The term “Messiah” itself derives from the Hebrew word mashiah, which literally means “rubbed with oil”. This term, in English usually rendered “anointed”, and in Greek christos (hence the name “Christ”), denotes a ritual action used to designate and appoint someone for a special task. The two most important applications are the offices of Priest (e.g. Aaron, Exod. 28:41, etc.) and King (the most famous instances are Samuel’s anointing of Saul, 1 Sam. 10, and of David, 1 Sam. 16), but later also that of Prophet (Isa. 61:1).
By far the most powerful and formative influence on the early development of a Messianic expectation was the ideology of Kingship in the united monarchy of Israel and later in the Southern Kingdom of Judah. Antecedents of this can be seen in the leadership tradition expressed in the stories of Moses and Joshua, and later those of the Judges. The decisive influence, however, must be sought in the court theology of the dynasty of David.
Such a perspective on the monarchy is also found in the Old Testament, particularly in the so-called royal Psalms (especially Psa. 2, 18, 45, 89, and 110). Divine power was seen to guarantee the power of the king and to symbolize and apply the reign of Yahweh over Israel and all the earth, resulting in prosperity and success for his people. In this capacity, the king could even be called the “son of God”, a term which both distinguished him from the rest of Israel and made him the representative of his people (see especially Psa. 2:7; 2 Sam. 7:14; 1 Chr. 17:13, 22:10). Thus he had many divine privileges, but also a significant number of religious and moral obligations: he was the guarantor and enforcer of God’s covenant with Israel. Some kings fulfilled this role well and some badly: the Old Testament assesses them by exclusively moral and spiritual criteria, with little or no regard for their political prowess and achievements.
All this might simply have made Israelite royalty a powerful traditional institution with important religious roots, but not necessarily more than that. What planted the seeds of hope for a Messiah firmly in the royal ideology of Israel was the early belief in the permanent rule of the house of David. The key story here is of course Nathan’s prophecy to David in 2 Samuel 7:11–16: “Your house and your kingdom shall be made sure forever before me; your throne shall be established forever” (cf. 1 Kgs. 2:3f.; Psa. 18:50 (18:51 in Hebrew); 28:9; 89:4, 29–38).
By far the most powerful and formative influence on the early development of a Messianic expectation was the ideology of Kingship in the united monarchy of Israel and later in the Southern Kingdom of Judah. Antecedents of this can be seen in the leadership tradition expressed in the stories of Moses and Joshua, and later those of the Judges. The decisive influence, however, must be sought in the court theology of the dynasty of David.
Such a perspective on the monarchy is also found in the Old Testament, particularly in the so-called royal Psalms (especially Psa. 2, 18, 45, 89, and 110). Divine power was seen to guarantee the power of the king and to symbolize and apply the reign of Yahweh over Israel and all the earth, resulting in prosperity and success for his people. In this capacity, the king could even be called the “son of God”, a term which both distinguished him from the rest of Israel and made him the representative of his people (see especially Psa. 2:7; 2 Sam. 7:14; 1 Chr. 17:13, 22:10). Thus he had many divine privileges, but also a significant number of religious and moral obligations: he was the guarantor and enforcer of God’s covenant with Israel. Some kings fulfilled this role well and some badly: the Old Testament assesses them by exclusively moral and spiritual criteria, with little or no regard for their political prowess and achievements.
All this might simply have made Israelite royalty a powerful traditional institution with important religious roots, but not necessarily more than that. What planted the seeds of hope for a Messiah firmly in the royal ideology of Israel was the early belief in the permanent rule of the house of David. The key story here is of course Nathan’s prophecy to David in 2 Samuel 7:11–16: “Your house and your kingdom shall be made sure forever before me; your throne shall be established forever” (cf. 1 Kgs. 2:3f.; Psa. 18:50 (18:51 in Hebrew); 28:9; 89:4, 29–38).
- Markus Bockmuehl, This Jesus: Martyr, Lord, Messiah, 2004.
