The role and identity of Jesus Christ as the Messiah are central to the Christian faith, yet the question of whether Jesus explicitly claimed to be the Messiah, as foretold in the Old Testament, is often debated. The historical context, prophecies, and the testimony of Jesus’ own words and actions provide a basis for understanding this claim. By examining the Scriptures and the evidence from the first-century Jewish understanding of the Messiah, we can determine if Jesus identified Himself as the long-awaited Anointed One.
The Meaning of Messiah and Anointing in the Old Testament
In understanding Jesus’ claim to be the Messiah, we must first understand what the term "Messiah" meant in the Old Testament. The Hebrew word for Messiah, ma·shiʹach (מָשִׁיחַ), means "anointed" or "anointed one." It comes from the Hebrew root verb ma·shachʹ, meaning "smear" or "anoint," as seen in Exodus 29:2, 7. Throughout the Old Testament, this term was used to describe various individuals who were chosen for specific roles by being anointed with oil, symbolizing their divine appointment.
The anointing was a sign of God’s selection of an individual to a special position, whether it be a king, prophet, or priest. David, for instance, is called an "anointed one" in 2 Samuel 19:21, and the high priest is referred to as the "anointed priest" in Leviticus 4:3, 5, 16. The significance of this anointing goes beyond the physical act of pouring oil; it symbolizes God’s blessing and authority placed upon the individual for the task ahead.
This understanding of the Messiah developed over time, particularly through the prophetic books. The idea of a future, ultimate Anointed One who would fulfill God’s promises to Israel became increasingly central in the writings of the prophets. Daniel 9:25-26 is one of the most explicit references to the coming Messiah, with the term ma·shiʹach clearly applied to the future Savior. This future Messiah was expected to come from the line of David, as prophesied in texts like Isaiah 11:1-4 and Jeremiah 23:5-6, establishing a kingly rule that would bring deliverance to the people of Israel.
Messianic Expectations in First-Century Judaism
By the time Jesus arrived in the first century C.E., expectations of the Messiah were widespread among the Jewish people. The Jews had experienced centuries of foreign domination, first under the Babylonians, then the Medo-Persians, Greeks, and finally the Romans. The promise of a Messiah was thus seen as the hope for national liberation and restoration, particularly with the expectation that this Anointed One would come as a conquering king in the line of David.
This anticipation is evident in the Gospels. For instance, in Matthew 2:2-4, when the astrologers came seeking "he who has been born King of the Jews," Herod immediately understood that they were asking about the Messiah. He consulted the chief priests and scribes, who confirmed that the Messiah was to be born in Bethlehem, citing Micah 5:2. This expectation of a Davidic ruler born in Bethlehem was well-known and widely accepted among the Jews of that time.
Similarly, the people recognized that the Messiah would be a great prophet, as foretold in Deuteronomy 18:18, where Jehovah promised to raise up a prophet like Moses. John 6:14 shows the crowds declaring, "This is indeed the Prophet who is to come into the world!" after Jesus miraculously fed the five thousand. The people understood that the Messiah would not only be a king but also a prophet, performing great signs and wonders.
However, there was also confusion and disagreement among the Jews about the nature of the Messiah. Some expected a political deliverer who would overthrow Roman rule, while others anticipated a more spiritual leader. The varying beliefs about the Messiah are reflected in John 7:27, where some questioned whether the Christ could come from Galilee, and John 1:20-21, where people were unsure whether the Prophet and the Christ were two separate figures.
Jesus' Fulfillment of Messianic Prophecies
Jesus did not openly declare His Messiahship in every circumstance, as He often allowed His works to speak for themselves. In Matthew 16:16-17, when Peter confessed, "You are the Christ, the Son of the living God," Jesus affirmed Peter's declaration by stating, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven." This passage is a clear instance where Jesus acknowledged that He was indeed the Messiah.
Moreover, Jesus directly identified Himself as the Messiah to the Samaritan woman at the well. In John 4:25-26, after the woman expressed her belief in the coming of the Messiah, Jesus said to her, "I who speak to you am he." This is one of the few explicit statements where Jesus claimed the title of Messiah.
In addition to these direct statements, Jesus’ actions consistently fulfilled the messianic prophecies found in the Hebrew Scriptures. Isaiah 35:5-6 foretold that the Messiah would heal the blind, the deaf, and the lame, and Jesus fulfilled these prophecies through His many miracles. Matthew 11:2-6 records an exchange between John the Baptizer and Jesus where John sent messengers to ask, "Are you the one who is to come, or shall we look for another?" Jesus replied by pointing to His works: "The blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up." These signs were a direct fulfillment of the messianic expectations in Isaiah’s prophecy.
Further, Jesus’ entry into Jerusalem riding on a donkey was a fulfillment of Zechariah 9:9, which prophesied that the Messiah would come "humble and mounted on a donkey." This event is recorded in Matthew 21:1-11, where the crowds shouted, "Hosanna to the Son of David!" acknowledging Him as the promised Davidic king. This act, along with the people's response, clearly identified Jesus as the Messiah.
Prophecies of the Messiah’s Suffering and Death
One of the significant areas of misunderstanding among the Jews of the first century was the nature of the Messiah’s suffering. While many expected a conquering king, they overlooked the prophecies that spoke of the Messiah’s suffering and death. Isaiah 53 provides a vivid description of the Suffering Servant, who would be "despised and rejected by men" and "pierced for our transgressions" (Isaiah 53:3, 5). The Psalms also contain prophecies of the Messiah's suffering, such as Psalm 22, which foretells the piercing of the Messiah’s hands and feet and the mocking of onlookers (Psalm 22:16-18).
Jesus’ crucifixion fulfilled these prophecies. In Luke 24:25-27, after His resurrection, Jesus explained to two disciples on the road to Emmaus that the Messiah had to suffer these things to enter into His glory, pointing them to "Moses and all the Prophets" to show that His suffering was part of God’s plan. Similarly, Peter’s sermon at Pentecost in Acts 2:22-36 emphasized that the death and resurrection of Jesus were the fulfillment of God’s promises through David, as seen in Psalm 16:10, which prophesied that Jehovah would not "let your holy one see corruption."
The suffering Messiah was a concept difficult for many Jews to accept, but it was central to Jesus’ mission. His death was not a defeat but a necessary part of God’s redemptive plan, as prophesied in Isaiah and the Psalms.
Jewish Expectations and Rejection of Jesus as the Messiah
Although Jesus fulfilled the messianic prophecies, many Jews rejected Him because He did not meet their preconceived expectations of a political Messiah who would deliver them from Roman oppression. The Jewish Encyclopedia acknowledges that many Jews of the time "yearned for the promised deliverer of the house of David, who would free them from the yoke of the hated foreign usurper" (The Jewish Encyclopedia, Vol. VIII, p. 508). This expectation of a political Messiah led to their rejection of Jesus, as seen in John 6:15, where the people tried to make Him king by force, but He withdrew.
The rejection of Jesus as the Messiah by the Jewish leaders culminated in His crucifixion, yet this rejection had been foretold in the Scriptures. Psalm 118:22 speaks of the Messiah as "the stone that the builders rejected," which became the cornerstone. Jesus Himself referenced this prophecy in Matthew 21:42, applying it to His own rejection by the Jewish leaders.
This rejection, however, did not nullify Jesus’ messianic identity. The Gospels record that many individuals accepted Jesus as the Messiah, including Peter, Andrew, Philip, Nathanael, Martha, and the centurion at the cross (John 1:41, 49; 11:27; Matthew 27:54). Even after His death, the early Christian community proclaimed Jesus as the Messiah, as seen in Peter’s sermon in Acts 2:36, where he boldly declared, "Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified."
The Messianic Claim in Light of False Messiahs
After Jesus’ death and resurrection, various individuals arose claiming to be the Messiah, fulfilling Jesus’ warning in Matthew 24:5 that "many will come in my name, saying, 'I am the Christ,' and they will lead many astray." These false Messiahs, including figures like Bar Kokhba in 132 C.E., who led a revolt against the Romans, further illustrate that the Jewish expectation of a political Messiah persisted. However, these claimants could not fulfill the messianic prophecies as Jesus had. Notably, after the destruction of the genealogical records in 70 C.E., it became impossible for any subsequent claimant to prove Davidic descent, a key requirement for the Messiah (Isaiah 9:7; Jeremiah 23:5-6).
The rise of false Messiahs also reinforces the truth that Jesus had fulfilled all the necessary messianic qualifications before the destruction of the Temple. His genealogy, recorded in Matthew 1 and Luke 3, confirms His descent from David, and His life, death, and resurrection aligned with the prophecies of the Hebrew Scriptures.
Did Jesus Explicitly Claim to Be the Messiah?
While Jesus may not have frequently declared, "I am the Messiah," His actions, fulfillment of prophecy, and acknowledgment by His followers make it clear that He claimed this identity. The Gospels consistently present Jesus as the fulfillment of the messianic promises found in the Old Testament. His miracles, teachings, and ultimate sacrifice on the cross were all in line with what the prophets had foretold. Moreover, Jesus’ resurrection from the dead, as prophesied in Isaiah 53 and Psalm 16, was the ultimate proof of His messianic claim, validated by His followers who were willing to die for this truth.
The Hebrew Scriptures provide a detailed portrait of the Messiah, and Jesus fit this portrait perfectly. Whether in His healing of the sick, His teaching with authority, or His willingness to suffer and die, Jesus fulfilled every aspect of the messianic role. Though many Jews of the time misunderstood or rejected Him, the Gospel accounts and the witness of the early church confirm that Jesus was, in fact, the long-awaited Messiah of Israel.
What Arguments Would an Apologetic Jewish Scholar Make in Arguing That Jesus Is Not the Messiah?
In the ongoing dialogue between Jewish and Christian scholars, one of the most debated topics is whether Jesus fulfills the role of the Messiah as described in the Hebrew Scriptures. Jewish apologetic scholars often present several arguments against the claim that Jesus is the Messiah, rooted in their interpretation of messianic prophecies and expectations. These arguments typically revolve around specific criteria that the Jewish Messiah is expected to fulfill, many of which they argue Jesus did not. This section will explore these arguments and offer a detailed Christian refutation using scriptural and historical evidence.
Argument 1: The Messiah Was to Bring World Peace, Which Jesus Did Not Accomplish
One of the primary expectations of the Jewish Messiah is that he would bring peace to the world. Isaiah 2:4 describes a time when the Messiah will judge between nations, and "they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore." Jewish scholars often argue that since Jesus did not establish global peace and since wars and conflicts continued after His time on earth, He could not be the Messiah.
Refutation:
The concept of peace brought by the Messiah is indeed a significant aspect of the prophecies in the Hebrew Scriptures. However, the Jewish understanding of peace tends to focus exclusively on the physical and geopolitical realm, whereas the New Testament reveals a more comprehensive view of peace—one that begins with reconciliation between humanity and God.
Jesus did bring peace, but it was primarily spiritual peace, as evidenced in Romans 5:1: "Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ." This peace, initiated through Jesus’ sacrificial death, is the foundation for ultimate peace in the world. The future fulfillment of global peace, when "nation shall not lift up sword against nation," is associated with Jesus’ second coming. His first advent was to bring salvation and reconciliation, and the prophecies of Isaiah and Micah concerning global peace will be fully realized in the new heavens and new earth when Christ returns (Revelation 21:1-4).
The expectation of peace must, therefore, be understood in stages: peace with God through the sacrifice of Jesus in His first coming and global peace at His second coming. While the Jewish argument focuses on immediate world peace, the broader biblical context points to a progressive fulfillment of the messianic role.
Argument 2: The Messiah Must Rebuild the Temple, Which Jesus Did Not Do
Another key expectation of the Jewish Messiah is the rebuilding of the Temple in Jerusalem, as prophesied in Ezekiel 40-48. Many Jewish scholars argue that since Jesus did not rebuild the Temple, He could not be the Messiah.
Refutation:
The prophecy of rebuilding the Temple in Ezekiel is indeed a significant one, but it must be interpreted in light of the full revelation of Scripture. First, it is crucial to note that Jesus did speak of a temple, but not the physical one in Jerusalem. In John 2:19-21, Jesus declared, "Destroy this temple, and in three days I will raise it up." John clarifies that "he was speaking about the temple of his body." Jesus here reveals that the true Temple is not a physical building but His own body, which would be resurrected after being "destroyed" in death.
Furthermore, after His ascension, the apostle Paul builds on this understanding, teaching that the Christian congregation, as the body of believers, becomes the spiritual Temple of God. In 1 Corinthians 3:16, Paul writes, "Do you not know that you are God’s temple and that God’s Spirit dwells in you?" The idea of the Temple being rebuilt must be seen through the lens of spiritual fulfillment. Jesus’ resurrection established the foundation of the spiritual Temple, and the gathering of believers into the Church further fulfills the prophecy in a spiritual sense.
Finally, Revelation 21:22, which describes the New Jerusalem, says, "I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb." This verse points to the ultimate fulfillment of the Temple prophecy in the person of Christ and the presence of God in the eternal kingdom. Therefore, while Jewish scholars may argue for a literal rebuilding of the physical Temple, the New Testament reveals that Jesus has inaugurated a greater, spiritual reality that surpasses the need for a physical temple structure.
Argument 3: The Messiah Will Gather All Jews Back to Israel
A central feature of the messianic hope in Judaism is the ingathering of all Jewish people to the land of Israel. This expectation is based on prophecies such as Isaiah 11:12, which states that the Messiah "will raise a signal for the nations and will assemble the banished of Israel, and gather the dispersed of Judah from the four corners of the earth." Jewish scholars argue that Jesus did not accomplish this, and therefore He could not be the Messiah.
Refutation:
The ingathering of Israel is indeed a prominent theme in messianic prophecy, and it is essential to understand the full biblical context of this promise. Jesus’ mission during His first coming was not to fulfill all aspects of the messianic role at once but to lay the groundwork for the spiritual restoration of Israel and all nations. In Matthew 23:37-39, Jesus expresses His deep desire to gather Israel, but their rejection of Him as Messiah temporarily halted the fulfillment of this prophecy: "O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!"
Jesus’ role as Messiah involves both spiritual and physical aspects. While the Jewish people as a whole did not accept Him during His first coming, the ingathering of Israel will occur in its fullness at His second coming. Romans 11:25-26 speaks of a future time when "all Israel will be saved." This refers to a future turning of the Jewish people back to their Messiah, a process that will coincide with the events leading to Christ’s return and the establishment of His millennial kingdom.
In addition, the ingathering of Israel should not be understood merely as a physical event but also as a spiritual one. Galatians 3:28-29 reveals that those who belong to Christ—both Jew and Gentile—are the true heirs of Abraham’s promise. The ingathering, therefore, is a global gathering of all believers in Christ, both Jews and Gentiles, into the kingdom of God.
Argument 4: The Messiah Will Bring Knowledge of God to the Entire World
Another argument posed by Jewish scholars is that the Messiah is expected to bring universal knowledge of God to the entire world. Isaiah 11:9 says, "The earth shall be full of the knowledge of the Lord as the waters cover the sea." Jewish scholars argue that this has not been fulfilled, as many people and nations still do not know God or follow His ways, thus suggesting that Jesus could not be the Messiah.
Refutation:
The prophecy in Isaiah 11:9 speaks of a future time when the knowledge of Jehovah will indeed cover the entire earth. However, the fulfillment of this prophecy must be viewed in stages. Jesus, through His life, death, and resurrection, initiated the spread of the knowledge of God, and this process has been ongoing through the Great Commission, in which He commanded His disciples to "go and make disciples of all nations" (Matthew 28:19). Since that time, the knowledge of God has been spreading throughout the earth, with Christianity being one of the most widespread faiths globally.
Furthermore, the ultimate fulfillment of this prophecy is tied to the second coming of Christ, when He will establish His kingdom in its fullness. At that time, as Revelation 11:15 states, "The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever." The knowledge of God will indeed cover the earth as Christ reigns, and all nations will acknowledge His lordship. While Jewish scholars focus on the immediate and complete fulfillment of this prophecy, Christian theology reveals that the full realization of this promise will occur when Jesus returns to reign over all creation.
Argument 5: Jesus Did Not Fulfill All the Messianic Prophecies
Jewish scholars often argue that Jesus did not fulfill many of the messianic prophecies found in the Hebrew Scriptures. These include the establishment of the kingdom of God on earth, the resurrection of the dead, the defeat of Israel’s enemies, and the restoration of Israel’s sovereignty. Since these events have not yet occurred, they argue that Jesus cannot be the Messiah.
Refutation:
It is true that not all the messianic prophecies have been fulfilled in their entirety. However, this does not disqualify Jesus from being the Messiah. Christian theology teaches that the messianic prophecies are fulfilled in two distinct stages: the first coming of Jesus and His second coming. At His first coming, Jesus fulfilled many prophecies, including those related to the suffering Messiah (Isaiah 53), His rejection (Psalm 118:22), and His atoning death (Daniel 9:26). His second coming will fulfill the remaining prophecies, such as the establishment of His eternal kingdom (Daniel 7:13-14) and the resurrection of the dead (Isaiah 26:19; Daniel 12:2).
The twofold nature of the Messiah’s mission is clearly revealed in the Hebrew Scriptures, though it was not fully understood by first-century Jews. Zechariah 9:9 describes the Messiah as "humble and riding on a donkey," while Daniel 7:13-14 portrays Him as coming "with the clouds of heaven" to receive "dominion, glory, and a kingdom." These two aspects of the Messiah’s role—the suffering servant and the conquering king—are fulfilled in Jesus’ first and second comings. The delay in the fulfillment of certain prophecies is not evidence against Jesus’ messianic claim but rather part of the divine plan, as described throughout Scripture.
Argument 6: The Messiah Must Be a Human King, Not a Divine Figure
Some Jewish scholars argue that the Messiah is expected to be a human king descended from David, not a divine figure. They assert that the concept of a divine Messiah is foreign to the Hebrew Scriptures and is incompatible with the Jewish understanding of God’s nature. Therefore, the Christian belief that Jesus is both God and Messiah is seen as contradictory to the messianic expectations.
Refutation:
The claim that the Messiah is purely a human figure overlooks the full breadth of messianic prophecy. While it is true that the Messiah is to be a descendant of David (Jeremiah 23:5), the Hebrew Scriptures also contain numerous references to the divine nature of the Messiah. For instance, Isaiah 9:6-7 speaks of a child who will be born and will be called "Mighty God" and "Everlasting Father." These titles clearly point to the divine nature of the Messiah.
Moreover, the idea of the Messiah’s divinity is reinforced in passages like Psalm 45:6-7, where the Messiah is addressed as "God": "Your throne, O God, is forever and ever; the scepter of your kingdom is a scepter of uprightness." This psalm is quoted in Hebrews 1:8-9 to refer to Jesus, demonstrating the early Christian belief that the Messiah is both God and King.
Additionally, Daniel 7:13-14 describes the Messiah as "one like a son of man" who comes with the clouds of heaven and is given everlasting dominion. The phrase "son of man" in this context conveys a figure with divine authority, as only God has the power to rule eternally over all nations. Jesus frequently referred to Himself as the "Son of Man," thereby claiming this divine authority for Himself (Matthew 26:64; Mark 14:62).
The New Testament presents Jesus as both fully human and fully divine, fulfilling the prophecies of the Hebrew Scriptures. His divinity does not contradict the messianic role but rather completes it, as He is uniquely qualified to mediate between God and humanity (1 Timothy 2:5).
Conclusion of the Refutation
The arguments presented by Jewish scholars against Jesus’ messianic claim often stem from a limited understanding of the scope of the messianic prophecies or a focus on immediate fulfillment without recognizing the twofold nature of the Messiah’s mission. By examining the Hebrew Scriptures alongside the New Testament, it becomes clear that Jesus fulfilled the prophecies of the suffering Messiah during His first coming and will fulfill the remaining prophecies as the conquering King when He returns.
The objections raised by Jewish scholars can be refuted by understanding the spiritual nature of Jesus’ fulfillment of messianic expectations, the distinction between His first and second comings, and the broader biblical narrative that portrays the Messiah as both human and divine. Through this lens, the claim that Jesus is the Messiah is both consistent with and confirmed by the Hebrew Scriptures.
About the Author
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220 books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
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