Suggested Pre-Reading: God’s Oracles Center Around Christ 3
It has crossed my mind that perhaps the cart has been put before the horse. We have discussed how Christ is central to the New Testament, the Old Testament, and the five major covenants of God. But we have not talked a lot about “the Christ”. So herein is a brief summary of the Christ, serving as the conclusion to our study of the principle that God’s oracles center around Him.
The foundation for the Christ is laid when the prophet Nathan gives King David these words from God:
God promised David an eternal throne. Over the course of time the prophets made it clear that the eternal throne would be occupied not by an endless succession of kings, but by one ultimate king.
There will be no end to the increase of His government or of peace, on the throne of David and over his kingdom…(Isaiah 9: 7)
But with righteousness He will judge the poor, and decide with fairness for the afflicted of the earth; and He will strike the earth with the rod of His mouth, and with the breath of His lips He will slay the wicked. (Isaiah 11: 4)
My servant David will be king over them, and they will all have one shepherd; and they will walk in My ordinances and keep My statutes and observe them. (Ezekiel 37: 24)
One like a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him. And to Him was given dominion, glory and a kingdom, that all the peoples, nations and men of every language might serve Him. His dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed. (Daniel 7: 13 – 14)
Yes, it is He who will build the temple of the LORD, and He who will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices. (Zechariah 6: 13)
Because the prophets clearly told of a coming king from the line of David, one might think that the most frequent rabbinic name ascribed to this anticipated man would be “Melek ben David”, meaning King Son of David. But the rabbis did not call Him that; instead, they referred to Him as “Mashiach ben David”, meaning Messiah Son of David. To understand why the rabbis called this man Messiah, one needs to know what Messiah means:
In the Old Testament there are many messiahs. Saul was anointed as king of Israel. David was anointed as king of Israel. God anointed the Gentile king Cyrus to allow the Jews to return to Israel. This concept of an anointed one, which had general usage, took on a new specific usage because of the prophecies about the son of David. The son of David was commissioned by God to be a king. He would be a king, not just of Israel, but the entire world. He would bring about a universal utopia, the likes of which this world has never seen. He would teach the world the commands of God. There would be mass conversion to the God of Israel. The accomplishments of this man would be exceeded by no one. Therefore, this person was not “an” anointed one, but “the” anointed one. That is why the rabbis called him Mashiach ben David. That is why we call Him Jesus Christ.
The magnitude of the messianic vision of the prophets makes it easy to conclude that the Christ is at the center of all of God’s oracles. How could a man commissioned to do all of the things the prophets said not be the primary character of God’s story? How could someone who single-handedly ushers in the utopia we all yearn for not be the central figure of the Biblical narrative? We would do well to remember the words of Jesus, Mashiach ben David, spoken to rabbis who, though waiting for Messiah, thought that the laws and commands of God were the central figures of the Biblical narrative:
The Bible is about Jesus of Nazareth, the Anointed One. Of this, we can be certain.
1 Nelson’s New Illustrated Bible Dictionary (Nashville: Thomas Nelson Publishers, 1995)