MESSIAH

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There is probably no religious idea that is more important or more fundamental to Judaism than that of the messiah, Israel’s eschatological redeemer. The term “messiah” means anointed one. In ancient Israel, the pouring of oil granted leadership status of an individual, this act usually pertained to priests, prophets, or kings.

It is supposed that Judaism is a messianic religion and that hope for an appearance of a messiah is the major focus of, and motivating force behind, Jewish religious belief and behavior. In first century Palestine, increased Jewish anticipation of the messiah’s coming was the backdrop for the emergence of Christianity and that conflicting opinions about the messiah caused the division between Judaism and Christianity. The concept of the messiah appears to be the fundamental structure and character of Judaism and therefore to the emergence of Christianity. However, recent research suggests that the assumptions need qualifications. Judaism’s scripture contains no doctrine of an eschatological redeemer, and the scripture does not use the term “messiah” to refer to anyone. Postbiblical Jewish texts - the Apocrypha, Pseudepigrapha, Dead Sea Scrolls, the writing of Philo and Josephus - use the term “messiah” occasionally and inconsistently. With these references, there is no reason to think the first century Palestine Jews were anticipating a messiah. The term “messiah” is barely present in the Mishnah, the foundational document of Rabbinic Judaism. This is because the religious centered Temple provides no religious role for a savior. God alone is Israel’s redeemer. In Judaism, living according to the Lord’s design maintains Israel’s relationship with the Lord. “Levitical religion” offers no religious role for a messiah that is not already covered in some other way. Only the New Testament offers the only logical doctrine of the messiah.

The idea of a messiah has seemed too developed in later Judaism. An example of this is that the Torah contains no specific reference to the term “messiah.” The Tanakh gives several ideas of who the messiah will be. In 2 Samuel 7:12-13, it says that he will be a descendent of King David. In Jeremiah 23:5, it says he will be an observant of Jewish law. In Isaiah 11:2-5, it calls the messiah a righteous king. In Jeremiah 33:15, it speaks about him being a great military leader. In all, Jews find no establishment in the scriptures for such a belief about the messiah.

Review Questions:

1) What does the term “messiah” mean?

2) What is supposed to be a major focus and motivating force behind Jewish religious belief and behavior?

3) What caused the division between Judaism and Christianity?

4) The idea of a messiah has seemed to develop where?

5) In 2 Samuel 7:12-13, it says that the messiah will be a descendant of whom? (Answers are at the bottom of my website)