The Messiah

Key Texts in Mark

• Caesarea Philippi - go
• Blind Bartimaeus - go
• Entry to Jerusalem- go

The word 'Messiah' literally means in Hebrew 'the anointed one'. In Greek it is translated as 'Christ'. In the Old Testament Israel's kings were anointed with oil to show that they had been specially chosen by God. Even today Christians are anointed with oil at their baptism to show that they have been chosen by God. The importance of this title, therefore, needs to be seen in the light of Israel's long history. The Jews, humiliated by years of foreign occupation, looked back with deep nostalgia to a golden age of its past. It remembered the days of independence and specifically the reign of King David.

The various prophets of Israel had taught that God was the God of history who controlled the destinies of the nations. It was a crushing blow, therefore, to their belief when, in 586 BC the Babylonians invaded the kingdom and captured Jerusalem. The Temple was destroyed and the people were carried off into exile. The prophets had to reinterpret the events as they unfolded before them. It could only mean that either the Babylonian gods were stronger than their God or, the exile was a well deserved punishment for the sins of the nation. The people could not believe that God would abandon them. They remembered the promise of Moses:

'The Lord your God will raise up the prophet from among you like myself and you shall listen to him' (Deuteronomy 18:15).

There grew a firm belief that God would finally intervene in human affairs and restore Israel to her rightful place among the nations of the world. A day would come in which God would establish His Kingdom on earth.

This teaching about the final events of the end of the world is given the technical name of eschatology. A popular view was that the Messianic Kingdom would last for a thousand years and would come to an end with the direct intervention of God. The present universe would pass away and there would be a new creation of heaven and earth. During the time of Jesus, the coming of the Messiah was awaited with intense expectancy.

To the overwhelming majority of Jews the life and death of Jesus presented a picture of the Messiah which was completely different from that of the traditional Messiah. They expected a Messiah who would fight against the enemies of God and the oppressors of His people, and after a military victory reign in splendor over the whole earth. Some Jews believed that the Messiah would be more than merely human, and this idea was closely related to that of the 'Son of Man'. Originally, 'Son of Man' was only a poetic expression for 'man'. Later Jewish belief held that the Son of Man stands mid-way between God and Man, that he existed before the creation of the world, and his relationship with God is as close as could be held consistent with belief in the one true God.

Peter's Declaration of Faith (Mark 8:27-30) - click for full text

Jesus was a very different kind of Messiah from that expected by the Jews. If he had declared himself Messiah at the beginning of the ministry there would have been the risk that people might have made him a rallying point for an insurrection against the Romans. After their missionary tour, the disciples would be in close touch with public opinion and know the people's estimate of Jesus. He was also anxious to know how far their own understanding had progressed. The event at Caesarea Philippi is a turning point in the Gospel story. The ministry in Galilee was almost over and from now on the Jesus' forthcoming death would cast its shadow over events. When Peter declared, 'You are the Messiah', Jesus accepted that the secret was out. The disciples were warned to keep the knowledge to themselves, for the time was not yet appropriate for the challenging of the Jewish authorities. There also remained the danger of an uprising.

Blind Bartimaeus (Mark 10:46-52) - click for full text

Jesus and his disciples are now very near their final destination, Jerusalem. The ancient city of Jericho is only fifteen miles away from the capital. This is the last healing miracle in Mark. He wants us to think of the disciples, not Bartimaeus, as the ones who are really blind. They still do not know what Jesus' Messiahship really means.

Bartimaeus had not met Jesus before, although it is likely that he had heard stories about him. He knew that Jesus was capable of restoring his sight. He shouted out to Jesus addressing him as 'Son of David', a Messianic title. Despite the crowd, Bartimeaus shouted out even louder and Jesus called him over. Jesus told him, "Go, your faith has made you well." The Greek phrase 'made you well' could equally be translated as 'save you'. Bartimeaus then followed Jesus along the road. Mark is showing his readers that the true disciple follows Jesus. Jesus was heading for Jerusalem and ultimately his death. Perhaps Mark has Jesus' words in mind, "If any one wants to come with me he must forget self, carry his cross, and follow me." If this is the case, then, Bartimeaus is a model for Christian discipleship.

Entry to Jerusalem (Mark 11:1-11) - click for full text

Jesus' dramatic entry into Jerusalem can be seen as the fulfillment of the prophecy of Zechariah, 'See how, your king comes to you; he is victorious, he is triumphant, humble and riding on a donkey, on a colt, the foal of a donkey.' (Zechariah 9:9). Jesus' claim to be the Messiah was now made public. However, by riding on a donkey Jesus presents himself as a peaceful rather than a warrior Messiah. Mark mentions that Jesus began his ride from the Mount of Olives, which fulfils the prophecy of Zechariah 14:4 that when 'the Lord will come. . . his feet will stand on the Mount of Olives'. Arrangements had obviously been made previously with the owner of the ass and the phrase 'Our master needs it' may be a kind of secret password.

It is a matter of dispute as to how far the ordinary people understood the significance of Jesus' action. Some undoubtedly did. At about this time the Feast of Dedication was being celebrated in Jerusalem and the carrying of palm branches was part of the ritual. According to Matthew, some of the people were merely giving a welcome to the prophet of Nazareth. The words 'Blessing on he who comes in the name of the Lord', were used generally as a welcome to pilgrims, but when directed to Jesus they took on a deeper meaning.