In this book, Novenson gives a revisionist account of messianism in antiquity. He shows that, for the ancient Jews and Christians who used the term, a messiah was not an article of faith but a manner of speaking: a scriptural figure of speech useful for thinking kinds of political order.

He then traces the rise and fall of "the messianic idea"' in Jewish studies and gives an alternative account of early Jewish messiah language: the convention worked because there existed both an accessible pool of linguistic resources and a community of competent language users. Whereas it is commonly objected that the normal rules for understanding "christos" do not apply in the case of Paul since he uses the word as a name rather than a title, Novenson shows that "christos" in Paul is neither a name nor a title but rather a Greek honorific, like Epiphanes or Augustus. Focusing on several set phrases that have been taken as evidence that Paul either did or did not use "christos" in its conventional sense, Novenson concludes that the question cannot be settled at the level of formal grammar. Examining nine passages in which Paul comments on how he means the word "christos", Novenson shows that they do all that we normally expect any text to do to count as a messiah text.

This book reveals that much of Christianity and its beliefs had originated in ancient Egypt rather than the Middle East. The author presents us with how, where and why many spiritual Egyptian beliefs were adopted into Christian form and accepted as "history", as opposed to being carried over in their original mythological form. Kuhn states, "The gospels are not and never were histories. They are now proven to have been cryptic dramas of the spiritual evolution of humanity and of the history of the human soul in its earthly tabernacle of flesh." For Christianity to be expressed in the way it was first intended, as experienced during the first two centuries of its existence, one must first acknowledge its pagan roots. This is too much of a leap for most people, but they have not read this book. The author reveals how things were altered in the third century by the existing priesthood and why.

"Jesus the Messiah" is a basic, non-technical introduction to the life of Christ, carefully tracing His life and works as evidence of the truth of His claims and of the firm convictions of the early Christians--an inspirational study of Christ's life. The author prefaces his work by admitting that "Many deny the possibility of writing a life of Jesus, and it must be conceded that no 'life' in the biographical sense can be written. It is impossible to produce a psychological study of Jesus. His developing awareness of messianic mission cannot be traced. This book presents an account of Jesus from the perspective of faith. It sees in His deeds and words evidence of the truth of His claims and of the firm convictions of the early Christians. . . . No one who reflects on His life and mission can fail to be affected by it, and in this sense the present study is in the nature of a personal testimony."

When the ancients talked about "messiah", what did they picture? Did that term refer to a stately figure who would rule, to a militant who would rescue, or to a variety of roles held by many? While Christians have traditionally equated the word "messiah" with Jesus, the discussion is far more complex. This volume contributes significantly to that discussion. Ten expert scholars here address questions surrounding the concept of "messiah" and clarify what it means to call Jesus "messiah." The book comprises two main parts, first treating those writers who preceded or surrounded the New Testament (two essays on the Old Testament and two on extrabiblical literature) and then discussing the writers of the New Testament. Concluding the volume is a critical response by Craig Evans to both sections. This volume will be helpful to pastors and laypersons wanting to explore the nature and identity of the Messiah in the Old and New Testament in order to better understand Jesus as Messiah.