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Equivalency Between Messiah and Christ

The terms "Messiah" and "Christ" are equivalent, with "Christ" being the Greek translation of the Hebrew "Messiah" [4, 6]. Both words mean "anointed" [3, 4]. This anointing signifies consecration to a specific office, historically applied to priests, prophets, and kings in Israel [3, 6].

In the Old Testament, the Hebrew word mashiah appears thirty-nine times, and the Septuagint (LXX) consistently translates it as Christos [3]. This term was used for individuals consecrated with oil, such as priests (Exodus 28:41), prophets (1 Kings 19:16), and kings (1 Samuel 9:16) [3, 6]. The prophets also spoke of an expected Prince who would fulfill God's purposes and redeem the chosen people, referring to him as the Messiah, the Anointed One [6]. Daniel refers to him as "Messiah the Prince" (Daniel 9:24-26) [4].

In the New Testament, the Greek form "Messias" is used twice, in John 1:41 and John 4:25 [3, 7]. John 1:41 explicitly states, "We have found the Messiah!" (which is, being interpreted, Christ) [9]. The title "Christ" is applied to Jesus five hundred and fourteen times in the New Testament, denoting his anointing and consecration to his redemptive work as Prophet, Priest, and King [4]. Adam Clarke notes that Christ, as the Anointed One, was destined to be prophet, priest, and king not only for the Jews but also for the Gentiles [12].

The concept of the Messiah encompasses these three offices:

Jesus is identified as this Messiah, the Anointed One, who embodies all three offices [3, 4]. He is the "great Messiah" anointed "above his fellows" (Psalm 45:7), meaning he uniquely combines these roles [3]. John Gill emphasizes that denying Jesus is the Christ means denying that Jesus of Nazareth is the Messiah spoken of by the prophets [10].

The New Testament further elaborates on the divine nature of Christ. He is identified as God (John 1:1-5; Philippians 2:6, 9-10) and the Son of God (Matthew 3:17; Hebrews 1:6, 8) [1]. He is one with the Father (John 10:30, 38) and the image of God (Colossians 1:15; Hebrews 1:3) [1]. Christ is also recognized as the Creator (John 1:3; Colossians 1:16; Hebrews 1:2) [1]. Charles Hodge describes Christ's "kingdom of power," where all authority in heaven and on earth has been given to him as the God-man and Mediator [11].

The New Testament consistently presents Jesus as the Christ, the promised Messiah. Paul, for instance, speaks of the harmony between Christ and believers, contrasting it with Belial (2 Corinthians 6:15) [2, 8]. Adam Clarke notes that the Jewish expectation of a glorious secular prince as Messiah led to the "childish notion of two Messiahs" to reconcile prophetic suffering with their system, a distinction he argues has no biblical foundation [13]. Instead, the Christ was to suffer, as foretold by the prophets [13].

The identity of Jesus as the Christ is central to Christian understanding. He is the same "yesterday, today, and forever" (Hebrews 13:8) [5]. John Calvin notes that while Christ's humanity is evident in his growth and limitations, these aspects are applied to him in his office as Mediator [14]. As Mediator, Christ connects humanity with the Father, an office he will fulfill until believers see God as he is [16].

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Excellency and Glory of Christ, The — As God -- Joh 1:1-5; Php 2:6,9,10. As the Son of God -- Mt 3:17; Heb 1:6,8. As one with the Father -- Joh 10:30,38. As the First-born -- Col 1:15,18. As the First-begotten -- Heb 1:6. As Lord of lords, &c -- Re 17:14. As the image of God -- Col 1:15; Heb 1:3. As creator -- Joh 1:3; Col 1:16; Heb 1:2. As the Blessed of God -- Ps 45:2. As Mediator -- 1Ti 2:5; Heb 8:6. As Prophet -- De 18:15,16; Ac 3:22. As Priest -- Ps 110:4; Heb 4:15. As King -- Isa 6:1-5; Joh 12:41. As Judge -- Mt 16:27; 25:31,33. As Shepherd -- Isa 40:10,11; Joh”
  2. II Corinthians “II Corinthians 6:15 (BSB) — What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever?”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Messiah — (Heb. mashiah), in all the thirty-nine instances of its occurring in the Old Testament, is rendered by the LXX. "Christos." It means anointed. Thus priests (Ex. 28:41; 40:15; Num. 3:3), prophets (1 Kings 19:16), and kings (1 Sam. 9:16; 16:3; 2 Sam. 12:7) were anointed with oil, and so consecrated to their respective offices. The great Messiah is anointed "above his fellows" (Ps. 45:7); i.e., he embraces in himself all the three offices. The Greek form "Messias" is only twice used in the New Testament, in John 1:41 and 4:25 (R.V., "Messiah"), and in the Old ”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Christ — Anointed, the Greek translation of the Hebrew word rendered "Messiah" (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him "Messiah the Prince." The Messiah is the same person as "the seed of the woman" (Gen. 3:15), "the seed of Abraham" (Ge”
  5. Hebrews “Jesus Christ is the same yesterday, today, and forever. -- Hebrews 13:8”
  6. Smith's Bible Dictionary “Smith's Bible Dictionary: Messiah — (anointed). This word (Mashiach) answers to the word Christ (Christos) in the New Testament, and is applicable in its first sense to any one anointed with the holy oil. The kings of Israel were called anointed, from the mode of their consecration. (1 Samuel 2:10,35; 12:3,5) etc. This word also refers to the expected Prince of the chosen people who was to complete God's purposes for them and to redeem them, and of whose coming the prophets of the old covenant in all time spoke. He was the Messiah, the Anointed, i.e. consecrated as the king and prophet by God'”
  7. Smith's Bible Dictionary “Smith's Bible Dictionary: Messias — (anointed), the Greek form of Messiah. (John 1:41; 4:25)”
  8. 2 Corinthians “2 Corinthians 6:15 (NASB) — Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever?”
  9. John “He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ). -- John 1:41”
  10. 1 John (Baptist/Reformed) “John Gill on 1 John 2:22: Who is a liar, but he that denieth that Jesus is the Christ?.... Or that very Christ, and true Messiah, who was spoken of by all the prophets, since the beginning of the world, and so much, and so long desired by the Old Testament saints: he that denies that Jesus of Nazareth is the Messiah of the prophets, is not indeed the only liar in the world, but he is the greatest of liars; this is a consummate lie, being opposed to a glaring truth, to a fact clear an indisputable; and which rests not merely on the testimony of Jesus, who is truth itself, and who, in express wo”
  11. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 123: Messianic kingdom; that kingdom which the Messiah came into the world to establish. That kingdom, however, is presented in different aspects, or, in other words, Christ exercises his royal authority, so to speak, in different spheres. 600 Christ’s Dominion over the Universe. Christ has what theologians are accustomed to call his kingdom of power. As Theanthropos and as Mediator, all power in heaven and upon earth has been committed to his hands. ( Matt. xxviii. 18 .) In Psalm viii. 6 , it is declared to be the purpose of God that all thi”
  12. 2 Corinthians (Methodist/Wesleyan) “Adam Clarke on 2 Corinthians 5:19: That God was in Christ - This is the doctrine which this ministry of reconciliation holds out, and the doctrine which it uses to bring about the reconciliation itself. God was in Christ: 1. Christ is the same as Messiah, the Anointed One, who was to be prophet, priest, and king, to the human race; not to the Jews only, but also to the Gentiles. There had been prophets, priests, and kings, among the Jews and their ancestors; and some who had been priest and prophet, king and priest, and king and prophet; but none have ever sustained in his own person the three”
  13. Acts (Methodist/Wesleyan) “Adam Clarke on Acts 26:23: That Christ should suffer - That the Christ, or Messiah, should suffer. This, though fully revealed in the prophets, the prejudices of the Jews would not permit them to receive: they expected their Messiah to be a glorious secular prince; and, to reconcile the fifty-third of Isaiah with their system, they formed the childish notion of two Messiahs - Messiah ben David, who should reign, conquer, and triumph; and Messiah ben Ephraim, who should suffer and be put to death. A distinction which has not the smallest foundation in the whole Bible. As the apostle says he pre”
  14. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 50: Isiah 41:1, &c.; John 5:17 ; Luke 2:52 ; John 8:50 ; Mark 13:32 ; John 14:10 ; 6:38; Luke 24:39 . apply entirely to his humanity; since, as God, he cannot be in any respect said to grow, works always for himself, knows every thing, does all things after the counsel of his own will, and is incapable of being seen or handled. And yet he not merely ascribes these things separately to his human nature, but applies them to himself as suitable to his office of Mediator. There is a communication of ijdiwvmata, or properties, when Paul say”
  15. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 122: § 2. Christ is truly a King. Although the kingdom of God had existed from the beginning, yet as everything therewith connected before the Advent was merely preparatory, the Scriptures constantly speak of the Messiah as a king who was to set up a kingdom into which in the end all other kingdoms were to be merged. The most familiar designation applied to Him in the Scriptures is Lord. But Lord means proprietor and ruler; and when used of God or Christ, it means absolute proprietor and sovereign ruler. Apart from Christ’s right in us and so”
  16. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 50: measure of our feeble capacity, he now connects us with the Father. But when, as partakers of the heavenly glory, we shall see God as he is, then Christ, having accomplished the office of Mediator, shall cease to be the vicegerent of the Father, and will be content with the glory which he possessed before the world was. Nor is the name of Lord specially applicable to the person of Christ in any other respect than in so far as he holds a middle place between God and us. To this effect are the words of Paul, “To us there is but one G”
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