Jewish Expectations of the Messiah and Jesus Christ
Jewish expectations of the Messiah were diverse, encompassing both spiritual leadership and political redemption for Israel [5]. The term "Messiah" (from the Hebrew Mashiach) means "anointed one" and was applied to kings, priests, and prophets in ancient Israel. Over time, particularly during periods of foreign domination, the hope for a future, divinely appointed leader who would restore Israel's fortunes became prominent.
One significant expectation was that the Messiah would be a descendant of David, a king who would re-establish an independent Jewish kingdom and usher in an era of peace and justice. This expectation was rooted in prophecies such as those found in Isaiah, which speak of a coming king who would rule with righteousness [2, 3]. However, the specific nature of this messianic reign was not uniformly understood. Some anticipated a military leader who would overthrow Roman rule, while others focused on a spiritual renewal.
Another key figure in Jewish messianic expectation was Elijah. The prophet Malachi foretold that Elijah would return "before the great and awesome day of the Lord comes" (Malachi 4:5). This led to the belief that Elijah would serve as a forerunner to the Messiah, preparing the way for his arrival [6]. This expectation is evident in the New Testament, where some people wondered if Jesus was Elijah, or if John the Baptist was Elijah returned [6].
The Suffering Servant passages in Isaiah, particularly Isaiah 52:13–53:12, describe a figure whose suffering brings reconciliation between God and humanity [3]. This servant is exalted, then undergoes humiliation, and finally is exalted again [3]. While Christian theology interprets these passages as prophecies of Jesus Christ's atoning work [1, 3], Jewish interpretations of the Suffering Servant have varied. Some Jewish traditions have understood the servant to represent the nation of Israel, suffering on behalf of the world, or a righteous individual whose suffering benefits others. The idea of a suffering Messiah was not a dominant expectation among all Jewish groups at the time of Jesus, which contributed to the difficulty many had in recognizing Jesus as the Messiah [1].
Other messianic figures or roles were also anticipated. Some Jews expected a prophet like Moses, based on Deuteronomy 18:15, who would provide spiritual guidance [5]. There were also expectations of figures like Jeremiah or other prophets returning [6]. The diversity of these expectations meant that when Jesus appeared, he did not fit neatly into every preconceived notion of the Messiah. For instance, Jesus' strong stance on sensitive matters led some to consider him like Jeremiah [6].
The New Testament presents Jesus as the fulfillment of these varied messianic expectations, though often in ways that challenged contemporary understandings. For example, the Gospel of Matthew highlights Jesus' Davidic lineage to affirm his claim to messiahship [4]. The early Christian community, as seen in Acts, explicitly linked Jesus to the Suffering Servant of Isaiah, particularly in the account of Philip and the Ethiopian eunuch [1]. The eunuch was reading Isaiah 53:7-8, a passage about the suffering servant, and Philip explained how it referred to Jesus [1]. This interpretation emphasized the redemptive suffering of the Messiah, a concept that was not universally anticipated in Jewish thought.
Sources
- Acts (Protestant academic) “Tyndale House on Acts 8:32: 8:32-33 The passage of Scripture was Isa 53:7-8, one of the Servant Songs of Isaiah, a passage that speaks of the suffering servant of the Lord.”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 53:11: Jehovah is still speaking. see of the travail--He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (Isa 49:4-5; Isa 50:5, Isa 50:9). The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (Isa 2:2-4). his knowledge--rather, the knowledge (experimentally) of Him (Joh 17:3; Phi 3:10). my . . . servant--Messiah (Isa 42:1; Isa 52:13). righteous--the ground on which He justifies others, His own righteousness (Jo1 2:1)”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 52:13: 52:13–53:12 This is the fourth of four passages that speak about the promised servant (see study note on 42:1-4). The Hebrew poem is carefully constructed in five three-line stanzas. It begins with the servant’s exaltation (52:13), proceeds to his humiliation (52:14–53:9), and ends with his exaltation (53:10-12). The faithful servant’s suffering would bring reconciliation between God and humans. The Lord Jesus perfectly fulfilled this prophecy (see ch 40; Matt 8:17; Acts 8:30-35; Rom 10:15-17; 15:21; 1 Pet 2:24-25). 52:13 prosper . . . be highly exalted: The serv”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 40:11: 40:11 Isaiah used the familiar biblical metaphor of a shepherd to speak of God’s care for his people (see also 49:10; Ps 23:1; Jer 3:15; 23:4; Ezek 34:11-17; Matt 2:6; John 10:1-18).”
- John (Protestant academic) “Tyndale House on John 1:20: 1:20 The Jews expected the Messiah (the Hebrew form of the Greek word Christ) to bring spiritual leadership and political redemption to Israel (see Deut 18:15; see also the Jewish intertestamental book Psalms of Solomon).”
- Matthew (Protestant academic) “Tyndale House on Matthew 16:14: 16:14 Some, such as Herod Antipas (14:1-2), thought Jesus was John the Baptist resurrected. • Elijah was expected as a forerunner to the Messiah (11:14; 17:10-12; Mal 3:1; 4:5-6). • Jeremiah or one of the other prophets: Some Jews expected Jeremiah to be raised (see 2 Maccabees 15:13-16). Jesus’ strong stand on sensitive matters (Matt 5:17; 15:1-20) may have led some to think Jesus was Jeremiah. Jesus was not yet understood as God’s Messiah.”