Messiah

The term "Messiah" signifies the anointment of an individual with consecrated oil, designating them as God's representative. Who in the Old Testament is anointed with sacred oil to be God's messiah?

In the Old Testament, the term "Messiah" refers to anointed individuals who were consecrated with sacred oil to serve as God's representatives. This anointing was a sign of being chosen by God for a special role or mission. The concept of "Messiah" is primarily associated with three types of figures:

1. Priests: The first time the word "Messiah" appears in the Old Testament is in the context of priests, specifically in the Book of Leviticus, where the role of the priest in offering sacrifices for sin is described.

2. Kings: Kings were also anointed with oil when they were consecrated. For example, Samuel the prophet poured oil on the head of Saul, Israel's first king, and David, Israel's second king. This anointing signified their role as leaders chosen by God to rule over the people.

3. Prophets: While prophets were typically anointed by God with the Holy Spirit rather than with oil, there is an exception with the prophet Elisha, who was anointed with oil by Elijah as his successor.

These anointings with oil symbolized the presence of God's spirit and blessing upon these individuals, setting them apart for their divine responsibilities.

The anointing of priests, kings, and prophets with sacred oil was a significant ritual in the Old Testament, marking them as "messiahs" or "anointed ones" in their respective roles.

The term "Messiah" in the Old Testament is thus not limited to a single individual but applies to various people anointed for specific roles by divine command.

There is a belief that Jesus was a messiah in the same sense as other messiahs before him. Scripturally, Jesus was not the apocalyptic messiah who was predicted by the Hebrew prophets to establish God's kingdom in the Holy Land. Could you kindly provide an explanation for the meaning of the preceding statement?

The belief that Jesus was a messiah in the same sense as other messiahs before him refers to the idea that he was seen as a savior figure who would bring about spiritual redemption and salvation. In this context, messiah is understood as a leader or deliverer chosen by God to fulfill a specific role in the divine plan.

However, scripturally speaking, Jesus was not the apocalyptic messiah that many Jews were expecting based on the prophecies found in Hebrew scriptures. The traditional Jewish understanding of the apocalyptic messiah was of a powerful political and military leader who would liberate Israel from its enemies, establish God's kingdom on earth in the Holy Land, and rebuild the Holy Temple in Jerusalem.

Jesus' teachings and actions did not align with these expectations of a conquering warrior king. Instead, he preached about love, forgiveness, and spiritual transformation. He emphasized inner righteousness over outward displays of power. This led many Jews to reject Jesus as their expected messiah, that is, the apocalyptic messiah.

In Christian theology, Jesus is believed to be the fulfillment of Old Testament prophecies in a different way than what was traditionally expected. Christians see Jesus as the ultimate savior who brings salvation through his sacrificial death and resurrection, rather than through political conquest.

So, when it is said that Jesus was not the apocalyptic messiah predicted by Hebrew prophets to establish God's kingdom in the Holy Land, it means that his role and mission were different from what many people at that time were anticipating based on their interpretation of scripture.

Jesus denies that the messiah Jews are awaiting is a descendant of David

Some Muslims argue that in Mark 12, verses 35 to 37, Jesus denies that the messiah Jews are awaiting is a descendant of David. This account is also included in Luke 20, verses 41 to 44 and Matthew 22, verses 41 to 46. They point out that Jesus refers to Muhammad rather than himself. How can this argument be explained?

The argument involves an interpretation of passages from the New Testament, specifically Mark 12, verses 35 to 37, Luke 20, verses 41 to 44, and Matthew 22, verses 41 to 46.

In these passages, Jesus questions the Pharisees on the identity of the Messiah, pointing out that while the Messiah is traditionally understood to be a descendant of David, David himself calls the Messiah "Lord." This is based on Jesus' reference to Psalm 110, verse 1, where David says, "The LORD said to my Lord, 'Sit at my right hand, until I put your enemies under your feet.'"

Muslims interpret Jesus' questioning as a denial of the belief that the Messiah is a physical descendant of David, suggesting instead a deeper spiritual truth about the Messiah's identity.

This interpretation suggests that Jesus may be indicating the coming of another prophet, Muhammad, according to Islamic belief. Muhammad is regarded as the final prophet and messenger in Islam.

Muslims believe Muhammad to be a descendant of Ishmael, another son of Abraham, thereby linking Muhammad to the Abrahamic lineage but not directly to David. From an Islamic viewpoint, Jesus is a revered prophet and Messiah but not divine or the son of God, as Christianity teaches.

The suggestion that Jesus might be referring to Muhammad in these passages stems from the Islamic view that Muhammad completes the line of prophets and brings the final revelation from God, the Quran, which corrects and completes earlier revelations.

However, this interpretation is not shared by Christian scholars or theologians, who understand these passages as Jesus challenging contemporary Jewish understanding of the Messiah's nature and emphasizing his own divine identity and authority. Christians interpret Jesus' use of Psalm 110, verse 1, as a claim to his divinity and his role as the Messiah, rather than a reference to another prophet to come.

This difference in interpretation showcases the distinct theological foundations of Christianity and Islam, especially concerning the identity and role of Jesus, the concept of messiahship, and the anticipation of future prophets.

Was Muhammad a promised Messiah to the Jews?

Allah says in the Quran, Surah 2 verse 89:

And when there came to them (Jews) a Book from Allah, confirming that which is with them—and earlier they would pray for victory over the pagans (through the medium of His messenger)—so when there came to them what they recognized (that is, Muhammad), they denied it. So may the curse of Allah be on the faithless!

Some believe this verse indirectly points to Muhammad as a promised Messiah. How is this interpretation explained?

This verse refers to the Jews who were awaiting the coming of their Messiah, as they had read about him in the scripture. They used to invoke Allah for his arrival, hoping that he would help them defeat their enemies. However, when Allah sent Muhammad to the Arabs, and he brought the Quran that confirmed the previous scriptures, the Jews rejected him and denied his prophethood. They did this out of envy and pride, because they wanted the Prophet to be from among them. Therefore, Allah cursed them for their disbelief and ingratitude.

The verse implies that the Jews had some knowledge of the characteristics and attributes of the Prophet Muhammad, and they recognized him when he came. This is also supported by other verses in the Quran, such as Surah 2, verse 146, which says:

Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of them conceal the truth while they know [it].

Therefore, some Muslims believe that this verse indirectly points to Muhammad as a promised Messiah, who was foretold by the previous prophets and scriptures.

Certain individuals posit that Daniel 7, verse 25, can be interpreted as an allusion to Constantine the Great, the prominent figurehead of the Council of Nicaea, while they also propose that Daniel 7, verse 13, may be a reference to Muhammad's celebrated Night Journey. How is this argument articulated?

This argument is highly controversial and not accepted by Christians. According to mainstream interpretation, Daniel 7, verse 25, refers to the Antichrist, while Daniel 7, verse 13, refers to the Messiah. However, some proponents of this argument offer the following explanation:

They argue that Constantine the Great, the Roman emperor who converted to Christianity and convened the Council of Nicaea in 325 AD, is seen as the little horn mentioned in Daniel 7, verse 25. They claim that Constantine, through his actions, spoke against the Most High and attempted to change religious practices, such as introducing the doctrine of the Trinity, celebrating Easter instead of Passover, and observing Sunday rather than Saturday as the Sabbath. They also accuse Constantine of persecuting those who did not conform to his version of Christianity, particularly the Arians who denied the divinity of Jesus.

Regarding Muhammad, the founder of Islam, they argue that his Night Journey from Mecca to Jerusalem and subsequent ascension to heaven aligns with the Son of Man mentioned in Daniel 7, verse 13. They believe this refers to Muhammad being granted dominion, glory, and an everlasting kingdom by God. They assert that Muhammad restored monotheism and argue that his kingdom will never be destroyed, with all nations and peoples serving him or submitting to his law.