THE word Messiah is found but four times in the Bible (K.J.V.)—twice in the Old Testament (Dan. 9:25 and 26), and twice in the New Testament (John 1:41; 4:25). However, the Hebrew word Maschiach, rendered "Messiah" in Daniel, has as its equivalent "Chris-tos" in the Greek, which is rendered "Christ" in the King James Version more than 500 times. Both Maschiach and Chris-tos basically mean "anointed," and if we consider certain marginal readings, the three concepts—Messiah, Christ, and Anointed—are brought together in John 1:41,
"We have found the Messias, which is, being interpreted, the Christ [margin, "Anointed"]."
The Messianic concept meant far more to the believers in the early church than it does to us today. To them the word Chris-tos or Christ meant "Messiah"; to them Jesus was the long-looked-for Coming One. When they used the expression "Jesus Christ," it meant to them The Son of God "Jesus the Messiah."
This Jesus the Messiah is also Jesus the Son of God. This term is applied to our Lord in the New Testament no less than forty times. The Saviour applied it to Himself at least seven times, and both friend and foe used it on several occasions when referring to Him. The New Testament evidences are certainly clear and plain that Jesus our Lord was the Son of God, the Messiah to whom Israel looked forward for centuries.
To us as Christians this is not a difficult thing to believe. To the Jew, however, it is a great stumbling block. Their bitterest opposition to our Lord was because He called Himself "the Son of God" (John 10:36), and in one of the final scenes before Calvary, the high priest adjured Jesus to declare whether He was the Son of God. Jesus calmly replied, "Thou hast said" (Matt. 26:64).
The Jews of today quite generally repudiate the idea that God could have a son. This comes up time and again in conversations with them. However, there are some things even the Jews must recognize, and do recognize, if they believe the Old Testament is the Word of God. It is true many Jews are quite liberal in their outlook. Some are even agnostics, while others belong to the conservative group. There are a number, however, who are quite orthodox, and these generally accept the Bible as the Word of God.
However, even the liberal Jew is impressed when he reads in his own Bible that God has a son. He may quibble at first and deny that such a statement is to be found in the Holy Scriptures. But when one points to Exodus 4:21, 22, he generally changes his mind. In this text we read,
The Lord said unto Moses . . . , Thou shalt say unto Pharaoh, . . . Israel is my son, even my firstborn.
When the import of this passage strikes him, he may do what one Jewish professor did with me on one occasion. He went into quite an ecstasy. He put his hands together, a wonderful smile spread over his face, and he exclaimed with considerable emotion, "Ah, yes, Israel, my people, my people, this is the son of God." This then, settles one aspect of the question, and that is that God does have a son.
The next question is—Does the Old Testament ever use the expression "My Son" in reference to an individual as well as to a people? The same Jewish professor thought not, but he admitted he was surprised when we read 2 Samuel 7:14, where God talked with David concerning his son Solomon. Concerning him, God said, "I will be his father, and he shall be my son." This came as a great awakening, but it prepared the way for the next step, and that is, If the term son is applied to one individual, might it not be applied to another? "Ah," he said, "you evidently think that the expression 'son' applies to the Messiah." Well, let us see. In Psalm 2 there is a prophecy that is recognized by Jewish authorities as applying to the Messiah. There the Lord says to the Messiah, "Thou art my Son; this day have I begotten thee."
Our Rabbis taught, The Holy One, blessed be He, will say to the Messiah, the son of David (May he reveal himself speedily in our days!), "Ask of me anything, and I will give it to thee," as it is said, I will tell of the decree etc. this day have I begotten thee . . .—Talmud Sukkah 52a.
Lord and against his anointed (His Messiah)."-— Joseph Klausner, Jesus of Nazareth, p. 299.
The second verse of the psalm mentions that "the kings of the earth" and the rulers take counsel together against the Lord (Yahweh) and against His Anointed (Mas-chiach, "Messiah"). Here Messiah is intimately associated with Yahweh, and the Messiah is called His Messiah. In the seventh verse of the same chapter we find Yahweh saying to the Messiah, "Thou art my Son; this day have I begotten thee." Here is clear recognition that the term son is applied also to the Messiah. First, it is used with reference to Israel, then to Solomon as an individual, and in the third place to the Messiah, the Son of God. The first two references are undoubtedly types of our Lord, and in Him the concept of sonship receives its fullest expression and fulfillment.
This is part of the message we must bring to the Jew of today. As in the early days of the Christian church some will believe and declare as did Saul of Tarsus, that Jesus is "very Christ" ("Messiah," Acts 9:22) and that "he is the Son of God" (Acts 9:20).
It is a wonderful awakening for the modern Jew when the scales fall from his eyes and he sees and believes that Jesus Christ the Lord is the Messiah, the Anointed One, and that He alone can save from sin.
In our work for the Hebrew people we have quite a number of them enrolled in the special Bible correspondence course, and some of these we hope will soon identify themselves with the Advent Movement.
We wish all our ministers and workers would subscribe to our Hebrew journal Israelite. It is printed almost wholly in the English language, and its quarterly visits would give an idea of the approach we are seeking to make to those who are of the "seed of Abraham." The subscription price is but $1 a year for four issues.
Years ago the servant of the Lord wrote:
When this gospel shall be presented in its fulness to the Jews, many will accept Christ as the Messiah.—The Acts of the Apostles, pp. 380, 381.
We are to labor for the Jewish people, who are scattered throughout so many lands. . . . Souls will be saved, from the Jewish nation, as the doors of the New Testament are unlocked with the key of the Old Testament. Christ will be recognized as the Saviour of the world, as it is seen how clearly the New Testament explains the Old. Many of the Jewish people will by faith receive Christ as their Redeemer.—Evangelism, pp. 578, 579.
