "Son of God," and "Son of Man" in the same passages (Matthew 16:13-17; 26:63-64; John 1:49-51; 3:14-18; 5:22-27) reflects a common messianic expectation that was linguistically expressed in various ways, such as "Son of David" (Matthew 9:27; 21:9), "Root of David" (Revelation 5:5; 22:16), and "Root of Jesse" (Romans 15:12; Isaiah 11:10). These titles, along with others like "Morning Star" (2 Peter 1:19; Revelation 22:16), "Firstborn" (Psalm 89:27; Colossians 1:15), and "Savior" (Luke 2:11), all stem from the oracles of the Tanakh, where the messianic hope is deeply rooted in the genealogical expectation of an Offspring from the line of Adam, Abraham, and David, who would bring about God’s ultimate salvation.
The abundance of messianic titles reflects not a mysterious or disconnected set of revelations, but a unified, genealogically based expectation of a Savior who would fulfill God’s redemptive plan. Titles such as "Prophet" (Deuteronomy 18:15), "Shepherd" (Ezekiel 34:23), "Servant" (Isaiah 42:1), and "Righteous One" (Isaiah 53:11) all draw from the prophetic tradition of the Tanakh, pointing to the Messiah's role in mediating God’s salvation at the culmination of redemptive history. The multiplicity of titles simply underscores the rich and diverse ways in which the Scriptures anticipated this central figure.
The Cruciform Apocalyptic Messianic Hope
The New Testament begins by identifying Jesus as "the Messiah, the son of David, the son of Abraham" (Matthew 1:1, NASB), and those who followed Him referred to Him as "Christ" (Matthew 1:16). Many put their faith in Him (John 7:31; 11:45), recognizing that His ministry aligned with Jewish apocalyptic expectations, such as the day of the Lord, resurrection of the dead, and final judgment in Gehenna. However, the crucifixion of the Messiah raised questions: did it alter or contradict these expectations?
The New Testament makes sense when we understand that neither Jesus nor His disciples rejected the core elements of their second-temple Jewish worldview. Instead, Jesus' death and resurrection were seen as additions to His messianic role, which went beyond common first-century expectations. To clarify this, Jesus opened His disciples' minds "to understand the Scriptures" (Luke 24:45), explaining that the Messiah had to suffer, rise on the third day, and that repentance and forgiveness of sins should be proclaimed in His name to all nations (Luke 24:46-47). This idea of repentance and forgiveness is tied to the apocalyptic belief that the Messiah would be the "judge of the living and the dead" (Acts 10:42; 1 Peter 4:5). On the road to Emmaus, Jesus rebuked His disciples for not understanding that "the Messiah would have to suffer" before entering His glory (Luke 24:26), a glory that in second-temple Judaism was linked to the hope of the coming age. Jesus did not redefine this glory but highlighted the necessity of suffering as part of the messianic journey.
The divine program, as described, involves the Messiah mediating both God's mercy and judgment. God extends mercy to humanity through Christ, while also judging humanity through Him. Hebrews 9:28 summarizes this by stating that Christ, having borne the sins of many, will return not to deal with sin, but to bring salvation to those eagerly awaiting Him. Through Christ, God mediates mercy and atonement now, and in the future, He will mediate judgment and salvation. As Hebrews 9:15 states, Christ is the mediator of the new covenant, ensuring that those called by God may receive the promised eternal inheritance.
This new covenant doesn't reinterpret Jewish eschatology but is designed for the forgiveness of sins, as seen in Matthew 26:28 and sacrificially understood in Luke 22:20 and 1 Corinthians 11:25. It surpasses the sacrificial elements of the Mosaic covenant without changing the covenants of promise (Ephesians 2:12), offering atonement and justification that the law of Moses couldn't provide, as stated in Acts 13:38-39 and Hebrews 9:13-14.
Additionally, the gift of the Holy Spirit is linked to messianic expectations of divine anointing (Isaiah 11:1-3; 42:1; 61:1). Peter, at Pentecost, declared that Christ, exalted at the right hand of God, received the promised Holy Spirit from the Father and poured it out, confirming God's mercy mediated through the cross and pointing toward the coming judgment on the "great and glorious day of the Lord" (Acts 2:33, 20). Peter urged repentance and baptism in Jesus' name for the forgiveness of sins, with the promise of receiving the Holy Spirit as a sign of this forgiveness in anticipation of the day of the Lord (Acts 2:38). The Spirit thus serves as confirmation of forgiveness in light of future judgment.
The Jewish apocalyptic vision of eternal life remained intact despite the sacrificial interpretation of the Messiah's death, allowing the apostolic witness to remain fully compatible within first-century Judaism. This continuity and simplicity in the apostolic message are exemplified by Paul’s approach in Thessalonica. As described in Acts 17:2-4, Paul, following his usual practice, entered the synagogue and for three Sabbaths reasoned with the people from the Scriptures, explaining and proving that it was necessary for the Messiah to suffer and rise from the dead, declaring, "This Jesus I am proclaiming to you is the Messiah." Some were persuaded and joined Paul and Silas. The widespread reception of the apostolic message by many Orthodox Jews, as seen in passages like Acts 2:41; 4:4; 5:14; 6:7; 11:19; 13:43; 14:1; 17:4; 18:8; 19:10; 21:20; 24:24; and 28:24, demonstrates that the cruciform-messianic message was well received within an unchanged Jewish-apocalyptic framework.
Conclusion
As we have seen, the concept of the Messiah in Scripture is one of profound significance. It is rooted in the hope that God would send His anointed one to judge the world, redeem His people, and establish a new creation. The New Testament reveals Jesus as the fulfillment of this expectation—He is the Messiah, the Son of God, who brings together God’s purposes for salvation, judgment, and renewal. From the earliest prophecies to the apocalyptic visions of the end times, the Messiah’s role as God's chosen mediator is central to the entire biblical narrative. As we reflect on this, let us recognize the depth of God's redemptive plan and our part in His kingdom, as we proclaim with the early church: "Jesus is the Messiah, the Son of the living God" (Matthew 16:16).