Mashiach is a title for Yeshua HaMashiach, the Saviour of
the world. In the Old Testament, YHVH told how He would send the Mashiach to
rescue His people, to make everything right and to destroy evil. The Jews
looked forward to the arrival of this Jewish hero but rejected Yeshua
HaMashiach because they expected someone different. Instead of a soldier,
Yeshua was a servant. Instead of being a mighty King, Yeshua died on a cross.
The Jews did not recognize YHVH's plan for Yeshua as the Mashiach, but Yeshua
still saved those who believed in Him by His death on the cross. He came back
from the dead and now rules in heaven above.
THE MEANING OF MASHIACH
The title of Mashiach came from the Hebrew language and means "Anointed
One." Mashiach refers to an individual who is set apart to serve YHVH.
This person would be anointed with oil; a common practice that involved pouring
oil over a person's head. Priests were regularly anointed with oil as a symbol
of their right to serve at YHVH's Altar (Leviticus 4:3). Samuel anointed Saul
and David to signify their selection as king. All Hebrew kings were then
anointed before assuming their positions of royal leadership. The kings were
considered to be the Lord's special leaders (1 Samuel 12:14; 2 Samuel 19:21).
These ceremonies introduced the idea of a Mashiach; a special person set apart
in YHVH's service. Several prophecies also described a specific Mashiach, which
helped to fuel people's anticipation of the ultimate Anointed One. A statement
still found in many Hebrew prayer books is this: "I believe with a perfect
heart that the Mashiach will come; and although His coming be delayed, I will still
wait patiently for His speedy appearance." Although we believe that the
Mashiach has already come to earth in the person of Yeshua HaMashiach, we
should also eagerly look forward to His second appearance. We too, should be
patient and eager for His arrival-this time as King of kings.
MASHIACH IN THE OLD TESTAMENT
Prophets foretold that David's kingdom would endure to the end of time (2
Samuel 7:16); David's descendants would enjoy a never-ending reign on the earth
(22:48-51; Jeremiah 33). This idea of an ongoing political reign is the one
that most Jews hold with regard to the Mashiach (compare with Acts 1:6).
However, Orthodox rabbis have traditionally disagreed about the Mashiach's
Ministry. At one time, the rabbis applied no less than 456 passages of
Scripture to His person and salvation. Their writings show their pre-occupation
with the Mashiach. A particular writing called, Sanhedrin (Babylonian Talmud),
states that the world was created for the Mashiach and that all the prophets
prophesied of His days. By and large however, Orthodox Jews still retain a
timeworn belief in the Mashiach's physical reign in Jerusalem, the rebuilding
of the temple and the re-establishment of the priests and the offerings and
sacrifices. They believe these signs will accompany the Mashiach. Later Judaism
described the Mashiach as someone who will reign at the end of time. In fact,
modern Jewish thought has largely traded the traditional notion of a literal or
personal Mashiach for a Messianic age that will come at the end of time.
Popular liberal Judaism believes the world ultimately will be perfected through
the influence of Jewish ideals like justice and compassion. Of course, this
conviction puts too much stock in humanity's ability to save itself and it
lacks scriptural support. The Bible teaches about our need for YHVH's grace in
spite of our good intentions. Compassion is a powerful principle, but it will
never bring anyone salvation. Justice is sorely needed in our world, but only
YHVH could establish infinite justice through Yeshua's death; the ultimate
sacrifice for sins. While the Mashiach's origin was linked firmly to the house
of David (2 Samuel 7:14; Hosea 3:5), the promise of a Mashiach was given long
before David lived. In fact, the hope for the Mashiach was mentioned at the
very beginning of the world. Addressed to Satan, Genesis 3:15 declares that
YHVH will place hostility between the serpent and the woman until, in the
fullness of time, the "seed" of the woman inflicts a fatal blow to
the head of the serpent. Who is this seed; child who will destroy Satan's
power? The Mashiach Himself.
THE MASHIACH IN PROPHECY
Each prophecy in the Bible casts more light on the subject of the Mashiach.
Consider the following prophecies:
1.
Mashiach is to be born of a woman (Genesis 3:15)
2.
Through the line of Shem (Genesis 9:26) and specifically
through Abraham (22:18).
3.
Yet even as late as Genesis 22:18, the "seed" is
not clearly presented as a person, since zerah (seed) may indicate a singular
or plural object. Still less apparent in these early stages of Messianic
Prophecy is the nature of the "bruising" that is to occur. Yet the
idea of the Mashiach being crushed for sin is undoubtedly expressed in Genesis,
as is the violence associated with that act.
4.
Chief among the Messianic Prophets, Isaiah gives full range
to the emerging idea that the Anointed One must endure extensive suffering
(Isaiah 53:1). Under the figure "the Servant of the Lord," four
"servant songs" delineate the mission of the future deliverer
(42:1-7; 49:1-9; 50:4-11; 52:13-53:12). While it is true that Isaiah does not
explicitly link the title Mashiach with the Servant of the Lord, it is a
reasonable conclusion based on the evidence:
5.
Both figures are uniquely anointed (Isaiah 61:1); each
brings light to the Gentiles (55:4; compare with 49:6); neither is pretentious
in His first appearance (7:14-15; 11:1; compare with 42:3; 53:1); and the title
of Davidic "branch" rests upon them both (11:1-4). Equally
significant are the common traits of humility and honour (49:7; 52:13-15).
6.
Jewish scholars who study the early Christian era in the
Aramaic Targum paraphrase Isaiah 42:1, "Behold my Servant Mashiach"
and begin Isaiah 53, "Behold my Servant Mashiach will prosper." While
a ruler like Cyrus may be spoken of as "anointed," he does not play a
role in salvation (45:1-5). Israel, although chosen and loved by YHVH (41:8),
is ill-equipped to be the Mashiach (42:18). The collapse of David's dynasty
points to Israel's need for healing from their disobedience (Exodus 33:5; Hosea
4:1).
The Old Testament's history presents Israel's comprehensive
moral failure as a portrait of our own lives. Israel's problem is our own
problem. Making a covenant or personal promise with a Saviour and sovereign
Lord is Israel's only hope (Jeremiah 31:31-34). The Mashiach's arrival into the
history of humanity is recorded in the strange promise of a shoot from the
stump of Jesse's fallen tree (Isaiah 9:2; 11:1). This prophetic language is
another way of describing the Mashiach's family line; all the way from David's
father Jesse, to HaMashiach Himself.
THE MASHIACH AS A SUFFERING SERVANT
Scripture brings together seemingly unrelated ideas like servant-hood and
lowliness with royalty (Zechariah 9:9). Jews had no problem accepting the
Mashiach's roles of Priest and King (Psalm 110:1-4). However, a suffering
Priest-King is far less obvious and far less palatable. Some among the Talmudic
writers apparently recognized the likelihood that the Mashiach would have to
suffer. In the Babylonian Talmud, the Mashiach is said to bear sicknesses and
pain. Among the prayers for the Day of Atonement are the words of Eleazar Ben
Qalir (from perhaps as late as AD 1000): "Our righteous Mashiach has
departed from us; we are horror-stricken and there is none to justify us. Our
iniquities and the yoke of our transgressions He carries and is wounded for our
transgressions. He bears on His shoulders our sins to find pardon for our
iniquities. May we be healed by His stripes." In a similar vein, Rabbi
Eliyya de Vidas writes, "The meaning of 'He was wounded for our
transgressions, bruised for our iniquities,' is that since the Mashiach bears
our iniquities, which produce the effect of His being bruised, it follows that
whosoever will not admit that the Mashiach thus suffers for our iniquities must
endure and suffer for them Himself." However, no one would have imagined
that the Mashiach would accomplish His work of salvation through His own death
(compare to Isaiah 53:12). Rabbis were unsuccessful in trying to tie together
the idea of humiliation and exaltation to their own satisfaction. As a result,
some rabbis hypothesized that YHVH would send a Mashiach to suffer as well as a
Mashiach to reign. However, Scripture teaches that the Mashiach's terrible
suffering is a necessary step toward infinite glory. He is pictured not only as
a great King (52:13; 53:12) but also as humble (53:2), humiliated (52:14) and
rejected (53:3). He bears the consequences of mankind's rebellion (53:5-6). Yet
He is raised up to intercede for and richly bless His people (53:12). The
Mashiach, having accomplished the full obedience that Adam and Israel failed to
achieve, will bring Israel and the nations back to YHVH (42:18-19; 49:3, 6).
THE WORK OF THE MASHIACH
The book of Daniel is unique in that it boldly speaks of "Mashiach the
Prince" (Daniel 9:25), identifies Him as the "Son of Man" (7:13)
and says He suffers (9:26). The "cutting off" or death of the
Mashiach is His work of Atonement (9:24). He acts as a substitute for sinful
humanity and pays the penalty for their sin. This principle is called the
doctrine of substitutionary Atonement and it is the only doctrine of Atonement
found in the Bible (compare to Leviticus 17:11). Israel understood that the
Mashiach would live a sinless life. Despite His innocence, He would endure the
consequences or penalty, for sin (compare to Numbers 14:33) for the entire
world. Although we deserved sin and death for our sin (Romans 6:23), Yeshua
HaMashiach, paid the penalty by His death on the cross. We escaped certain
death and eternal separation from YHVH because of His willingness to love us
and bring us back to YHVH. Psalm 22:1 records the plaintive cry of the Mashiach
as He not only bears the penalty for the world's sin (compare to Matthew
27:46), but He becomes sin on behalf of His people (2 Corinthians 5:21). His
cry, "My God," indicates an intimate relationship between a Father
and a Son that cannot be broken. Once again, we see the Mashiach humiliated on
the cross prior to His resurrection (Psalm 22:27). In the so-called "royal
psalms" (2; 72; 110), the Mashiach is a Priestly Intercessor Who is also
ordained to function as Monarch and Judge. Jeremiah takes the idea a step further:
the Mashiach, YHVH's righteous branch, becomes "the Lord our
Righteousness." Under the Law, no one could be crucified who was not
guilty of sin (Deuteronomy 21:22). However, HaMashiach made a scandal of the
Law because He was the most righteous One who ever lived (Deuteronomy 21:23;
Galatians 3:13). More than forgiven, believers are now deemed righteous in Him
(Jeremiah 23:5-6).While the birthplace of the Mashiach was well established
(Micah 5:2), the fact that He was indeed YHVH was hotly contested. Although few
in ancient Israel disputed the belief in a superhuman Mashiach, who would have
guessed that the Mashiach would be "YHVH with us" in the fullest
sense of the expression (compare to Hebrews 1:3)? However, this is the major
distinction of Christianity. In other world religions, humanity is reaching
toward YHVH through penance and ritual. YHVH remains an elusive higher being.
In Christianity however, YHVH initiates a personal relationship with humanity;
coming to us in the form of Yeshua HaMashiach, His Son.
MASHIACH
IN THE NEW TESTAMENT
The New Testament writers show how Yeshua fulfilled the prophecies that the
Mashiach would be the child of supernatural origins (Isaiah 7:14; Micah 5:2).
He would be YHVH Himself (Isaiah 9:6; Philippians 2:6; Colossians 1:19).
Therefore, the Son of YHVH was worthy to receive the worship of all people
(Psalm 45:6-7; compare to Hebrews 1:8-9). The Jews of first-century Palestine
knew that the Messianic promise would be fulfilled in the coming of one like
Moses (Deuteronomy 18:18). In fact, Yeshua and Moses have a lot in common. Both
served as mediators between YHVH and His people and each marked the beginning
of new phases of spiritual life. Consider the following similarities:
1. Both are
miraculously spared in infancy (Exodus 2 ; Matthew 2:13-23)
2. Both
renounce a royal court for the sake of serving the people of YHVH (Philippians
2:5-8; Hebrews 11:24-28)
3. Both
exhibit intense compassion for others (Numbers 27:17; Matthew 9:36)
4. Both
commune "face to face" with YHVH (Exodus 34:29-30; 2 Corinthians 3:7)
5. Each
mediates a covenant of redemption (Deuteronomy 29:1; Hebrews 8:6-7)
Despite
their similarities, as Martin Luther observes, "HaMashiach is no
Moses." Moses is but a household servant; the Mashiach is the Maker and
Master of all things (Hebrews 3:3-6; compare to John 1:1-2, 18).
THE
MASHIACH'S GENEALOGY
Family genealogy is important in Scripture. Rabbis agreed upon the absolute
necessity that the Mashiach come from the line of David based on Hosea 3:5 and
Jeremiah 30:9. The angel is quick to announce the correct lineage for Yeshua
(Luke 1:32-33; compare to 2:4; Matthew 1:1-17). In Luke, like Matthew, the
genealogy defines the exclusive, kingly descent of Yeshua, proving He is the
Mashiach (Luke 3:23-38). Although variations occur between the two genealogies,
there is enough common ground to validate Yeshua's ancestry within the unique
Messianic stock.
YESHUA
AS THE MASHIACH
Yeshua brought attention to the Messianic focus of Scripture (John 5:46; 8:56).
To make His point, Yeshua acknowledged Himself to be the HaMashiach on numerous
occasions. He accepted the title from blind Bartimaeus (Mark 10:46-48), from
the crowds when He entered Jerusalem (Matthew 21:9), from the children at the
temple (21:15) and in other contexts as well (16:16-18; Mark 14:61-62; Luke
4:21; John 4:25-26). Nonetheless, He warned His disciples not to broadcast His
mighty acts as Mashiach prior to His resurrection (Matthew 17:9; compare to
Luke 9:20-21). Yeshua realized most Jews falsely believed the Mashiach's role
was that of a political liberator. As a result, Yeshua actually avoided use of
that term and preferred to identify Himself as "the Son of Man." It
was by no means assumed that both designations referred to the same person
(compare to Mark 14:61-62). Borrowing essentially from Daniel's vision of a
heavenly conqueror (Daniel 7:13-14), Yeshua consistently used this less familiar
title and worked to fill it with the true character and mission of the
Mashiach. Yeshua's teaching in this regard enabled His disciples to reject
their preconceived notions of what the Mashiach would do (Matthew 16:21-23). In
the fullness of time, the disciples would realize He was not only the Mashiach
but also the very theme of the entire Old Testament (Matthew 5:17; Luke 24:27,
Matthew 44:1; John 5:39; compare to Hebrews 10:7). When we study YHVH's Word,
YHVH reveals how Yeshua HaMashiach's person, nature and ministry is connected
throughout the Old and New Testaments. YHVH did not design the testaments as
plan A and plan B. Everything that is recorded in the Bible somehow points to
Yeshua HaMashiach's role in salvation. Yeshua expounded the Scriptures
beginning with the Torah; the first five books of the Bible (Luke 24:27).
However, He did so as the living YHVH Himself! He was after all, the Word made
flesh (John 1:14, 18). Consider some of the following Messianic references and
explanations:
1. Psalm 2;
16; 22; 40; 110
2. Isaiah
7:14; 9:6; 11:1; 40:10-11; 50:6; Isaiah 52:13-53:12; 61:1; 63:1-6
3. Jeremiah
23:5-6; 33:14-16
4. Ezekiel
34:23; 37:25
5. Daniel
9:24-27
6. Hosea
11:1
7. Micah
5:2
8. Zechariah
9:9; 11:13; 12:10; 13:7
9. Malachi
3:1; Malachi 4:2.
All four authors of the gospels; Matthew, Mark, Luke and
John; write their conviction that Yeshua was indeed the Mashiach (Matthew 1:1;
Mark 1:1; Luke 24:26; John 20:31). Additional evidence is provided by: Peter at
Pentecost, Philip before the Ethiopian eunuch and Apollos in open debate. All
of these preachers argue convincingly that Yeshua is the Mashiach (Acts 2:36;
8:35; 28:28). Peter says He was "made" both Lord and HaMashiach
(2:36), pointing to His resurrection as proof. Similarly, the apostle Paul speaks
of Yeshua's resurrection as a patent declaration of His inalienable right to
the title (Romans 1:4). Who else in history before or since, has made such a
claim? For an ex-Pharisee and former persecutor of the church, referencing
"Yeshua HaMashiach" is no small matter. Yet it is the very heart and
soul of Paul's preaching. Nothing is comparable to the glory of the Mashiach;
everything pales by comparison (Philippians 3:5-10). The Bible calls Yeshua the
Holy One, Judge, Righteous One, King, Son of YHVH and Lord, but even this list
is incomplete. From cover to cover, the Lord Yeshua HaMashiach is the heart and
substance of the covenant through which sinful people may be reconciled to a
Holy YHVH (Isaiah 42:6; John 14:6). This is why the gospel is called "the
good news." Yeshua is the Mashiach of Israel, YHVH incarnate. Therefore,
all should trust in Him, the source of all grace, the only abiding treasure
(Matthew 12:21; John 1:16-17; Colossians 2:3). Anointed as prophet, He leads us
into all truth (John 6:14; John 7:16); as Priest He intercedes for us (Hebrews
7:21); and as King He reigns over us (Philippians 2:9-10). The blessed Mashiach
has come in the person of Yeshua.
HOW DOES THE TITLE OF MASHIACH FIT
YESHUA?
YESHUA IS THE SUFFERING SERVANT
MASHIACH.
“He was wounded and crushed for our sins. He was beaten that we might have
peace. He was whipped and we were healed! All of us have strayed away like
sheep. We have left YHVH’s paths to follow our own. Yet the LORD laid on Him
the guilt and sins of us all”. (Isaiah 53:5-6) This chapter in Isaiah speaks of
the Mashiach Yeshua, who would suffer for the sins of all people. Such a
prophecy is astounding! Who would believe that YHVH would choose to save the
world through a humble, suffering servant rather than a glorious King? The idea
is contrary to human pride and worldly ways. But YHVH often works in ways we
don’t expect. The Mashiach’s strength is shown by humility, suffering and
mercy.
YESHUA THE MASHIACH FULFILLED THE OLD
TESTAMENT SACRIFICIAL SYSTEM.
How could an Old Testament person understand the idea of HaMashiach dying for
our sins (our transgressions and iniquities); actually bearing the punishment
that we deserved? The sacrifices suggested this idea, but it is one thing to
kill a lamb and something quite different to think of YHVH’s chosen servant as
that Lamb. But YHVH was pulling aside the curtain of time to let the people of
Isaiah’s day look ahead to the suffering of the future Mashiach and the
resulting forgiveness made available to all mankind.
YESHUA FULLY MET THE CHARACTER AND ROLE
REQUIREMENTS OF THE MASHIACH.
“Lord, now I can die in peace! As you promised me, I have seen the Saviour you
have given to all people. He is a light to reveal YHVH to the nations and He is
the glory of Your people Israel!” (Luke 2:29-32) The Jews were well acquainted
with the Old Testament prophecies that spoke of the Mashiach’s blessings to
their nation. They did not always give equal attention to the prophecies saying
that he would bring salvation to the entire world, not just the Jews (see, for
example, Isaiah 49:6). Many thought that HaMashiach had come to save only His
own people. Luke made sure his Greek audience understood that HaMashiach had
come to save all who believe, Gentiles as well as Jews.
YESHUA FULLY PERFORMED THE MINISTRY OF
THE MASHIACH.
“John’s two disciples found Yeshua and said to Him, ‘John the Baptist sent us
to ask, ’Are you the Mashiach we’ve been expecting or should we keep looking
for someone else?’ At that very time, He cured many people of their various
diseases and He cast out evil spirits and restored sight to the blind. Then he
told John’s disciples, ‘Go back to John and tell him what you have seen and
heard; the blind see, the lame walk, the lepers are cured, the deaf hear, the
dead are raised to life and the Good News is being preached to the poor. And
tell him, YHVH blesses those who are not offended by Me.’” (Luke 7:20-23) The
proofs listed here for Yeshua’s being the Mashiach are significant. They
consist of observable deeds, not theories-actions that Yeshua’s contemporaries
saw and reported for us to read today. The prophets had said that the Mashiach
would do these very acts (see Isaiah 35:5-6; 61:1). These physical proofs
helped John; and will help all of us-to recognize who Yeshua is.
