* ALL Questions about Jesus Christ *

[Patriot]

What does it mean that Jesus was a little lower than the angels (Psalm 8:5; Hebrews 2:7)?​

ANSWER

Psalm 8:5 is a prophecy about Jesus Christ. As the psalmist reflects on the glory of the Lord, his mind turns to the greatness of God’s creation. He also begins to think about man and asks this question in Psalm 8:4: “What is man that you are mindful of him, and the son of man that you care for him?” (ESV). Then verse 5 reads, “Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor” (ESV). (In the Hebrew text, “heavenly beings” is Elohim, a common name for God; the Septuagint has the word angelos, which means “angel.”) Psalm 8:6 continues, “You have given him dominion over the works of your hands; you have put all things under his feet” (ESV). The psalmist understood from Genesis 1:26–28 that God gave mankind the authority to rule over the created world. The title “son of man” could refer to Adam as the head of the human race. Being created with a human body and given this authority, Adam was made “a little lower” than the angels, yet he was crowned with glory and honor because he was made in the image of God.

In Hebrews 2:6–8 the writer quotes Psalm 8:5 and then comments on the totality of creation’s subjection to the “son of man”: “In putting everything in subjection to him, he left nothing outside his control” (ESV). Then the author of Hebrews identifies the “son of man” as Jesus Christ: “But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone” (verse 9, ESV).

Applying Psalm 8:5 to Jesus Christ, the writer of Hebrews applies the title “son of man” to Jesus. This stresses the humanity of Christ and his tie to the first Adam and sets Him apart as the greatest example of man. Jesus Christ is really the Second Adam, the new Adam, who has come to deal directly with what the first Adam brought upon mankind and could never defeat, namely death (see 1 Corinthians 15:45). The Gospel of Luke’s theme is that Jesus is the Son of man (see Luke 19:10); Jesus is the Second Adam come to deliver mankind from death, through His cross, burial, and empty tomb.

Also, by taking upon Himself sinless flesh in the Incarnation Jesus was made “a little lower than the heavenly beings.” Jesus “made himself nothing by taking the very nature of a servant” when He took on human flesh (Philippians 2:7). The Lawgiver placed Himself in subjection to the Law (Galatians 4:4). He who was rich became poor for our sakes (2 Corinthians 8:9). “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28). Angels marvel at the Incarnation and desire to look into the gospel (1 Peter 1:12).

Being made a “little lower than the angels” and taking on a body eternally did not in any way diminish the deity of Christ. Jesus never ceased to be God; He simply showed the meekness and condescension of God. After the Incarnation, He was the God-man.

As a result of His atoning work on the cross, Jesus was crowned with glory and honor, and He is now seated at the right hand of His heavenly Father (Colossians 3:1). The author of Hebrews points out that Jesus’ humble state was but temporary: “for a little while” He was made lower than the angels (Hebrews 2:7). Jesus is exalted above all angels, and some day every knee will bow at His name and every tongue will confess that Jesus Christ is Lord to the glory of God the Father (Philippians 2:9–11).

Believers in Christ will reign with Him in the future, glorious millennium. Christ will subject all things to Himself as the Second Adam. What the first Adam and his descendants failed to accomplish because of our sin (cf. Hebrews 2:8), the last Adam will accomplish, and the curse will be reversed (see Isaiah 65:17–25). All believers will share in Christ’s glory forever, living with Him in His new heaven and new earth. Without Jesus becoming “a little lower” than the angels, there would be no redemption for any of us. Praise the Lord that He humbled Himself to come to us and seek and save the lost (Luke 19:10).

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[Patriot]

How can Jesus and the Bible both be the Word of God?​

ANSWER

The phrase “word of God” appears often in the Bible and can have a slightly different meaning depending on context and the Hebrew or Greek word used. John 1:1-2 says, “In the beginning was the Word. And the Word was with God and the Word was God. He was in the beginning with God.” Here, Word is a title of the Lord Jesus. The term translated “Word” is logos, which basically means “the expression of a thought.” Logos can be thought of as the total message of God to man (Acts 11:1; 1 Thessalonians 2:13). Jesus embodied that total message, and that is why He is called the “Logos,” or “Word,” of God (Colossians 1:19; 2:9).

Logos is also used many times when referring to the written message of God (John 17:17; 1 Timothy 4:5; Revelation 1:2; Colossians 1:25). Hebrews 4:12 says, “The word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” Jesus showed a link between the written Word of God and Himself, in that He is the subject of the written Word: “You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me” (John 5:39).

Another Greek word used for “word” is rhema. Rhema refers to the actual spoken/written words of God (Hebrews 6:5). When Jesus was being tempted by Satan, He answered, “Man does not live by bread alone, but by every word [rhema] that proceeds from the mouth of God” (Matthew 4:4). We are told in Ephesians 6:17 to “take the helmet of salvation and the sword of the Spirit, which is the word [rhema] of God.” Jesus demonstrated we need the actual recorded words of God to overcome Satan’s attacks.

The phrase “word of God” means more than the printed words on a page. God is a communicator and has been speaking into the human realm since the beginning. He speaks through His creation (Psalm 19:1), through ancient prophets (Hosea 12:10; Hebrews 1:1), through the Holy Spirit (John 16:13; Acts 16:6), through Scripture (Hebrews 4:12), and through the Person of His Son, Jesus Christ (John 14:9). We can learn to know God better by seeking to hear Him in every way that He speaks.

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[Patriot]

Why was Jesus’ ministry so short?​

ANSWER

Jesus’ public ministry, from His baptism to His ascension, was only about three-and-one-half years long. When we compare the length of time Jesus ministered in this world with the lengthy service of a William Carey or a Billy Graham, His time was indeed short.

From a human perspective, the ultimate reason why Jesus’ ministry was so short is that He was crucified—cut down in the prime of life, as they say. Leading up to Jesus’ betrayal and crucifixion were a falling away of many followers (John 6:66), a division of public opinion concerning Him (John 7:43), and of course the mounting wrath of the religious leaders (John 11:53). Human wisdom would have advised Jesus to tone down His rhetoric a bit, not rock the boat, and find some common ground with the power brokers in Jerusalem.

If Jesus had wanted to retain His adoring crowds, He could have continued to wow them with miracles every day (especially the edible ones, John 6:26). He could have heightened His mass appeal by crafting a “positive” message, elevating His listeners’ self-worth, or in some other way tickling ears. If He had wanted to prolong His ministry, Jesus could have avoided confrontation altogether—except, then, He would have had no ministry.

The truth is that Jesus’ ministry was short because, in three-and-a-half years, He accomplished everything He had been sent to do. His ministry was no longer than it had to be. Jesus finished the work of preaching the gospel to Israel (Luke 4:43) and redeeming mankind (Hebrews 7:27). Jesus’ ministry was carried out in total submission to the authority of the Father (John 6:38; 7:28). Jesus spoke only what the Father told Him to speak and did only what the Father told Him to do (John 12:49; 14:10). His single-focused goal was to accomplish the Father’s will (John 4:34). And that’s exactly what He did. God sent His Son on a mission, and soon it was mission accomplished.

The crucifixion did not cut Jesus’ ministry short. The crucifixion was the whole point of His ministry. Jesus was born to die, and His life was His to give: “No one takes it from me, but I lay it down of my own accord” (John 10:18). Just before His arrest, Jesus prayed, “I have brought you glory on earth by finishing the work you gave me to do” (John 17:4). On the cross, Jesus knew “that everything had now been finished” (John 19:28), and just before He died He said, “It is finished” (John 19:30).

Jesus’ ministry was short, but it did not need to be any longer. The Law was fulfilled, the prophecies were realized, and the salvation of mankind was secured.

FOR FURTHER STUDY​

The Words & Works of Jesus Christ by J. Dwight Pentecost

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[Patriot]

How did the things Jesus said and did when He was alone get recorded in the Gospels?​

ANSWER

There are a number of times in the Gospels when Jesus’ words are quoted or His actions are described during times that He was alone. For example, when Jesus was in the desert for forty days (Matthew 4) or praying in the Garden at Gethsemane (Mark 14), He was by Himself. How did anyone know what He said or did, since there were no eyewitnesses to what happened?

The Gospel narratives were not written at the time the events happened, like some kind of daily journal entry; rather, they were put together later, like most historical narratives, based on memory, research, and compilation. Matthew and John were both eyewitnesses to most of the events in their narratives. Mark and Luke had access to the eyewitnesses. In fact, Luke mentions that he “carefully investigated everything from the beginning” before writing his Gospel (Luke 1:3). Very probably, Mark gleaned information for his Gospel from the apostle Peter (1 Peter 5:13). The other benefit the writers had—and this is a big one—is that they were inspired by the Holy Spirit (2 Timothy 3:16). In fact, Jesus had promised them that the Spirit would bring to their remembrance “everything I have said” (John 14:26).

Still, how did the disciples know what transpired when they were away from Jesus? One possible explanation is that the Holy Spirit told them what happened as they were writing their histories. Believing the Gospels to be inspired, we can easily accept that explanation.

Another explanation is simply that Jesus later told His disciples what they had missed. No disciple was present with Jesus during the wilderness temptation in Matthew 4, but, later, Jesus spent over three years with the disciples. Isn’t it likely that He related to them what had happened sometime during those three years? Similarly, Jesus was alone as He spoke to the woman at the well in John 4, yet their conversation is quoted at length. A common-sense explanation is that Jesus later filled His disciples in. Or perhaps John got the story from the woman, given the fact that the disciples stayed in her city for two days following her conversion (John 4:40).

After His resurrection, Jesus appeared to the disciples over a period of forty days "speaking to them about the kingdom of God" (Acts 1:3). In those forty days, Jesus would have had ample opportunity to inform the disciples of all the things that happened to Him when they were not around. In any case, the events of Jesus’ life that God wanted us to know—including events that occurred in solitude—were documented. The key is God wanted us to know. Either the events were disclosed directly to the disciples at a later time, by Jesus or by someone else, or the apostles learned the details straight from the Holy Spirit as they wrote God’s Word.

FOR FURTHER STUDY​

The Words & Works of Jesus Christ by J. Dwight Pentecost

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[Patriot]

What does it mean that Jesus is a friend of sinners?​

ANSWER

The fact that Jesus is a friend of sinners means that He is our friend and is waiting for us to acknowledge His presence and availability. God’s love for us is almost beyond imagining. When we consider Jesus’ Incarnation—His leaving heaven to be born as a helpless human infant in order to grow and experience life among us—we begin to get a glimmer of the depth of that love. When we add to that His sacrificial death on the cross, it is staggering.

To be a “friend of sinners,” Jesus subjected Himself to living in a fallen, depraved world, for we “all have sinned and fall short of the glory of God” (Romans 3:23). Despite our sinful condition, Jesus desires a relationship with us.

The phrase “friend of sinners” comes from parallel passages in the Gospels. “Jesus went on to say, ‘To what, then, can I compare the people of this generation? What are they like? They are like children sitting in the marketplace and calling out to each other: “We played the pipe for you, / and you did not dance; / we sang a dirge, / and you did not cry.” For John the Baptist came neither eating bread nor drinking wine, and you say, “He has a demon.” The Son of Man came eating and drinking, and you say, “Here is a glutton and a drunkard, a friend of tax collectors and sinners”’” (Luke 7:31–34; cf. Matthew 11:16–19).

In this passage Jesus is pointing out the level of spiritual immaturity among those who considered themselves the “righteous” and the most “spiritual.” They based their standing on their rigorous following of ritual, law, and external appearance instead of on a true understanding of God’s heart and a relationship with Him. They criticized Jesus for spending time with the outcasts and “socially unacceptable” people, calling Him a “friend of sinners.”

The story of the lost sheep shows the importance of the lost and vulnerable, those who have wandered away from the place of security. To God the lost are so important that He will search for them until they are found and brought back to safety. “Now the tax collectors and sinners were all gathering around to hear Jesus. But the Pharisees and the teachers of the law muttered, ‘This man welcomes sinners and eats with them.’ Then Jesus told them this parable: ‘Suppose one of you has a hundred sheep and loses one of them. Doesn’t he leave the ninety-nine in the open country and go after the lost sheep until he finds it?’” (Luke 15:1–4).

Jesus made it clear that He had “come to seek and to save the lost” (Luke 19:10). He was willing to associate with those who were, by the standards of the self-righteous Pharisees, not good enough. But it was those who were open to hearing Christ, and they mattered to God!

Matthew 9:10–13 relates another time when Jesus was ridiculed by the religious leaders for His associations. He answers them by saying, “I have not come to call the righteous, but sinners” (verse 13).

In Luke 4:18, Jesus quotes Isaiah 61:1–2: “The Spirit of the LORD is on me, / because he has anointed me / to preach good news to the poor. / He has sent me to proclaim freedom for the prisoners / and recovery of sight for the blind, / to release the oppressed, / to proclaim the year of the LORD’s favor.” In order to preach the good news to the poor, the prisoners, the blind, and the oppressed, Jesus had to have some contact with them.

Jesus did not condone sin or participate in the destructive behaviors of the ungodly. Being a “friend of sinners,” Jesus showed that “God’s kindness is intended to lead you to repentance” (Romans 2:4). Jesus led a perfect, sinless life and had the “authority on earth to forgive sins” (Luke 5:24). Because of that, we have the opportunity to experience a transformed heart and life.

Jesus, our friend, spent time with sinners, not to join their sinful ways but to present them the good news that forgiveness was available. Many sinners were transformed by His words of life—Zacchaeus being a prime example (Luke 19:1–10).

When Jesus’ enemies called Him a “friend of sinners,” they meant it as an insult. To His glory and our eternal benefit, Jesus endured such slights and became “a friend who sticks closer than a brother” (Proverbs 18:24).

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[Patriot]

In what year did Jesus die?​

ANSWER

The death of Jesus and His subsequent resurrection are the most important events since the creation of the world. It was through the death of Christ that God took those who were “alienated” from Him due to sin and “reconciled [them] by Christ’s physical body through death to present [them] holy in his sight, without blemish and free from accusation” (Colossians 1:21–22). And through Christ’s resurrection God has mercifully “given us new birth into a living hope” (1 Peter 1:3). As with most of the events it records, the Bible does not give us the exact date that Jesus died. But we can figure it out with a fair degree of accuracy.

Even though the world’s timeline is historically divided between BC (before Christ) and AD (anno domini—“in the year of our Lord”), Jesus Christ was actually born between the years 6 and 4 BC. We arrive at this date based on the death of Herod the Great, who was procurator of Judaea from 47 BC until he died in 4 BC. It was “after Herod died” that Joseph and Mary with the infant Jesus were told to return to Israel from Egypt (Matthew 2:19).

A number of factors allow us to pinpoint the year of the death of Jesus. We calculate that John the Baptist commenced his ministry c. AD 28 or 29, based on the historical note in Luke 3:1 that John started preaching in the fifteenth year of Tiberius’s reign. Tiberius was named emperor in AD 14. If Jesus was baptized and began His ministry sometime in AD 29, and He ministered for approximately the next three and a half years, then the end of Jesus’ ministry would have been AD 33.

Pontius Pilate is known to have ruled Judea from AD 26–36. The crucifixion took place during a Passover (Mark 14:12), and that fact, plus the date John began his ministry, narrows down the date of the crucifixion to Friday, April 3, AD 33. There is also an argument for an earlier date (April 7, AD 30), based on an earlier start to John the Baptist's ministry (and an assumed co-regency of Tiberias and Augustus). The later date seems more in keeping with the historical record.

Much has happened on the world stage since the time of Christ, but nothing has ever eclipsed the magnitude and meaning of what happened in AD 33—the death and resurrection of the Savior of the world.

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[Patriot]

Was Jesus a carpenter?​

ANSWER

There is every evidence from Scripture that, before He began His ministry, Jesus was employed as a carpenter. His earthly father, Joseph, was also a carpenter, which means that Jesus was likely His father’s apprentice. It is bizarre to think that God Incarnate was taught to build things by a human man, but it seems that in this, as in all other aspects of His earthly life, Jesus submitted Himself to the humility of being fully human (Philippians 2:6–8).

People called Jesus a carpenter (Mark 6:3), and He was known as a carpenter’s son (Matthew 13:55). There is some evidence that the Greek word used for “carpenter” (tekton) could also be translated more broadly as “artisan,” “contractor,” or “handyman.” It is possible, therefore, that Jesus and Joseph were the sort of men you call when something needs to be fixed—be it made of wood, stone, or something else. It is also possible that they acted as civil engineers, even designing bridges or other structures that were needed by the people of the town. This throws an interesting light on Jesus’ later comments about the temple. As they were going past the temple, His disciples, perhaps knowing of His interests and past profession, pointed out the grandeur of the great buildings. Jesus told His disciples that those structures would all be thrown down (Mark 13:2). In addition to being a prophecy, Jesus’ words were perhaps a reminder of the importance of the spiritual over the physical.

Jesus made a prophecy that the Jews would destroy the temple and that He would raise it up again in three days. By this, He was referring to His resurrection (John 2:19–21). Looking back on that statement after His death and resurrection, the disciples believed in Him (verse 22). The night of His arrest, Jesus told His disciples of a future building project of His: “I go and prepare a place for you” (John 14:3). The Son of God and the Carpenter of Nazareth is right now building His church (Matthew 16:18) and preparing an eternal dwelling place for all who trust in Him.

FOR FURTHER STUDY​

More Than a Carpenter by John & Sean McDowell

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[Patriot]

Was Jesus created?​

ANSWER

The Bible teaches that Jesus was not created but was rather the Creator. “In [Jesus Christ] all things were created: . . . all things have been created through him and for him” (Colossians 1:16). The doctrine of the eternality of Christ is one of the distinguishing marks of biblical Christianity.

While Jesus is held in high esteem by Muslims, Mormons, Jehovah’s Witnesses, and others of various theological beliefs, those groups teach that Jesus was a created being. It is orthodox Christianity’s affirmation of the full deity of Christ and His uncreated nature that makes Christianity unique from all other religions and philosophies. Various world religions may agree on some important issues such as the existence of a transcendent, objective morality and the value of a strong family life, but the answer to the question “who is Jesus Christ?” quickly separates those who adhere to biblical Christianity from those who do not.

The early creeds of the church unequivocally teach that Jesus was not created but that He is an eternally divine Person, the Son of God. Muslims teach that Jesus was a virgin-born human prophet, but came into existence just like everyone else. Mormons, who adhere to a modern-day form of Arianism, believe that Jesus had a beginning, just as God the Father had a beginning. Jehovah’s Witnesses say that Jesus was the first creation of Jehovah and was originally called Michael the archangel. So on which side of the creator/creature divide does Jesus actually fall? Is Jesus a creature, and thus part of the created order, or is He, along with the Father and the Holy Spirit, the Creator of all created things? Is Jesus heteroousios (“of a different substance”) than the Father, as the 4th-century heretic Arius held; or are Christ and the Father homoousios (“of the same substance”), as Athanasius maintained and the Council of Nicea decreed?

When attempting to answer the question of “was Jesus created?” there is no better person to look to than Jesus Himself. During His public ministry, Jesus continually assumed for Himself divine prerogatives. He continually exercised rights that would never be appropriate for a created being. He said that He was “Lord of the Sabbath” (Mark 2:28), and, since the Sabbath was instituted by God, Jesus’ claim to be “Lord” of the Sabbath was an assertion of deity. Jesus spoke of His unique, intimate knowledge of the Father (Matthew 11:27) and of the glory He shared with the Father “before the world began” (John 17:5). Jesus accepted the worship of others (Matthew 14:32–33) and described a future time when He will sit in judgment over all nations (Matthew 25:31–44). Luke tells us that Jesus went so far as to personally forgive a woman’s sins—something only God can do—and attributed her forgiveness to her faith in Him (Luke 7:48–50)!

Jesus’ disciples were equally clear in their belief in Jesus’ deity and uncreated nature. John tells us that “in the beginning was the Word, and the Word was with God, and the Word [Jesus] was God” (John 1:1). After having encountered the risen Jesus, the apostle Thomas exclaimed to Him, “My Lord and my God!” (John 20:28). The apostle Paul referred to Christ as “God over all” (Romans 9:5) and stated that “in [Christ] the whole fullness of deity dwells bodily” (Colossians 2:9). In the early days of the church, Jesus was both the object of prayer (Acts 7:59) and the One in whose name the forgiveness of sins was proclaimed (Acts 2:38; 10:43). After having interrogated Christians under the threat of death, the Roman administrator Pliny the Younger wrote in his letter to the Emperor Trajan (c. AD 110) that “[the Christians] were in the habit of meeting on a certain fixed day before it was light when they sang in alternative verses a hymn to Christ, as to a god” (Letters 10.96).

Jesus, God the Son, was not created. He has always existed; He has no beginning or end. The Son took on human flesh at a particular point in human history (John 1:14). Christians refer to this event as the Incarnation (“the act of being made flesh”). This act was integral to our salvation (Galatians 4:4–5; 2 Corinthians 5:21; Hebrews 9:22). From the Incarnation onward, the eternal, uncreated Son is both truly God and truly man. But there was never a time when the Son did not exist. He was never created. Jesus always was and will forever remain “our great God and Savior” (Titus 2:13).

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[Patriot]

Does the Old Testament truly predict a second advent of the Messiah?​

ANSWER

The Old Testament does prophesy the second coming of Christ, also referred to as the second advent of the Messiah. Some Old Testament prophecies concern the first advent, when Christ was born as a human being. Others concern the second advent, which is the ultimate triumph of this Messiah. It’s important to remember that prophecy does not describe the future in the same detail as history describes the past. So, while the prophecies of the Old Testament certainly describe both the first and second advents, most early interpretations of these prophecies melded them into a single event. Particularly during the years leading up to Jesus’ birth, it was assumed Messiah would be a political/military figure with an immediate worldly kingdom (Luke 19:11). In the light of Jesus’ ministry, it is possible to understand the true purpose of Christ and the real nature of His kingdom.

A careful look at Old Testament prophecies shows an underlying assumption of two advents. Micah 5:2 and Isaiah 7:14 predict the first advent. Separately, Isaiah 53:8–9 predicts a suffering and dying Messiah, who will be given life and greatness according to Isaiah 53:11–12. Daniel 9:26 describes the Messiah being killed after His appearance. At the same time, prophets such as Zechariah (Zechariah 12:10) say this same “pierced” Messiah will be seen again by His enemies. So the clues are there.

Many Old Testament prophecies foretell the ultimate triumph of Christ, which will occur at the second advent. These include statements from the books of Zechariah (Zechariah 9:14–15; 12:10–14; 13:1); Amos (Amos 9:11–15); Jeremiah (Jeremiah 30:18; 32:44; 33:11, 26); and Joel (Joel 3:1); which describe the Messiah coming in triumph to lead Israel into salvation. Note that these are in the context of passages such as Deuteronomy 30:3–5 and so are predictions of the time of Messiah’s final victory.

Also, Scripture records Jesus making direct comparisons to Old Testament prophecies when making His own claims to a second advent. For example, His words in Matthew 24:31 and Mark 13:27 parallel the descriptions of Isaiah 52:15 and Isaiah 59—62.

All in all, the Hebrew Scriptures indicate that the Promised One would appear, be cut off, and then reappear in victory. The first advent has occurred; the second is still future. Both the New and Old Testaments predict a second advent of the Messiah.

FOR FURTHER STUDY​

The Second Coming: Signs of Christ’s Return and the End of the Age by John MacArthur

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[Patriot]

Why does it matter that Jesus rose from the dead?​

ANSWER

The resurrection of Jesus Christ is one of the foundations upon which Christianity is built (1 Corinthians 15:3–4). The virgin birth (Isaiah 7:14; Matthew 1:18, 25; Luke 1:27), the deity of Christ (1 John 4:15, 5:5; John 10:30), Jesus’ atonement for sin (Romans 5:10–11; 2 Corinthians 5:21), and His crucifixion are non-negotiable truths, without which Christianity could not exist. Jesus’ resurrection from the dead was the crowning achievement that forever separates Him from any other religious leader who has ever been or will ever live. No other religious figure in history has ever prophesied His own death and resurrection—and then accomplished it.

The fact that Jesus rose from the dead matters because it fulfilled prophecy. Jesus prophesied His resurrection (Mark 8:31), and so did the Old Testament (Psalm 16:10–11; Isaiah 53:12). Roman rule brought crucifixion as a particularly heinous form of capital punishment. Many people were crucified for their crimes and for insulting Caesar. So the facts of Jesus’ crucifixion and burial are not necessarily outstanding, as many suffered the same fate. However, the bodies of those other people are still in their graves. Jesus’ tomb is empty (Luke 24:24). If Jesus never rose from the dead, there would be no compelling reason to believe that He is who He said He is. But the fact is that He did rise again, confirming His claim to be God (Matthew 27:63; 28:6).

The fact that Jesus rose from the dead also matters because our justification hinges on it. “He was delivered over to death for our sins and was raised to life for our justification” (Romans 4:25). A dead Savior cannot save, but we have a living Savior who justifies us and makes intercession for us (see Hebrews 7:25).

The fact that Jesus rose from the dead is fundamental to our faith. First Corinthians 15 is a detailed explanation of the importance of Jesus’ resurrection. Verse 14 states, “And if Christ has not been raised, our preaching is useless and so is your faith.” In fact, “if Christ has not been raised, your faith is futile; you are still in your sins” (verse 17), and believers who have died are “lost” (verse 18).

Jesus rose from the dead, and Paul presents that event as the only thing that gives us hope in this life. Christ was the first to permanently rise from the dead (1 Corinthians 15:20), clearing the way for a future resurrection for all who believe (verses 22–23). Jesus’ claim that He has the power to grant eternal life is to be trusted because He Himself conquered death (Romans 8:11; John 3:16–18; 10:28).

FOR FURTHER STUDY​

The Case for the Resurrection of Jesus by Gary Habermas

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[Patriot]

Did the Romans give Jesus 39 lashes?​

Answer

Just before His crucifixion, Jesus was scourged by the Romans (John 19:1). The Bible does not directly indicate how many lashes Jesus received. Deuteronomy 25:3 states that a criminal should not receive more than forty lashes. In order to avoid possibly accidentally breaking this command, the Jews would only give a criminal 39 lashes. The Apostle Paul mentioned this practice in 2 Corinthians 11:24, “five times I received from the Jews the forty lashes minus one.” Again, though, Jesus was scourged by the Romans, not by the Jews. There is no reason to believe that the Romans would follow a Jewish tradition. Scourging was the punishment ordered for Jesus by Pontius Pilate: He was to be flogged (Matthew 27:26) but not killed in that way. His death was to be carried out by crucifixion after the scourging.

It is hard to imagine the level of hatred necessary to consign an innocent man to such a fate. Yet the Jewish leaders and Pilate did this very thing, knowing Jesus was innocent. Worse, the man they sent to be flogged and crucified was the Son of God. We hear and refer to the story of Jesus’ death so often that sometimes we fail to stop and think about how evilly He was treated by those He came to save. The torment He endured was prophesied in Isaiah: “He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (Isaiah 53:5). The “stripes” referred to in this prophecy are a direct reference to the lashes Jesus received.

Whether there were 39 lashes or 40 or some other number, the scourging was a terrible, painful ordeal. And, in a very real way, the death of Christ effected spiritual healing for those who would believe. Isaiah compares humanity to a flock of sheep that has turned away from the Shepherd, each animal going its own way—a picture of disharmony and danger. But “the Lord has laid on him the iniquity of us all” (Isaiah 53:6). The pure, perfect innocence of Jesus Christ, His wisdom and creative power, were all present in His human body. The flawless Shepherd chose to accept an undeserved, cruel death in order to save His sheep. This, too, was prophesied by Jesus. Before His arrest He said, “I am the good shepherd. The good shepherd lays down his life for the sheep. . . . I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep. . . . For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father” (John 10:11, 15, 17–18).

Jesus chose to take our punishment. The Father chose to send Jesus to the cross. They conspired to save all who would believe and to show by Jesus’ terrible wounds both the seriousness of our sin and the depth of His love.

For Further Study​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[Patriot]

Was Jesus a rabbi?​

Answer

It is clear from the gospels that Jesus had a reputation as a Jewish rabbi (Mark 14:45; John 1:38). Peter (in Mark 9:5) and Mary Magdalene (in John 20:16) both referred to Jesus as “Rabbi.” Moreover, the Jewish ruler Nicodemus thought that this title was appropriate for Jesus: “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him” (John 3:2). Elsewhere, we see Jesus referred to as “Teacher” (Mark 5:35). According to John 1:38, Rabbi and Teacher are synonymous titles.

A rabbi (literally, “my master”) is a member of the clergy in the religion of Judaism. Rabbis often function as leaders of synagogues where they provide instruction in the Hebrew Scriptures and Jewish traditions. Rabbis preach sermons, interpret the Old Testament, and perform other functions similar to those of Christian pastors. While Jesus was never part of the official temple leadership, He was still considered a rabbi because of His ministry of teaching. Even the Babylonian Talmud describes Jesus as a teacher who had students (Sanhedrin 43a).

During the first century AD, the word rabbi was used in a more informal sense than today. In Jesus’ day, the title “Rabbi” merely signified that a person had a reputation as a wise teacher or sage. Gamaliel the Elder, who taught Saul of Tarsus and who is mentioned in Acts 5:34–40, is referred to in the Mishna as a rabbi: “Since Rabban [Rabbi] Gamaliel the Elder died, there has been no more reverence for the law, and purity and piety died out at the same time” (Sotah 15:18). We learn from John’s gospel that John the Baptist was also addressed by this title: “They came to John and said to him, ‘Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—look, he is baptizing, and everyone is going to him’” (John 3:26).

So it seems undeniable that Jesus was considered a wise teacher and thus could be properly categorized as a rabbi, as the term was used in Jesus’ time. It wasn’t until after the destruction of the temple in AD 70 that the title of “Rabbi” took on a more formal meaning for those who were ordained in the rabbinic movement. As time went on, the definition of rabbi continued to evolve. So, yes, Jesus was a rabbi, as defined in the first century, but today He would not hold the same title, as defined in modern-day Judaism.

For Further Study​

The Life and Times of Jesus the Messiah, Updated Edition by Alfred Edersheim

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[Patriot]

If Jesus was crucified on the Day of Preparation, why had He already eaten the Passover meal?​

Answer

All four Gospels state that Jesus was crucified on the Day of Preparation (Matthew 27:62; Mark 15:42; Luke 23:54; John 19:14, 31, 42). Mark, Luke, and John all state that the following day was the Sabbath. John’s account uses this wording: “It was the day of Preparation of the Passover” (John 19:14). The question becomes, since Jesus was killed on the Day of Preparation, why had He already observed the Passover with His disciples (Matthew 26:17–29; Mark 14:12–25; Luke 22:7–22; John 13:1–30)?

First, we should discard the theory that the writers of the New Testament made a mistake. Theorizing that all four of the Gospel writers got the chronology wrong stretches credulity to the breaking point. Are we really to believe that Matthew, Mark, Luke, and John all forgot what they had written from one chapter to the next? No, there must be a better explanation for why Jesus ate the Passover before the Day of Preparation.

Next, we need to identify what the Day of Preparation was preparing for. Every week, preparations had to be made for the Sabbath—food had to be prepared ahead of time. This led to the “Day of Preparation” becoming the common term for “Friday.” Although many preparations also had to be made for the Passover, there is no record of “Passover Eve” being called the Day of Preparation. The Day of Preparation was always Friday, the day before the Sabbath. Mark 15:42 makes this clear.

How then do we explain John’s statement that Jesus died on “the day of Preparation of the Passover” (John 19:14)? It’s quite possible that John simply meant that this particular Friday fell during Passover week; we could understand his words this way: “It was the day of Preparation, the one that happened to come during the season of Passover.” So, the Day of Preparation was to prepare for the Sabbath, not the Passover.

The Mosaic Law stipulated what day the Passover lamb was to be eaten: Nissan 14 (Numbers 9:2–3). We must assume that Jesus kept the Law and observed Passover at the appointed time (see Galatians 4:4). After the Passover (Thursday) came the Day of Preparation (Friday) on which Jesus was killed. The Sabbath (Saturday) followed, of course, and then the first day of the week (Sunday)—the third day after the crucifixion and the day on which Jesus rose from the dead.

One objection to the above chronology is based on John 18:28, which says, “The Jewish leaders took Jesus from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness they did not enter the palace, because they wanted to be able to eat the Passover.” At first glance, it seems that, whereas Jesus had eaten the Passover the night before, the Jewish leaders had not yet eaten the Passover—they still “wanted to be able to eat” it after Jesus was arrested. To reconcile this verse with the Synoptic narratives, we must remember this: Passover was the first day of the week-long Feast of Unleavened Bread.

The Feast (or Festival) of Unleavened Bread (Chag HaMatzot) lasted for a full week, from Nissan 15 to Nissan 22. The first day of Unleavened Bread coincided with the day of Passover. Because of the close relation between Passover and the Feast of Unleavened Bread, the whole week was sometimes referred to as “Passover.” The two holidays were (and still are) considered a single celebration. This explains John 18:28. The Jewish leaders had already eaten the Passover proper, but there still remained other sacrifices to be made and meals to be eaten. They were unwilling to defile themselves (Pilate’s palace contained leaven) because it would disqualify them from participating in the remainder of the week’s ceremonies (see Leviticus 23:8).

There are other difficulties in pinpointing the exact chronology of Jesus’ arrest, trial, crucifixion, and resurrection. But this seems to be a workable solution:

Thursday – Passover proper. The lamb is killed, and Jesus and His disciples eat the Passover meal in the upper room.

Friday – the Day of Preparation. Jesus is tried and executed (although never convicted). The Jews continue their “Passover” celebrations with the chagigah, offerings made during the Feast of Unleavened Bread.

Saturday – the weekly Sabbath.

Sunday – Resurrection Day.

For Further Study​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

More insights from your Bible study - Get Started with Logos Bible Software for Free!

Related Articles​

How do the elements of the Passover Seder point to Christ?

 

[Patriot]

Did Jesus baptize?​

Answer

The Bible does not record anyone being baptized by Jesus. There are a couple of verses that seem to indicate that Jesus baptized people, but when we compare Scripture with Scripture, we conclude that Jesus did not personally baptize anyone.

Opening the possibility that Jesus did baptize is Matthew 3:14, where John the Baptist says to Jesus, “I need to be baptized by you.” Taken by itself, John’s statement could imply that Jesus was in the habit of baptizing people in water. But the context suggests otherwise: previously, John had said, “I baptize you with water for repentance. But after me comes one who is more powerful than I. . . . He will baptize you with the Holy Spirit and fire” (Matthew 3:11). John distinguished his baptism (with water) from the Lord’s baptism (with the Holy Spirit). When John spoke of his need to be baptized by Jesus, he was most naturally referring to his need for the Holy Spirit.

Two verses in John 3 seem to say that Jesus did indeed baptize: John 3:22 says that “Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized.” And in John 3:26 Jesus’ actions are reported to John: “Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—look, he is baptizing, and everyone is going to him.”

But in the next chapter John clarifies what was happening: “Now Jesus learned that the Pharisees had heard that he was gaining and baptizing more disciples than John—although in fact it was not Jesus who baptized, but his disciples” (John 4:1–2, emphasis added). So, Jesus was “baptizing” in that the disciples were doing so by His direction and under His authority. John, after a couple of mentions of Jesus’ work of baptism, explains that Jesus was not personally baptizing anyone.

As Jesus had oversight of His disciples’ work of baptism, He could rightly be said to be baptizing. In common language, we often describe work accomplished through a subordinate as one’s own work. Thus, the manager of a lawn mowing service can be said to mow thirty lawns a week, although he himself mows none of them—his employees do the actual mowing. And a king can be said to invade another country, although the king himself never leaves his palace.

Is it possible that Jesus baptized people on other occasions not recorded in Scripture? Yes, the possibility exists. But, based on John 4:1–2, it seems unlikely. A plausible explanation for why Jesus did not baptize anyone is that Jesus did not want anyone thinking himself superior to other believers based on who had baptized him. Someone baptized by Jesus would be tempted to broadcast the fact and feel a little smug around those who were only baptized by, say, Thomas or Thaddaeus. Such proud sectarianism is human nature (see 1 Corinthians 1:12–15). In declining to baptize anyone, Jesus prevented unnecessary divisions.

For Further Study​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

More insights from your Bible study - Get Started with Logos Bible Software for Free!

​

 

[Patriot]

What does Jesus mean when He says, “Verily, verily” or “Truly, truly,” in the gospels?​

Answer

At various times in the gospels, Jesus introduces a statement using phrases such as “Verily, I say” or “Truly, I say this to you.” In the Gospel of John, Jesus frequently uses the phrase “Truly, truly” (ESV) or “Verily, verily” (KJV) or “Very truly” (NIV). These expressions all use the Greek word amēn, taken directly from the Hebrew word āˈmēn. This word has different implications depending on how and where it is used. Jesus’ application of the term is noticeably different from prior uses.

In modern use, the word amen is typically used at the end of a prayer. It may also be spoken to show agreement with some statement or idea. This is slightly different from, but closely related to, the original use of the term as seen in the Old Testament. The Hebrew word āˈmēn literally means “so be it.” The term is an expression of complete and total agreement. In passages such as 1 Chronicles 16:36 or Deuteronomy 27:15–26, this is how the term is used. Placing the word amen at the end of a statement is a way of accepting, agreeing, or endorsing what came before.

Jesus, however, was fond of saying, “Amen,” before making a statement or giving a message. When used in this way, the word amen has slightly different implications. Leading off with amen not only implies that what follows is true but also that the person making the statement has firsthand knowledge and authority about it. Saying, “Verily, verily,” before making a statement is a strong claim to truth, presented from an almost audacious attitude. Speaking on worldly or secular matters, saying, “Verily, verily,” would imply that what follows is that person’s own original idea.

So, when Jesus leads off with the words verily, verily in verses such as Matthew 18:3, Mark 3:28, Luke 23:43, and John 8:51, He is not merely saying, “Believe me, this is true.” He is actually saying, “I know this is true firsthand.” Since many of these comments are on heavenly, spiritual, or godly issues, Jesus’ use of verily, verily is part of His consistent claim of divinity. Jesus is not merely aware of these truths: He is the One who originated them!

The disciples and others listening to Jesus’ words would have understood His use of these phrases in exactly that way. So, when we read Jesus’ words and see statements beginning with “verily,” “truly,” or some variation, we should recall the deeper meaning. Those claims are not only Jesus’ opinion on the truth. Those are ideas about which He has intimate, personal, firsthand knowledge.

For Further Study​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What does it mean that Jesus is the King of the Jews?​

Answer

Jesus is referred to as the King of the Jews two times in His earthly life: at His birth by the wise men (Matthew 2:2) and at His trial and subsequent crucifixion (Mark 15:2). All four gospels record the words “King of the Jews” as part of Pilate’s instructions to the angry mob (Matthew 27:37; Mark 15:9; Luke 23:38; John 19:3) and Pilate’s direct address to Jesus (Matthew 27:11; Mark 15:2; Luke 23:3; John 18:33). It is interesting that only non-Jews used this specific title to describe Jesus, underscoring the truth of John 1:11, which says, “He came to his own, and his own people did not receive him.”

The title King of the Jews had both messianic and political implications. Kings in Israel were anointed with oil as a sign of God’s choosing (see 1 Kings 1:39), and the meaning of Messiah is “Anointed One.” As the Son of David, the Messiah was chosen by God to fulfill the Davidic Covenant and rule on the throne in Jerusalem. When the magi came to Jerusalem seeking the King of the Jews, they most likely had in mind a future political leader, much to King Herod’s chagrin. But the Jews in Jerusalem, hearing the magi’s question, would have thought of the long-awaited Messiah.

In Mark 15:32 some mockingly call Jesus the “King of Israel” and associate the title with “Christ” (“Messiah”). What they meant as jeering scorn—what kind of king would be hanging on a cross?—was, ironically, the exact truth. Jesus was the King of Israel, and He was on the cross to save them from their sins.

The sign that Pilate posted over Jesus on the cross identified the “criminal” in three languages: “Jesus of Nazareth, the King of the Jews” (John 19:19). The Jewish leaders objected to the application of a Messianic title to Jesus: “Do not write ‘The King of the Jews,’ but that this man claimed to be king of the Jews” (verse 21). For reasons he kept to himself, Pilate refused to alter the sign (verse 22), which was another ironic statement of truth.

During the trial of Jesus, Pilate had asked Him, “Are you the king of the Jews?” (Mark 15:2). Jesus answered, “It is as you say” (NASB). Later, Jesus expanded on the idea of His being a king: “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (John 18:36). The King of the Jews was rejected by Israel, but there is a broader spiritual kingdom that He still ruled.

After the conversation about Jesus’ kingship, Pilate turns to the crowd and asks, “Do you want me to release ‘the king of the Jews’?” (John 18:39). In no uncertain terms, the crowd shouts their answer: “No, not him! Give us Barabbas!” (verse 40). Pilate then allows the soldiers to give Jesus a beating, during which they clothe Jesus as a king, mock Him with cries of “Hail, king of the Jews!” and repeatedly slap Him in the face (John 19:3). After the mockery, Pilate again presents Jesus to the crowd as the King of the Jews: “Here is your king,” he says (verse 14). In response they shout, “‘Take him away! Take him away! Crucify him!’ ‘Shall I crucify your king?’ Pilate asked. ‘We have no king but Caesar,’ the chief priests answered” (verse 15). Their choice had been made, and Jesus, their true king, was led away to be crucified (verse 16).

Some people during Jesus’ ministry recognized Jesus as the King of the Jews. As Jesus neared Jerusalem the final time, the crowd with Him “thought that the kingdom of God was going to appear at once” (Luke 19:11). In other words, they believed Jesus was the King of the Jews, and they were ready to help Him set up the earthly kingdom. Jesus told a parable indicating that the kingdom would be delayed (verses 12–27), but the crowd’s enthusiasm did not wane. As He entered Jerusalem, Jesus was greeted with shouts of welcome for the King of the Jews: “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!” (verse 38).

God’s people had been expecting a deliverer since God first promised one in Genesis 3:15. God Himself unified the Hebrews under Moses and told them that, as long as they followed and obeyed Him, He would bless and guide them (Deuteronomy 11:8–9; 27:9–10). But the children of Israel rejected the Lord as their leader and demanded an earthly king (1 Samuel 8:7, 19). God gave them what they wanted and appointed Saul as the first king over Israel (1 Samuel 9:17). When Saul disobeyed the Lord, he was then rejected by God, and his sons were not allowed to succeed him on the throne (1 Samuel 15:9–11, 23, 28). Instead, God chose David to be the next king of the Jews (1 Samuel 16:1). God promised David that his name would be forever associated with the throne of Israel (2 Samuel 7:12–16). Through the inspiration of the Holy Spirit, David penned the prophetic Psalm 22, which gave Israel hints about what their future Messiah and Deliverer would endure. But, in their desperation for an earthly king and an earthly kingdom, most of the Jews disregarded those prophetic words as well as the ones in Isaiah 53. When Jesus came, He fulfilled those prophecies. Importantly, He was from the royal line of David (Matthew 1:1; John 7:42) and could rightly take the title King of the Jews, but because Jesus was not what they wanted, “his own people did not receive him” (John 1:11, ESV).

A king is a supreme ruler. When the Jews clamored for a king in Samuel’s day, they were rejecting God as their Supreme Ruler (1 Samuel 8:7). Because of their hard hearts, He allowed them temporary kings. But this led to bondage and their destruction as a nation, highlighting the reality that what they wanted was not what they needed. The kingdom was divided after King Solomon’s rule, and both parts of the divided kingdom eventually fell to foreign enemies. Jerusalem was destroyed at least twice, once by the Babylonians under Nebuchadnezzar (2 Kings 25:8–10) and again by the Romans under Titus in AD 70. The Jews who rejected their true King were scattered among the nations for centuries until 1948.

Isaiah 11 announced that one day a “shoot from the stem of Jesse” (verse 1) would come and set the world to rights. The Jews have long interpreted such prophecies as foretelling an earthly king for Israel. We understand Jesus to be that King; however, God had bigger plans than just an earthly kingdom. He never resigned Himself to Israel’s rejection of His kingship, but rather used their rejection of Him as an opportunity to demonstrate His love for the whole world (John 3:16). The Son of God took on human flesh, came in the form of a servant, and showed His people what a real Deliverer was like (Philippians 2:5–11; Mark 10:44).

Because this King of the Jews did not fit the ideas they had cherished for thousands of years, the Jews again rejected the One they needed. Many Jews are still waiting for the wrong kind of king. Revelation 19:16 describes the day when Jesus will return to rule over the earth. At that time, the ancient prophecies of an earthly kingdom of God will be fulfilled, and no one will doubt that Jesus is the King of kings and the Lord of lords. Every nation, tribe, and tongue will bow to the King of the Jews (1 Timothy 6:14–16; Romans 14:11; Philippians 2:10; Revelation 5:9).

For Further Study​

The Life and Times of Jesus the Messiah, Updated Edition by Alfred Edersheim

More insights from your Bible study - Get Started with Logos Bible Software for Free!

​

 

[Patriot]

What does it mean that Jesus rose “again”?​

Answer

In a few Bible verses, such as 2 Corinthians 5:15 and 1 Thessalonians 4:14 (depending on the translation), and many of the popular and ancient creeds, such as the Apostles’ Creed and the Nicene Creed, the phrase rose again is used in reference to Jesus’ resurrection. As a result, rose again has become commonly used terminology when referring to the resurrection of Jesus Christ. This can be confusing, since again often means “an additional time” or “once more.” Jesus “rising again” sounds like Jesus rose from the dead more than once.

While again can mean “an additional time” or refer to a further instance of an event, it can also mean “anew” or “afresh.” Again can also be defined as “in return” or “to a previous place or condition.” For example, in The Merchant of Venice, Portia speaks of one who “swore he would pay him again when he was able” (I:ii). In describing a business transaction, Portia uses the word again to mean “in return.” Similarly, when used in reference to the resurrection of Jesus, rose again does not mean “arose a second time.” Rather, it means Jesus rose anew. He returned to life. He came back to His previous condition. Jesus was alive before; then for a while He was dead; now He is back.

Similarly, the English word resurrect comes from the Latin word resurrexit. Notice the prefix re- in both the English and Latin words. Normally, when the prefix re- is attached to a word, it means the action is occurring an additional time, i.e., repeated. But, just like the word again, the prefix re- can also mean “anew” or “back.” When we say that Jesus was “resurrected,” we do not mean that Jesus was “surrected” a second time. We mean that Jesus returned to life. He has life anew. What is being repeated is not the act of coming back to life but the state of being alive.

Saying, “Jesus rose again,” is simply a way of referring to the resurrection of Jesus. Any confusion over the word again should be dispelled by the knowledge that words often have multiple definitions. The key point is this: “Jesus rose again” does not mean Jesus rose from the dead more than once. Rather, it means Jesus returned to life. Jesus was, for a time, dead but now is alive again.

For Further Study​

The Case for the Resurrection of Jesus by Gary Habermas

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[Patriot]

What does it mean that Jesus is the answer?​

Answer

“Jesus is the answer” is a popular slogan. Missing is the question. Jesus is the answer to what? What are people trying to convey when they claim that Jesus is the answer?

Jesus is the answer to our broken relationship with God. When God created Adam and Eve, they enjoyed perfect fellowship with Him. But Adam sinned by disobeying God, thereby bringing death into the world (Genesis 3:8–19; Romans 5:12; 6:23; 1 Corinthians 15:21–22). A significant part of that death is spiritual death. Humanity’s relationship with God is broken. God provided a covering for Adam and Eve (Genesis 3:21) and promised a Redeemer who would defeat Satan and reconcile God and man (Genesis 3:15). The Old Testament narrative gradually reveals God’s plan to save people. The New Testament shows us that Jesus is the promised Redeemer. Jesus atoned for our sin and restores the possibility of relationship with God.

Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6 ). Jesus is the answer—the only answer—to our broken relationship with God. Apart from Him there is no salvation (Acts 4:12; 1 Timothy 2:5–6). The biblical term for God’s act of making peace with sinful humanity is reconciliation (see 2 Corinthians 5:18). Romans 5:10 reminds us that, in Christ, God’s enemies were made His friends and given life: “If, while we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!”

Jesus is the answer to the problem of our estrangement from God. It is Jesus who makes it possible for our sins to be forgiven and for us to be children of God (John 1:12–13). It is Jesus who mends our relationship with God so that we can fellowship with Him during our lifetimes as well as eventually live with Him for eternity.

Jesus is the answer to our guilty consciences. Even after we are saved, we still sin and experience the temporal consequences of sin. Sin keeps us from fellowshipping with God fully. But we have God’s promise: “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9). Jesus is the One who “washes our feet” of daily impurities, even after we have been “fully bathed” (see John 13:10). Jesus is the reason we can receive forgiveness and be purified. He is the answer to our sin problem both now and for eternity.

Jesus is the answer to our broken relationships with each other. When Adam and Eve sinned, not only did they break their relationship with God, but they also damaged their relationship with each other (see Genesis 3:12, 16). Humans have been struggling in relationship to one another ever since (see Genesis 4:8). This relational breakdown manifests in various ways, including the walls we erect between races. In the New Testament era, there was a major division between Gentiles and Jews. Jesus is the answer to all types of disharmony: “For he himself is our peace, who has made the two groups [Jew and Gentile] one and has destroyed the barrier, the dividing wall of hostility. . . . His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. He came and preached peace to you [Gentiles] who were far away and peace to those [Jews] who were near. For through him we both have access to the Father by one Spirit” (Ephesians 2:14–18; cf. Galatians 3:26–29).

Jesus instructed His followers to love one another humbly and sacrificially (John 13:34–35). Jesus prayed for unity among His followers (John 17), a unity embraced by the early church (Acts 8 and 10). Because we have received forgiveness in Jesus, we can forgive others. Jesus is the answer for our relational turmoil.

Jesus is the answer to a meaningless existence. The writer of Ecclesiastes bewails the meaninglessness of worldly pursuits apart from God. When we are spiritually dead, life is ultimately empty. Nothing in this world will fully satisfy the deepest longings of our hearts (see Psalm 73:25). But, in Jesus, we have purpose. He said, “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full” (John 10:10). The Christian life is a fruitful life. We are invited to be part of God’s work in the world, tasked with sharing the gospel and making disciples (Matthew 28:18–20). We can do nothing apart from Jesus, but in Him we bear much fruit (John 15:5).

Jesus is the answer to our worries and doubts. Life involves hardship, and with hardship come worries, fears, and doubts. Jesus told His followers, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33). Jesus reminded us of God’s love and care (Matthew 6:24–33). Jesus also gave us the Holy Spirit to live with us forever (John 14:15–21; 16:7–15). Jesus is the reason we are not alone. Jesus is the answer to our fears and heartaches. He is able to sympathize with us because He has lived a human life in this broken world (Hebrews 4:15–16). Jesus gives us peace and equips us to endure, and even rejoice in, the hardships of this life (James 1:2–5).

Jesus is the answer to the problems of the world. Experience tells us that the world is broken and in need of repair—sometimes its brokenness is rather obvious. Jesus is the answer. He has a plan to fix this broken world: “The government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the greatness of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this” (Isaiah 9:6–7). World peace has proved an elusive goal in our war-torn world, but one day Jesus will set all things right, and the Prince of Peace will rule in true justice, ushering in a time of blessing and bounty the world has never seen (Isaiah 11). Revelation 21 predicts a new heaven and new earth: “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away” (Revelation 21:3–5).

A day is coming when the world’s problems will be solved; everything will be made new, and peace will reign. This is because of Jesus. We eagerly await His return, trusting that “the Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9).

No matter what our individual needs, Jesus is the answer for our lives today, and He promises a better future to come.

For Further Study​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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Is Jesus God in the flesh? Why is it important that Jesus

 

[Patriot]

Is there a difference in meaning between Jesus Christ and Christ Jesus?​

Answer

Jesus is the human name given to the Son of God when He became incarnate and was born to Mary. Christ is a title, and it means “Messiah,” “Anointed One,” or “Chosen One.” In some passages, a New Testament writer will use the term Jesus Christ, placing the human name first (e.g., Jude 1:1); other times, a writer will use the term Christ Jesus, putting the title first (e.g., 2 Timothy 1:1). This has led some people to wonder if there is a difference between the two appellations: what is the significance of saying “Jesus Christ” versus “Christ Jesus”?

It is true that, in many languages, word order can be changed for emphasis. In English, words placed at the beginning or at the end of a sentence usually receive more attention than the words in between. For example, saying “We can only then be sure” slightly emphasizes the word sure; however, saying “Only then can we be sure” places a heavy stress on the condition of the surety: “only then.” Statements in Greek and Hebrew are also subject to shifts in emphasis based on word order, but the difference between “Jesus Christ” and “Christ Jesus” is slight. To use the title Christ on either side of the personal name Jesus is to attribute the same honor to Him.

In Philippians 2:5–11 Paul quotes what was most likely an early Christian hymn that was passed on orally to help believers keep their theology straight. In this passage Paul speaks of what we call the kenosis or the “emptying” of Jesus Christ as He took on human form. As He divested Himself of the independent use of His divine attributes in becoming fully man, the Son of God became the Suffering Servant prophesied in Isaiah 52–53. Jesus did this to reconcile us to God and in doing so took on a new glory that everyone everywhere will one day acknowledge. In Philippians 2, the term Christ Jesus comes first, in verse 5, and Jesus Christ at the end of the hymn, in verse 11.

The switch from Christ Jesus to Jesus Christ in Philippians 2 aligns perfectly with the theme of the hymn Paul quotes. The hymn begins with God becoming man—thus, “Christ Jesus” (the heavenly title, then the human name). The hymn ends with the Lord ascending to glory—thus, “Jesus Christ” (the human name, then the heavenly title). The Lord’s designations reflect the direction He is taking.

Among the apostles, Paul uses the term Christ Jesus more frequently than the others, who usually say Jesus Christ. In contrast, John never writes “Christ Jesus,” but always puts the human name first. Some surmise that Paul, who never walked with Jesus physically, references him more than most as “Christ Jesus,” perhaps in a more formal way.

All this to say, the difference between Jesus Christ and Christ Jesus is subtle and in most contexts insignificant. Placing the human name first puts a slight emphasis on the Lord’s humanity; placing the divine title first puts a slight emphasis on the Lord’s deity. Either way, Jesus is the Christ, the Messiah, the Chosen One of God.

For Further Study​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What does it mean that Jesus learned obedience by the things He suffered (Hebrews 5:8)?​

Answer

Hebrews 5:8–10 says, “Son though he was, [Jesus] learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him and was designated by God to be high priest in the order of Melchizedek.” As with any passage, context is essential for understanding these verses.

The entire epistle explains to the Hebrews their own Scriptures. The writer takes them from what they knew—the Old Testament, especially the Law of Moses—to what they had not known until now, the revelation of how Jesus fulfilled the Old Testament and brought them into a New Covenant with God (Hebrews 8:1–13; 9:15). The context of chapters 4 through 10 explains how the Levitical priesthood and temple are no longer on earth but in heaven and how Jesus serves as our perfect, final, and eternal high priest.

The immediate context runs from Hebrews 4:14 through 5:10 and deals with Jesus’ qualifications to serve as the one and only High Priest in heaven for all people, for all time. Here (and elsewhere in Hebrews) we learn that Jesus was fully divine yet fully human and that He was without sin yet experienced temptation and human weakness. Because of Jesus’ unique nature and experience, He can fully relate to our struggles as He performs the priestly duties required by the Law for the forgiveness of our sins.

Focusing on Hebrews 5:8—an inseparable part of one sentence running for three verses—we have an extremely condensed version of Jesus’ life on earth. He was the infinite Son of God who nevertheless experienced the limits of space and time and life as we do. God could have created a fully grown adult body for Jesus as He did for Adam and rushed Him to the cross, but He didn’t. Instead, Jesus left heaven, entered time (Philippians 2:5–8), and experienced for Himself ordinary human life from birth to adulthood to death. Learning and suffering and death are part of the life experience for all people, and God ensured that His own Son would be no exception. As God, Jesus did not need to learn anything, especially obedience; yet, at His incarnation, Jesus limited Himself to the human experience. He chose the weak position of having to learn and grow (Luke 2:52).

Jesus “learned obedience” not in the sense that He was prone to disobedience and had to bring rebelliousness under control, but in the sense that He fully entered the human experience. As a child, He obeyed His parents (Luke 2:51); as an adult, He obeyed the Law (Matthew 5:17) and fulfilled all righteousness (Matthew 3:15). All His life, Jesus completely fulfilled the Father’s will (John 8:29; 15:10; Hebrews 10:9). He knew what obedience was prior to His incarnation, of course, but He “learned” obedience on earth by experiencing it. In every situation, no matter how difficult, the Son was obedient to the Father: “The Sovereign Lord has opened my ears; I have not been rebellious, I have not turned away. I offered my back to those who beat me” (Isaiah 50:5–6).

Jesus learned obedience “from what He suffered.” As the divine Son of God, Jesus did not have to suffer, but as the Son of Man, suffering was required to learn obedience. The Greek word used in Hebrews 5:8 for “suffered” usually refers to enduring unpleasant experiences like disease (Mark 5:26) or persecution (Acts 8:1). But it often also implies enduring a challenging process that transforms the sufferer (Romans 5:3; 2 Corinthians 1:3–9). That is the sense in which the word is used in Hebrews 5:8 (see also Hebrews 2:10). Jesus chose to endure an unpleasant, challenging process because it was the will of His Father for His brief time on earth. After that process Jesus had been “made perfect.” It is crucial to note that perfect here means “complete,” as in finishing a full course of training or education—or, in Jesus’ case, He finished an altogether righteous human life and had a complete understanding of human frailty and suffering. It was Christ’s total human obedience, coming through extreme suffering, that qualifies Him to be our eternal High Priest, “now crowned with glory and honor because he suffered death” (Hebrews 2:9).

Having been “perfected,” not morally but in relation to His ministry as our Savior, Jesus is qualified to be “the source [or author] of eternal salvation for all who obey him” (Hebrews 5:9). Jesus’ high priesthood is not a temporal Levitical priesthood but is everlasting, “in the order of Melchizedek” (verse 10).

The astonishing eternal results of the process Jesus endured are expounded on throughout the Bible but beautifully wrapped up in this passage:

“Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them. Such a high priest truly meets our need—one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. For the law appoints as high priests men in all their weakness; but the oath, which came after the law, appointed the Son, who has been made perfect forever” (Hebrews 7:23–28).

For Further Study​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

More insights from your Bible study - Get Started with Logos Bible Software for Free!