The Messiah in the Four Gospels and in Acts

In the Gospels and Acts, christos is generally used as a title (“the Messiah”) rather than a second name (“Jesus Christ”). Matthew, for example, records the genealogy from Abraham to the coming of the Messiah (Matt 1:17–18). Simeon is longing to see “the Lord’s Anointed” before he dies (Luke 2:26), and the angels announce to the shepherds that the Messiah has been born in Bethlehem (Luke 2:11). The people are anxiously awaiting the Messiah and wonder whether John might be the one (Luke 3:15). Demons cry out in recognition of Jesus “because they knew he was the Messiah” (4:41). Peter confesses that “you are the Messiah” (Mark 8:29) and throughout His trial the charge is claiming to be the Messiah (Matt 26:63, 68; 27:17; Mark 14:61; Luke 22:67). In the apostolic preaching in Acts, Jesus’ messianic identity is on center stage (Acts 2:31; 5:42; 17:3; 26:23).

Another distinctive of the Synoptic Gospels is the use of “Son of God” as a messianic title. While in many New Testament contexts, Jesus’ divine Sonship is primarily ontological, expressing His essential deity, in others, it is primarily messianic. This latter is linked to the Davidic promise tradition, where the coming king from David’s line is said to have a unique father-son relationship with God (2 Sam 7:14; Pss 2:7; 89:27–28). The angel Gabriel connects Jesus’ identification as the “Son of the Most High” with His reception of the throne of David (Luke 1:32). When demons see Jesus, they cry out “You are the Son of God” because “they knew he was the Messiah” (Luke 4:41). Peter confesses that Jesus is the “Messiah, the Son of God” (Matt 16:16) and the high priest interrogates Jesus as to whether He is “the Messiah, the Son of the Blessed” (Mark 14:61). In these contexts, “Son of God” is almost synonymous with “Messiah.”

Although the four Gospels share common themes related to Jesus as Messiah, each has its own distinct emphases.