Anyone who has talked to people from groups from Jews for Judaism or anti-missionary groups will generally encounter the objection, “Jesus didn’t fulfill any of the messianic prophecies.” Unfortunately, this is a gross oversimplification. Also, there is some overlap with this post and my other post called “Are There Over 300 Messianic Prophecies? After all, if we can’t even define messianic prophecy correctly and provide some tips on approaching the subject, we will never make any progress.
To summarize some of the messianic expectations in this article, we see:
1. The Messiah is not divine. Thus, he is an earthly figure “anointed” to carry out a specific task.
2. The Messiah will enable the Jewish people to dwell securely in the land of Israel (Is.11:11-12; 43:5-6; Jer.23: 5-8; Mic.5:4-6), and usher in a period of worldwide peace.
3. The Messiah is supposed to put an end to all oppression, suffering and disease (Is.2:1-22; 25:8; 65:25; Mic.4:1-4) and create a pathway for universal worship to the God of Israel (Zeph.3:9; Zech.9:16; 14:9).
4. The Messiah will spread the knowledge of the God of Israel to the surrounding nations (Isa.11:9; 40:5; 52:8).
5. The Maimonides view of Messiah: Maimonides was a medieval Jewish philosopher whose writings are considered to be foundational to Jewish thought and study. Here are some of his messianic expectations:
1. The Messiah will be a king who arises from the house of David
2. He helps Israel follow Torah
3. He builds the Temple in its place
4. He gathers the dispersed of Israel
Sadly, this doesn’t represent the entire scope of messianic thought. And it always lead to the “heads, I win, tails you lose approach.” In other words,“Jesus doesn’t fulfill any of the messianic prophecies so we have that all settled and we can move on and wait for the true Messiah to come.” Let me offer some responses to the assumption that Jesus can’t be the Messiah.
Problem #1: The Conditional Nature of Prophecy
We need to remember there is a contingent element to prophecy. In other words, the covenants that were made between God and Israel (i.e., the Abrahamic, the stipulations of the Torah, and Davidic covenants) both have conditional and an unconditional elements to them. Because of the conditional nature of the covenant God made with Israel through the Torah, Israel was judged and sent into exile. Thus, there is a delay in the blessings. But even Israel’s failure to obey God’s commands doesn’t negate the promise. Therefore, the prophecy of restoration follows every message about the prophecy of judgment and doom. Hence, there are several passages that speak to the issue of a restoration of Jewish people back to the land. I am well aware Christians differ on how to interpret these texts. This is important because many of the messianic expectations mentioned in the article are seen in relationship with Israel dwelling in the land. But for any of the messianic expectations mentioned above, Israel would have to fulfill their role in the covenants. But they didn’t and that’s why there is a delay in the blessings. Of course, Paul discusses this in Romans 9-11.
Remember: The Messiah’s Role is to Help the Gentile Nations come to know the one true God
The passages mentioned above also can tend to overlook the role of the Messiah to the nations. Our view of the covenants plays a large role in how we interpret the messianic texts and whether we view Jesus as the Messiah or not. For example, we see in the Abrahamic Covenant God’s plan to bless the nations (Gen. 12:2–3; cf. 22:18; 26:4; 28:14). All peoples of all the earth would be beneficiaries of the promise. So it could not be clearer that God intended to use Abraham in such a way that he would be a channel of blessing to the entire world. Israel was chosen as light to draw the nations to salvation, which is confirmed by Isaiah:
It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it, and many peoples shall come, and say: “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go the law, and the word of the Lord from Jerusalem (Isa. 2: 2-4).
Arise, shine; for your light has come, and the glory of the LORD has risen upon you. For behold, darkness will cover the earth and deep darkness the peoples; But the LORD will rise upon you and His glory will appear upon you. Nations will come to your light, And kings to the brightness of your rising (Isa. 60:2-3).
The Jewish Scriptures unmistakably reveal that Gentiles will be restored to God as a result of Israel’s end-time restoration and become united to them (Ps 87:4-6; Is 11:9-10; 14:1-2; 19:18-25; 25:6-10; 42:1-9; 49:6; 51:4-6; 60:1-16; Jer 3:17; Zeph. 3:9-10; Zech. 2:11). Even Jewish anti-missionaries agree that the Jewish Messiah will open the door for the nations to have a relationship with God. For example:
The Jewish concept of the Messiah is that which is clearly taught in the prophets of the Bible. He is a leader of the Jews, strong in wisdom and power and spirit. It is he who will bring complete redemption to the Jewish people both spiritually and physically. Along with this, he will bring eternal love, prosperity and moral perfection to the world. The Jewish Messiah will bring all peoples to God. This is expressed in the Alenu prayer, which concludes all three daily services: May the world be perfected under the kingdom of the Almighty. Let all the humans call upon Your Name and turn all the world’s evildoers to You. Let everyone on earth know that every knee must bow to you . . . and let them all accept the yoke of Your Kingdom. (1)
Why does this matter? Though Israel has had many messianic figures, Jesus is the only one that has opened the door for non-Jewish people to come to know the one true God. Just as Israel is called to be a light to the entire world (Gen 12:3), the Messiah’s mission is also to be a “light to the nations.” Regarding Jesus, though a remnant of Israel believed in Him, it is significant that the church is now predominately Gentile. We need to ask: Has there ever been any Jewish person who has founded a world religion of Gentiles? With the backdrop of Genesis 12:1-3 in mind, we see in Isaiah 49:6 that the enlarged mission to the Gentiles climaxes the Servant’s commission from God—“I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth.” An expected Messiah who wasn’t viewed favorably by his own nation and who was reliably reported to have been executed as a criminal would not seem to be an ideal candidate.
Yet, because of the finished work of Jesus, polytheistic idolatrous Gentiles are now enabled to have a relationship with the one true God. Gentiles across the world have come to know the God of Abraham, Isaac, and Jacob!
Problem #2: Forgetting the Variety of Messianic Expectations
Articles such as this one assume that withing the history of Jewish thought, there has only been one messianic expectation. But this false. The article says Jesus fails the prophetic role of the Messiah. Even Jewish scholar Amy Jill Levine (who is not a follower of Jesus but specializes in New Testament studies) sheds light on the first-century Jewish mindset. When asked if the Jews rejected Jesus because he wasn’t the Messiah they were expecting, her response is enlightening:
“That claim that Jews rejected Jesus because he counseled peace and all Jews were looking for some warrior Messiah whose job it would be to get the Romans out of the country misses the variety of messianic ideas that were floating around in the first century. The majority of Jews did not accept Jesus as a Messiah because most Jews thought that the Messiah and the messianic age came together. The messianic age meant peace on earth and the end of war, death, disease, and poverty, the ingathering of the exiles, a general resurrection of the dead. When that didn’t happen, I suspect quite a number of Jews who were highly attracted to Jesus’ message of the kingdom of heaven thought: That’s a good message, but we have to keep waiting.” (2)
Remember, Jewish messianism is a concept study. The word “messiah” means “anointed one” and is derived from verbs that have the general meaning of “to rub something” or, more specifically, “to anoint someone.” The Jewish Scriptures records the history of those who were anointed for a specific purpose such as priests (Exod 28:41; 29:7, 29; 30:30; Lev. 7:36; 8:12; 16:32;), kings (Jdg 9:8; 9:15; 1 Sam 9:16; 10:1; 15:1, 17; 16:3, 12, 13; 2 Sam 2:4, 7; 3:39; 5:3; 1 Chron. 11:3; 5:17; 127; 2 Sam 19:11; 1 Kgs 1:34, 39, 45; 5:15;19:15,16; 2 Kgs 9:3, 6,12;11:12; 23:30; 2 Chron. 22:7; 23:11; 29:22; Ps 89:21), and even prophets (1 Kings 19:16; 1 Chronicles 16:22; Psalm 105:15).
But notice these figures were all in the present. Hence, none of these texts speak of a future figure. What we do see is that in many cases, the word anointed one, then, was not originally predictive, but descriptive. There are only a few cases where we see the possibility of one who will be a future eschatological figure. One is in Daniel 9:25-26 where it speaks of “anointed one” who will ‘finish transgression, put and end to sin, bring everlasting righteousness, seal up vision and prophecy, and anoint the Most Holy Place” (Dan. 9:24). Another is seen in Isa. 45:1 where God “anoints” the pagan king Cyrus for the task at hand (Is 41:2-4, 45). Yes, even the pagan king Cyrus was used to restore Israel while the nation was under attack (Is 44:28;45:13). Another text about a messianic figure is seen in Psalm 2, which speaks of a day in which God will subjugate all the nations to the rule of the Davidic throne. We will discuss this more as we move forward.
Also, there are hardly any texts in the Jewish Scriptures that say “When the Messiah comes, he will do x, y, and z. However, most Jewish people think there is going to be a messianic age. Let me give an example. Remember, other names were used to describe the messianic person other than the “Messiah.” Some of the names include Son of David, Son of God, Son of Man, Prophet, Elect One, Servant, Prince, Branch, Root, Scepter, Star, Chosen One, and Coming One. Therefore, to say Jesus is the Messiah is like asking whether he is the Son of Man, Prophet, Branch, etc.
Problem #3: Jesus doesn’t fulfill the Davidic King Expectation?
The article assume Jesus doesn’t qualify as the Davidic King. But the reasons it offers is far too simplistic. While God promised that Israel would have an earthly king (Gen. 17: 6; 49:6; Deut.17: 14-15), he also promised David that one of his descendants would rule on his throne forever (2 Sam.7:12-17; 1 Chr.17:7-15). In other words, David’s line would eventually culminate in the birth of a specific person who will guarantee David’s dynasty, kingdom, and throne forever. Royal messianism is seen in the Psalms. For example, in Psalm 2 which is a coronation hymn, (similar to 2 Kings 11:12) is the moment of the king’s crowning. God tells the person to whom he is speaking that He is turning over the dominion and the authority of the entire world to Him (v 8). While David did have conquest of all the nations at that time, (Edom, Moab, Ammon, Philistia, Amalek, which is described as the conquest “of all the nations” 1 Chron. 14:17; 18:11) in Psalm 2, one day God will subjugate all the nations to the rule of the Davidic throne.
In Psalm 89, the Davidic King will be elevated over the rivers and seas (v.24- 25) and is the most exalted ruler on earth (v. 27). He also will be the “firstborn” and enjoy the highest rank among all earthly kings. As Israel went into the Babylonian captivity, the prophet Hosea says that Israel will be without a Davidic king for many days (Hosea 3:4).However, in the last days, God kept his promise of the Davidic covenant by rebuilding Israel which includes the re-establishment of the Davidic kingdom (Isa.11:1–2; Hosea 3:5; Amos 9:11–12). The Davidic King will be born in Bethlehem (Mic. 5:2) and would be unlike any past Davidic king (Is.7:14-17; 9:6-7;11:1-10), even though he is not spoken of specifically as “The Messiah.” Ezekiel also spoke of a new David who would be a shepherd as well as a “prince” and a “king” to Israel (Ezek: 34:23-24; 37:24-25). There are other texts that speak of the Davidic King as the “Branch” who will reign and rebuild the temple and be a king-priest on His throne (Zech. 3:8; 6:12–15; Jer. 33:1–8, 21–22).
One of the most valuable resources that speak to the Messianic expectation of the time of Jesus is found in The Psalms of Solomon. The Psalms of Solomon is a group of eighteen psalms that are part of the Pseudepigrapha which is written 200 BC to 200 A.D. Even though these works are not part of the Protestant Canon, they are dated just before or around the time of Jesus. Therefore, they help provide the historian with valuable information about the messianic expectations at the time of Jesus. In it, there are two passages about a righteous, ruling Messiah:
Taught by God, the Messiah will be a righteous king over the gentile nations. There will be no unrighteousness among them in his days, for all shall be holy and their king shall be the Lord Messiah. He will not rely on horse and rider and bow, nor will he collect gold and silver for war. Nor will he build up hope in a multitude for a day of war. The Lord himself is his king, the hope of the one who has a strong hope in God. He shall be compassionate to all the nations, who reverently stand before him. He will strike the earth with the word of his mouth forever; he will bless the Lord’s people with wisdom and happiness. And he himself will be free from sin, in order to rule a great people. He will expose officials and drive out sinners by the strength of his word.” (Psalms of Solomon 17.32-36)
Even though this is one expectation in the Second Temple Period, it is one of several other expectations. Also, I am aware of the argument that Jesus isn’t entitled to the Davidic throne because of his genealogy. But see here for more on that topic.
Problem #4: The Messiah will not be a demi-god
The article says the Messiah will not by divine. This is a common objection. But once again, it fails to acknowledge the variety of messianic expectations in the first century. Daniel Boyarin’s book The Jewish Gospels: The Story of the Jewish Christ discusses this in great length. The article assumes rabbinic Judaism is the correct starting point.
Remember, the term “Son of Man” in the time of Jesus was a most emphatic reference to the Messiah (Dan. 7:13-14). The title reveals divine authority. In the trial scene in Matthew 26:63-64, Jesus provoked the indignation of his opponents because of His application of Dan. 7:13 and Ps. 110:1 to Himself. Jesus’ claim that he would not simply be entering into God’s presence, but that he would actually be sitting at God’s right side was the equivalent to claiming equality with God. By Jesus asserting He is the Son of Man, he was exercising the authority of God.
As Randall Price notes:
“ The concept of the Messiah as a “son of man” after the figure in Daniel 7:13 is expressed in a section of the apocryphal book of 1 Enoch known as Similitudes, which has been argued to have a date as early as 40 B.C. It should be noted that scholars have found in Similitudes four features for this figure: (1) it refers to an individual and is not a collective symbol, (2) it is clearly identified as the Messiah, (3) the Messiah is preexistent and associated with prerogatives traditionally reserved for God, and (4) the Messiah takes an active role in the defeat of the ungodly. New Testament parallels with Similitudes (e.g., Matt. 19:28 with 1 Enoch 45:3 and Jn. 5:22 with 1 Enoch 61:8) may further attest to a mutual dependence on a common Jewish messianic interpretation (or tradition) based on Daniel’s vision.” (3)
Also, even though miracles are often overlooked in the traditional messianic expectation (as in the article I posted), it is evident that Jewish people at the time of Jesus did look for signs/miracles to accompany the Messiah’s work. In the New Testament, the Greek word for kingdom is “basileia,” which denotes “sovereignty,” “royal power,” and “dominion.” The references to the word “kingdom” can be seen in two classes: First, it is viewed as a present reality and involves suffering for those who enter into it (2 Thess 1:5). Second, the kingdom is futuristic and involves reward (Matt 25:34), as well as glory (Matt 13:43). In observing the ministry of Jesus, He demonstrated one of the visible signs of His inauguration of the kingdom of God would not only be the dispensing of the Holy Spirit (John 7: 39), but also the ability to perform miracles. But if the kingdom is breaking into human history, then the King has come. If the Messianic age has arrived, then the Messiah must be present.
“And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read. And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written, “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”- Luke 4: 18-19
Even in the Messiah Apocalypse, which is dated between 100 and 80 B.C.E mentions a similar theme as seen in the Luke 4 text:
“He [God] frees the captives, makes the blind see, and makes the bent over stand straight…for he will heal the sick, revive the dead, and give good news to the humble and the poor he will satisfy, the abandoned he will lead, and the hungry he will make rich.” (4)
Also, Paul says:
“ For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” – 1 Corinthians 1:22-24
Paul notes here about how Jews demand signs. While actions by other prophets such as Ezekiel and Jeremiah etc. show some significant parallels to Jesus, Jesus is closer to the actions of the Jewish sign prophets such as Moses. “Signs” have a specific apologetic function in that they are used to provide evidence for people to believe the message of God through a prophet of God.
“Sign” (sēmeion) is used seventy-seven times (forty-eight times in the Gospels). As far as the “signs’ Jesus does, 29:18-19; 35:5-6; 42:18; 61:1). In John’s Gospel, Jesus performs three “signs,” at the beginning of his ministry; the water turned into wine at Cana at Galilee (2:1-12), the healing of the son of the royal official at Capernaum (4:46-64), and catching of the fish in the sea of Galilee (21:1-14). The link between the first two signs in Jn 2:12 while the link between the last two are seen in Jn 7:1, 3-4, 6, 9. Jesus follows the pattern of Moses in that he reveals himself as the new Moses because Moses also had to perform three “signs” so that he could be recognized by his brothers as truly being sent by God (Exod. 4: 1-9). In the exchange between Nicodemus said to Jesus, Nicodemus said, We know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him” (John 3:2). Also, the signs of Jesus are part of the apostolic preaching:
Problem #5: Jesus fails as the role of the prophet like Moses!
The article assumes Jesus failed to fulfill the role as the prophet like Moses (Deut 18: 15-18). But this is an oversimplification. It is also evident at the time of Jesus, that Jewish people were looking for a prophet like Moses. For example:
The people said, “When they heard these words, some of the crowd began to say, “This really is the Prophet!” (John 7:40)
Now when the people saw the miraculous sign that Jesus performed, they began to say to one another, “This is certainly the Prophet who is to come into the world.” (John 6:14)
John the Baptist began to preach, he was asked, “Are you the Prophet?”(John 1:19-23).
Also, Peter refers to Jesus as the prophet of Deut. 18:15-18:
And now, brothers, I know that you acted in ignorance, as did also your rulers. But what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled. Repent therefore, and turn back, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago. Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’ And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days.—Acts 3: 17-24
Peter is referring to the Deut.18: 15-18 text which mentions “And I will put my words in his mouth, and he shall speak to them all that I command him.” The prophet only respeaks the words of God (cf. Jer 1:9: Isa. 59: 21). God said to Moses “Now therefore go, and I will be with your mouth and teach you what you shall speak” (Exod. 4:12).
We see in the context of Numbers 16, Moses faced his opposition in that they challenged his headship and authority. Hence, they challenge the idea that Moses has a special mission and that he was sent from God. In response, Moses defends his mission in that he has never “acted on his own,” i.e., claiming for himself an authority which he did not have. Moses says, ” Hereby you shall know that the LORD has sent me to do all these works, and that it has not been of my own accord” (Num.16:28). As far as Jesus being like Moses, we see a similar pattern in that Jesus doesn’t claim to speak or act on his own authority:
So Jesus answered them and said, “My teaching is not Mine, but His who sent Me. If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself. He who speaks from himself seeks his own glory; but He who is seeking the glory of the One who sent Him, He is true, and there is no unrighteousness in Him” (John 7: 16-18)
So Jesus said to them, “When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me.And he who sent me is with me. He has not left me alone, for I always do the things that are pleasing to him.”
I have many things to speak and to judge concerning you, but He who sent Me is true; and the things which I heard from Him, these I speak to the world. (John 8:26)
For I did not speak on My own initiative, but the Father Himself who sent Me has given Me a commandment as to what to say and what to speak.I know that His commandment is eternal life; therefore the things I speak, I speak just as the Father has told Me” (John 12: 49-50).
Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works(John 14:10).
Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sentme (John 14:24).
For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me (John 17:8).
Also, while actions by other prophets such as Ezekiel and Jeremiah etc. show some significant parallels to Jesus, Jesus is closer to the actions of the Jewish sign prophets such as Moses. “Signs” have a specific apologetic function in that they are used to provide evidence for people to believe the message of God through a prophet of God. Hence, the signs Moses does proves he is truly sent from God. Moses had struggled with his prophetic call when he said “ But they will not believe me or listen to my voice, for they will say ‘The Lord did not appear to you.’ (Exod. 4:1). God assures Moses that the “signs” will confirm his call:
God says, “I will be with you. And this will be אוֹת “the sign” to you that it is I who have sent you” (Exod. 3:12).
“If they will not believe you,” God said, “or listen to the first sign, they may believe the latter sign. If they will not believe even these two signs or listen to your voice, you shall take some water from the Nile and pour it on the dry ground, and the water that you shall take from the Nile will become blood on the dry ground.” (Exod 4: 8-9).
We see the signs are used to help people believe.
Moses “performed the “signs” before the people, and they believed; … they bowed down and worshiped” (Exod. 4:30–31)
“Works” are directly related to the miracles of Jesus (Jn. 5:20; 36;10:25; 32-28; 14:10-12; 15:24) and is synonymous with “signs.” Interestingly enough, when Jesus speaks of miracles and he calls them “works” he doesn’t refer to Exod. 4:1-9, but to Num. 16:28, “Hereby you shall know that the LORD has sent me to do all these works, and that it has not been of my own accord.” For example:
Jesus answered them, “I told you, and you do not believe. The works that I do in my Father’s name bear witness about me” (John 10:25).
If I am not doing the works of my Father, then do not believe me; but if I do them, even though you do not believe me, believethe works, that you may know and understand that the Father is in me and I am in the Father.” (John 10:37-38).
But the testimony that I have is greater than that of John. For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me (John 5: 36)
Problem #6: Jesus Doesn’t Fulfill Isaiah 53
The article assumes Jesus doesn’t fulfill the prophecy of Isa. 53. Their response is overly simplistic. But I will defer to Michael Brown’s pdf on Isa. 52-53 here.
Problem #7: Judaism is solely based on national revelation
The article says only Judaism bases its belief on national revelation – i.e. God speaking to the entire nation. But this problematic because this argument confuses direct and circumstantial evidence. The giving of the Torah to Moses is the central event in Jewish history, is said to be observed by thousands of witnesses. It is supported by written documents and by a chain of oral tradition that can be traced back to the event itself. Likewise, the resurrection of Jesus is the pivotal event in Christianity (including Messianic Judaism). Both Christians and Messianic Jews can produce witnesses to the resurrection per the New Testament. The only supposed
“private” witness is possibly Paul. But he wasn’t alone when he saw the risen Jesus. Not to mention the resurrection of Jesus is observed by groups of people.
Historians have at their disposal written documents, oral tradition eyewitness testimony, and archaeological evidence which support the people, places, and events in the Jesus narrative.When it comes to discussing the historical evidence for Jesus or the giving of the Torah,we must differentiate between direct and circumstantial evidence. Nobody directly observed the giving of the Torah. The claim to have direct evidence is misguided from the start, because when it comes to antiquity, no one can interview or cross-examine eyewitnesses. Keep in mind that this happens all the time with cold-case investigations. Jurors may accept both direct and circumstantial evidence, and many criminals are convicted on the basis of circumstantial evidence. Both Judaism and Christianity/Messianic Judaism are supported by circumstantial evidence.
I am well aware this article is a general overview of the Messiah topic. But it simply doesn’t provide any solid reasons for rejecting Jesus as the Jewish Messiah.
- Kaplan, The Real Messiah: A Jewish Response to Missionaries (New York, NY: National Conference of Synagogue Youth, 2000), 26-35.
- A. J. Levine, A Jewish take on Jesus: Amy-Jill Levine talks the gospels” at http://www.uscatholic.org/church/2012/09/jewish-take-jesus-amy-jill-levine-talks-gospels.
- See The Concept of the Messiah in the Old Testament athttp://www.worldofthebible.com/Bible%20Studies/The%20Concept%20…;