This article is an account of the political thought of the book of Revelation. It reflects on how the goodness of creation is questioned by the apparent meaninglessness of the historical events. Only if history can be shown to have a purpose can the praise of creation resume. The sacrificial death of the Messiah of God is the event that interprets all other events.

In John 6:69, Peter confesses Jesus as "the Holy One of God." Scholarly opinion on the meaning of the Holy One of God is deeply divided. The most common solution is that the title simply means "Messiah." This article argues against such a position and suggests instead that the primary meaning of the title is that of "representation" or "agency." In Mark and Luke, it is an agency of judgment on the demons.

The author discusses the office of Christ, focusing upon his title as the Messiah. The author explores whether there was any difference between the use of the title in the Old and the New Testaments. The title is found in the Old Testament to be concentrated in the priesthood and kingly offices.

A very important date for the interpretation of the book of Daniel is 536 BC. This date refers to the end of the seventy weeks of Daniel 9:24. It is also the start of the sixty-nine weeks of Daniel 9:25-26. At the end of this period a messiah would appear and Jerusalem would be rebuilt. The author argues that Nehemiah was this anointed one.

Schnabel reflects in this article on the universal context for the narrative of Israel in Scripture and the universal perspective of the identity of Israel.

Sailhamer wants to describe what he sees as a possible approach to understanding the Messiah in the Hebrew Bible. He considers the nature of Old Testament messianic prophecy and surveys different evangelical views of the Messiah and the Hebrew Bible.

A development took place in the Jewish messianic expectation during the intertestamental period that can be found in apocryphal and pseudepigraphal writings. The idea that developed was that the Messiah would be a Levitical priest. This essay surveys the relevant passages.

In this paper Campbell explores the purpose and function of the covenant with Jesus as Messiah.

How should Jesus' self-designation as Son of Man be interpreted? Longenecker see it as a self-designation chosen by Jesus to explain who he is—the Messiah of Israel.

In what sense can we say that the Old Testament is a prophecy of the Messiah? Culver explores different varieties of prophecies and modes of prediction in the Old Testament.

Was Daniel’s prophecy about the coming “Anointed One" (Messiah) reliable? Are there two Messiahs spoken of in Daniel 9:24-27? How does this text relate to Jesus? Kaiser reflects on these questions.

Kaiser gives a brief outline of the Old Testament presentation of the messiah as promise and a brief introduction to its interpretation.

What or who was the object of faith in the Old Testament? Kaiser reflects on whether the content of faith changes for each dispensation or group of people. He confronts views of dispensationalists like Charles Ryrie. Kaiser argues that covenant theology makes the content of faith in both Testaments the same: it is faith in the Messiah, rather than a general trust or belief in God.

This article introduces the book of Matthew by discussing how in his book Matthew points to Christ as the promised Messiah through whom Old Testament prophecies are fulfilled. Matthew does this by highlighting the character of Christ, the death of Christ and the victory of Christ.