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Introduction

There is an ongoing debate over whether Jesus truly fulfills the role of the Messiah foretold in the Hebrew Scriptures. Some argue that the long-awaited Messiah must accomplish all the prophecies of political triumph, the ingathering of exiles, and the rebuilding of the Temple before he can be acknowledged. Others emphasize that the Scriptures foretell not only a Messianic kingdom of peace but also a Messianic figure who first endures suffering before ultimately bringing about complete restoration. Many specific objections have been raised, claiming that Jesus fails to meet the standards of the Messiah laid out in texts such as Genesis 49:10, 2 Samuel 7:12-14, and other pivotal passages. These objections include the assertion that Jesus did not possess the required Davidic lineage through Solomon, that he did not bring all Jewish exiles back to Israel, that he did not rebuild the Temple, that he did not bring an immediate worldwide reign of peace, and that he did not cause full observance of the Torah by the Jewish people or universal knowledge of God.

This discussion will examine those challenges in detail, citing Scriptures to show why Jesus is, from a historical-grammatical perspective, the promised Messiah. Any failure to see complete fulfillment of every Messianic hope during his lifetime should be understood in light of what the Hebrew Scriptures and the Christian Scriptures teach regarding future developments. A comprehensive overview of the relevant prophecies will demonstrate that Jesus’ Messianic role began at his first coming and will be consummated when he returns to rule.

The Scriptural Expectation of a Two-Phase Messianic Mission

Many prophecies in the Hebrew Scriptures describe a coming Messiah who brings both deliverance and eventual worldwide peace (Isaiah 9:6-7). Yet there are also clear indications of a suffering individual who bears the sins of others (Isaiah 53:4-6). These two strands of Messianic prophecy include the triumphant king (Isaiah 11:1-10) and the afflicted servant (Isaiah 52:13–53:12). From a conservative standpoint, these texts foretell a Messiah whose work unfolds in stages.

Zechariah 9:9 pictures the Messiah as coming “humble and mounted on a donkey.” That passage shows a figure arriving in humility, whereas other Messianic texts depict him in regal glory, exercising authority over the nations (Daniel 7:13-14). Recognizing this dual theme in Messianic prophecy resolves many perceived contradictions. Jesus’ first coming did not see him enthroned on the earthly throne of David with all enemies subdued. Rather, he served and willingly suffered. The complete realization of worldwide peace and restoration belongs to a future time, when he exercises full dominion.

Addressing the Genealogical Objection

Critics sometimes insist that the Messiah must be a physical descendant of David through Solomon and that Jesus’ virgin birth disqualifies him because he supposedly lacks a biological father from the line of David. Scripture, however, indicates that Jesus was recognized as the legitimate son of Joseph, who descended from David’s line (Matthew 1:1-16; Luke 3:23-38). Although genealogies in the Hebrew Scriptures generally pass through the biological father, Jewish inheritance laws and customs also recognize lawful adoption and inheritance rights. If Joseph was a rightful heir to the Davidic throne, Jesus would rightly bear that Messianic lineage.

Isaiah 7:14 prophesies, “Look, the virgin will conceive and bear a son, and she will call his name Immanuel.” That prophecy sets a precedent for an extraordinary birth. The Christian Greek Scriptures explain that Joseph took Mary as his wife, legally adopted the child Jesus, and named him according to divine instruction. This legal recognition conferred upon Jesus the standing of Joseph’s heir. The genealogical records in the first century C.E. would have been open to scrutiny, especially by those who questioned Jesus’ Messianic claim. Even in the face of opposition, he was consistently identified with the house of David (Matthew 21:9). The thoroughly Jewish context of that era would never have allowed a false Davidic claim to pass unchallenged if Jesus had absolutely no legitimate link to David’s royal line.

Moreover, some interpreters have noted that Luke’s genealogy may reflect Mary’s lineage, still tracing back to David (Luke 3:31). Even if that is debated, the point remains that Jesus, recognized as Joseph’s son, fulfills the requirement of descent from the line of David.

Digging Deeper Into the Genealogies of Jesus Christ as Given by Matthew and by Luke

The genealogies of Jesus Christ recorded in the Gospels of Matthew and Luke have long been a subject of study and discussion among Bible students. Although they differ significantly, these differences are not contradictory but complementary, each serving a unique purpose in demonstrating Jesus’ identity as the promised Messiah. A careful examination of these genealogies, following the historical-grammatical method of interpretation, reveals their distinct but harmonious roles in establishing Jesus’ rightful claim as both the Son of David and the Son of God.

Matthew’s genealogy (Matthew 1:1-16) presents Jesus’ lineage through Solomon, David’s royal heir, tracing his legal right to the throne of David. Beginning with Abraham, Matthew follows the line through King David, stating, “Jesse became the father of David the king. David became the father of Solomon by the wife of Uriah” (Matthew 1:6). From Solomon, the line continues through successive kings of Judah until it reaches “Jacob [who] became the father of Joseph, the husband of Mary, of whom Jesus was born, who is called Christ” (Matthew 1:16). Notice that Matthew departs from his previous pattern when he reaches Joseph. He does not say, “Joseph became the father of Jesus,” but rather, “Joseph, the husband of Mary, of whom Jesus was born, who is called Christ.”[1] This careful wording preserves the truth of the virgin birth, affirming that Jesus was born of Mary but not fathered by Joseph.

[1] Christ: (Χριστός Christos) The title of Jesus (ho Christos, “the Christ”), which is equivalent to the Hebrew word “Messiah” (מָשִׁיחַ mashiach) or “Anointed One.” It literally means “one who has been anointed.”—Matt. 1:16; 2:4; 27:17; John 1:41.

Matthew’s primary aim was to show that Jesus had a legitimate claim to the throne of David through his legal, adoptive father, Joseph. Since kingship in Israel passed through the father’s line, Jesus’ adoption by Joseph established his legal right to the Davidic throne. This is crucial because of Jehovah’s promise to David in 2 Samuel 7:12-13: “I will set up your offspring after you… and I will establish the throne of his kingdom forever.” Thus, Matthew presents Jesus as the Messiah-King, fulfilling the Davidic covenant.

Luke’s genealogy, on the other hand, takes a different approach. Found in Luke 3:23-38, it traces Jesus’ lineage not through Solomon but through Nathan, another son of David. Luke writes: “Jesus… being the son (as was supposed) of Joseph, the son of Heli” (Luke 3:23). The phrase “as was supposed” immediately signals that Joseph was not Jesus’ biological father but was thought to be so by the public. Unlike Matthew, who traces the line from Abraham forward to Jesus, Luke traces the line backward from Jesus all the way to Adam. This expansive genealogy emphasizes Jesus’ connection to all humanity, highlighting Him as the Savior not only of Israel but of all mankind.

The key difference lies in the identification of Joseph’s father. Matthew records that Joseph was the son of Jacob (Matthew 1:16), while Luke states he was the son of Heli (Luke 3:23). This discrepancy is resolved when we understand that Luke is presenting the genealogy of Mary, not Joseph. In Jewish custom, a son-in-law could be listed as a “son” in genealogical records if he married into the family. Thus, Joseph is listed as the “son of Heli” because he was Heli’s son-in-law, married to Mary, Heli’s daughter. Luke’s genealogy, therefore, traces Jesus’ biological lineage through His mother, Mary, showing that He was a natural descendant of David through Nathan.

This distinction between the two genealogies is essential because it preserves both Jesus’ legal and biological qualifications as the Messiah. Through Joseph’s line, Jesus inherits the legal right to David’s throne; through Mary’s line, He fulfills the prophecy of a literal descendant of David. Additionally, Luke’s emphasis on Jesus as the Son of God, born of the virgin Mary (Luke 1:32-35), further clarifies that Jesus’ authority and identity surpass any earthly lineage.

It is also significant that Luke traces Jesus’ lineage back to Adam, highlighting that Jesus is the “second Adam” who came to redeem mankind from sin (1 Corinthians 15:45-47). Where Adam brought death through sin, Jesus brings life through righteousness, making salvation available to all who believe in Him (Romans 5:18-19).

Furthermore, these genealogies demonstrate the sovereign hand of Jehovah in fulfilling His promises through both natural and legal lines. The promise of the Messiah was not merely a spiritual concept but a fulfillment of specific, historical prophecies rooted in the Davidic covenant. The genealogies also uphold the doctrine of the virgin birth. Both Matthew and Luke emphasize that Joseph was not Jesus’ biological father. Matthew, by his careful wording, and Luke, by tracing Jesus’ biological descent through Mary, both affirm that Jesus was born of the virgin Mary, conceived by the power of the Holy Spirit (Luke 1:34-35).

It is vital to note that John 16:13 does not apply to all Christians but only to the apostles, ensuring their inspired teaching of the truth. The Spirit’s guidance in recording these genealogies was part of that divine inspiration. Today, believers are led by the Spirit-inspired Word of God, not by any direct indwelling of the Spirit. Therefore, all who use the objective historical-grammatical interpretation correctly can arrive at what God meant by the Words that He inspired to be written.

In conclusion, Matthew and Luke’s genealogies, though different in approach, harmonize to present a complete picture of Jesus’ identity: legal heir to David’s throne through Joseph and natural descendant through Mary. Together, they affirm that Jesus is the promised Messiah, the Son of David, and the Savior of the world, fulfilling the prophecies of old with divine precision and perfect unity.

Prophecy Concerning the Ingathering of the Jewish Exiles

One objection states that the Messiah must gather the Jewish exiles back to their homeland, citing passages like Deuteronomy 30:3 and Ezekiel 36:24. Critics argue that Jesus never enacted such a grand restoration. However, a proper historical-grammatical approach reveals that the ultimate ingathering foretold in Scripture is not a nationalistic return of ethnic Israel, but a spiritual ingathering fulfilled through the congregation of Christ’s followers—spiritual Israel.

Isaiah 11:11-12 and Ezekiel 37:21-22 speak of an ingathering, but these prophecies reach their fulfillment in the gathering of people from every nation into one spiritual body under Christ. Jesus himself affirmed the universal nature of this gathering, stating, “I have other sheep that are not of this fold. I must bring them also” (John 10:16), referring to those from all nations who would become part of his flock.

Matthew 24:31 describes the Messiah’s angels gathering his chosen ones from the four winds, a depiction of the global proclamation of the good news and the gathering of believers into one body—the congregation of Christ (Galatians 3:28-29). This ingathering began at Pentecost (Acts 2:41) and continues today through the preaching of the gospel.

Furthermore, Zechariah 12:10, which speaks of the Jewish people looking upon the one whom they pierced, points not to a nationalistic conversion but to the repentance of individuals—Jews and Gentiles alike—who recognize Jesus as the Messiah and join spiritual Israel (Romans 11:23-24).

Therefore, the ingathering prophecy does not await a future national return of Israel but is already being fulfilled through the global congregation of believers who are part of spiritual Israel—Abraham’s true seed (Romans 9:6-8; Galatians 6:16).

The Rebuilding of the Holy Temple and Its Eschatological Focus

Critics note that Jesus did not rebuild the Temple in Jerusalem, pointing to Ezekiel 37:26-28 and passages like Zechariah 14:20-21, which describe a sanctified Temple in the Messianic age. They argue that because Jesus lived while the Second Temple still stood and did not rebuild it, he must have failed. However, such arguments overlook the spiritual nature of the Temple prophecies when interpreted through the historical-grammatical method.

The Hebrew Scriptures reveal that the ultimate Messianic Temple is not a physical structure but a spiritual house where Jehovah dwells among His people. Malachi 3:1 foretells, “The lord you are seeking will come suddenly to his Temple.” Jesus fulfilled this prophecy when he entered the Second Temple and cleansed it (John 2:13-16). Yet, this physical temple was only a shadow of the greater spiritual reality to come (Hebrews 9:24).

Jesus predicted the destruction of the Second Temple (Matthew 24:2), which occurred in 70 C.E. under the Romans. With that destruction, the old system of temple worship ended, fulfilling Jesus’ warning. The focus then shifted to the true temple—the spiritual house of God, built on the foundation of Jesus Christ and his apostles. As Ephesians 2:20-22 states, “You are built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord.”

The eschatological Temple described in Ezekiel 40–48, when interpreted through the historical-grammatical method, symbolizes the perfect arrangement of Jehovah’s worship under the Messianic reign. Its symmetrical design, precise measurements, and life-giving river (Ezekiel 47:1-12) convey spiritual truths: Jehovah’s holiness, order, and the life-giving power of His Spirit-inspired Word. Rather than foretelling a third physical temple, Ezekiel’s vision points to the spiritual temple—the congregation of Christ’s followers, described by Peter as “living stones” being built into a spiritual house (1 Peter 2:5).

This understanding aligns with the inspired writings in Hebrews 9:11-12, which declare that Christ, as high priest, has entered “the greater and more perfect tabernacle, not made with hands.” Jehovah’s temple now exists in the heavenly realm, where Jesus intercedes for his people (Hebrews 8:1-2). Therefore, no future earthly temple is needed for Jehovah’s worship.

The ultimate restoration of the temple is fully realized in the gathering of Jehovah’s people, spiritual Israel, who form the living temple where His presence resides (2 Corinthians 6:16). Revelation 21:22 further affirms this, declaring that in the New Jerusalem, “there is no temple, because Jehovah God the Almighty and the Lamb are its temple.”

Therefore, the absence of a physical temple built by Jesus during his earthly ministry does not disqualify his Messianic role. On the contrary, it confirms that his mission transcends earthly structures, establishing an everlasting spiritual temple composed of his followers, with Jehovah dwelling in their midst.

Worldwide Reign of Peace and the Messiah’s Global Rule

One of the most frequent objections is that the Messiah must usher in universal peace and the end of warfare, appealing to passages like Isaiah 2:2-4 and Micah 4:1-4. Critics note that war and conflict persist, seemingly invalidating Jesus’ Messianic credentials. However, the peace prophesied by the Hebrew Scriptures is primarily spiritual—a peace between God and mankind, as well as among all those who are united in Christ’s spiritual kingdom.

Isaiah 9:6-7 calls the Messiah the “Prince of Peace,” and through his atoning sacrifice, Jesus accomplished the greatest peace—reconciliation between Jehovah and sinners (Romans 5:1). The “nations” who “beat their swords into plowshares” (Isaiah 2:4) are those who submit to the rule of the Messiah, abandoning hostility and living in unity within his spiritual kingdom, the congregation of true Christians. Jesus declared, “My kingdom is not of this world” (John 18:36), underscoring that his rule transcends earthly politics.

The global reign of peace has already begun among true Christians, who are united across ethnic, cultural, and national boundaries (Ephesians 2:14-16). As Paul writes, “Let the peace of Christ rule in your hearts” (Colossians 3:15). This spiritual peace will culminate when all evil is finally eradicated, and Jehovah’s full dominion is realized (1 Corinthians 15:25-28).

The Messianic prophecies of peace are being fulfilled now through the spiritual kingdom of Christ and will be completed when all opposition to Jehovah’s rule is destroyed. The absence of geopolitical peace does not negate Jesus’ Messianic identity, for the Scriptures focus on spiritual reconciliation and unity through his everlasting kingdom.

A great climactic event, foretold in Scripture, will bring about the final realization of this peace. The Great Tribulation will mark an unprecedented time of distress upon the world (Matthew 24:21), culminating in the battle of Armageddon (Revelation 16:16). At Armageddon, Jehovah will destroy the wicked and bring an end to all human governments that oppose His rule (Revelation 19:11-21). At that time, Satan and his demons will be seized and thrown into the abyss, where they will be bound for a thousand years, unable to mislead the nations (Revelation 20:1-3).

Following Armageddon, Christ will rule over the earth for a thousand years (Revelation 20:4). During this millennial reign, true Christians who have been selected to rule with him as kings, priests, and judges will share in restoring humanity to perfection (Revelation 5:10). Under their righteous administration, the earth will be transformed into a global paradise, fulfilling the promise of Isaiah 11:6-9, where peace will extend even to the animal kingdom.

Isaiah 45:18 Updated American Standard Version (UASV)

18 For thus says Jehovah,
the Creator of the heavens
the true God,
the One who formed the earth
its Maker who firmly established it;
who did not create it to be empty,
but formed it to be inhabited!:
“I am Jehovah, and there is no one else.

Thus, while the spiritual peace of Christ’s kingdom is already at work among true Christians, the complete fulfillment of the Messianic prophecies of peace will occur after the Great Tribulation and Armageddon, when Christ exercises his authority as King during the thousand-year reign. At the end of this reign, with Satan and all opposition permanently destroyed (Revelation 20:10), Jehovah’s original purpose for the earth will be fully realized—everlasting peace, righteousness, and harmony under the perfect rule of His Son.

Observance of the Torah Embraced by All Jews

Another argument is that the genuine Messiah will rule at a time when the entire Jewish nation embraces the Torah’s commandments, referencing verses like Ezekiel 11:19-20 and Ezekiel 36:26-27. Critics contend that since many Jewish people have not accepted Jesus or fully returned to strict Torah observance, Jesus cannot be the promised Messiah.

Yet Deuteronomy 30:6 describes a future circumcision of the heart leading to whole-souled devotion to Jehovah. That prophecy envisions a final spiritual renewal following repentance. Jeremiah 31:33 also speaks of God writing His law on the hearts of His people, pointing to a transformative work that is completed in the Messianic age. These promises did not all come to pass immediately when Jesus ministered in Israel. That does not mean they never will.

Isaiah 53 reveals that the Messiah first suffers in behalf of the people’s sins, then receives a portion with the many. That indicates an initial stage of atonement, followed by ultimate recognition. Zechariah 12:10 similarly indicates that the Jewish people will, in the future, look upon the pierced Messiah, leading them to repentance. This future acceptance aligns with the expectation that full national observance of God’s ways follows a change in hearts and minds brought about by the Messiah’s reign.

Universal Knowledge of God

A related claim is that the Messiah must rule during a time when all peoples acknowledge the one true God, using passages such as Zechariah 8:23 and Isaiah 66:23. Detractors note that Jesus did not bring about an immediate universal worship of Jehovah, so he must be disqualified. However, a careful reading of the Hebrew Scriptures reveals that universal recognition of God is part of the ultimate outcome of the Messianic kingdom. Zechariah 14:9 pictures Jehovah as king over all the earth at that time.

Psalm 22:27-28 anticipates that “all the ends of the earth will remember and turn to Jehovah.” That has only begun to occur. The Christian Scriptures teach that Jesus commissioned his followers to spread the knowledge of God worldwide (Matthew 28:19-20). The partial success of that work is evident, but the total fulfillment, wherein every individual acknowledges the true God, awaits the culmination of history. The incomplete nature of current recognition of God does not undermine the claim that Jesus is the Messiah. Instead, it affirms the progressive outworking of God’s plan, which will fully manifest at the future advent of Christ’s rulership.

Messiah’s Suffering and the First-Century Context

Isaiah 53, a central Messianic prophecy, describes one who is “despised and rejected by men, a man of sorrows, and acquainted with grief.” That individual is said to bear the iniquities of many. Critics from certain traditions have sought to apply this passage to the nation of Israel collectively. Yet the text reads as though a specific servant endures suffering on behalf of others. The consistent Christian claim is that this servant prophecy found literal fulfillment in Jesus’ suffering and sacrificial death.

Historical sources from the first century C.E. (beyond the Christian Scriptures) acknowledge that Jesus was crucified under Pontius Pilate. This matches New Testament accounts that place his death around 33 C.E. in Jerusalem. The public nature of his execution, followed by accounts of his resurrection, shaped the early community of believers in that era.

While these events do not in themselves prove that he fulfilled all Messianic prophecies, they establish that he satisfied the prophecies regarding the Messiah’s sufferings and rejection. The future glory that Isaiah and other passages depict is thus reserved for the next phase of his Messianic work.

Understanding Messianic Prophecy from a Historical-Grammatical Perspective

Employing the historical-grammatical method enables readers to interpret the Messianic prophecies in light of their original context and language, without resorting to purely allegorical explanations. The Hebrew Scriptures vividly foretell a king from David’s line who endures suffering, is rejected, and yet ultimately reigns in triumph. Neither the text nor the broader scope of Scripture forces all prophecies to be completed at one single point in history.

The fact that certain aspects of Messianic restoration—such as the spiritual ingathering of God’s people and the establishment of Jehovah’s spiritual temple—are positioned in the future does not negate Jesus’ current status as Messiah. Rather, it underscores the biblical narrative that God’s redemptive plan works in stages. The prophecies of a restored temple and a gathering of God’s people are fulfilled not through a literal third temple or a national ingathering of Jewish exiles, but through the spiritual house of God—the congregation of Christ’s followers—where Jehovah’s presence resides through His Spirit-inspired Word (1 Corinthians 3:16; Ephesians 2:20-22; 1 Peter 2:5).

Ezekiel chapters 40–48, when understood in harmony with the historical-grammatical method, symbolize Jehovah’s perfect spiritual arrangement for worship under the Messianic kingdom, rather than a literal temple structure in earthly Jerusalem. The detailed measurements and sacred layout in Ezekiel’s vision convey Jehovah’s holiness and the completeness of His spiritual dwelling among His people. As Hebrews 9:11-12 affirms, Jesus, the high priest of the greater and more perfect spiritual temple, has already entered into the true holy place in heaven, making any future earthly temple unnecessary for God’s worship.

Similarly, the ingathering of God’s people is fulfilled through the worldwide preaching of the good news, gathering individuals from every nation, tribe, and tongue into the congregation of spiritual Israel (Revelation 7:9-10; Galatians 6:16). This ingathering is not limited to the physical descendants of Abraham but extends to all who have faith in Christ, fulfilling Jehovah’s promise that through Abraham’s seed, all nations would be blessed (Genesis 12:3; Galatians 3:28-29). The Apostle Paul confirms this when he states that “not all who are descended from Israel belong to Israel” (Romans 9:6), emphasizing that spiritual Israel, made up of believers in Christ, is the true heir to God’s promises.

Throughout Israel’s history, many prophecies played out progressively. For instance, the Abrahamic promise (Genesis 12:1-3) took centuries to unfold as Israel formed into a nation, entered the land, experienced exile, and later returned. However, the ultimate fulfillment of the Abrahamic promise finds its reality in Christ and his congregation, spiritual Israel, rather than in a nationalistic restoration. The Messianic prophecies follow a similar pattern, with an initial advent focusing on atonement and a subsequent reign focusing on complete spiritual restoration under Christ’s everlasting kingdom.

The Timing of the Messiah’s Arrival

Another line of evidence for Jesus’ Messiahship rests in the timing of his birth, life, and ministry. Daniel 9:24-27 provides a prophetic timeline often called the “seventy weeks,” which some interpreters understand as pointing to a key event involving the Messiah in the first century C.E. Even if interpreters vary on the exact calculations, many see that the Messiah was to come before the destruction of the Second Temple, which took place in 70 C.E. Jesus’ ministry (starting around 29 C.E.) and crucifixion (around 33 C.E.) precede that event, aligning with Daniel’s prophecy that indicates the Messiah would be “cut off.”

Malachi 3:1 further states, “Suddenly the lord you are seeking will come to his temple.” Jesus did indeed teach in the Temple in Jerusalem and urged the people to repentance. That direct appearance in the Temple matches prophecies depicting the Messiah ministering while that building still stood. No subsequent figure from the line of David has similarly appeared at the Temple before its destruction.

The Nature of Jesus’ Kingship

Some assert that because Jesus never ruled on David’s throne with political authority, he failed the test of the true Messiah. Yet Scripture indicates that the Messiah’s reign would not be an ordinary human monarchy. Daniel 7:13-14 depicts “one like a son of man” coming to the Ancient of Days and receiving everlasting dominion, an event that transcends mere political governance.

Jesus explicitly stated, “My kingdom is not of this world” (John 18:36). That does not suggest an absence of ultimate authority. Rather, it conveys that the source and nature of his kingship are from God, not from human institutions. Psalm 2 likewise describes a Messiah installed by Jehovah, ruling with divine sanction and power. Yet the same psalm acknowledges fierce opposition before the Messiah imposes complete order among the nations.

Rejecting Jesus for not immediately overthrowing Rome or ushering in universal peace overlooks the total teaching of the Hebrew Scriptures, which allows for a period of suffering and rejection before a triumphant reign. Jesus spoke of a time when he would “sit on his glorious throne” (Matthew 25:31) to judge the nations. That event was projected beyond his earthly ministry.

Early Jewish Believers in Jesus

Following Jesus’ resurrection, thousands of Jews in Jerusalem embraced him as the Messiah (Acts 2:41). This rapid growth of a movement centered on Jesus from within the Jewish community of the first century C.E. indicates that many who were intimately familiar with the Scriptures found his credentials convincing. They recognized his miracles, teachings, and fulfillment of key prophecies. They also understood, through study of passages like Isaiah 53, that the Messiah’s atoning sacrifice was part of God’s plan.

This is not to deny that there was Jewish opposition or that many did not accept Jesus as the Messiah. Scripture itself testifies to such division. However, the existence of a robust and immediate acceptance among many devout Jews who lived in Jerusalem—who knew the genealogical records and witnessed his ministry—offers an authentic historical witness to his legitimacy.

Continuation of the Messianic Mission

Much of the debate arises from the assumption that if Jesus were truly the Messiah, every aspect of Messianic prophecy would already be visible in the present. However, the Scriptures present the Messiah’s work as unfolding across distinct phases. During his earthly ministry, Jesus offered himself as the lamb of God (John 1:29), fulfilled the role of the suffering servant described in Isaiah, and taught principles of the kingdom of God. He secured redemption through his sacrificial death and resurrection.

Yet the consummation of his reign, the global establishment of peace, the final ingathering of exiles, and the rebuilding of a glorious Temple are future events in God’s plan. From a historical-grammatical standpoint, there is no contradiction in Scripture that these prophecies are not fully realized at once. In fact, passages like Daniel 2:44 and Daniel 7:13-14 envision a culminating authority that subdues all earthly kingdoms at an appointed time, suggesting a conclusive event—often understood as the Messiah’s second coming.

The Coherence of Messianic Prophecy

Every major prophecy about the Messiah can be grouped into themes of suffering and exaltation, atonement and triumph, rejection and ultimate acceptance. Jesus fulfills the aspect of the suffering Messiah, born at the right time, claiming legitimate Davidic descent, actively teaching in the Temple before its destruction, and performing works that many believed were signs of divine power. The final stage remains, in which the Messiah establishes undeniable worldwide peace, universal knowledge of Jehovah, and perfect harmony.

This coherence is diminished if one insists that every element must have occurred in the first century C.E. The Hebrew Scriptures themselves do not specify that all prophecies would be completed in a single era without any interim. Instead, scriptural examples often show long intervals before a prophecy’s complete fulfillment.

A Biblical Refutation of Common Objections

Those who argue that Jesus does not fulfill the six listed criteria overlook the scriptural possibility of a two-phase mission: first as the Lamb, then as the Lion, to use common metaphorical language drawn from Revelation 5:5-6. They also fail to account for the validity of legal adoption in genealogical claims, the significance of a future ingathering of exiles, the prophesied destruction and eventual rebuilding of the Temple, the progressive nature of God’s establishment of peace, the future promise of full Torah observance, and the eventual universal acknowledgment of the true God.

These objections focus on immediate national triumph and universal peace, while the Hebrew Scriptures also include the idea of a suffering and atoning Messiah. By emphasizing the future phase of Christ’s work, Christians do not nullify these requirements; rather, they maintain that Jesus has only begun to fulfill them and will complete them at the appointed time.

The Importance of Accepting the Messianic King

Acceptance of Jesus as Messiah carries more than intellectual assent. According to Christian teaching, it involves embracing him as the scripturally promised Redeemer who died for sins and will return to establish his kingdom fully. While Jewish perspectives differ, it is historically significant that the earliest believers were Jews who saw his ministry, concluded he was the Messiah, and faced persecution for that conviction. This acceptance sprang from a conviction that his life, miracles, and resurrection fulfilled the ancient prophecies, including the timeline references, despite the fact that some prophecies awaited later fulfillment.

Final Thoughts on Jesus as Messiah

Dismissing Jesus because he did not instantly bring about worldwide peace or rebuild the Temple overlooks the scriptural pattern of partial fulfillment followed by ultimate culmination. The genealogical challenge, the issue of universal Torah observance, and the expectation of global acknowledgment of Jehovah are not negated by his first-century ministry’s limited scope. They are, rather, placed within a larger prophetic framework that necessitates his eventual return to consummate these events.

The Hebrew Scriptures contain many examples of protracted fulfillments, and the Messianic expectations are no exception. Jesus’ identification with David’s line, his timing relative to the Second Temple, his sacrificial atonement, and the testimony of early Jewish disciples together reinforce the case that he indeed fulfills the role of the Messiah in a two-phase mission.

The promise in Isaiah 9:7 states, “Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from now on and forever.” That scope exceeds the immediate historical circumstances of first-century Judea, indicating a Messianic plan that spans beyond a single generation. Jesus, according to the Christian Scriptures, has initiated this kingdom reality and will complete it at his return.

Jesus remains, from a conservative biblical perspective, the only plausible figure who fulfills the suffering servant prophecies of the Hebrew Scriptures while still standing ready to fulfill the conquering king prophecies. The recognition of his Messiahship by significant numbers of first-century Jews, the continuity of worshipers who follow him worldwide, and the continued anticipation of his second coming testify that his Messianic claims have never been adequately refuted by the objections presented.

Instead, these criticisms emphasize immediate earthly achievements without accounting for the total scriptural witness regarding the progressive and eventual nature of God’s redemptive plan. Thus, by carefully considering the genealogical evidence, the timing, the mission to atone for sin, and the assured future fulfillment of all Messianic blessings, one can conclude that Jesus’ identity as Messiah is fully consistent with the Hebrew Scriptures. Far from failing the biblical criteria, he alone embodies the convergence of prophetic strands that highlight both suffering and glory.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).