Difference between revisions of "Messiah"

<p> <b> MESSIAH </b> is the English word based on the Greek representation of the original [[Hebrew]] or Aramaic. The Gr. reproduction assumes the varied forms ?es?a?, ?ess?a?, and ?ese?a?, corresponding to the Hebrew ???????? and the [[Aramaic]] ?????????. The Heb. is the normal katŒl form, meaning ‘anointed,ì which is translation into Greek in the term which has become so familiar, ???st??, the agnomen of our Lord. The Heb. ???????? was a term applied pre-eminently to the king, who was designated to office by the ceremony of anointing (1Sa_9:16; 1Sa_10:1, 2Ki_9:2-3; 2Ki_9:6). [[Priests]] were consecrated to office in like manner (Lev_8:12; cf. Lev_4:3; cf. Lev_4:16). </p> <p> i. <i> [[Anointing]] of Kings </i> .—The custom of anointing the king, from which his designation as ‘messiah’ arose, is connected with magical usages of hoary antiquity, based on the conception that the smearing or pouring of the unguent on the body endows the human subject with certain qualities. Thus the Arabs of Eastern Africa believe that an unguent of lion’s fat inspires a man with boldness, and makes the wild beasts flee in terror from him. Other illustrations may be found in Frazer’s <i> [[Golden]] [[Bough]] </i> 2 [Note: designates the particular edition of the work referred] , ii. 364 ff. The Tell el-Amarna inscriptions show that this custom of anointing the king with oil prevailed in Western Asia at least as far back as b.c. 1450. The passage to which we refer occurs in a letter from a certain Rammân-nirâri of Nuhašši in Northern [[Syria]] addressed to the king of Egypt, in which it is stated that a former king of [[Egypt]] [Thothmes iii.] had ‘poured oil on the head’ of Rammân-nirâri’s grandfather and established him as king of Nuhašši.* [Note: Winckler, Thontafeln von Tell el-Amarna (vol. v. in Schrader’s KIB), Letter 37 (p. 98).] Frazer’s great work has rendered us familiar with the supernatural endowments of a king who was regarded as a <i> quasi </i> -deity.† [Note: Golden Bough2, i. 137–156; cf. also his Lectures on the Early History of the Kingship (1905).] That ancient [[Israel]] also believed that the royal dignity involved supernatural [[Divine]] powers, and that the oil poured upon the king conveyed these powers (like the ‘laying on of hands’), can hardly admit of doubt. The oil, like the sprinkled blood in a covenant-rite‡ [Note: According to Westermarck, the blood shed possesses a magical power of conveying a curse (‘Magic and Social Relations’ in Sociological Papers, vol. ii. p. 160). In the case of a covenant the curse falls if the covenant be not fulfilled.] (Exodus 24:6 ff.), possessed a magical virtue.§ [Note: Thus shields were smeared with oil to render them or their owners immune (2 Samuel 1:21, cf. Isaiah 21:5. Saul’s shield was un-anointed, and so its owner perished).] </p> <p> Like the priest, the king was regarded as a Divine intermediary, and assumed the supreme ritual functions of a priest in his own person. Among the ancient Semites, especially the [[Babylonians]] and Assyrians, the earthly ruler or king was considered to be the supreme God’s representative or viceroy. Sometimes he declares himself the ‘son of the deity’ ( <i> e.g. </i> in the opening line of Ashurbanipal’s cylinder-inscription he calls himself <i> binutu Ashûr u Bêlit </i> , ‘offspring of [[Ashur]] and Beltis’; cf. the language of Psalms 2:7), or ‘favourite of the deity’ (cf. the name of the Bab. [Note: Babylonian.] monarch <i> Naram-Sin </i> , ‘beloved of SIN. [Note: Sinaitic.] ’ [[Sargon]] calls himself in the opening of his Nimrûd insc. ‘the favourite of [[Anu]] and Bel’). Further parallels in the case of [[Nebuchadrezzar]] may be found in Schrader, <i> COT </i> [Note: OT [[Cuneiform]] [[Inscriptions]] and the OT.] ii. 105 ff. See also Tiele, <i> Bab. </i> [Note: Babylonian.] <i> —Assyr. </i> [Note: Assyrian.] <i> Gesch. </i> 491 ff. Tiglath-pileser i. (b.c. 1100) calls himself <i> iššakku </i> (PA-TE-SI) of the God Ashur (Prism-Insc. col. vii. 62. 63), <i> i.e. </i> Ashur’s plenipotentiary. That in this sacred function priestly office was involved may be readily inferred. Thus [[Ashurbanipal]] (like Sargon) calls himself not only the <i> šaknu </i> or vicegerent of Bêl, but also the <i> šangu </i> or priest of Ashur. Similarly the Homeric kings offer sacrifice on behalf of the people. As Robertson Smith remarks (‘Priest’ in <i> EBr </i> [Note: Br Encyclopaedia Britannica.] 9 [Note: designates the particular edition of the work referred] ), the king in both [[Greece]] and Rome was the acting head of the State-religion. So also in ancient pre-exilian Israel, David and [[Solomon]] offered sacrifices (2 Samuel 6:17 ff., 1 Kings 8:63) in accordance with the tradition of the age. </p> <p> ii. <i> Unique position of David in Hebrew thought </i> .—Among the Hebrew anointed kings or messiahs, <i> David </i> came in course of time to have a special significance. His importance was enhanced by the history of the three centuries that followed his reign. No [[Israelite]] or Jew living in the year b.c. 730 could have failed to note the striking contrast between the unbroken continuity of monarchs of the seed of David sitting on the throne of [[Jerusalem]] and the succession of brief dynasties and usurping kings who followed one another on the throne of Samaria. The swiftly passing series of short reigns terminated by violence which filled the space of 15 years in Northern Israel from the close of the dynasty of [[Jehu]] (which lasted nearly a century) to the accession of Hoshea, Assyria’s nominee, to the dismembered kingdom, deeply impressed the prophet of Ephraim, who exclaims:— </p> <p> ‘They have appointed kings, but not from me ( <i> i.e. </i> Jahweh); </p> <p> Have made princes, but I knew them not’ (Hosea 8:4). </p> <p> It is not surprising, amid the rapid changes of rulers and the disasters wrought by foreign invasion, that Hosea should have prophesied the discipline of exile for his faithless countrymen, and as its final issue that they should return and seek [[Jahweh]] their God and ‘David their king.’* [Note: There is not a shred of evidence to show that this clause is not genuine in Hosea 3:5. It is difficult to see why, if the idea ‘had its roots in Isaiah’s time’ and not in that out or which Ezekiel 34:23; Ezekiel 37:24 f. Ezekiel 45:8-9 and Jeremiah 30:9 arose (Harper, ad loc.), we should follow Wellhausen in rejecting the clause. Nowack rejects the entire verse.] For amid all the vicissitudes of the last three centuries the seed of David had survived every peril. The ‘sure mercies of David’ to which the [[Jews]] still clung, though with feeble hope, in the dark days of exile (Isaiah 55:3), began in the age of Isaiah to take root in the national imagination. Though [[Judah]] was destined to suffer terrible chastisements, yet as a result of the disciplinary trial ‘a remnant would return’ ( <i> i.e. </i> be converted) to Jahweh, and Jerusalem would be preserved from the onslaughts of the [[Assyrian]] foe. The [[Immanuel]] prophecy, which contained the assurance of God’s presence among His people, delivered to the doubting [[Ahaz]] and his unbelieving court during the dark days of b.c. 735, became the germ of a great series of Messianic passages which are found in Isaiah 9:1-6 [English 2–7], which was probably composed soon after b.c. 701, in Isaiah 11:1-9, and, lastly, in Isaiah 32:1-3. In the first the [[Messiah]] is portrayed as a military conquering hero, ‘breaking in pieces the oppressor’s mace’; in the second, the sounds of discord cease, and He, sprung from Jesse’s stock, is the ruler of justice and peace in God’s ‘holy mountain’ of Zion, where even the powers of violence and injustice are turned into submission to a Divine authority. In the last He is again the King who shall reign in righteousness, ‘a hiding-place from the wind, a covert from the tempest.’ </p> <p> All these passages, as well as Is 2:2–4, are regarded by Duhm as Isaianic. On the other hand, Cheyne, Hackmann, and Marti hold that they are post-exilic,* [Note: Recently Prof. R. 11. Kennett has discussed Is 9:1–7 in JThSt (April 1906), and would assign it to the Maccabaean period. The epithets are referred to [[Simon]] the Maccabee.] but on what the present writer considers to be insufficient grounds. The subject is discussed by Cheyne in his <i> Introd. to Isaiah </i> , pp. 44 ff., 57 ff., and 173–176; also by Hackmann, <i> Die Zukunftserwartung des Jesaia </i> , pp. 126–156, and by Marti in his [[Commentary]] on the above passages: cf. also his <i> Gesch. der Isr. </i> [Note: Israelite.] <i> [[Religion]] </i> 4 [Note: designates the particular edition of the work referred] , p. 191 footn., 255 ff. On the other side, see the [[Commentaries]] of Duhm and Dillmann-Kittel (1898) on these passages, and the <i> Century [[Bible]] </i> , Com. on ‘Isaiah’ by the present writer. Kautzsch, in his elaborate art. ‘Religion of Israel’ in Hasting's Dictionary of the Bible (Extra Vol. p. 696a), admits the reasonableness of the view here advocated. </p> <p> After the gleams of hope awakened by [[Hezekiah]] and the deliverance of Jerusalem, and after the glowing anticipations of an ideal Messianic King clothed with Divine powers, to which Isaiah in the early years of the 7th cent. gave expression, there followed a time of reaction when these high hopes suffered temporary eclipse. Men’s hearts became sick of waiting. The long reign of Manasseh, followed by the brief reign of Amon, was a period of religious as well as political decline. On the other hand, the reign of [[Josiah]] reawakened the hopes of the faithful adherents of Jahweh, and it is significant that Messianic expectation revives in the oracles of Jeremiah. In Jeremiah 23:5-8 (cf. Jeremiah 30:9) he foretells the coming days when a righteous branch or shoot shall be raised unto David, who shall reign prudently and execute judgment and justice. In his days Judah shall be saved and Israel dwell secure, and the name by which he shall be called is ‘Jahweh is our righteousness’ This fragment probably belongs to the earlier utterances of Jeremiah, and upon it Zechariah in the opening years of the post-exilic period bases his well-known prophecies (Zechariah 3:8; Zechariah 6:12), in which Joshua and his comrades are addressed as tokens of the coming of Jahweh’s servant ‘the branch’ (Zechariah 3:8). In Zechariah 6:12 it is made clear that [[Zerubbabel]] of the seed of David is meant, who is destined to complete the building of the Temple.† [Note: Duhm deals very arbitrarily with these passages. Jeremiah 23:5-8 was not the genuine utterance of Jeremiah, but a post-exilic addition. Zechariah 3:8; Zechariah 6:12 are badly corrupted, and later editors have sought to eliminate the name of Zerubbabel from the original oracle, because Zechariah’s prophecies with respect to him were not fulfilled. </p> <p> Probably Micah 5:1-8, like Jeremiah 23:5-8, may be assigned to the earlier years of the reign of Josiah, when the religious and political outlook of Judah appeared more hopeful, and the overthrow of [[Assyria]] seemed as probable as it did to Isaiah after b.c. 701 (Isaiah 9:3-4 [Heb.]). We may assign Nahum 2:2 to Nahum 3:19 to the same period.] With the passage in Jeremiah 23:5-8 cf. also Jeremiah 30:9, Jeremiah 33:15 as well as Ezekiel 21:32; Ezekiel 34:23-31; Ezekiel 37:24. In Jeremiah less stress is laid on the personal and material features, more emphasis placed on the ethical. Also it appears from several passages that Jeremiah thought rather of a succession of rulers of Davidic descent than of a single ruler. But in determining this question the utmost critical caution is required. Thus Jeremiah 33:14-24 is regarded by most critics as a later addition to the oracles of Jeremiah (see, <i> e.g. </i> , Giesebrecht’s Com., and Cornill in <i> SBOT </i> [Note: BOT [[Sacred]] Books of Old Test.] ). [[Certainly]] after the time of Jeremiah the personal features in Messianic prophecy became fainter. ‘There shall not be cut off from David one that sits upon the throne of the house of Israel’ (Jeremiah 33:17), points to a succession of rulers at a time when the hopes of Israel still clung to the ‘sure mercies of David.’ But this utterance, as we have already seen, belongs to a later time than that of Jeremiah. Zephaniah and Obadiah make no reference to the Messianic King. When we consider their historic environment, this is not surprising. For royalty in Judah was rapidly declining in power and prestige. The last kings of Judah became mere puppets in the hands of foreign princes, who pulled the strings from the banks of the Nile or of the Euphrates. Under these circumstances the ideal of a Davidic ruler ceased to appeal as powerfully as it did a century earlier, and ultimately gave place to another. It is marvellous that it continued to survive after the rude shocks of a hundred years. </p> <p> Its survival is probably due to <i> Ezekiel </i> , the priest-prophet, herald of restoration, of hope and of reconstructive effort. This prophet was an earnest student of Israel’s past, and read its records and its oracles. The influence not only of his great elder contemporary Jeremiah, but also of the earlier prophets Hosea and Isaiah, is unmistakable. The influence of the first and the last is clear in Ezekiel 34:23-31 ‘And I will set over them a shepherd, and he shall feed them, even my servant David; … and I the Lord will be a God unto them, and my servant David a prince in their midst.’ Here, as in the case of Jeremiah 23:5-8, David represents a succession of Davidic descendants sitting on his throne. When we turn to Ezekiel’s ideal scheme of the restored [[Jewish]] theocracy (chs. 40–48), we find that the secular prince of Davidic lineage falls into the background, and his functions are subordinated to the ecclesiastical routine. The same fate in the early post-exilic period befalls the somewhat shadowy, if stately, figure of Zerubbabel in Zechariah 4, 6 (cf. Haggai 2:22), who was soon destined to subside into the background in the presence of Joshua the high priest, the natural and legitimate head of the newly constituted Church-nation. In truth, the Messianic King rapidly becomes a vanished ideal of prophecy. In the closing verses (14–20) of Zephaniah (obviously an addition belonging to the late-exilic or early post-exilic period) it is Jahweh who is Israel’s King in the midst of His people, their mighty [[Hero]] who wards off the nation’s foes (Haggai 2:15-19). </p> <p> When we turn to the <i> Deutero-Isaiah </i> (40–55), we find that an entirely new ideal, to which reference has already been made, had displaced the earlier and older one created by Isaiah. In place of the national-Messianic King we have the national-prophetic ideal of the [[Suffering]] [[Servant]] of Jahweh, through whose humiliation and sorrow the sinning nation shall find peace. God’s anointed king, who is not of Davidic descent at all, but the <i> [[Persian]] </i> Cyrus, is the chosen instrument for accomplishing the Divine purposes with respect to His servant [[Jacob]] (Isaiah 44:28; Isaiah 45:1-4). We shall have to note how profoundly the Deutero-Isaianic portraiture of the Suffering Servant came in later times to modify the Hebrew ideal of the Messiah, and to constitute an entirely new conception which the Hebrew race only partially and very slowly assimilated, and whose leaven worked powerfully in the Messianic ideal of the ‘Son of Man’ in the consciousness of Christ and His immediate followers. </p> <p> When we pass to the <i> Trito-Isaiah </i> (56–66), which probably arose in the years that immediately preceded the advent of Nehemiah, we find that the old ideal of the Davidic Messiah, which Ezekiel and Haggai attempted with poor success to revive, has altogether disappeared. Not even in the lyrical collection (60–62) is the faintest note to be heard of a Messianic Jewish King. The prophecies of Malachi are equally silent. We have to wait for centuries—perhaps as late as the declining days of the Hasmonaeans—before the Davidic Messianic King definitely and clearly reappears. </p> <p> Before we pass to the Greek period (b.c. 300 and later), it is necessary to refer briefly to a series of OT passages of a Messianic or reputed Messianic character. (1) [[Genesis]] 3:15 (belonging to the earlier Jahwistic document, J 1) can only by a strained interpretation be regarded as Messianic at all. The seed of the woman and the serpent (representing the power of evil) are to be engaged in prolonged conflict, in which both suffer injury. In this struggle it is not expressly stated which side will triumph (so Dillmann). (2) Genesis 49:10 is exceedingly obscure. The rendering, ‘as long as one comes to Shiloh’ (Hitzig, Tuch), is doubtful in point of Hebrew usage, and difficult to sustain historically. The Greek versions attribute to the phrase an obscure Messianic reference, but interpret שלה as a late Hebrew compound form with a relative, which can be accepted only after making violent assumptions.* [Note: LXX τὰ ἀποκείμενα αὐτῶ, ‘that which is reserved for him.’ The LXX in some variants has ἕως ἂν ἔλθῃ ὧ ἀπόκειται, ‘till there comes he to whom it (? the sceptre) belongs,’ which is the rendering of the Targ. of Onkelos and also of Jerusalem. This most clumsy and almost impossible construction is apparently due to the influence of Ezekiel 21:32, where, however, we have a subject for the relative clause, viz. הַמִּשִׁפָּם.] Giesebrecht ingeniously proposed to read in place of שלה the form משְׁלֹה ‘his ruler.’ He rightly argues that to read שֶׁלּה as the LXX [[Septuagint]] presupposes, immediately followed by וְלוֹ, constitutes a very awkward and intolerable combination.† [Note: Beiträge zur Jesaiakritik, p. 29, footnote. It is difficult to understand the acquiescence of Gunkel in the construction pre-supposed in the alternative rendering of the LXX variant (cited in the previous footnote).] If we accept this emendation, the passage may be regarded as Messianic. But it is most probably an insertion moulded on Ezekiel 21:32, for it stands in no immediate relation to the verses that precede or follow.‡ [Note: See Driver in Expositor, July 1885; EBi, art. ‘Shiloh’; and Bennett’s ‘Genesis’ (Century Bible), ad loc.] (3) 2 Samuel 7:4-17. Here 2 Samuel 7:15-16 are the expression, placed in the mouth of the prophet Nathan, of the sentiment of reverence to the House of David, which took its rise in the latter part of the 8th century. Budde refers this speech of [[Nathan]] and the following prayer of David to a later period than the other more primitive sections of the historical narrative, and we may reasonably follow him in ascribing this passage to the 7th cent.—not improbably the same period as that in which Jeremiah 23:5-8; Jeremiah 30:9 arose.§ [Note: Budde’s Com. on the Books of Samuel (J. C. B. Mohr), p. 233; cf. also his Richter u. Samuel, pp. 244, 247.] (4) Numbers 24:17 ‘A star hath marched (? gleamed) out of Jacob, and a sceptre hath arisen out of Israel, and hath broken in pieces the sides (temples) of Moab, and hath destroyed all the sons of Seth’ (?). The text is here difficult, and many points are uncertain. The entire series of Balaam’s oracles are brought together by the redactor of the J [Note: Jahwist.] and E [Note: Elohist.] documents, and the reference of the lyric passage just cited may be either to David (2 Samuel 8:2) or to [[Omri]] (cf. insc. of Mesha, lines 4–8, and art. ‘Omri’ in Hastings’ <i> DB. </i> [Note: Dictionary of the Bible.] || [Note: | The Com. of Dr. Buchanan Gray (ICC) should be consulted.] Its Messianic interpretation by early [[Christian]] writers (Justin Martyr, Irenaeus), as well as by [[Rabbi]] Akiba, who referred it to Bar Cochba in the days of [[Hadrian]] (cf. also the [[Targums]] of Onkelos and Jon.), need not detain us. (5) Deuteronomy 18:15 ‘A prophet shall Jahweh thy God raise up unto thee from thy midst from thy brethren, like unto me. To him shall ye hearken.’ This passage is quoted in Acts 3:22; Acts 7:37 as having an individual Messianic reference. But the context (cf. the verses that immediately precede) clearly proves that the reference is general, and not individual. The [[Israelites]] are not to pay heed to the magician or soothsayer, but to God’s true prophet, like Moses, whom He will raise up in Israel from time to time (see Driver’s Com. in ICC [Note: CC International Critical Commentary.] ). (6) Lastly, we have a series of Psalm passages. Psalms 2 (esp. Psalms 2:5 ff.). 72, 89, 110 may be taken as the most conspicuous examples of the revived Messianic expectation. They all belong to the Greek period. Psalms 2, like Psalms 1 (both without superscription), was evidently placed by the redactors at the head of the Psalm collection, and belongs to a late period. Psalms 2, like Psalms 110, originates from the Maccabaean days, when the old conception of the national deliverer from foreign enemies, which was created by Isaiah after Judah’s emergence from a desperate crisis, once more revived. </p> <p> Before we come to deal with the later phases of Messianic expectation, we would here note the historic evolution of three distinct lines of anticipation respecting the human agency whereby Israel’s salvation and the establishment of a Divine and righteous rule would be effected. (1) The <i> righteous Messianic warrior-king </i> of Davidic descent. (2) The <i> prophetic sufferer </i> portrayed in Isaiah 40-55, and esp. in Isaiah 52:13 to Isaiah 53:12—a conception which may also underlie the obscure passage Zechariah 12:10-11. (3) The <i> prophetic ideal </i> , based mainly on Deuteronomy 18:15, which came to be identified with the heraldic prophet of ‘the great and terrible day of the Lord,’ the [[Elijah]] of Malachi 4:4 f. [Heb. 3:22 f.], or was identified with the Messiah Himself (Acts 3:22 f.). Cf. Mark 6:15; Mark 8:28, John 1:21; John 6:14; John 7:40, and Wendt’s <i> Teaching of Jesus </i> , i. p. 67 f. </p> <p> iii. <i> Transformation of the Messianic ideal through [[Apocalyptic]] </i> .—The kingdom of righteousness and the fear of the Lord, or what is expressed in the Biblical phrase the <i> [[Kingdom]] of God </i> , was not to be attained without a struggle against opposing forces political and moral, or without the instrumentality of a personal leader, sometimes an anointed king of Davidic descent, through whom the victory was to be won for Israel. For throughout we find that Israel, or a purified remnant, stands at the centre of the whole movement towards righteousness, and becomes more or less identified with it. Accordingly, the closest connexion subsisted between the national Messiah and that future state of blessedness, a restored theocracy, which became the steadfast expectation of the Jewish race since the destruction of Solomon’s temple in b.c. 587. At first it was believed that the desired consummation would not long be delayed. The existing generation and the earthly scene in which the prophet lived would behold the great day of the Lord and the advent of the salvation foretold. But ever since the days of Amos, and still more after the discipline of the Exile, the horizons of time and space expanded. </p> <p> <b> 1 </b> . After the [[Exile]] and the return of the <i> Gôlah </i> (exiled Jews), the advent of the fulfilled hopes of a Divine kingdom of righteousness was still delayed, and the Messianic age seemed as far off as ever, even after Nehemiah and Ezra had worked at their task of reform. As time went on, the disappointed expectations of post-exilic [[Judaism]] bred among the spiritual leaders a spirit of hopelessness as to the political outlook, and this is echoed in their religious hymns: ‘Does Jahweh cast off in abhorrence for ever; will he no more be gracious? Is there an end to his kindness for evermore’ (Psalms 77:8-9 [Heb.]); cf. Psalms 22, 37, etc. [[Trust]] in Jahweh still survived, and His faithful followers clung to the Tôrah (Psalms 19:8-12 [Heb.] and 119 <i> passim </i> ), but Messianic expectation languished. The outlook of the present time was hopeless. But amid the enlarged horizons of time as well as space to which we have referred, the thoughts of some of the most spiritual minds in Judaism were directed to the transcendental and ultimate. In <i> that </i> world God would finally vindicate Himself and His ways to the expectant faith of Israel. A distinction began to be established between the present and the future age or aeon. The former is corrupt, and hopelessly delivered over to [[Satan]] and the powers of darkness. [[Victory]] will come in the latter. As we approach the time of Christ, the distinction between the present age (עוֹלָםהַוָּה or αἰὼν οὗτος) and the age to come (עוֹלָםהַבָּא or αἰὼν μέλλων) becomes sharply contrasted, and the transcendental features and colouring which invest the latter, and the final conflict with the heathen or demonic powers (Gog and [[Magog]] in Ezekiel 38, 39, attributed by some recent critics to a later hand than Ezekiel) characterize the new and later phase of Messianic expectation. This final agony or conflict, called in later times the ‘Messianic sufferings or pangs’ (חָבֽלֵיהַמָּשִׁיחַ), which was to usher in the new age, was no longer confined to earth. It was universal and cosmic. These apocalyptic features (which first meet us clearly in that latest addendum to the Isaianic oracles, Isaiah 24-27) now impress themselves on Messianic expectation, though by no means always; cf. Mark 13:6-37, John 16:11; John 16:20-22. </p> <p> <b> 2 </b> . Another feature of equal importance, which begins to emerge in apocalyptic literature, left its impress on Messianic expectation, viz. the belief in the <i> resurrection of the dead </i> . The first clear intimations of this faith are to be found in Isaiah 26:19, Daniel 12:2. In the older apocrypha (Sirach, Judith, Tobit, 1 Mac.) it is absent. In the later (2 [[Maccabees]] 7:9; 2 Maccabees 7:14; 2 Maccabees 7:23; 2 Maccabees 7:29; 2 Maccabees 7:36; 2 Maccabees 12:43-44) it is obviously present. In the Wisdom of Solomon it takes the form of a happy life after death for the just (Wisdom of Solomon 3:1-9; Wisdom of Solomon 4:7; Wisdom of Solomon 5:16; Wisdom of Solomon 6:20).* [Note: Schürer, GJV3 ii. 508.] It is hardly necessary to emphasize how profoundly this belief in the resurrection of the righteous (the most primitive form of the doctrine limited the resurrection to them) moulded the [[Christology]] of St. Paul. For to St. Paul, Christ is the Second Adam, endowed with the πνεῦμα ζωοποιοῦν (1 Corinthians 15:45), in whom all His faithful followers are made alive (v. 22); cf. Romans 6:3-11. See Volz, <i> Jüd. Eschatologie </i> , pp. 237–248. </p> <p> <b> 3 </b> . The <i> pre-mundane existence of the Messiah </i> was another mode of the larger transcendental mould of thought which apocalyptic reveals. Belief in the ante-natal existence of the Messiah was only part of a general tendency of Jewish speculation. The new Jerusalem, the Temple, and [[Paradise]] existed before the creation of the world (Apocalypse, Apocalyptic Bar 4:3, 59:4, Assumpt. Mosis 1:14, 17). The [[Midrash]] on Proverbs 8:9 even goes beyond this, and expressly mentions the Messiah among the seven things created before the creation of the world, viz. the [[Throne]] of Glory, Messiah the King, the Tôrah, ideal Israel, Repentance, and Gehenna.* [Note: Edersheim, Life and Times of Jesus the Messiah, i. p. 175.] The pre-mundane existence of the Messiah is also certified in the Targ. [Note: Targum.] on Isaiah 9:6 and Micah 5:2. In these metaphysical conceptions, stimulated, as we may with considerable probability believe, through the Platonic doctrine of archetypal ideas which passed in the great stream of Hellenic influence over the Jewish Diaspora, we clearly discern what [[Charles]] aptly calls a Semitic philosophy of religion.† [Note: Book of Enoch, Introd.1 p. 23, in his description of Apocalyptic generally. It is quite possible that we have a trace of it in that profoundly speculative Psalms , 139 (note vv. 15, 16). With reference to the pre-existence of the Messiah (not His name only, as Volz seems to assume in Jüd. Eschatologie, p. 217), see [[Enoch]] 48:2–6, and cf. Charles’ notes (and 62:7). ‘Name’ here connotes existence as in the Babyl. [[Creation]] tablet (lines 1, 2). On the other side, as against the Jewish belief in Messianic pre-existence, see Dalman, Worte Jesu, p. 245.] By this doctrine of pre-mundane existence the things of God were lifted above the universal lot of change and decay, and brought into the realm of adamantine permanence. As Baldensperger acutely remarks, it became, in the minds of reflective and pious Jews, a guarantee against loss.‡ [Note: Selbstbewusstsein Jesu2, p. 89; Volz, Jüd. Eschatologie, p. 218.] We need not labour to set forth how profoundly it affects NT thought, especially [[Pauline]] and Johannine (2 Corinthians 8:9, Philippians 2:7; cf. 2 Corinthians 4:4, Colossians 1:5, Hebrews 1:2; Hebrews 2:10, John 1:1-3). </p> <p> <b> 4 </b> . <i> Messianic titles. </i> </p> <p> ( <i> a </i> ) Among the most signiheant for students of the NT is that of ‘Restorer,’ which is probably involved in the epithet <i> Ta’eb </i> , which occurs in the apocalypse of the [[Samaritan]] liturgy for the Day of Atonement. In the day of <i> Ta’eb </i> it was believed that the sacred vessels of the [[Temple]] would reappear which had been concealed on Mount Gerizim,§ [Note: Bousset, Religion des Judentums2, pp. 258, 267, 274.] and it has been conjectured that this same idea of [[Restorer]] underlies the epithet <i> Taxo </i> (Greek τάξων) in Assumpt. Mosis 9:1. In the literature of the time of Christ we frequently meet with this conception of the Messiah. Thus in the Testaments of the Twelve [[Patriarchs]] (Test. Levi, 18), which may have originated about a century before Christ’s birth, the Messiah is regarded as the coming restorer of the Paradise lost by Adam’s transgression. In Acts 3:21 the καιροὶ ἀποκαταστάσεως clearly reflect this tradition. This function of ‘restorer’ was evidently ascribed to the Messiah and not to God’s messenger Elias, referred to in Malachi 3:1-18 f. [Heb.] </p> <p> ( <i> b </i> ) Other significant epithets, as ‘Son of a woman,’ prob. in allusion to Isaiah 7:14, appear, if the text be sound, in the Book of Enoch ( <i> Similitudes </i> ) 62:5, 69:29.|| [Note: | Here, however, it should be noted, in both passages Charles adopts the reading ‘Son of Man.’] This is of interest when we compare the Pauline ‘son of a woman’ (Galatians 4:4). On the other hand, the designation ‘horned,’ or ‘two-horned’ ( <i> B </i> <i> e </i> <i> rçshîth Rabbâ </i> , 99), based apparently on Deuteronomy 33:17, belongs to Jewish literature subsequent to the 1st cent. and need not detain us here. Far more significant is the title which plays so large a part in the Synoptic Gospels, viz.: </p> <p> ( <i> c </i> ) <b> ‘Son of Man.’ </b> —The employment of this phrase as a Messianic title dates from the Maccabaean period, and in this specific sense meets us for the first time in Daniel 7:13. Its earlier occurrence in the OT requires no exposition here. At the time when the Book of Daniel was written, Jewish apocalyptic was directed to the conception of a great final Divine judgment at the close of the present age, whereby the coming age was to be ushered in. We no longer see the figure of a Messianic King of Davidic descent. His place is taken by a mysterious symbolic portraiture which, as Volz correctly argues,* [Note: Eschatologie, p. 10 f.] is not angelic. It stands contrasted with the four animal symbolical shapes previously described, and especially with the last beast with the ten horns, ‘dreadful and exceedingly strong,’ which had ‘great iron teeth that devoured and brake in pieces.’ In sharp distinction from these monstrous and bestial world-powers which are finally to be destroyed, we have a mysterious figure in human shape.† [Note: On the element of mystery attaching to the use of the preposition כִּ (in כְּבַראֱנָשׁ), see Volz, ib.] In v. 27 its significance is explained. It represents ‘the people of the saints of the Most High.’ As H. J. Holtzmann correctly observes, it is intended to express ‘a world-empire which is human and not brutal, which is ethical and noble and not immoral, which is like man, stamped with the likeness of God’ (Genesis 1:26). That this human and humane world-empire was to be Jewish and not Gentile, is obvious to the reader of Daniel’s apocalypse. </p> <p> The ‘Son of Man’ has a yet more definite and distinguished rôle in the <i> Similitudes </i> of the Book of Enoch (chs. 37–71), written probably after b.c. 100. Here He is obviously a supernatural personality and not a symbolic figure, or indefinitely expressed as ‘like a son of man.’ The Son of Man is not mere man. This is clearly shown in ch. 39, where a cloud and whirlwind carry Enoch away and set him down at the end of the heavens. There he sees the mansions of the holy, and among these latter ‘the [[Elect]] One of righteousness and faith,’ which is another name for the ‘Son of Man’ (v. 6). Moreover, He sits on God’s throne (51:3), which is also His own throne (69:27, 29), possesses universal dominion (62:6), and all judgment is committed to Him (69:27). Various alternative titles are given to Him, viz. ‘the Righteous One’ (38:2, 3, 53:6), and ‘the Elect One’ (39:6, 40:5, 45:3f). We note meanwhile that the Son of Man is also <i> Judge </i> . </p> <p> Accordingly, we conclude that while the term in Daniel is symbolical of the human rule of God’s people Israel, in Enoch it is the designation of a supernatural personality, who holds universal empire and wields the office of Judge. </p> <p> When we pass from this apocalyptic use of the title ‘Son of Man’ to its employment in the Synoptic Gospels, we observe a great change. It was without question Christ’s favourite designation of Himself. It is noteworthy that in the Synoptics the term relatively occurs twice as often as it does in the Fourth Gospel. It occurs 30 times in Matthew , 14 times in Mark, and 25 times in Luke. In John it is found only 12 times. </p> <p> Christ’s employment of the term is by no means uniform. Consequently we are in danger, as Bousset points out, of giving a one-sided interpretation to the expression, either by taking it predominantly in the eschatological sense of Daniel or the Book of Enoch, or as signifying ideal typical man (as Schleiermacher assumes).* [Note: [[Jesu]] Predigt in ihrem Gegensatze zum Judenthum, p. 112 f.] Probably Charles is on the right path when he interprets the Synoptic use of the phrase as involving a combination of two contrasted ideas—the transcendent conception of apocalyptic and the Deutero-Isaianic ideal of Jahweh’s Suffering Servant.† [Note: Book of Enoch, Appendix B, p. 315 ff.; cf. also Bartlet, Expositor, Dec. 1892.] It is certainly possible that the latter was the prevailing conception in Christ’s personal consciousness rather than the former or eschatological use of the phrase; while the former was the interpretation of the title which dominated the thought of the Synoptic writers, and came to be impressed on the utterances of Jesus. This view seems to be sustained by the fact that in Aramaic the term ‘Son of Man’ (ܒܱܪ ܢܳܫܳܐ) means simply ‘man.’ On the other hand, it is difficult to believe that Jesus could have employed so colourless and vague a designation of Himself; and Bousset is probably right in his contention, as against Wellhausen, that such a term, employed in Aramaic, could easily come to acquire a special eschatological significance.‡ [Note: Religion des Judentums2, p. 305, footnote.] In all probability, Jesus on certain momentous occasions so used it. How far it was weighted with the significance that the phrase conveys in the Book of Enoch, when the expression was actually employed by Jesus, it is difficult to say. It is hardly necessary to believe that in the personal consciousness of Jesus the superadded notion of pre-mundane existence was attached to the term, though John 8:58 (‘Before [[Abraham]] was, I am’) would fairly point in this direction. We certainly have no clear right to infer it from Mark 12:6. Moreover, there is some weight in the suggestion which a few scholars, including Bousset, have put forth, that the term ‘Son of Man’ has been placed in the mouth of Jesus in many cases when He simply used the first personal pronoun.§ [Note: Bousset’s Jesus (Eng. ed.), p. 188. Bousset thinks that it was not till the closing months of His ministry that this title was assumed; ‘in face of the threatening doom of final failure … only briefly and sparingly did He adopt the name’ (p. 192f.). Some colour is given to this view, that the Synoptic writers have frequently supplied the phrase in Christ’s discourses, by comparing ἕνεκεν ἐμοῦ in Matthew 5:10 with the parallel ἕνεκα τοῦ υἱοῦ τοῦ ἀνθρώπου in Luke 6:22. But in the extremely severe limitation imposed by Bousset on Christ’s employment of the term we are unable to concur.] That He did, however, employ the phrase in an eschatological sense of Himself, and with a full consciousness of the sublime dignity which it conferred, cannot be denied. Thus, in answer to Pilate’s question (Mark 14:62; cf. Matthew 26:64, Luke 22:69), He quotes the well-known Daniel passage (Daniel 7:13), declaring that men would see Him, the Son of Man, sitting at the right hand of power ( <i> i.e. </i> of God), and coming in the clouds of heaven. This utterance is certified by the three Synoptic Gospels; and all three agree in giving it a decisive influence in the trial of Jesus before the Sanhedrin. This testimony, however, carries us one step further. It is hardly possible to dissociate in the consciousness of Jesus the assumption of this high eschatological dignity without including in it the judicial function. The Oriental king was also judge. As King or Messiah, Jesus had, with full consent from Himself, been already acclaimed (Mark 11:7-11), and, with the title of ‘King of the Jews’ placed on the cross by the [[Roman]] governor, He was crucified (Mark 15:26; cf. Mark 15:12; cf. Mark 15:18; cf. Mark 15:32). Moreover, His preaching of the Kingdom of God was closely bound up with the conception of impending judgment. ‘Just as He could not dispense with the ideas of the kingdom and the judgment, if He wished to make Himself intelligible to His countrymen, so He could not dispense with the Messianic idea if He wished to be intelligible to Himself’ (Bousset).* [Note: Jesus, p. 178. Bousset, however, refuses to include in Christ’s conception of the title ‘Son of Man’ the idea of His own judgeship (p. 194).] It is easy to draw the necessary corollary. In the designation ‘Son of Man’ applied by Jesus to Himself in an eschatological sense, there was involved the other conception which meets us in the <i> Similitudes </i> of the Book of Enoch, that of universal judge.† [Note: Mark 13:26-27, Matthew 25:31-32, 2 Corinthians 5:10. See also Friedländer. Die religiösen Bewegungen innerhalb des Judentums im Zeitalter Jesu, p. 325.] </p> <p> But the eschatological side is not the only, nor is it the most important, aspect of the conception of ‘Son of Man’ in the mind of Jesus and the Synoptic writers. Far greater, viewed from the ethical standpoint, was the human aspect of the lowly Suffering Servant suggested by the Deutero-Isaiah. This certainly could never have been invented by the Synoptic writers. It is of the very essence of Christ’s thought respecting Himself. It is nevertheless remarkable that the <i> locus classicus </i> of the NT writers who reflected on the mystery of the Messiah’s crucifixion, viz. Isaiah 53, was never, so far as we can gather from the Synoptic writers, quoted by Jesus Himself, with the doubtful exception of Luke 22:37. That this prophecy, however, must have been in His mind, seems fairly clear from Mark 10:45; Mark 12:6-10; cf. John 13:12-17 and Luke 24:25-26. Accordingly, the title ‘Son of Man’ had a twofold significance. It is employed when Christ’s claims to power and authority are asserted, both now and in His future Kingdom and glory. The ‘Son of Man’ has power to forgive sins (Mark 2:10). He is Lord over the [[Sabbath]] Matthew 12:8). He will appear clothed in power at the last day (Mark 14:62). But the title is also used in immediate connexion with His human nature, lowliness, poverty, suffering, and death. ‘The Son of Man came eating and drinking’ (Matthew 11:19, Luke 7:34); ‘the Son of Man hath not where to lay his head’ (Matthew 8:20, Luke 9:58); ‘is betrayed’ (Mark 14:21); ‘came not to be ministered unto but to minister’ (Mark 10:45); suffers and is condemned (Mark 8:31). The paradox of this twofold antithetic significance is solved by the positive truth which underlies it. The peculiar and special function of dignity and privilege which belongs to the ‘Son of Man’ rests on an ethical basis. He that has come to serve, suffer, and give His life a ransom for many, will pass through agony and death to His place of exaltation in the clouds of heaven (cf. Acts 3:18; Acts 8:32; Acts 17:3; Acts 26:23). Upon this basis St. Paul and his successors have built. We also are to suffer with Him, that we may share in His glory (Romans 8:17). The Kenotic doctrine of Philippians 2:6-7 is reared on this foundation of the teachings of Jesus respecting Himself as ‘Son of Man,’ whereby we learn that He was ‘made perfect through sufferings,’ and became ‘the leader of our salvation’ (Hebrews 2:9-10). </p> <p> ( <i> d </i> ) <b> ‘Son of God’ </b> is a designation frequently applied to Jesus in the Gospels, and is applied by Jesus to Himself as the expression of His vivid consciousness of God’s presence in His life, and the intimate bond that united Him to the Father (Matthew 11:27). In His native Aramaic, <i> Abbâ </i> was the mode of address in prayer that came most naturally to His lips, and became a tradition in the worship of the early Christian Church (Romans 8:15). That the relation claimed by Jesus was a special one, is indicated by His use of the expression ‘my Father in Matthew 11:27; Matthew 18:35; Matthew 20:23, whereas in Matthew 6:32; Matthew 10:29 God is spoken of to the audience before Jesus as ‘your Father.’ More significant still is the designation of Himself as ‘beloved Son’ in the parable of the [[Vineyard]] let out to Husbandmen (Mark 12:6), and also by the voice which spoke to Him from heaven at His baptism (Matthew 3:16-17, Mark 1:10-11, Luke 3:21-22). Upon this unquestionable basis of language employed by Jesus respecting Himself, the frequent application of this designation ‘Son of God’ to Christ in the Pauline Epistles, and of the same phrase with the epithet μονογενής in the Johannine writings, was obviously founded. In the memorable scene at [[Caesarea]] Philippi, when Jesus questioned His disciples as to their belief respecting Himself, Peter, according to the Matthew tradition, replied, ‘Thou art the <i> Messiah, the Son of the living God </i> ’ (Matthew 16:16). This would seem to imply that the expression ‘Son of God’ was a Messianic title. But in this connexion two things should be noted: (1) Mark 8:29 gives Peter’s reply in the briefer form ‘Thou art the Messiah.’ (2) There is scarcely any evidence in later Jewish literature to indicate that the phrase ‘Son of God’ was used as a Messianic title.* [Note: The passages where the term ‘Son’ occurs in 2 [[Esdras]] (7:28, 13:32, 37, 52, 14:9) as well as in Enoch (105:2) are all extremely doubtful. The Aramaic original is lost; and it is held by many scholars, including Drummond, Spitta (Zur Gesch. und Lit. des Urchristentums, ii. 9), as well as Charles, that Christian hands have worked over these texts and have inserted the expression ‘Son.’ See Volz, Jüd. Eschatologie, p. 213, who regards Drummond’s conjecture as probable, that the phrase ‘Son’ of God may sometimes have arisen from the Gr. rendering ταῖς for ‘servant’ (עֶבֶד). See also N. Schmidt’s art. ‘Son of God’ in EBi, col. 4694.] This is the more remarkable when we remember Psalms 2:7 ‘Jahweh hath said unto me, Thou art my son, this day I have begotten thee,’ and the old Semitic conceptions of divinity which attached to kingship, reflected in Assyrian inscriptions (see above, p. 171). Probably the stern monotheism of later post-exilic Judaism tended to suppress language which seemed to attribute [[Divinity]] to an earthly human personality. </p> <p> ( <i> e </i> ) <b> ‘Son of David’ </b> is the most characteristic, as it is the most traditional and historic, designation of the Jewish Messiah. It expresses the most representative type of Messianic expectation, if we understand by that term an anointed Jewish king who was to be the national deliverer. This conception, as we have already seen, had its roots in the days of Isaiah of Jerusalem, and revived in the age of Jeremiah and Ezekiel, and even survived in attenuated form to the early days of post-exilic Judaism. But in later Jewish literature belonging to the Greek period we notice a remarkable absence of any allusion to a Messianic king of Davidic descent who at the end of the ages will erect his throne. That the expectation still survived, and at times found expression, especially as we approach the period of the Maccabaean struggle, seems fairly clear from such Psalms as 2, 72, 110. On the other hand, we find no referen </p>

<p> Signifies anointed, the title given by way of eminence to our Savior; meaning the same in Hebrew as Christ in Greek, and alludes to the authority he had to assume the characters of prophet, priest, and king, and that of [[Savior]] of the world. The ancient Jews had just notions of the Messiah, which came gradually to be corrupted, by expecting a temporal monarch and conqueror; and finding Jesus Christ to be poor, humble, and of an unpromising appearance, they rejected him. Most of the modern rabbis, according to Buxtorf, believe that the Messiah is come, but that he lies concealed because of the sins of the Jews. Others believe he is not yet come, fixing different times for his appearance, many of which are elapsed; and, being thus baffled, have pronounced an anathema against those who shall pretend to calculate the time of his coming. To reconcile the prophecies concerning the Messiah that seemed to be contradictory, some have had recourse to a twofold Messiah; one in a state of poverty and suffering, the other of splendor and glory. </p> <p> The first, they say, is to proceed from the tribe of Ephraim, who is to fight against Gog, and to be slain by Annillus, Zechariah 12:10; the second is to be of the tribe of Judah and lineage of David, who is to conquer and kill Annillus; to bring the first Messiah to life again, to assemble all Israel, and rule over the whole world. That Jesus Christ is the true Messiah, and actually come in the flesh is evident, if we consider (as Mr. [[Fuller]] observes) that it is intimated that whenever he should come, the sacrifices and ceremonies of the [[Mosaic]] law were to be superseded by him, Psalms 40:6-8; 1 Samuel 15:22; Daniel 9:27; Jeremiah 31:31; Jeremiah 31:34; Hebrews 8:13 . Now sacrifice and oblation have ceased. They virtually ceased when Jesus offered himself a sacrifice, and in a few years after, they actually ceased. A few of the ancient ceremonies are indeed adhered to, but as one of the Jewish writers acknowledges. "The sacrifices of the Holy Temple have ceased." Let every Jew therefore, ask himself this question. Should Messiah the Prince come at some future period, how are the sacrifice and oblation to cease on his appearance, when they have already ceased near 1800 years. Again, it is suggested in the Scripture, that the great body of sacred prophecy should be accomplished in him; Genesis 3:16; Genesis 22:18; Is. 49:10; 53:1-13 </p> <p> 1. The time when he was to come is clearly marked out in prophecy: Is. 49: 10; Haggai 2:6-9; Daniel 9:24 . He actually came according to that time. </p> <p> 2. The place where Messiah should be born, and where he should principally impart his doctrine is determined; Micah 5:2; Is. 9: 2; and was literally fulfilled in Jesus. </p> <p> 3. The house or family from whom he should descend is clearly ascertained. So much is said of his descending from David, that we need not refer to particular proofs; and the rather as no Jew will deny it. The genealogies of Matthew and Luke, whatever varieties there are between them, agree in tracing his pedigree to David. And though, in both it is traced in the name of Joseph, yet this appears to be only in conformity to the Jewish custom of tracing no pedigree in the name of a female. The father of Joseph, as mentioned by Luke, seems to have been his father by marriage only; so that it was, in reality, Mary's pedigree that is traced by Luke, though under her husband's name; and this being the natural line of descent, and that of Matthew the legal one, by which, as a king he would have inherited the crown, there is no inconsistency between them. </p> <p> 4. The kind of miracles that Messiah should perform is specified; Is. 35: 5, 6. He actually performed the miracles there predicted, his enemies themselves being judges. </p> <p> 5. It was prophesied that he should as a King be distinguished by his lowliness; entering into Jerusalem, not in a chariot of state, but in a much humbler style; Zechariah 9:9; this was really the case, Matthew 21:1-46 </p> <p> 6. It was predicted that he should suffer and die by the hands of wicked men; Is. 49: 7; 53: 9; Daniel 9:26 . Nothing could be a more striking fulfillment of prophecy than the treatment the Messiah met with in almost every particular circumstance. </p> <p> 7. It was foretold that he should rise from the dead; Is. 53: 11. Psalms 68:18; Psalms 16:10 , his resurrection is proved by indubitable evidence. </p> <p> 8. It was foretold that the great body of the Jewish nation would not believe in him, and that he would set up his kingdom among the Gentiles; Is. 53: 1. 49: 4-6. 6: 9-12. Never was a prophecy more completely fulfilled than this, as facts evidently prove. </p> <p> 9. it is declared that when the Messiah should come, the will of God would be perfectly fulfilled by him, Isa 42: 1, 49. Is. 3-5. And what was his whole life but perfect conformity to him? He finished the work the Father gave him to do: never was there such a character seen among men. Well therefore may we say, Truly this was the Son of God. </p> <p> See article CHRISTIANITY, JESUS CHRIST. </p> <p> There have been numerous false Messiahs which have arisen at different times. Of these the Savior predicted, Matthew 24:14 . Some have reckoned as many as twenty-four, of whom we shall here give an account. </p> <p> 1. Caziba was the first of any note who made a noise in the world. Being dissatisfied with the state of things under Adrian, he set himself up at the head of the Jewish nation, and proclaimed himself their long expected Messiah. He was one of those banditti that infested Judea, and committed all kinds of violence against the Romans; and had become so powerful, that he was chosen king of the Jews, and by them acknowledged their Messiah. However, to facilitate the success of this bold enterprise, he changed his name from Caziba, which it was at first, to that of Barchocheba, alluding to the star foretold by Balaam; for he pretended to be the star sent from heaven to restore his nation to its ancient liberty and glory. He chose a forerunner, raised an army, was anointed king, coined money inscribed with his own name, and proclaimed himself Messiah and prince of the Jewish nation. [[Adrian]] raised an army, and sent it against him. He retired into a town called Bither, where he was besieged. Barchocheba was killed in the siege, the city was taken, and a dreadful havoc succeeded. The Jews themselves allow, that, during this short war against the Romans, in defense of this false Messiah, they lost five or six hundred thousand souls. This was in the former part of the second century. </p> <p> 2. In the reign of Theodosius the younger, in the year of our Lord 434, another impostor arose, called Moses Cretensis. He pretended to be a second Moses, sent to deliver the Jews who dwelt in Crete, and promised to divide the sea, and give them a safe passage through it. Their delusion proved so strong and universal, that they neglected their lands, houses, and all other concerns, and took only so much with them as they could conveniently carry. And on the day appointed, this false Moses, having led them to the top of a rock, men, women, and children, threw themselves headlong down into the sea, without the least hesitation or reluctance, till so great a number of them were drowned, as opened the eyes of the rest, and made them sensible of the cheat. They then began to look out for their pretended leader, but he disappeared, and escaped out of their hand. </p> <p> 3. In the reign of Justin, about 520, another impostor appeared, who called himself the son of Moses. His name was Dunaan. He entered into a city of [[Arabia]] Felix, and there he greatly oppressed the Christians; but he was taken prisoner, and put to death by Elesban, and AEthiopian general. </p> <p> 4. In the year 529 the Jews and Samaritans rebelled against the emperor Justinian, and set up one Julian for their king; and accounted him the Messiah. The emperor sent an army against them, killed great numbers of them, took their pretended Messiah prisoner, and immediately put him to death. </p> <p> 5. In the year 571 was born Mahomet, in Arabia. At first he professed himself to be the Messiah who was promised to the Jews. By this means he drew many of that unhappy people after him. In some sense, therefore, he may be considered in the number of false Messiahs. </p> <p> 6. See MAHOMETANISM. </p> <p> 7. About the year 721, in the time of Leo Isaurus, arose another false Messiah in Spain; his name was Serenus. He drew great numbers after him, to their no small loss and disappointment, but all his pretensions came to nothing. </p> <p> 8. The twelfth century was fruitful in false Messiahs: for about the year 1137, there appeared one in France, who was put to death, and many of those who followed him. </p> <p> 9. In the year 1138 the [[Persians]] were disturbed with a Jew, who called himself the Messiah. He collected together a vast army. But he, too, was put to death, and his followers treated with great inhumanity. 9. In the year 1157, a false Messiah stirred up the Jews at Corduba, in Spain. The wiser and better sort looked upon him as a madman, but the great body of the Jews in that nation believed in him. On this occasion almost all the Jews in [[Spain]] were destroyed. </p> <p> 10. In the year 1167, another false Messiah rose in the kingdom of Fez, which brought great trouble and persecution upon the Jews that were scattered through that country. </p> <p> 11. In the same year an [[Arabian]] set up there for the Messiah, and pretended to work miracles. When search was made for him, his followers fled, and he was brought before the Arabian king. Being questioned by him, he replied, that he was a prophet sent from God. The king then asked him what sign he could show to confirm his mission. [[Cut]] off my head, said he, and I will return to life again. The king took him at his word, promising to believe him if his prediction came to pass. The poor wretch, however, never returned to life again, and the cheat was sufficiently discovered. Those who had been deluded by him were grievously punished and the nation condemned to a very heavy fine. </p> <p> 12. Not long after this, a Jew who dwelt beyond Euphrates, called himself the Messiah, and drew vast multitudes of people after him. He gave this for a sign of it, that he had been leprous, and was cured in the course of one night. He, like the rest, perished in the attempt, and brought great persecution on his countrymen. </p> <p> 13. In the year 1174, a magician and false Christ arose in Persia, who was called David Almusser. He pretended that he could make himself invisible; but he was soon taken and put to death, and a heavy fine laid upon his brethren the Jews. </p> <p> 14. In the year 1176, another of these impostors arose in Moravia, who was called David Almusser. He pretended that he could make himself invisible; but he was soon taken and put to death and a heavy fine laid upon his brethren the Jews. </p> <p> 15. Int he year 1199, a famous cheat and rebel exerted himself in Persia, called David el David. He was a man of learning, a great magician, and pretended to be the Messiah. He raised an army against the king, but was taken and imprisoned; and, having made his escape, was afterwards seized again, and beheaded. Vast numbers of the Jews were butchered for taking part with this impostor. </p> <p> 16. We are told of another false Christ in this same century by [[Maimonides]] and Solomon: but they take no notice either of his name, country, or good or ill success. Here we may observe, that no less than ten false [[Christs]] arose in the twelfth century, and brought prodigious calamities and destruction upon the Jews in various quarters of the world. </p> <p> 17. In the year 1497, we find another false Christ, whose name was [[Ismael]] Sophus, who deluded the Jews in Spain. He also perished, and as many as believed in him were dispersed. </p> <p> 18. In the year 1500, Rabbi Lemlem, a German Jew of Austria, declared himself a forerunner of the Messiah, and pulled down his own oven, promising his brethren that they should bake their bread in the Holy Land next year. </p> <p> 19. In the year 1509, one whose name was Plefferkorn, a Jew of Cologne, pretended to be the Messiah. He afterwards affected, however, to turn Christian. </p> <p> 20. In the year 1534, Rabbi Salomo Malcho, giving out that he was the Messiah, was burnt to death by Charles the Fifth of Spain. </p> <p> 21. In the year 1615, a false Christ arose in the East Indies, and was greatly followed by the Portuguese Jews, who were scattered over that country. </p> <p> 22. In the year 1624, another in the Low Countries pretended to be the Messiah of the Family of David, and of the line of Nathan. He promised to destroy Rome, and to overthrow the kingdom of Antichrist, and the Turkish empire. </p> <p> 23. In the year 1666, appeared the false Messiah Sabatai Sevi, who made so great a noise, and gained such a number of proselytes. He was born at Aleppo, imposed on the Jews for a considerable time; but afterwards, with a view of saving his life, turned Mahometan, and was at last beheaded. As the history of this impostor is more entertaining than that of those we have already mentioned, I will give it at some length. The year 1666 was a year of great expectation, and some wonderful thing was looked for by many. This was a fit time for an impostor to set up; and, accordingly, lying reports were carried about. It was said, that great multitudes marched from unknown parts to the remote deserts of Arabia, and they were supposed to be the ten tribes of Israel, who had been dispersed for many ages; that a ship was arrived in the north part of [[Scotland]] with sails and cordage of silk: that the mariners spake nothing but Hebrew; that on the sails was this motto, The twelve tribes of Israel. Thus were credulous men possessed at that time. </p> <p> Then it was that Sabatai Sevi appeared at Smyrna, and professed himself to be the Messias. He promised the Jews deliverance and a prosperous kingdom. This which he promised they firmly believed. The Jews now attended to no business, discoursed of nothing but their return, and believed Sabatai to be the [[Messias]] as firmly as we Christians believe any article of faith. A right reverend person, then in Turkey, meeting with a Jew of his acquaintance at Aleppo, he asked him what he thought of Sabatai. The Jew replied, that he believed him to be the Messias; and that he was so far of that belief, that, if he should prove an impostor, he would then turn Christian. It is fit we should be particular in this relation, because the history is so very surprising and remarkable; and we have the account of it from those who were in Turkey. Sabatai Sevi was the son of Moredecai Sevi, a mean Jew of Smyrna. Sabatai was very bookish, and arrived to great skill in the Hebrew learning. He was the author of a new doctrine, and for it was expelled the city. He went thence to Salonichi, of old called Thessalonica, where he married a very handsome woman, and was divorced from her. Then he travelled into the Morea, then to Tripoli, Gaza, and Jerusalem. By the way he picked up a third wife. </p> <p> At Jerusalem he began to reform the Jews' constitutions, and abolish one of their solemn fasts, and communicated his designs of professing himself tha Messias to one Nathan. He was pleased with it, and set up for his Elias, or forerunner, and took upon him to abolish all the Jewish fasts, as not beseeming, when the bridegroom was not come. Nathan prophesied that the Messias should appear before the Grand Seignior in less than two years, and take from him his crown, and lead him in chains. At Gaza, Sabatai preached repentance, together with a faith in himself, so effectually, that the people gave themselves up to their devotions and alms. The noise of this Messias began to fill all places. Sabatai now resolves for Smyrna, and then for Constantinople, Nathan writes to him from Damascus, and thus he begins his letter; "To the king, our king, lord of lords, who gathers the dispersed of Israel, who redeems our captivity, the man elevated to the height of all sublimity the Messias of the God of Jacob, the true Messias, the celestial Lion, Sabatai Sevi." And now, throughout Turkey, the Jews were in great expectation of glorious times. They now were devout and penitent, that they might not obstruct the good which they hoped for. Some fasted so long that they were famished to death; others buried themselves in the earth till their limbs grew stiff; some would endure melting wax dropped on their flesh; some rolled in snow; others, in a cold season, would put themselves into cold water; and many buried themselves. </p> <p> [[Business]] was laid aside; superfluities of household utensils were sold; the poor were provided for by immense contributions. Sabatai comes to Smyrna, where he was adored by the people, though the Chacham contradicted him, for which he was removed from his office. There he in writing styles himself the only and first-born Son of God, the Messias, the Saviour of Israel. And though he met with some opposition, yet he prevailed there at last to that degree, that some of his followers prophesied, and fell into strange ecstacies: four hundred men and women prophesied of his growing kingdom; and young infants, who could hardly speak, would plainly pronounce Sabatai, Messias, and Son of God. The people were for a time possessed, and voices heard from their bowels: some fell into trances, foamed at the mouth, recounted their future prosperity, their visions of the [[Lion]] of Judah, and the triumphs of Sabatai. All which, says the relator, were certainly true, being effects of diabolical delusions, as the Jews themselves have since confessed. Now the impostor swells and assumes. [[Whereas]] the Jews, in their synagogues, were wont to pray for the Grand Seignior, he orders those prayers to be forborne for the future, thinking it an indecent thing to pray for him who was shortly to be his captive; and, instead of praying for the Turkish emperor, he appoints prayers for himself. He also elected princes to govern the Jews in their march towards the Holy Land, and to minister justice to them when they should be possessed of it. These princes were men well known in the sity of [[Smyrna]] at that time. The people were now pressing to see some miracle to confirm their faith, and to convince the Gentiles. </p> <p> Here the impostor was puzzled, though any juggling trick would have served their turn. But the credulous people supplied this defect. When Sabatai was before the Cadi (or justice of peace, ) some affirmed they saw a pillar of fire between him and the Cadi; and after some had affirmed it, others were ready to swear it, and did swear it also; and this was presently believed by the Jews of that city. He that did not now believe him to be the Messias was to be shunned as an excommunicated person. The inpostor now declares that he was called of God to see Constantinople, where he had much to do. He ships himself, to that end, in a Turkish saick, in January, 1666. He had a long and troublesome voyage; he had not power over the sea and winds. The Visier, upon the news, sends for him, and confines him in a loathsome prison. The Jews pay him their visits; and they of this city are as infatuated as those in Smyrna. They forbid traffic and refuse to pay their debts. Some of our English merchants not knowing how to recover their debts from the Jews, took this occasion to visit Sabatai, and make their complaints to him against his subjects; whereupon he wrote the following letter to the Jews. "To you of the nation of the Jews, who expect the appearance of the Messias, and the salvation of Israel, peace without end. Whereas we are informed that you are indebted to several of the English nation, it seemeth right unto us to order you to make satisfaction to these your just debts, which if you refuse to do, and not obey us herein, know you that then you are not to enter with us into our joys and dominions." Sabatai remained a prisoner in [[Constantinople]] for the space of two months. </p> <p> The Grand Visier, designing for Candia, thought it not safe to leave him in the city during the Grand Seignior's absence and his own. He, therefore, removed him to the Dardanelli, a better air indeed, but yet out of the way, and consequently importing less danger to the city; which occasioned the Jews to conclude that the Turks could not, or durst not, take away his life; which had, they concluded, been the surest way to have removed all jealousy. The Jews flocked in great numbers to the castle where he was a prisoner; not only those that were near, but from Poland, Germany, Leghorn, Venice, and other places: they received Sabatai's blessing, and promises of advancement. The Turks made use of this confluence; they raised the price of their lodgings and provisions, and put their price upon those who desired to see Sabatai for their admittance. This profit stopped their mouths, and no complaints were for this cause sent to Adrianople. Sabatai, in his confinement, appoints the manner of his own nativity. He commands the Jews to keep it on the ninth day of the month Ab, and to make it a day of great joy, to celebrate it with pleasing meats and drinks, with illuminations and music. He obligeth them to acknowledge the love of God, in giving them that day of consolation for the birth of their king Messias, Sabatai Servi, his servant and first-born Son in love. We may observe, by the way, the insolence of this impostor. This day was a solemn day of fasting among the Jews, formerly in memory of the burning of the temple by the Chaldees: several other sad things happened in this month, as the Jews observe; that then, and upon the same day, the second temple was destroyed; and that in this month it was decreed in the wilderness that the Israelites should not enter into Canaan, &c. </p> <p> Sabatai was born on this day; and, therefore, the fast must be turned to a feast; whereas, in truth, it had been well for the Jews had he not been born at all; and much better for himself, as will appear from what follows. The Jews of that city paid Sabatai Sevi great respect. They decked their synagogues with S.S. in letters of gold, and made for him in the wall a crown: they attributed the same titles and prophecies to him which we apply to our Saviour. He was also, during this imprisonment, visited by pilgrims from all parts, that had heard his story. Among whom Nehemiah Cohen, from Poland, was one, a man of great learning in the Kabbala and eastern tongues; who desired a conference with Sabatai, and at the conference maintained, that according to the Scripture, there ought to be a two-fold Messias; one the son of Ephraim, a poor and despised teacher of the law; the other the son of David, to be a conqueror. Nehemiah was content to be the former, the son of Ephraim, and to leave the glory and dignity of the latter to Sabatai. Sabatai, for what appears, did not dislike this. But here lay the ground of the quarrel: Nehemiah taught that the son of [[Ephraim]] ought to be the forerunner of the son of David, and to usher him in; and Nehemiah accused Sabatai of too great forwardness in appearing as the son of David, before the son of Ephraim had led him the way. Sabatai could not brook this doctrine; for he might fear that the son of Ephraim, who was to lead the way, might pretend to be the son of David, and so leave him in the lurch; and, therefore, he excluded him from any part or share in this matter; which was the occasion of the ruin of Sabatai, and all his glorious designs. </p> <p> Nehemiah, being disappointed, goes to Adrianople, and informs the great ministers of state against Sabatai, as a lewd and dangerous person to the government, and that it was necessary to take him out of the way. The Grand Seignior, being informed of this, sends for Sabatai, who, much dejected, appears before him. The Grand Seignior requires a miracle, and chooses one himself; and it was this: that Sabatai should be stripped naked, and set as a mark for his archers to shoot at; and, if the arrows did not pierce his flesh, he would own him to be the Messias. Sabatai had not faith enough to bear up under so great a trial. The Grand Seignior let him know that he would forthwith impale him, and that the stake was prepared for him, unless he would turn Turk. Upon which he consented to turn Mahometan, to the great confusion of the Jews. And yet some of the Jews were so vain as to affirm that it was not Sabatai himself, but his shadow, that professed the religion, and was seen in the habit of a Turk; so great was their obstinacy and infidelity, as if it were a thing impossible to convince these deluded and infatuated wretches. After all this, several of the Jews continued to use the forms, in their public worship prescribed by this Mahometan Messias, which obliged the principal Jews of Constantinople to send to the synagogue of Smyrna to forbid this practice. During these things, the Jews, instead of minding their trade and traffic, filled their letters with news of Sabatai their Messias, and his wonderful works. </p> <p> They reported, that, when the Grand Seignior sent to take him, he caused all the messengers that were sent to die; and when other [[Janizaries]] were sent, they all fell dead by a word from his mouth; and being requested to do it, he caused them to revive again. They added, that, though the prison where Sabatai lay was barred and fastened with strong iron locks, yet he was seen to walk through the streets with a numerous train; that the shackles which were upon his neck and feet did not fall off, but were turned into gold, with which Sabatai gratified his followers. Upon the fame of these things the Jews of Italy sent legates to Smyrna, to enquire into the truth of these matters. When the legates arrived at Smyrna, they heard of the news that Sabatai was turned Turk, to their very great confusion; but, going to visit the brother of Sabatai, he endeavoured to persuade them that Sabatai was still the true Messias; that it was not Sabatai that went about in the habit of a Turk, but his angel, or spirit; that his body was taken into heaven, and should be sent down again when God should think it a fit season. He added, that Nathan, his forerunner, who had wrought many miracles, would soon be at Smyrna; that he would reveal hidden things to them, and confirm them. But this [[Elias]] was not suffered to come into Smyrna, and though the legates saw him elsewhere, they received no satisfaction at all. 24. The last falst Christ that had made any considerable number of converts was one Rabbi Mordecai, a Jew of Germany: he appeared in the year 1632. It was not long before he was found out to be an impostor, and was obliged to fly from Italy to [[Poland]] to save his life. What became of him afterwards does not seem to be recorded. This may be considered as true and exact an account of the false Christs that have arisen since the crucifixion of our blessed Saviour, as can well be given. </p> <p> See [[Johannes]] a Lent's Hist. of False Messiahs; Jortin's Rem. on Eccl. Hist. vol. 3: p. 330; Kidder's [[Demonstration]] of the Messias; Harris's Sermons on the Messiah; The Eleventh [[Volume]] of the Modern Part of the Universal History; Simpson's [[Key]] to the Prophecies, sec. 9; Maclaurin on the [[Prophecies]] relating to the Messiah; Fuller's Jesus the true Messiah. </p>

<p> The term "messiah" is the translation of the Hebrew term <i> masiah </i> [מָשִׁיחַ], which is derived from the verb <i> masah, </i> meaning to smear or anoint. When objects such as wafers and shields were smeared with grease or oil they were said to be anointed; hence the commonly used term was "anoint" when grease or oil was applied to objects by Israelites and non-Israelites. The term "messiah" is not used to refer to "anointed" objects that were designated and consecrated for specific cultic purposes but to persons only. [[Persons]] who were anointed had been elected, designated, appointed, given authority, qualified, and equipped for specific offices and tasks related to these. </p> <p> When the concept of messiah is considered from a specifically biblical-theological perspective, various questions come to the fore. The first concerns the origin of the concept. Various critically inclined scholars have searched Near Eastern documents for possible references or incipient thoughts that biblical writers borrowed and developed. A careful study of Egyptian, Mesopotamian, Hittite, and [[Canaanite]] texts reveals various factors that could be related indirectly to the biblical concept. The [[Egyptian]] texts, for example, speak of a divine king who would bring deliverance and prosperity but this god-king and his work were totally different from the biblical concept of the messiah. The Mesopotamian, Hittite, and Canaanite texts also exhibit a common literary and historical background with the Scriptures, but the views concerning kingship and priesthood, the interrelationships between these, and their relationship to gods are radically different from the biblical explanations. Thus, while some formal similarities are present the messianic concept presented in the Bible is radically different. There is no possibility of considering the Near Eastern views to be the sources from which the biblical concept is lineally developed. </p> <p> The biblical idea of the messiah and his work is divinely revealed. It did not originate in human thought. While the act of anointing was not foreign to non-Israelites, the intent and consequences of the act are not found in nonbiblical documents. God made his intent and the consequences of the anointing act progressively known in the course of his self-revelation to humanity. </p> <p> A second question concerns the specific objects that were anointed and therefore had messianic significance. Not all anointing Acts had direct messianic significance. For example, anointing a shield (smearing it with oil) (2 Samuel 1:21; Isaiah 21:5 ), while preparing and qualifying it for effective service, did not have messianic intentions; nor did men and women who anointed themselves for cleansing, beautifying, or preparing for participation in worship have messianic significance. Nor did the smearing or pouring of oil on wafers and cultic objects indicate a specific messianic purpose. What must be kept in mind, however, is that this anointing of shields, cultic objects, and men and women did convey ideas, such as qualification, beautification, and consecration, which are inherent in the anointing Acts and purposes that do have messianic significance. A further qualification to be kept in mind is that not all objects that had a messianic significance, for example, types of Jesus Christ the Messiah, his person and work, were anointed. Classic examples of this are the tabernacle, temple, and sacrifices. </p> <p> A third question concerns the messianic concept as it is expressed most adequately and fully in an anointed person. The anointed person was chosen, designated, qualified, and consecrated to a position with correlated tasks. Some scholars have insisted that only an actual reigning king could be considered as the messiah. This view, however, is not consistent with the biblical revelation concerning the messiah. True, the messiah was to be considered as a royal person. This personal aspect has been referred to as the narrower view of the messianic idea. But the personal is not to be limited to royalty because the biblical messianic idea includes the priestly and the prophetic offices also. </p> <p> The messianic concept also has a wider dimension than the royal, priestly, and/or prophetic person. Included in this wider view are the characteristics, tasks, goals, means, and consequences of the messianic person. Thus, a passage in Scripture should be considered to be referring to the messiah when reference is made, for example, to the character, task, and influences of the messiah even though there is no direct mention of the personal messiah himself. </p> <p> The fourth question concerns the actual position and task of the messiah. The Near Eastern texts presented a divine-royal personage who would fight, kill, and plunder; this was especially true of the gods represented by the divine kings to gain advantage and thus set up their political organization, be it thought of in terms of a kingdom or empire. The biblical messiah, who was symbolized and typified, as explained below, was a divine-human being, ordained by God the Father to be the mediator of the covenant and as such to be the administrator of the kingdom of God. </p> <p> What is the biblical portrait of the messiah? </p> <p> Adam and Eve, created in God's image, were placed in a living, loving, lasting relationship, a covenant bond, with the [[Creator]] God. These human beings were given authority, ability, and responsibility to mirror, represent, and serve the sovereign Creator and King of the entire created cosmos. Adam and [[Eve]] were to believe, obey, and serve God in the living, loving, covenantal relationship. The account of Adam and Eve's deviation, under Satan's influence, from the will, purposes, and goals of God is well known. </p> <p> God immediately intervened. He cursed the serpent/Satan and all his followers. He promised that the covenantal relationship would be restored through the victory that the seed of the woman would have over Satan. Yet, God did not remove or permit Adam and Eve to abdicate their creational covenantal position and responsibilities. Rather, God assured Adam and Eve that redemption and restoration would become realities in the lives and history of their seed (Genesis 3:14-20 ). The seed of the woman would restore, continue, and bring to full fruition God's kingdom plans and goals. </p> <p> Satanic efforts to render the redemptive/restorative covenant ineffective are recorded throughout the Scriptures. The murder of [[Abel]] (Genesis 4:8 ) and the violence that saturated society before and during the first part of Noah's life, bear testimony to Satan's efforts (Genesis 4-5; 6:1-8 ). But God kept covenant with righteous, blameless, obedient, believing, and serving Noah. [[Noah]] stands as a prefigurement of the promised Messiah who, in the midst of judgment, would effect a complete and final redemption. Noah, late in life, prophesied that Shem would be the messianic seedline bearer (Genesis 9:25-27 ). </p> <p> Abraham, descendant of Shem, was called and appointed to be the covenant agent. He was to leave country, clan, and family to become the channel of messianic blessings to all nations (Genesis 12:1-3 ). God covenanted in a special manner with Abraham, assuring him that via his seed God would carry out his redemptive/restorative work. That Abraham and his seed would be able to do this was confirmed by God's assuring covenantal affirmation: "I am God [[Almighty]] I will make you very fruitful be your God and of your descendants" (Genesis 17:1-7 ). Two important messianic factors stand out: (1) the covenant Lord would continue the seedline; and (2) Abraham was called to believe, obey, and serve as the father of all believers who would receive the benefits of the Messiah. </p> <p> The messianic seedline continued through [[Isaac]] and Jacob; Jacob prophesied that that line would continue through Judah (Genesis 49:8-12 ); the line continued through [[Boaz]] and Ruth (Ruth 4:16-22 ); and David was told that his son's throne would be established forever (2 Samuel 7:11b-16 ). The royal descendants of David were not all believing, obeying, serving covenant messianic forbears of Jesus the Messiah/Christ. God, however, maintained the seedline from Abraham, through David, through Zerubbabel, through [[Mary]] and Joseph. This seedline referred especially to the royal dimension of the messianic office and task. Other dimensions were also included to reveal the inclusive position, tasks, and influence of the Messiah. The royal aspect was central, pervasive, and supportive of all the other dimensions. This dominating royal aspect led many in Old Testament, intertestamentary, and New [[Testament]] times to think of the Messiah strictly in terms of his kingship and his setting up and ruling an earthly political entity in which Hebrew/Jewish people would be the kingdom people. </p> <p> Whereas the narrower view of the messianic idea is central, the wider dimension was clearly present at all times also. Adam and Eve had a wider task to perform than strictly royal. Noah, an ancestor of the Messiah personally, while not a royal person, performed a redemptive messianic function. The redemptive task pertained not only to the saving of eight people but also included the animal world. </p> <p> The wider dimension of the messianic concept is evident in Abraham's life of faith, intercession on behalf of [[Sodom]] and [[Gomorrah]] (Genesis 18 ), and offering of the ram substituted for his son Isaac (Genesis 22 ). Abraham's grandson Joseph, serving as a type of the Messiah, performed in a royal capacity but before he was lifted to that capacity he suffered humiliation. Once in a royal position, he became the savior of the seedline by functioning in the creational covenantal setting, collecting, preserving, and distributing food during years of famine. </p> <p> Moses, another type of the Messiah, functioned in a royal capacity as lawgiver but he also served as a prophet. He was the greatest of the Old Testament prophets and the model of all faithful prophets who spoke God's word. In addition, through Moses, God ordained the priesthood, ordered the building of the tabernacle, and prescribed the sacrifices. These were symbols and types of the messianic task, giving expression to the priestly mediatorial office, the God with you (Immanuel) principle, and the substitutionary death on behalf of sinners. Another messianic representation in the days of the patriarchs and Moses was the angel of the Lord, who appeared in theophanic form as the preincarnate Christ. The angel of the Lord phenomenon particularly gave emphasis to the divine character of the Messiah. Still more expressions of the messianic task were given in the time of Moses; consider the pillar of fire (Christ is the light), manna (Christ is the living bread), the water from the rock (Christ is living water and the rock), and the lifted-up bronze serpent (Christ is the lifted-up One who gives life). </p> <p> The psalmists and prophets gave further explication of the Penteteuchal presentations of the Messiah. The psalms gave expression to the royal character of the Messiah. The suffering, priestly dimension is spoken of as well. This dimension includes references to death and resurrection. According to the psalmists, it is the royal One (the narrower view) who also carries out the priestly and prophetic tasks, that is, bringing in salvation and giving instruction in the truth. </p> <p> The prophets especially brought together the wider and narrower views concerning the Messiah. [[Consider]] Isaiah's proclamation of the birth by a virgin (7:14), the wise, all-knowing ruling son of David (9:1-6), the fruitful branch who would bring redemption, restoration, and blessings in life (chap. 11). It was Isaiah who proclaimed that the Messiah was to be the light to the Gentiles (49:6), the suffering, exalted One (52:13-53:12). The Messiah was to be the great comforting preacher of freedom, the healer and bringer of joy (61:1-3). Micah prophesied that the Messiah was to come through the royal Davidic seedline to shepherd his people and bring them security (5:1-4). Amos likewise proclaimed that the Messiah of Davidic lineage would fulfill Yahweh's covenant promises to the nations (9:11-15). Jeremiah prophesied of the Messiah, the one of Davidic lineage who was to be the king of righteousness (23:5-6). Ezekiel called the exiles' attention to the Son of Man, the covenant mediator who would restore and shepherd his people (chaps. 34; 36). [[Postexilic]] prophets spoke of the Messiah as the royal, redeeming, restoring One to come (Haggai 2:20-22; Zechariah 4:1-14; 6:9-15; 9:9-10 ), Malachi spoke of the Messiah as a cleansing agent who, as messenger of the covenant, would bring healing in his wings (3:1-4; 4:1-3). </p> <p> The New Testament writers, evangelists, and apostles give no reason to doubt that Jesus is the Messiah, or in New Testament language, the Christ. He came, born of Abrahamic and Davidic lineage (Matthew 1:2-16; Luke 2:4-15 ). John the Baptist identified Jesus as the Messiah by referring to the wider dimension: "Look, the Lamb of God, who takes away the sin of the world!" (John 1:29 ). Jesus was the One who would bring judgment as well as life by the Spirit of God (Matthew 3:1-12 ). The evangelists record that Jesus was anointed by the Spirit when he was baptized. Jesus proclaimed himself as the Messiah in Nazareth (Luke 4:16-22 ) and at Jacob's well to the Samaritan woman (John 4:24-25 ). </p> <p> Gerard [[Van]] Groningen </p> <p> <i> See also </i> [[Name And Titles Of Jesus Christ]] </p> <p> <i> Bibliography </i> . C. A. Briggs, <i> The Messiah of the Gospels </i> ; N. L. Geisler, <i> To [[Understand]] the Bible—Look for Jesus </i> ; E. Hengstenberg, <i> Christology of the Old Testament and a Commentary on the Messianic Predictions </i> ; J. Jocz, <i> The Jewish People and Jesus Christ </i> ; H. Lockyer, <i> All the Messianic Prophecies of the Bible </i> ; W. Manson, <i> Jesus the Messiah </i> ; S. Mowinckel, <i> He That Cometh </i> ; E. Riehm, <i> Messianic Prophecy: Its Origin, [[Historical]] Growth, and Relation to New Testament [[Fulfillment]] </i> ; G. A. Riggan, <i> Messianic [[Theology]] and Christian Faith </i> ; O. P. Robertson, <i> The Christ of the [[Covenants]] </i> ; G. Stibitz, <i> Messianic [[Prophecy]] </i> ; G. Van Groningen, <i> Messianic Revelation in the Old Testament </i> ; M. Wyngaarden, <i> The Future of the Kingdom in Prophecy and Fulfillment </i> . </p>

<p> The word ‘messiah’ is a Hebrew word meaning ‘the anointed one’. Israelites of Old Testament times anointed kings, priests, and sometimes prophets to their positions by the ceremony of anointing. In this ceremony a special anointing oil was poured over the head of the person as a sign that he now had the right, and the responsibility, to perform the duties that his position required (Exodus 28:41; 1 Kings 1:39; 1 Kings 19:16; see ANOINTING). In the Greek speaking world of New Testament times the word ‘christ’, also meaning anointed, was used as a Greek translation of the Hebrew ‘messiah’. </p> <p> Old Testament expectations </p> <p> The most common Old Testament usage of the title ‘anointed’ was in relation to the Israelite king, who was frequently called ‘the Lord’s anointed’ (1 Samuel 24:10; Psalms 18:50; Psalms 20:6). In the early days of Israel’s existence, when it was little more than a large family, God signified that the leadership of the future Israelite nation would belong to the tribe of Judah. From this tribe would come a great leader who would rule the nations in a reign of peace, prosperity and enjoyment (Genesis 49:9-12). </p> <p> Centuries later, God developed this plan by promising King David (who belonged to the tribe of Judah) a dynasty that would last for ever (2 Samuel 7:16). The people of Israel therefore lived in the expectation of a time when all enemies would be destroyed and the ideal king would reign in a worldwide kingdom of peace and righteousness. This coming saviour-king they called the Messiah. </p> <p> In promising David a dynasty, God promised that he would treat David’s son and successor as if he were his own son (2 Samuel 7:14). From that time on, Israelites regarded every king in the royal line of David as, in a sense, God’s son; for he was the one through whom God exercised his rule. The Messiah, David’s greatest son, was in a special sense God’s son (Psalms 2:6-7; Mark 10:47; Mark 12:35; Mark 14:61). </p> <p> Because of their expectation of a golden age, the Israelite people saw victories over enemies as foreshadowings of the victory of the Messiah and the establishment of his kingdom. They praised their kings in language that was too extravagant to be literally true of those kings. The language expressed the ideals that Israel looked for in its kings, but it could apply fully only to the perfect king, the Messiah (e.g. Psalms 2; Psalms 45; Psalms 72; Psalms 110). </p> <p> Messianic interpretations </p> <p> The idealism of the prophets was not fulfilled in any of the Davidic kings of the Old Testament, but this did not cause the people of Israel to lose hope. They constantly looked for the one who would be the great ‘David’ of the future, the great descendant of David the son of [[Jesse]] (Psalms 89:3-4; Isaiah 9:2-7; Isaiah 11:1-10; Jeremiah 23:5; Ezekiel 34:23-24; Micah 5:2). This king, this Messiah, was Jesus Christ (Matthew 1:1; Matthew 9:27; Matthew 12:22-23; Matthew 21:9; Luke 1:32-33; Luke 1:69-71; Revelation 5:5). </p> <p> One of David’s best known psalms, Psalms 110, was interpreted by Jews of Jesus’ time as applying to the Messiah, though they consistently refused to acknowledge the messiahship of Jesus. Jesus agreed that they were correct in applying this psalm to the Messiah, but he went a step further by applying it to himself (Psalms 110:1; Matthew 22:41-45). </p> <p> Since the king of Psalms 110 was also a priest, Jesus was not only the messianic king but also the messianic priest (Psalms 110:4; Hebrews 5:6; Hebrews 7; see PRIEST, sub-heading ‘The high priesthood of Jesus’). This joint rule of the priest-king Messiah had been foreshadowed in the book of the prophet Zechariah (Zechariah 6:12-13). </p> <p> The Messiah was, in addition, to be a prophet, announcing God’s will to his people. As the Davidic kings in some way foreshadowed the king-messiah, so Israel’s prophets in some way foreshadowed the prophet-messiah. Again the ideal was fulfilled only in Jesus (Deuteronomy 18:15; Luke 24:19; John 6:14; John 7:40; Acts 3:22-23; Acts 7:37; Hebrews 1:1-2). </p> <p> Jesus and the Jews </p> <p> Although Jesus was the Messiah, he did not at the beginning of his ministry announce his messiahship openly. This was no doubt because the Jews of his time had a wrong understanding of the Messiah and his kingdom. </p> <p> The Jews had little interest in the spiritual work of the Messiah. They were not looking for a spiritual leader who would deliver people from the enemy Satan and bring them under the rule and authority of God. They looked rather for a political leader who would deliver them from the power of Rome and bring in a new and independent Israelite kingdom, where there would be peace, contentment and prosperity. If Jesus had announced himself publicly as the Messiah before showing what his messiahship involved, he would have attracted a following of the wrong kind (see KINGDOM OF GOD; MIRACLES). </p> <p> While not refusing the title ‘Messiah’, Jesus preferred to avoid it when speaking of himself. Instead he called himself the Son of man. This was a title that had little meaning to most people (they probably thought Jesus used it simply to mean ‘I’ or ‘me’), but it had a special meaning to those who understood the true nature of Jesus’ messiahship (see SON OF MAN). </p> <p> Just as Jesus opposed Satan who tempted him with the prospect of an earthly kingdom, so he opposed those who wanted him to be king because they thought he could bring them political and material benefits (John 6:15; John 6:26; cf. Matthew 4:8-10). When other Jews, by contrast, recognized Jesus as the Messiah in the true sense of the word, Jesus told them not to broadcast the fact. He was familiar with the popular messianic ideas, and he did not want people to misunderstand the nature of his mission (Matthew 9:27-30; Matthew 16:13-20). He did not place the same restrictions on non-Jews, for non-Jews were not likely to use his messiahship for political purposes (Mark 5:19; John 4:25-26). </p> <p> Later in his ministry, when he knew that his work was nearing completion and the time for his crucifixion was approaching, Jesus allowed people to speak openly of him as the Messiah (Matthew 21:14-16). He even entered Jerusalem as Israel’s Messiah-king and accepted people’s homage (Matthew 21:1-11). But when he admitted before the high priest [[Caiaphas]] that he was the Messiah, adding a statement that placed him on equality with God, he was accused of blasphemy and condemned to death (Mark 14:61-64). When asked by the governor [[Pilate]] if he was a king, Jesus agreed that he was, though not the sort of king Pilate had in mind (Matthew 27:11; John 18:33-37; cf. Acts 17:7). </p> <p> The Messiah’s death and resurrection </p> <p> Even true believers of Jesus’ time still thought of the Messiah solely in relation to the establishment of God’s kingdom throughout the world at the end of the age. Because of this, many believers were puzzled when Jesus did not immediately set up a world-conquering kingdom (Matthew 11:2-3; Luke 24:21; Acts 1:6). Jesus pointed out that with his coming, God’s kingdom had come; the messianic age had begun. He was the Messiah, and his miracles of healing were proof of this (Isaiah 35:5-6; Isaiah 61:1; Matthew 11:4-5; Luke 4:18; Luke 18:35-43). </p> <p> What the disciples could not understand was that the Messiah should die. Like most Jews they knew of the Old Testament prophecies concerning God’s suffering servant (Isaiah 49:7; Isaiah 50:6; Isaiah 52:13-15; Isaiah 53; see SERVANT OF THE LORD), just as they knew of the prophecies concerning God’s Messiah, but they did not connect the two. Jesus showed that he was both the suffering servant and the Messiah. In fact, it was in response to his disciples’ confession of him as the Messiah that he told them he must die (Matthew 16:13-23; Matthew 17:12; Mark 10:45; Acts 4:27). </p> <p> Immediately after this, at the transfiguration, the Father confirmed that Jesus was both Davidic Messiah and suffering servant. He did this by an announcement that combined a statement from a messianic psalm with a statement from one of the servant songs of Isaiah (Matthew 17:5; Psalms 2:7; Isaiah 42:1; cf. also Matthew 3:17). </p> <p> The idea of a crucified Messiah was contrary to common Jewish beliefs. The Jews considered the Messiah as blessed by God above all others, whereas a crucified person was cursed by God (Galatians 3:13). That is why the Christians’ belief in a crucified Jesus as the Saviour-Messiah was a stumbling block to the Jews (see STUMBLING BLOCK). </p> <p> Jesus’ resurrection provided the solution to this apparent difficulty. Even the disciples did not understand when Jesus foretold his resurrection (Mark 8:29-33; Mark 9:31-32), but afterwards they looked back on the resurrection as God’s final great confirmation that Jesus was the Messiah (Luke 24:45-46; Acts 2:31-32; Acts 2:36). He was God’s anointed one (Acts 10:38; cf. Isaiah 61:1; Luke 4:18). </p> <p> Title and name </p> <p> So firmly was the Messiah identified with Jesus after his resurrection, that the Greek word for Messiah (Christ) became a personal name for Jesus. The two names were often joined as Jesus Christ or Christ Jesus, and frequently the name ‘Christ’ was used without any direct reference to messiahship at all (Philippians 1:15-16; Philippians 1:18; Philippians 1:21). In general the Gospels and the early part of Acts use ‘Christ’ mainly as a title (‘Messiah’), and Paul’s letters use it mainly as a name. </p> <p> In the eyes of unbelieving Jews, Jesus was not the Messiah, and therefore they would not call him Jesus Christ. They called him Jesus of Nazareth, and his followers they called [[Nazarenes]] (Matthew 26:71; John 18:4-7; Acts 24:5). To unbelieving non-Jews, however, the Jewish notion of messiahship meant nothing. To them ‘Christ’ was merely the name of a person, and the followers of this person they called Christians (Acts 11:26). (See also JESUS CHRIST.) </p>

<i> Christos </i> [[Christology Christ]] <i> Christ </i> <p> The Old Testament and Early Jewish Background “Anointed” carries several senses in the Old Testament. All have to do with installing a person in an office in a way that the person will be regarded as accredited by Yahweh, Israel's God. Even a pagan king such as [[Cyrus]] was qualified as the Lord's anointed (Isaiah 45:1 ) to execute a divinely appointed task. The usual application of the term anointed was to God's representatives within the covenant people. [[Prophets]] such as Elisha were set apart in this way (1 Kings 19:16 ). Israel probably saw a close link between the anointed persons and God's spirit though the link is specifically mentioned only occasionally (2 Kings 2:9 ). Israelite kings were particularly hailed as Yahweh's <i> anointed </i> compare ( Judges 9:8 ), beginning with [[Saul]] (1 Samuel 9-10 NIV) and especially referring to David (1Samuel 16:6, 1 Samuel 16:13; see 2 Samuel 2:4; 2 Samuel 5:3 ) and Solomon (1 Kings 1:39 ). The royal family of David as being the line of Israelite kings are mentioned by the title of the “anointed ones” (2 Samuel 22:51; compare 2 Kings 11:12; 2 Kings 23:30; Psalm 2:2; Psalm 20:6; Psalm 28:8; Psalm 84:9 ). The king in Israel thus became a sacred person to whom loyalty and respect were to be accorded (1Samuel 24:6,1 Samuel 24:10; 1Samuel 26:9,1Samuel 26:11,1Samuel 26:16,1 Samuel 26:23; 2Samuel 1:14,2 Samuel 1:16 ). The oracle spoken by Nathan (2 Samuel 7:12-16 ) is important since it centers the hope of Israel on the dynasty of David for succeeding generations. </p> <p> The king, especially in the Psalms, became idealized as a divine son (Psalm 2:2 ,Psalms 2:2,2:7; compare 2 Samuel 7:14 ) and enjoyed God's protecting favor (Psalm 18:50; Psalm 20:6; Psalm 28:8 ). His dynasty would not fail (Psalm 132:17 ), and the people were encouraged to pray to God on his behalf (Psalm 72:11-15; Psalm 84:9 ). The fall of Jerusalem in 586 B.C. led to great confusion especially when Yahweh's anointed was taken into Exile as a prisoner (Lamentations 4:20 ) and his authority as king rejected by the nations (Psalm 89:38 ,Psalms 89:38,89:51 ). This humiliation of the Davidic dynasty posed a set of problems to Israel's faith, even when the people were permitted to return to the land. No revival came for the Davidic kingship; yet that restoration became the pious longing of the Jews both in Babylonian Exile (Jeremiah 33:14-18 ) and in the later centuries. One of the clearest expressions of the continuing hope was in the <i> Psalms of Solomon </i> (17–18 (70-40 B.C.), a Jewish writing of the Messiah as the son of David. There Messiah was a warrior-prince who would expel the hated Romans from Israel and bring in a kingdom in which the Jews would be promoted to world dominion. </p> <p> After the Exile the Israelite priesthood came into prominence. In the absence of a king, the high priest took on a central role in the community. The rite of anointing was the outward sign of his authority to function as God's representative. This authority was traced back to [[Aaron]] and his sons (Exodus 29:7-9; Exodus 30:22-33; compare Psalm 133:2 ). The high priest was the anointed-priest (Leviticus 4:3 ,Leviticus 4:3,4:5 ,Leviticus 4:5,4:16 ) and even, in one place, a “messiah” (Zechariah 4:14; compare Zechariah 6:13; Daniel 9:25 ). </p> <p> In the exilic and postexilic ages, the expectation of a coming Messiah came into sharper focus, commencing with Jeremiah's and Ezekiel's vision of a Messiah who would combine the traits of royalty and priestly dignity (Jeremiah 33:14-18; Ezekiel 46:1-8; see, too, Zechariah 4:1-14; Zechariah 6:13 ). The people in the [[Dead]] Sea scrolls were evidently able to combine a dual hope of two Messiahs, one priestly and the second a royal figure. The alternation between a kingly Messiah and a priestly figure is characteristic of the two centuries of early Judaism prior to the coming of Jesus. </p> <p> Messiahship in Jesus' [[Ministry]] A question posed in John 4:29; compare John 7:40-43 is: “Is not this the Christ (Messiah).” It is evident that the issue of the Messiah's identity and role was one much debated among the Jews in the first century. In the Synoptic Gospels the way Jesus acted and spoke led naturally to the dialogue at Caesarea Philippi ( Mark 8:29 ). Jesus asked His disciples, “Who do you say that I am?” a question to which Peter gave the reply, “Thou art the Christ (Messiah)” (Mark 8:29 ). Mark made clear that Jesus took an attitude of distinct reserve and caution to this title since it carried overtones of political power, especially in one strand of Jewish hope represented by the Psalms of Solomon. Jesus, therefore, accepted Peter's confession with great reluctance since with it went the disciple's objection that the Messiah cannot suffer (see Mark 9:32 ). For Peter, Messiah was a title of a glorious personage both nationalistic and victorious in battle. Jesus, on the other hand, saw His destiny in terms of a suffering Son of man and Servant of God (Mark 8:31-38; Mark 9:31; Mark 10:33-34 ). Hence He did not permit the demons to greet Him as Messiah (Luke 4:41 ) and downplayed all claims to privilege and overt majesty linked with the Jewish title. </p> <p> The course of Jesus' ministry is one in which He sought to wean the disciples away from the traditional notion of a warrior Messiah. Instead, Jesus tried to instill in their minds the prospect that the road to His future glory was bound to run by way of the cross, with its experience of rejection, suffering, and humiliation. At the trial before His Jewish judges (Matthew 26:63-66 ) He once more reinterpreted the title Messiah (“Christ,” KJV) and gave it a content in terms of the Son of man figure, based on Daniel 7:13-14 . This confession secured His condemnation, and He went to the cross as a crucified Messiah because the Jewish leaders failed to perceive the nature of messiahship as Jesus understood it. Pilate sentenced Him as a messianic pretender who claimed (according to the false charges brought against Him) to be a rival to [[Caesar]] (Mark 15:9; Luke 23:2; John 19:14-15 ). It was only after the resurrection that the disciples were in a position to see how Jesus was truly a king Messiah and how Jesus then opened their minds to what true Messiahship meant (see Luke 24:45-46 ). The national title <i> Messiah </i> then took on a broader connotation, involving a kingly role which was to embrace all peoples ( Luke 24:46-47 ). </p> <p> Messiah as a Title in the Early Church From the resurrection onward the first preachers announced that Jesus was the Messiah by divine appointment (Acts 2:36; Romans 1:3-4 ). Part of the reason for this forthright declaration is to be traced to apologetic reasons. In the mission to Israel the church had to show how Jesus fulfilled the Old Testament prophecies and came into the world as the “Son of David,” a title closely linked with the Messiah as a royal person. Matthew's [[Gospel]] is especially concerned to establish the identity (Matthew 1:1 ), but it is equally a theme common to Luke (Luke 1:32 ,Luke 1:32,1:69; Luke 2:4 ,Luke 2:4,2:11; Acts 2:29-36; Acts 13:22-23 ). Paul also saw in Jesus the fulfillment of the messianic hopes of the old covenant (1 Corinthians 5:7-8 ). Peter, too, sought to show how the sufferings of the Messiah were foretold (1Peter 1:11,1 Peter 1:20; 1 Peter 2:21; 1 Peter 3:18; 1Peter 4:1,1 Peter 4:13; 1 Peter 5:1 ). Luke stressed the link between Jesus as the One anointed by the Holy Spirit (Luke 4:16-22 ) in a way that looks back to Isaiah 61:1 , and he recorded Peter's statement (in Acts 10:38 NIV) that “God anointed Jesus of Nazareth with the Holy Spirit and power” as a fulfillment of Old Testament prophecy. The letter to the Hebrews is rich in this theme. See Hebrews 1:9; Hebrews 2:2-4; Hebrews 9:14-15 . </p> <p> The final stage of development in regard to the title <i> Messiah </i> came in the way that Paul used the word more as a personal name than as an official designation (seen in Romans 9:5 , “Christ”). The reason for this shift lies in the intensely personal nature of Paul's faith which centered in Jesus Christ as the divine Lord (see Philippians 1:21; Colossians 3:4 ). Also, Paul taught his converts who were mainly converted to Christ from paganism that Jesus was the universal Lord whose mission was wider than any Jewish hope could embrace. In Pauline thought, “Christ” is a richer term than “Messiah” could ever be, and one pointer in this direction is the fact that the early followers of the Messiah called themselves not converted Jews but “Christians,” Christ's people (Acts 11:26; 1 Peter 4:16 ) as a sign of their universal faith in a sovereign Lord. See Christ; Jesus. </p> <p> Ralph P. Martin </p>

<p> The Greek word Χριστος , from whence comes <em> Christ </em> and <em> Christian, </em> exactly answers to the Hebrew <em> Messiah, </em> which signifies him that hath received unction, a prophet, a king, or a priest. See JESUS CHRIST . </p> <p> Our Lord warned his disciples that false messiahs should arise, Matthew 24:24; and the event has verified the prediction. No less than twenty-four false Christs have arisen in different places and at different times: Caziba was the first of any note who made a noise in the world. Being dissatisfied with the state of things under Adrian, he set himself up as the head of the Jewish nation, and proclaimed himself their long expected messiah. He was one of those banditti that infested Judea, and committed all kinds of violence against the Romans; and had become so powerful that he was chosen king of the Jews, and by them acknowledged their messiah. However, to facilitate the success of this bold enterprise, he changed his name from Caziba, which it was at first, to that of Barchocheba, alluding to the star foretold by Balaam; for he pretended to be the star sent from heaven to restore his nation to its ancient liberty and glory. He chose a forerunner, raised an army, was anointed king, coined money inscribed with his own name, and proclaimed himself messiah and prince of the Jewish nation. Adrian raised an army, and sent it against him; he retired into a town called Bither, where he was besieged. Barchocheba was killed in the siege, the city was taken, and a dreadful havoc succeeded. The Jews themselves allow, that, during this short war against the Romans in defence of this false messiah, they lost five or six hundred thousand souls. This was in the former part of the second century. In the reign of Theodosius the younger, A.D. 434, another impostor arose, called Moses Cretensis. He pretended to be a second Moses, sent to deliver the Jews who dwelt in Crete, and promised to divide the sea, and give them a safe passage through it. Their delusion proved so strong and universal, that they neglected their lands, houses, and other concerns, and took only so much with them as they could conveniently carry. And on the day appointed, this false Moses, having led them to the top of a rock, men, women, and children threw themselves headlong down into the sea, without the least hesitation or reluctance, till so great a number of them were drowned as opened the eyes of the rest, and made them sensible of the cheat. They then began to look for their pretended leader; but he had disappeared, and escaped out of their hands. In the reign of Justin, about A.D. 520, another impostor appeared, who called himself the son of Moses. His name was Dunaan. He entered into a city of Arabia Felix, and there he greatly oppressed the Christians; but he was taken prisoner, and put to death by Elesban, an [[Ethiopian]] general. The Jews and Samaritans rebelled against the [[Emperor]] Justinian, A.D. 529, and set up one Julian for their king, and accounted him the messiah. The emperor sent an army against them, killed great numbers of them, took their pretended messiah prisoner, and immediately put him to death. In the time of Leo Isaurus, about A.D. 721, arose another false messiah in Spain; his name was Serenus. He drew great numbers after him, to their no small loss and disappointment; but all his pretensions came to nothing. The twelfth century was fruitful in messiahs. About A.D. 1137, there appeared one in France, who was put to death, and numbers of those who followed him. In A.D. 1138, the Persians were disturbed with a Jew, who called himself the messiah. He collected a vast army; but he too was put to death, and his followers treated with great inhumanity. A false messiah stirred up the Jews at Corduba in Spain, A.D. 1157. The wiser and better sort looked upon him as a madman, but the great body of the Jews in the nation believed in him. On this occasion nearly all the Jews in Spain were destroyed. Another false messiah arose in the kingdom of Fez, A.D. 1167, which brought great troubles and persecutions upon the Jews that were scattered throughout that country. In the same year, an Arabian professed to be the messiah, and pretended to work miracles. When search was made for him, his followers fled, and he was brought before the Arabian king. Being questioned by him, he replied, that he was a prophet sent from God. The king then asked him what sign he could show to confirm his mission. "Cut off my head," said he, "and I will return to life again." The king took him at his word, promising to believe him if his prediction was accomplished. The poor wretch, however, never came to life again, and the cheat was sufficiently discovered. Those who had been deluded by him were grievously punished, and the nation condemned to a very heavy fine. Not long after this, a Jew who dwelt beyond the Euphrates, called himself the messiah, and drew vast multitudes of people after him. He gave this for a sign of it, that he had been leprous, and had been cured in the course of one night. He, like the rest, perished, and brought great persecution on his countrymen. A magician and false christ arose in Persia, A.D. 1174, who seduced many of the common people, and brought the Jews into great tribulation. Another of these impostors arose, A.D. 1176, in Moravia, who was called David Almusser. He pretended he could make himself invisible; but he was soon taken and put to death, and a heavy fine laid upon the Jews. A famous cheat and rebel exerted himself in Persia, A.D. 1199, called David el David. He was a man of learning, a great magician, and pretended to be the messiah. He raised an army against the king, but was taken and imprisoned; and, having made his escape, was afterward retaken and beheaded. Vast numbers of the Jews were butchered for taking part with this impostor. Rabbi Lemlem, a German Jew of Austria, declared himself a forerunner of the messiah, A.D. 1500, and pulled down his own oven, promising, his brethren that they should bake their bread in the holy land next year. A false christ arose in the East Indies, A.D. 1615, and was greatly followed by the Portuguese Jews who are scattered over that country. Another in the Low Countries declared himself to be the messiah of the family of David, and of the line of Nathan, A.D. 1624. He promised to destroy Rome, and to overthrow the kingdom of antichrist, and the Turkish empire. In A.D. 1666, appeared the false messiah Sabatai Tzevi, who made a great noise, and gained a great number of proselytes. He was born at Aleppo, and imposed on the Jews for a considerable time; but afterward, with a view of saving his life, he turned Mohammedan, and was at last beheaded. The last false christ that made any considerable number of converts was one rabbi Mordecai, a Jew of Germany: he appeared, A.D. 1682. It was not long before he was found out to be an impostor, and was obliged to flee from Italy to Poland to save his life: what became of him afterward does not seem to be recorded. </p>

<p> The Anointed. This term is peculiarly, and by way of eminency, applied to the Lord Jesus Christ, the Mashah or Meshiah of the Father, full of grace and truth Hence, with pointed and personal distinction, God the Father is represented in the Scripture as saying: "I have laid help upon one that is mighty; I have exalted one chosen out of the people; I have found David my servant; with my holy oil have I anointed him." (Psalms 89:19-20) And no less God the Holy Ghost, in his divine office and character, in the economy of human redemption, is represented as ordaining and anointing Christ, as Christ, to the great work of salvation; for both Christ and his church came under this 'Cilia-act of God the Spirit. For as Christ could not have been Christ without the unction of the Holy Ghost, so neither could the church have been the church, the spouse of Christ, the Lamb's wife, without sovereign agency. And it is very blessed to behold in the [[Scriptures]] of truth the testimony of JEHOVAH to this grand doctrine of Christ the Messiah, as the Christ of God. Hence we find Christ speaking as Glory-man Mediator."Come (Isaiah 48:16-17) ye near unto me, hear ye this: I have not spoken in secret; from the beginning, from the time that it was, thee am I; and now the Lord God and his Spirit hath sent me. Thus saith the Lord thy Redeemer, the Holy One of Israel. I am the Lord thy God, which teacheth thee, to profit, which leadeth thee by the way that thou shouldest go." In all these views, therefore, of Christ as Christ, we discover the work of the Father and the Holy Ghost. For one of the names of the Lord Jesus in the Old Testament is, the Messiah, that is the Anointed, as well as in the New; and as it is expressly said concerning him in the New Testament, when he appeared in the substance of our flesh, how God anointed Jesus of Nazareth: with the Holy Ghost, Acts 10:38 - so evidently was he called the Messiah, and consequently answer that name was, and is, from everlasting, the anointed of God by the Holy Ghost, before he openly manifested himself under that character in our flesh. Such then was and is the glorious Messiah, the Christ of God; and such we accept and receive him to his body the church. </p> <p> I might detain the reader were it not for enlarging this work beyond the limits I must observe, with offering several most interesting reflections, which arise out of this view of our now risen and exalted Messiah as the Messiah, the Christ of God; but for brevity's sake, I shall only beg to offer this one observation, namely, how sweet and strengthening a testimony such views of Jesus give to the faith of the church, when receiving Christ as the anointed of the Father and the Holy Ghost, Recollect in that blessed portion, just now quoted what the [[Mediator]] saith as Mediator—"Come ye near unto me, hear ye this; I have not spoken in secret; from the beginning, from the time that it was, there am I; and now the Lord God and his Spirit hath sent me." Was there ever anything more full in point and in proof of this blessed doctrine concerning the Messiah? What could the Lord Jesus by the spirit of prophecy mean, but that he would have his church, when receiving him, read his credentials, and mark well his high warrant and authority. There should be no shyness, but his people should come near unto him; for this was not a new thing, a new doctrine, it was from the beginning, yea, before all worlds Jesus was spoken of, in his mediatorial character, as set up from everlasting; neither was it whispered in secret, but openly, in the first revelations, the man-nature of the seed of the woman, the anointed of the Father and the Holy Ghost, was all along declared, that it was, and that I am, saith Christ. Blessed view of Jesus this, and precious to the strengthening of the faith of God's people. Methinks I would cherish it with all the warmth of affection; I would carry it about with me wherever 50go: and beg that God the Holy [[Ghost]] would cause it to be my complete unceasing encouragement in all approaches to the throne of grace, and in all ordinances of worship. This is the warrant of a poor sinner's hope and confidence. Christ, as Christ, as the anointed, as the Messiah, is the sure appointment and ordinance of heaven. In him we draw nigh by divine authority. Christ is not only suited to carry on all the purposes of our great High Priest, but acts in that blessed office by divine authority, and by the validity of an oath. "The Lord sware and will not repent, thou art a priest for ever, after the order of Melchizedec." (Psalms 110:4) Hence, therefore, the Lord Jesus, in effect, speaks to every poor sinner as he did to the woman of Samaria—"If thou knewest the gift of God, and who it is, and by what authority he saith to thee, Give me to drink, thou wouldest have asked of him, and he would have given thee living water." (John 4:10) Such is the blessedness of receiving Christ, and living upon Christ, as the Christ, the Messiah, of God. </p>

<p> Messi'ah. (anointed). This word, (Mashiach), in the Old Testament, answers to the word Christ, (Christos), in the New Testament, and is applicable in its first sense, to any one anointed with the holy oil. The kings of Israel were called anointed, from the mode of their consecration. 1 Samuel 2:10; 1 Samuel 2:35; 1 Samuel 12:3; 1 Samuel 12:5; etc. </p> <p> This word also refers to the expected Prince of the Chosen People who was to complete God's purposes for them, and to redeem them, and of whose coming, the prophets of the Old Covenant, in all time, spoke. He was the Messiah, The Anointed, that is, consecrated as the King and [[Prophet]] by God's appointment. </p> <p> The word is twice used in the New Testament of Jesus. John 1:41; John 4:25. Authorized Version, "Messias." </p> <p> The earliest gleam of the gospel is found in the account of the fall. Genesis 3:15. </p> <p> The blessings in store for the children of Shem are remarkable indicated in the words of Noah. Genesis 9:26. </p> <p> Next, follows the promise to Abraham. Genesis 12:2-3. </p> <p> A great step is made in Genesis 49:10. This is the first case in which the promises distinctly centre in one person. </p> <p> The next passage usually quoted is the prophecy of Balaam. Numbers 24:17-19. </p> <p> The prophecy of Moses, Deuteronomy 18:18, claims attention. </p> <p> Passages in the Psalms are numerous, which are applied to the Messiah in the New Testament; such as Psalms 2; Psalms 16; Psalms 22; Psalms 40; Psalms 110. </p> <p> The advance in clearness in this period is great. The name of Anointed, that is, King, comes in, and the Messiah is to come of the [[Lineage]] of David. He is described in his exaltation, with his great kingdom that shall be spiritual rather than temporal. Psalms 2; Psalms 21; Psalms 40; Psalms 110. </p> <p> In other places, he is seen in suffering and humiliation. Psalms 16; Psalms 22; Psalms 40. </p> <p> Later on, the prophets show the Messiah as a king and ruler of David's house, who should come to reform and restore the Jewish nation and purify the Church, as in Isaiah 11; Isaiah 40-66. The blessings of the restoration, however, will not be confined to Jews; the heathen are made to share them fully. Isaiah 2:66. </p> <p> The passage of Micah 5:2, (compare Matthew 2:6, left no doubt in the mind of the Sanhedrin, as to the birthplace of the Messiah. The lineage of David is again alluded to in Zechariah 12:1-14. The coming of the [[Forerunner]] and of The Anointed is clearly revealed in Malachi 3:1; John 4:5-6. </p> <p> The Pharisees, and those of the Jews who expected Messiah, at all looked for a temporal prince only. The apostles themselves were infected with this opinion till after the resurrection. Matthew 20:20-21; Luke 24:21; Acts 1:6. Gleams of a purer faith appear in Luke 2:30; Luke 23:42; John 4:25. </p>

<p> ("anointed" (Hebrew) equates to "Christ (Greek)). (See CHRIST.) In KJV only in Daniel 9:25-26 of Old Testament; John 1:41; John 4:25, of New Testament Having the immeasurable unction of the Holy Spirit as Prophet, Priest, and King at one and the same time. All others have but a measure, and that derived from Him (John 1:16; John 3:84). See the type (Exodus 28:41; Exodus 30:23-24; 1 Samuel 24:6); and the prophecies (Genesis 3:15; Genesis 9:26; Genesis 12:2-3; Genesis 12:22; compare John 8:56; Genesis 49:10; Numbers 24:17-19; Deuteronomy 18:18 with Acts 3:22-24; John 5:45-47; Psalms 2:2; Psalms 2:6 margin; Psalms 2:7-12; Psalms 2:16; Psalms 2:22; Psalms 2:40; Psalms 45:7 compare 1 Kings 1:39-40; Psalm 69; 72; 110). </p> <p> His birthplace (Micah 5:2), His lineage (Isaiah 11:1), His time of coming (Daniel 9:25-26), while the second temple stood (Haggai 2:9), and His forerunner (Isaiah 40:3-5; Malachi 3:1) are foretold. From Psalm 2; Jeremiah 23:5-6; Zechariah 9:9, the Jews expected a triumphant king, but overlooked the prophecies of His sufferings first (Isaiah 53; Luke 24:21-26-27). A few looked for a more spiritual deliverance (Luke 2:30; Luke 2:38), and among them the despised Samaritans (John 4:25; John 4:42) and the thief on the cross (Luke 23:42). The rabbis got over the Messianic prophecies which prove Jesus to be Messiah by imagining a Messiah ben [[Joseph]] who should suffer, distinct from Messiah ben David who should reign; but the prophecies of the suffering and glory are so blended as to exclude the idea of any but one and the same Messiah (compare Isaiah 52:7; Isaiah 52:13-14; Isaiah 52:15; Isaiah 52:53). </p>

<p> Messiah (mes-si'ah). This is a Hebrew word signifying "anointed," and corresponding exactly to the Greek Christos. As in ancient times not only the king, but also the priest and the prophet, was consecrated to his calling by being anointed, the word "Messiah" often occurs in the Old Testament in its literal sense, signifying one who has been anointed, 1 Samuel 24:6; Lamentations 4:1-22 :' 20; Ezekiel 28:14; Psalms 105:15; hut generally it has a more specific application, signifying the One who was anointed, the supreme Deliverer who was promised from the beginning, Genesis 3:15, and about whom a long series of prophecies runs through the whole history of Israel from Abram, Genesis 12:3; Genesis 22:18; Jacob, Genesis 49:10; Balaam, Numbers 24:17; Moses, Deuteronomy 18:15; Deuteronomy 18:18; and Nathan, 2 Samuel 7:16; through the psalmists and prophets, Psalms 2:1-12; Psalms 16:1-11; Psalms 22:1-31; Psalms 40:1-17; Psalms 45:1-17; Psalms 110:1-7; Isaiah 7:10-16; Isaiah 9:1-7; Isaiah 11:1-16; Isaiah 13:1-22; Isaiah 53:1-12; Isaiah 61:1-11; Jeremiah 23:5-6; Micah 5:2; Malachi 3:1-4, to his immediate precursor, John the Baptist. The character of these prophecies is very definite. The lineage from which Messiah should descend was foretold, Genesis 49:10; Isaiah 11:1, the place in which he should be born, Micah 5:2, the time of his appearance, Daniel 9:20; Daniel 9:25; Haggai 2:7; Malachi 3:1, etc. Nevertheless, in the vanity of their hearts, the Jews mistook the true meaning of these prophecies. They expected a triumphant worldly king, according to Psalms 2:1-12; Jeremiah 23:5-6; Zechariah 9:9, and that his triumph was to be accomplished by sufferings and death they did not understand. See Jesus Christ. </p>

<p> A. Nouns. </p> <p> <em> Mâshı̂yach </em> (מָשִׁיחַ, Strong'S #4899), “anointed one; Messiah.” Of the 39 occurrences of <em> mâshı̂yach </em> , none occurs in the wisdom literature. They are scattered throughout the rest of biblical literary types and periods. </p> <p> First, <em> mâshı̂yach </em> refers to one who is anointed with oil, symbolizing the reception of the Holy Spirit, enabling him to do an assigned task. Kings (1 Sam. 24:6), high priests, and some prophets (1 Kings 19:16) were so anointed: “If the priest that is anointed do sin according to the sin of the people …” (Lev. 4:3—the first biblical appearance). In the case of Cyrus, he was anointed with God’s Spirit only and commissioned an “anointed deliverer” of Israel (Isa. 45:1). The patriarchs, too, are called “anointed ones”: “Touch not mine anointed, and do my prophets no harm” (Ps. 105:15). </p> <p> Second, the word is sometimes transliterated “Messiah.” After the promise to David (2 Sam. 7:13) <em> mâshı̂yach </em> refers immediately to the Davidic dynasty, but ultimately it points to the “Mes-siah,” Jesus the Christ: “The kings of the earth [take their stand], and the rulers take counsel together, against the Lord, and against his Anointed …” (Ps. 2:2). In Dan. 9:25 the word is transliterated: “Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince.…” The New Testament also attests the word in this latter meaning (John 1:41). Most frequently in the New Testament the word is translated (“Christ”) rather than transliterated (“Messiah”). See also [[Anoint]]. </p> <p> <em> Mishchâh </em> (מָשְׁחָה, Strong'S #4888), “anointment.” This noun occurs 21 times and only in Exodus, Leviticus, and Numbers. It always follows the Hebrew word for oil. The first occurrence is Exod. 25:6: “Oil for the light, spices for anointing oil, and for sweet incense.” </p> <p> B. Verb. </p> <p> <em> Mâshach </em> (מָשַׁח, Strong'S #4886), “to smear with oil or paint, anoint.” This verb, which appears 69 times in biblical Hebrew, has cognates in Ugaritic, Akkadian, Aramaic, and Arabic. The objects of this verb are people, sacrificial victims, and objects of worship. Aaron and his sons are the objects of this verb in Exod. 30:30: “And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest’s office.” </p>

Exodus 28:4140:15Numbers 3:31 Kings 19:161 Samuel 9:1616:32 Samuel 12:7Psalm 45:7John 1:41,4:25 Daniel 9:25,26 <p> The first great promise (Genesis 3:15 ) contains in it the germ of all the prophecies recorded in the Old Testament regarding the coming of the Messiah and the great work he was to accomplish on earth. The prophecies became more definite and fuller as the ages rolled on; the light shone more and more unto the perfect day. Different periods of prophetic revelation have been pointed out, (1) the patriarchal; (2) the Mosaic; (3) the period of David; (4) the period of prophetism, i.e., of those prophets whose works form a part of the Old Testament canon. The expectations of the Jews were thus kept alive from generation to generation, till the "fulness of the times," when Messiah came, "made of a woman, made under the law, to redeem them that were under the law." In him all these ancient prophecies have their fulfilment. Jesus of Nazareth is the Messiah, the great Deliverer who was to come. (Compare Matthew 26:54; Mark 9:12; Luke 18:31; 22:37; John 5:39; Acts 2; 16:31; 26:22,23 .) </p>

<p> MESSI'AH, a. Heb. anointed. Christ, the anointed the Savior of the world. </p> <p> I know that when Messiah cometh, who is called Christ, he will tell us all things. Jesus answered her, I that speak to thee am he. John 4 . </p>

<p> Messi´ah (anointed, which is also the signification of Christ). In order to have an accurate idea of the Scriptural application of the term, we must consider the custom of anointing which obtained among the Jews. That which was specifically set apart for God's service was anointed, whether persons or things [ANOINTING]. Thus we read that Jacob poured oil upon the pillar . The tabernacle also and its utensils were anointed , being thereby appropriated to God's service. But this ceremony had, moreover, relation to persons. Thus priests, as Aaron and his sons, were anointed, that they might minister unto God . Kings were anointed. Hence it is that a king is designated the Lord's anointed. Saul and David were, according to the divine appointment, anointed by Samuel . [[Zadok]] anointed Solomon, that there might be no dispute who should succeed David . We cannot speak with confidence as to whether the prophets were actually anointed with the material oil. We have neither an express law nor practice to this effect on record. True it is that Elijah is commanded to anoint Elisha to be prophet in his room but no more may be meant by this expression than that he should constitute him his successor in the prophetic office; for all that he did, in executing his divine commission, was to cast his own garment upon Elisha upon which he arose and ministered unto him . For kings and priests the precept and practice are unquestionable. </p> <p> But the name Messiah is, par excellence, applied to the Redeemer of man in the Old Testament . The words of Hannah, the mother of Samuel, at the close of her divine song, are very remarkable : 'The adversaries of the Lord shall be broken in pieces; out of heaven shall He thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his Messiah.' The Hebrews as yet had no king; hence the passage may be taken as a striking prophecy of the promised deliverer. In various parts of the New Testament is this epithet applied to Jesus. St. Peter informs [[Cornelius]] the centurion that God had anointed Jesus of Nazareth to be the Christ, and our Lord himself acknowledges to the woman of [[Samaria]] that he is the expected Messiah . This term, however, as applied to Jesus, is less a name than the expression of his office. </p> <p> Thus the Jews had in type, under the Mosaic dispensation, what we have in substance under the Christian system. The prophets, priests, and kings of the former economy were types of Him who sustains these offices as the head of his mystical body, the Church. As the priests and kings of old were set apart for their offices and dignities by a certain form prescribed in the law of Moses, so was the blessed Savior by a better anointing (of which the former was but a shadow), even by the Holy Ghost. Thus the apostle tells us that God anointed Jesus of Nazareth with the Holy Ghost, and with power . He was anointed: </p> <p> First, at his conception: the angel tells Mary, 'The Holy Ghost shall come upon thee, and the power of the [[Highest]] shall overshadow thee: therefore that holy thing which shall be born of thee shall be called the Son of God' . </p> <p> Second, at his baptism at the river [[Jordan]] . St. Luke, moreover, records' that our Lord being at Nazareth, he had given unto Him the book of the prophet Isaiah; and on reading from , 'The Spirit of the Lord is upon me,' etc., He said to His hearers, 'This day is this Scripture fulfilled in your ears.' </p> <p> But as the Jews will not acknowledge the right of either Jesus or His apostles to apply the prophetic passages which point to the Messiah to Himself, it now remains for us to show— </p> <p> First, That the promised Messiah has already come. </p> <p> Second, That Jesus of Nazareth is unquestionably He. </p> <p> To prove the first assertion, we shall confine our remarks to three prophecies. The first occurs in; , where Jacob is giving his sons his parting benediction, etc. When he comes to Judah he says: 'The scepter shall not depart from Judah, nor a lawgiver from between his feet until Shiloh come; and unto him shall the gathering of the people be.' It is evident that by Judah is here meant, not the person but the tribe; for Judah died in Egypt, without any pre-eminence. By scepter and lawgiver are obviously intended the legislative and ruling power, which did, in the course of time, commence in David, and which, for centuries afterwards, was continued in his descendants. Whatever variety the form of government—whether monarchical or aristocratical—might have assumed, the law and polity were still the same. This prediction all the ancient Jews referred to the Messiah. Now, that the scepter has departed from Judah, and, consequently, that the Messiah has come, we argue from the acknowledgments of some most learned Jews themselves. The precise time when all authority departed from Judah is disputed. Some date its departure from the time when Herod, an Idumean, set aside the Maccabees and Sanhedrim. Others think that it was when [[Vespasian]] and Titus destroyed Jerusalem and the temple, that the Jews lost the last vestige of authority. If, therefore, the scepter has departed from Judah—and who can question it who looks at the broken-up, scattered, and lost state of that tribe for ages?—the conclusion is clearly irresistible, that the Messiah must have long since come! </p> <p> The next proof that the Messiah has long since come, may be adduced from . It is evident that the true Messiah is here spoken of. He is twice designated by the very name. And if we consider what the work is which he is here said to accomplish, we shall have a full confirmation of this. Who but He could finish and take away transgression, make reconciliation for iniquity, bring in everlasting righteousness, seal up the vision and prophecy, confirm the covenants with many, and cause to cease the sacrifice and oblation? If then it be the true Messiah who is described in the above prophecy, it remains for us to see how the time predicted for His coming has long since transpired. This is expressly said to be seventy weeks from the going forth of the commandment to restore and build Jerusalem. That by seventy weeks are to be understood seventy sevens of years, a day being put for a year, and a week for seven years, making up 490 years, is allowed by Kimchi, Jarchi, Rabbi Saadias, and other learned Jews, as well as by many Christian commentators. This period of time then must have long since elapsed, whether we date its commencement from the first decree of Cyrus , the second of [[Darius]] [[Hystaspes]] , or that of [[Artaxerxes]] . </p> <p> We can only barely allude to one remarkable prediction more, which fixes the time of the Messiah's advent, viz., : 'I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of Hosts. The silver is mine, and the gold is mine, saith the Lord of Hosts. The glory of this latter house shall be greater than of the former, saith the Lord of Hosts.' The glory here spoken of must be in reference to the Messiah, or on some other account. It could not have been said that the second Temple exceeded in glory the former one; for in many particulars, according to the acknowledgment of the Jews themselves, it was far inferior both as a building , and in respect of the symbols and tokens of God's special favor being wanting. The promised glory, therefore, must refer to the coming and presence of Him who was promised to the world before there was any nation of the Jews: and who is aptly called the 'Desire of all nations.' This view is amply confirmed by the prophet Malachi . Since then the very Temple into which the Savior was to enter, has for ages been destroyed, He must, if the integrity of this prophecy be preserved, have come. That there was, at the time of our Lord's birth, a great expectation of the Messiah, both among Jews and Gentiles, may be seen from Tacitus, Suetonius, and Josephus, as well as from the sacred Scriptures. We may just add, that as there was a general expectation of the Messiah at this time, so there were many impostors who drew after them many followers (Josephus, Antiq. xx. 8, 6; [[Wars]] of the Jews, ii. 13, 3). Christ prophesies of such persons . </p> <p> The limits of this article will admit of our only touching upon the proofs that Jesus of Nazareth, and none other, is the very Messiah who was to come. What was predicted of the Messiah was fulfilled in Jesus. Was the Messiah to be of the seed of the woman , and this woman a virgin? . So we are told (;; ) that Jesus was made of a woman, and born of a virgin. Was it predicted that He (Messiah) should be of the tribe of Judah, of the family of Jesse, and of the house of David? . This was fulfilled in Jesus (;; ) [GENEALOGY]. </p> <p> 2. If the Messiah was to be a prophet like unto Moses, so was Jesus also . If the Messiah was to appear in the second Temple, so did Jesus (;; ). </p> <p> 3. Was Messiah to work miracles? (; comp. ). </p> <p> 4. If the Messiah was to suffer and die (Isaiah 53), we find that Jesus died in the same manner, at the very time, and under the identical circumstances, which were predicted of Him. The very man who betrayed Him, the price for which He was sold, the indignities He was to receive in His last moments, the parting of His garments, and His last words, etc., were all foretold of the Messiah, and accomplished in Jesus. </p> <p> 5. Was the Messiah to rise from the dead? So did Jesus. How stupendous and adorable is the [[Providence]] of God, who, through so many apparent contingencies, brought such things to pass! </p>

<p> E . the Anointed one), one consecrated of God, who the Jewish prophets predicted would one day appear to emancipate the Jewish people from bondage and exalt them in the eyes of all the other nations of the earth as His elect nation, and for the glory of His name. </p>