Digital Logos Edition
When the ancients talked about "messiah", what did they picture? Did that term refer to a stately figure who would rule, to a militant who would rescue, or to a variety of roles held by many? While Christians have traditionally equated the word "messiah" with Jesus, the discussion is far more complex. This volume contributes significantly to that discussion.
Ten expert scholars here address questions surrounding the concept of "messiah" and clarify what it means to call Jesus "messiah." The book comprises two main parts, first treating those writers who preceded or surrounded the New Testament (two essays on the Old Testament and two on extrabiblical literature) and then discussing the writers of the New Testament. Concluding the volume is a critical response by Craig Evans to both sections. This volume will be helpful to pastors and laypersons wanting to explore the nature and identity of the Messiah in the Old and New Testaments in order to better understand Jesus as Messiah.
Contributions to this volume include:
The book reflects careful thought and intense study of many publications on Jewish messianism.
—James H. Charlesworth
Overall, this collection of papers is a helpful introduction to the messianism of the New Testament. The essays by Porter, Thatcher, and Cummins were particularly helpful expositions of the Christologies of the New Testament and how they focused on Jesus as Messiah.
—Michael F. Bird
Stanley Porter is president, dean, and professor of New Testament at McMaster Divinity College in Hamilton, Ontario. He is the author of several books, including Idioms of the Greek New Testament, Verbal Aspect in the Greek of the New Testament, Paul in Acts, and The Criteria for Authenticity in Historical-Jesus Research. Porter is also the editor of more than forty other books.
“In the Torah the word is almost exclusively used of an anointed priest and in the Writings of an anointed king. However, in both cases, with the exception of Dan 9:25 and 26 to be discussed below, the word is used to refer to a present, not a future, priest or king. The terms’ occurrences do not in and of themselves justify the expectation of an eschatological figure, either priestly or royal, and certainly not prophetic.” (Page 16)
“Those who define ‘eschatology’ in a historical, cosmic, cataclysmic, final ways restrict eschatology to late apocalyptic writings in the Hebrew Bible, and even then, as von Rad has noted, ‘not with absolute precision.’ However, those who understand eschatology as a future hope that envisions the breaking in of a new era have a greater openness to the presence of this phenomenon in the Old Testament. This latter approach appears more consistent with the evidence of Old Testament expectation.” (Page 43)
“‘a future royal figure sent by God who will bring salvation to God’s people and the world and establish a kingdom characterized by features like peace and justice.” (Page 36)
“To summarize our argument thus far, we have recognized that the concept of ‘anointed priest’ in the Pentateuch and ‘anointed king’ in the Psalms always refers to the contemporary human king. This seems to be an accurate reading of the intention of the author and its first reception. However, with the failure of the monarchy and in the light of the promise to David of an eternal dynasty, the thoughts of some would have turned to the possibility of a future anointed king.” (Page 24)
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1 rating
Sangmin Kim
6/18/2018