* ALL Questions about Jesus Christ *

[Patriot]

Why did the crowds shout, “Crucify Him!” when Pilate wanted to release Jesus?​

Answer

When the Sanhedrin brought Jesus before the Roman governor, Pontius Pilate, Pilate could not find any fault in Jesus, and he said so three times (Luke 23:4, 14–15, 22). Late in the trial, Pilate sought a way to free Jesus (John 19:12). It was a Passover festival custom that the governor release a prisoner to the people, so, in a ploy to appease the crowd of Jewish leaders who had gathered and to secure Jesus’ release, Pilate allowed them to choose between a convicted criminal named Barabbas and Jesus. Instead of choosing Jesus, as Pilate had hoped, the crowd chose Barabbas for release. Shocked that they would free a hardened criminal, Pilate asked, “What shall I do, then, with the one you call the king of the Jews?” (Mark 15:12). The crowd cried out, “Crucify him!” (verse 13).

It is well that Pilate was confused by the crowd’s reaction, for barely a week earlier the people of Jerusalem had welcomed Jesus into the city with the waving of palm branches and shouts of “Hosanna!” (Matthew 21:1–11). What Pilate may not have known was the extent to which the religious and political leaders hated and opposed Jesus. Over the course of Jesus’ ministry, His teachings had alienated and angered the Pharisees, the scribes, the Herodians, and the Sadducees. Not only did Jesus point out their extreme hypocrisy on many occasions (see Matthew 23; Mark 7:1–14; Luke 20:45–47), but He also claimed to be God, which was blasphemy to the unbelieving teachers of the law (see Mark 14:60–64). The religious leaders wanted to utterly destroy Jesus (Matthew 12:14; Mark 3:6). Only His death would satisfy them.

In Jesus’ time, crucifixion was reserved for the worst of criminals. The torture a person endured on a cross would last for hours, and killing Jesus in this manner likely appealed to the religious leaders who hated Him so deeply. In an effort to hide their move against Jesus from His many supporters, the Jewish leaders arrested and tried Jesus in the middle of the night. When Jesus was brought before Pontius Pilate—the only one with authority to order a crucifixion—it was still early in the morning (Matthew 27:1–2). When Pilate presented Jesus and Barabbas to the people, the chief priests whipped the crowd into a frenzy, encouraging them to call for Barabbas’s release (Mark 15:11). When Pilate asked what they wanted done to Jesus, the crowd, again influenced by the chief priests, shouted, “Crucify Him!” Pilate, the people-pleaser, gave them what they demanded. He had Jesus flogged and then turned Him over for crucifixion.

At the beginning of the week, there was a crowd in Jerusalem celebrating Jesus as the Messiah; by Friday, there was a crowd crying, “Crucify Him!” The striking change of the city’s heart naturally causes some perplexity. It’s good to remember that not everyone at the Triumphal Entry was celebrating the Lord. Most of the city was puzzled: “When Jesus entered Jerusalem, the whole city was stirred and asked, ‘Who is this?’” (Matthew 21:10), and the Jewish leaders were indignant (verse 15). Some of the same crowd who shouted, “Hosanna!” may also have been part of the crowd shouting “Crucify Him!” but we can’t be sure. If some people did join both crowds, it may be because they had grown disillusioned with Jesus when they discovered He was not going to set up the kingdom immediately—or perhaps they disliked Jesus’ insistence that they repent. Also, it’s quite possible that the crowd gathered before Pilate at that early hour had been assembled and suborned by the Jewish leaders.

In the end, it wasn’t the crowd’s cries of “Crucify Him!” that put Jesus on the cross. Our sin did that. From the very beginning, when Adam and Eve disobeyed God, the Lord had promised to send a Savior who would crush the reign of sin and death (Genesis 3:15). Throughout the ages God wove His plan to send a Savior, and that plan culminated in the person of Jesus Christ: God’s own Son who became the perfect God-man so He could take upon Himself the punishment for sin. Although wicked men were involved in Jesus’ death on the cross, His sacrifice was ultimately the will of God (Isaiah 53:10; John 10:18). The shedding of Jesus’ blood fulfilled God’s promise to mankind to provide a Savior and sealed the New Covenant (Luke 22:20). Jesus would then defeat the power of death and the grave by rising again three days later and ascending to His Father’s right hand in heaven.

For Further Study​

The Murder of Jesus by John MacArthur

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​

 

[Patriot]

What is a biblical response to someone who says, “My Jesus . . .”?​

Answer

Some people refer to the Lord using a possessive pronoun: “My Jesus,” they say. This wording may be simply an expression of confidence that they are His and He is theirs. In such a case, there is nothing wrong with saying, “My Jesus,” if the speaker is truly saved. As children of God, we can rightly say that He is my Shepherd, my Lord, my Redeemer, etc. (Psalm 23:1; 110:1; 19:14).

The apostle Paul speaks of “my God” who will meet the needs of believers (Philippians 4:19). Some of the great hymns of the faith also express the wonderful relationship that we have with Christ using terms of possession: “Blessed Assurance,” for example, begins with these words: “Blessed assurance, Jesus is mine!” The hymn “My Jesus, I Love Thee” conveys a similar thought: “My Jesus, I love thee, I know thou art mine.”

Often, however, when someone says, “My Jesus,” he then proceeds to put words into Jesus’ mouth or attribute to Jesus an assumed attitude in order to support an unbiblical idea. Examples abound: “My Jesus doesn’t condemn people for who they love” (used to support homosexuality) or “My Jesus would never send someone to hell” (used to support universalism).

Forming a biblical response to any statement that begins with “my Jesus” would have to include verifying whether or not the statement is in line with the Bible. If “your” Jesus would never send someone to hell, for example, then what are we to do with verses like Matthew 25:41, which says Jesus sends some people to “eternal fire”? There is only one true, biblical Jesus. There is no different Jesus from the one presented in the Bible, just as there is no different gospel (Galatians 1:6–7). Speaking of “my” Jesus versus “your” Jesus, in this sense, is unbiblical.

It is easy to claim certain things on behalf of someone who is not physically present; however, just saying something does not make it true. For example, a child may tell the babysitter that his parents always let him stay up late and eat cookies, but the child’s claim may not be true. It’s best to let the parents speak for themselves in that case. Likewise, a person might make up things about what Jesus would do to prove a point or to justify an action or lifestyle. Better to let Jesus speak for Himself (in the Bible).

When someone says, “My Jesus does/doesn’t (fill in the blank),” he or she is really referring to “Jesus as I understand Him” or “Jesus as I think He should be.” But one’s understanding of Jesus may be faulty, and the true Jesus is not bound to conform to our idea of what is best. That’s why the accuracy of any statement beginning with “my Jesus” must be verified using the Bible. It is Scripture that testifies of who Christ is (John 5:39). Even if a particular topic or issue is not addressed in the Bible, we can use the character of Christ revealed in the Bible and the full counsel of Scripture to address any concern. If a person’s claim about what Jesus would do disagrees with Scripture, a biblical response would be to discuss the truth with that person in love (Ephesians 4:15). If the person clings to his or her unbiblical claim about what Jesus would do or say or think, it is best to pray for God to work in that individual’s heart to see the truth.

Not everyone who claims Jesus is really His. Jesus Himself said, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven” (Matthew 7:21). Sadly, there are false believers who claim Jesus but actually have no part with Him. The person who truly knows God, as revealed in Christ, will be with Him for eternity (Matthew 7:21; John 6:40). That person can boldly and joyfully say, “Jesus is mine.” And that person should only make claims about “my Jesus” that align with the real Jesus of the Bible.

For Further Study​

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

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[Patriot]

What is a biblical response to someone who says, “My Jesus . . .”? | GotQuestions.org​

Got Questions Ministries





Is my Jesus different than your Jesus? Does Jesus respond differently to different people? Should we avoid saying, “My Jesus” statements? In this video, Pastor Nelson with Bible Munch answers the question, “What is a biblical response to someone who says, ‘My Jesus . . .’?”


*** Source Article: https://www.gotquestions.org/my-Jesus...


*** Check out, Bible Munch! ‪@BibleMunch‬ / biblemunch

 

[septuagint]

 

[Patriot]

What religion was Jesus?​

Answer

Jesus was born into a Jewish family who followed Jewish law (Luke 2:27). Jesus’ lineage is from the tribe of Judah, one of the twelve tribes of Israel. He was born in the Jewish town of Bethlehem and raised in Nazareth. Jesus was fully immersed in Jewish culture, nationality, and religion.

Jesus practiced the religion of first-century Judaism. He was “born under the law” (Galatians 4:4) and grew up learning the Torah and following its precepts. He perfectly obeyed the Mosaic Law—all the commandments, ordinances, and feasts (Hebrews 4:14–16). He not only obeyed the Law; He fulfilled it and brought its requirements to a close (Matthew 5:17–18; Romans 10:4).

Jesus and His disciples observed the Passover (John 2:13, 23; Luke 22:7–8) and the Feast of Tabernacles (John 7:2, 10). He kept an unnamed Jewish feast in John 5:1. He attended worship services and taught in synagogues (Mark 1:21; 3:1; John 6:59; 18:20). He advised others to observe the Law of Moses and offer sacrifices (Mark 1:44). He promoted respect for the Law as it was being taught by the scribes and Pharisees of His day (Matthew 23:1–3). He quoted the Tanakh often (e.g., Mark 12:28–31; Luke 4:4, 8, 12). In all of this, Jesus showed that His religion was Judaism.

As Jesus spoke to a group of Jews, He issued a bold challenge to them: “Can any of you prove me guilty of sin?” (John 8:46). If Jesus had in any way departed from the religious observances of Judaism, His enemies would have immediately seized this opportunity to condemn Him. As it was, Jesus had a knack for silencing His critics (Matthew 22:46).

Jesus had many harsh words for the leaders within His own religion. It’s important to remember that Jesus’ condemnation of the Pharisees, scribes, and Sadducees (Matthew 23) was not a condemnation of the Law or of the Judaism of the day. Jesus’ denunciations of hypocrites, corrupt officials, and the self-righteous were in sharp contrast to His commendation of those who were devout before God and lived out their faith honestly (see Luke 21:1–4). Jesus spoke out against certain religious leaders because “they teach man-made ideas as commands from God” (Matthew 15:9, NLT). On two occasions, Jesus cleared the temple of thieving, rapacious sinners (John 2:14–17; Matthew 21:12–13). These actions were not designed to destroy Judaism but to purify it.

Jesus was an observant Jew who perfectly followed the Law. His death brought an end to the Old Covenant God had made with Israel—shown in the tearing of the temple veil (Mark 15:38)—and established the New Covenant (Luke 22:20). The early church was rooted in Judaism and Jewish messianism, and the earliest believers in Christ were mostly Jews. But as the believers proclaimed the risen Jesus as the Messiah, the unbelieving Jews rejected them, and they were forced to make a clean break from Judaism (see Acts 13:45–47).

Jesus was the Messiah that the Jews had been anticipating. He was born into the religion of Judaism, fulfilled the Jewish religion, and, when His own rejected Him, He gave His life as a sacrifice for the sins of the world. His blood ratified the New Covenant, and, soon after His death, Judaism lost its temple, its priesthood, and its sacrifices.

For Further Study​

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

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[Patriot]

What does it mean that Jesus came in the likeness of sinful flesh?​

Answer

Romans 8:3–4 says, “For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.” To understand what it meant for Jesus to come “in the likeness of sinful flesh,” we need to define a couple of terms.

When the Bible refers to “the flesh” (John 6:63; Romans 8:8), it usually means the human tendency to sin that we all inherited from Adam (Romans 5:12). When Adam and Eve chose to rebel against God’s commandment, they became “sinful flesh.” At that moment, sin entered God’s perfect world and began to corrupt everything (Genesis 3). Since every human being came from Adam, we have all inherited his fallen nature. So every person is born as a sinner (Romans 3:10, 23).

The word likeness means “resemblance” or “the state of being like something else.” A likeness is not identical in substance or nature, but it is similar in appearance. A likeness is a representation of the original. For example, idols are made in the likeness of birds and beasts and created things (Romans 1:22–23; Exodus 20:4–5). A photograph is a likeness. Philippians 2:6–8 describes Jesus setting aside His divine privileges as God to take on the likeness of the humans He had created (see also John 1:3). However, Jesus did not have an earthly father, so He did not inherit a sin nature as all other human beings do (Luke 1:35). He took on human flesh, yet He retained His full divinity. He lived the life we live, suffered as we suffer, and learned and grew as we learn and grow, but He did it all without sin (Hebrews 4:15; 5:7–8). Because God was His Father, He lived only in the likeness of sinful flesh. Jesus inherited the flesh from His mother, Mary, but not the sin from Joseph.

Jesus became man in order to be our substitute. In His flesh, He had to suffer physical pain, emotional rejection, and spiritual separation from God (Matthew 27:46; Mark 15:34). He lived the life human beings live, but He did so in the way we were meant to live—in perfect fellowship with a holy God (John 8:29). Because He came in the likeness of sinful flesh, He could then present Himself as the final sacrifice sufficient to pay for the sins of all humanity (John 10:18; Hebrews 9:11–15).

In order to receive the gift of a full pardon from God, every person must allow Jesus to be his or her personal substitute. That means we come to Him in faith, recognizing that, because He came in the likeness of sinful flesh, was crucified, and took on the sins of the world, our sin can be paid for in full (2 Corinthians 5:21). Our own sinful flesh is crucified with Him so that we are free to follow the Spirit in total obedience to God (Romans 6:6–11; Galatians 2:20). Christians are those who have Christ’s death and resurrection credited to their account, thus wiping out the debt we owe God (Colossians 2:14). Because of this full pardon, Christians daily reckon themselves dead to their own sinful flesh. Since Christ conquered sin and death in His flesh, we can live by the power of His Spirit, who will conquer sin and death in all who trust in Christ (Galatians 5:16, 25; Romans 8:37).

For Further Study​

The Moody Handbook of Theology by Paul Enns

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[Patriot]

How old was Jesus when He died?​

Answer

The Bible does not say how old Jesus was when He died. Further, the Bible does not give the date of Jesus’ birth or the date His death. This makes determining Jesus’ precise age when He died impossible. As a background, please read our articles on “What year was Jesus Christ born?” and “In what year did Jesus die?”

By tracing the history recorded in the New Testament, especially the Gospel of Luke, and comparing it with Roman history, we conclude that Jesus was born between 6 and 4 BC, near to the time of King Herod’s death. In estimating the age of Jesus, we can split the difference and say He was born in 5 BC.

Next, we need to determine the date of the start of Jesus’ ministry. Luke 3:1 says that John the Baptist started preaching in the fifteenth year of Tiberius’s reign, which would be c. AD 28 or 29. Jesus was probably baptized and began His ministry sometime in AD 29 when He was about 33 years old.

And then we determine the date of the end of Jesus’ ministry. Based on the number of Passover feasts Jesus observed during His public ministry—three of which are mentioned in Scripture—He ministered for approximately three and a half years. That would place the end of Jesus’ ministry in AD 33.

So, it is likely that Jesus was crucified in AD 33. (There is another theory that calculates the beginning of Jesus’ ministry differently, arriving at a crucifixion date of AD 30. Both these dates fit the historical data we have that Pontius Pilate governed Judea from AD 26–36, and Caiaphas the high priest was also in office until AD 36.)

Doing the math:
5 BC to 1 BC = 4 years,
and AD 1 to AD 33 = 33 years,
for a total of 37 years.
Jesus was thus in His 30s when He was crucified. Depending on the exact date of His birth and the year He commenced His public ministry, Jesus was somewhere between 33 and 39 years old when He died.

So, while it is impossible to be precise or dogmatic, the answer to the question “How old was Jesus when He died?” is “approximately 36 years old.”

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]

How was Jesus’ death a real sacrifice if He knew He would be resurrected?​

Answer

Christianity teaches that God, in human form, lowered Himself to being humiliated and murdered by His own creations. That sacrificial death opened a path to salvation for anyone and everyone who trusts in Jesus Christ. Christ went to death knowingly (Mark 8:31), with full understanding that He would suffer on a cross and that He would be raised from death (Luke 24:46). Since Jesus knew the eventual outcome, some question whether this was a real sacrifice. Was Jesus’ death on the cross truly sacrificial, if Jesus was guaranteed to be raised from death?

Those who doubt that Jesus’ death was a real sacrifice misunderstand what happened on that cross. Christ’s sacrifice was not entirely about ending the life of His human body. In truth, what happened on the cross involved more than stopping a heartbeat. The sacrifice of Christ also came in His emotional suffering (Isaiah 53) and in an omnipotent, perfect God being tortured and humiliated by His own creations (Philippians 2:6–8). There’s powerful and important symbolism in the physical aspects of Christ’s death and resurrection, as well as a fulfillment of prophecy. But there is more to the sacrifice of Christ than “merely” the death and resurrection of a physical body, as monumental as those events were.

Physical restoration does not make prior events any less sacrificial or traumatic. Simply knowing that something good is coming after the bad does not make the bad any less painful. A child knowing he will get ice cream after his tonsillectomy does not make the surgery and its aftermath any less harrowing and uncomfortable. Seeking peace, a strong man might allow a bully to spit on him and throw food in his face. The body and clothes can be easily cleaned, but that doesn’t at all change the experience of indignity and shame. We don’t dismiss the sacrifice of families of military veterans simply because their loved ones made it home. Victims of sexual assault may experience physical healing, but that’s not nearly the worst damage they’ve experienced.

Jesus Himself used the analogy of a woman in childbirth to illustrate the anguish the disciples would experience at His death (John 16:20–22). He reassured the disciples that their sorrow would be turned to joy; the ultimate outcome was worth temporary suffering. Just as a woman who gives birth is more invested in joy over her newborn child than looking back at the pain of giving birth, the disciples would be focused on the joy of Christ’s resurrection, despite their prior pain. Of course—as many mothers will attest—the joy of childbirth doesn’t disaffirm the pain and suffering involved in the birth. Only an extremely foolish child would dismiss a mother’s birth pains by saying, “So what? You got over it, and you got me!” The mother’s agony was real, and that reality exists even for mothers who are entirely confident that the birthing process will end in joy and health.

Enduring even momentary insults, indignity, and disrespect is a sacrifice in and of itself. This is true when the victims are finite, sinful humans, and the sacrifice is amplified when the victim is the perfect and sinless Son of God. Added to the emotional pain caused by injustice was the physical pain, something that can be overcome but not undone. The cross was truly sacrificial because Jesus experienced it in the same way as any other human being would—even though He was not obligated to be there and He did not deserve to be there.

When Christ came to earth, He experienced everything human beings normally do. This included the physical (Matthew 4:2; John 4:6), spiritual (Hebrews 4:15), and emotional (Matthew 26:37–39; John 11:33–35) aspects of humanity. Jesus suffered the same physical and mental anguish as any one of us would in the scourging and crucifixion. The brutality of His death was not an easy thing; the cross was not trivial to Christ simply because He knew He was going to be resurrected. The gospel promises all believers will be resurrected (John 11:24; Acts 24:15; Revelation 20:6). That promise doesn’t make the expense of one’s earthly life any less meaningful or sacrificial (John 15:13).

When Jesus arrived at the tomb of Lazarus, He wept (John 11:35). Even though He had come to Bethany knowing He would resurrect His friend (John 11:11–15), Jesus still expressed sorrow for the pain and suffering the situation had caused. Scripture speaks of God wiping our tears away in eternity (Revelation 21:4), not giving us amnesia. All things will be made right (Romans 8:28), and all things will be made new (Revelation 21:5), but God never suggests that what we experience or feel along the way is irrelevant. Knowing that goodness and restoration await us offers us great resolve in the face of suffering (Hebrews 12:2; Philippians 2:8–9), but hope doesn’t reduce the pain or deflect the injuries.

The death of Christ was about atonement for sin, and the infinite sacrifice of God lowering Himself accomplished that atonement. Jesus knew what awaited Him—both in pain and in glory—but this knowledge did not lessen His suffering. He was just as much emotionally wrought, wrestling with His options (Mark 14:36), and His body was just as much broken and disfigured (Psalm 22:14–18) as if He were not the God-Man. Jesus’ humanity recoiled at the thought of suffering on the cross, but He sacrificed His will to the Father’s (Luke 22:42). At any moment, He could have called down heavenly help, but He sacrificed His rights in order to provide us salvation (Matthew 26:53).

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 is the meaning of the name Jesus?​

Answer

If ever a name was packed with significance, it is the name Jesus. Scripture says Jesus has been given “the name that is above every name, so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth” (Philippians 2:9–10, CSB). Why is our Lord’s name so powerful? What does the name Jesus mean?

The name Jesus, announced to Joseph and Mary through the angels (Matthew 1:21; Luke 1:31), means “Yahweh saves” or “Yahweh is salvation.” Transliterated from Hebrew and Aramaic, the name is Yeshua. This word is a combination of Ya, an abbreviation for Yahweh, the name of Israel’s God (Exodus 3:14); and the verb yasha, meaning “rescue,” “deliver,” or “save.”

The English spelling of the Hebrew Yeshua is Joshua. But when translated from Hebrew into Koine Greek, the original language of the New Testament, the name Yeshua becomes Iēsous. In English, Iēsous becomes Jesus. Thus, Yeshua and, correspondingly, Joshua and Jesus mean “Yahweh saves” or “the Lord is salvation.”

The name Jesus was quite popular in first-century Judea. For this reason, our Lord was often called “Jesus of Nazareth,” distinguishing Him by His childhood home, the town of Nazareth in Galilee (Matthew 21:11; Mark 1:24; Luke 18:37; John 1:45; John 19:19; Acts 2:22). Despite its commonness, the name Jesus is remarkably significant. Jesus was sent by God for a particular purpose, and His personal name bears witness to that mission. Just as the Yeshua/Joshua in the Old Testament led his people to victory over the Canaanites, the Yeshua/Jesus in the New Testament led His people to victory over sin and their spiritual enemies.

Galatians 4:4–5 says, “But when the set time had fully come, God sent his Son, born of a woman, born under the law, to redeem those under the law, that we might receive adoption to sonship.” God sent Jesus to save us (John 3:17). The meaning of Jesus’ name—“Yahweh saves”—reveals His mission (to save and deliver) and His identity as Savior of the world. At the same time, the commonness of Jesus’ name underscores His humanity and humility. The Son of God emptied Himself of His glory to become a humble man (Philippians 2:6–8). The Lexham Survey of Theology eloquently captures this dual significance in the name Jesus: “He was, from one angle, ‘just another Joshua,’ and yet, in another sense, he was the true Joshua—the one who would live up to the meaning of this name in ways that no others could.”

The name of Jesus is important because of its meaning and because of whom it represents. There is power and authority in the person of Christ Jesus, and, of course, the person is designated by the name. More so than with other names, we associate the name of Jesus with His distinctive character, quality, and work, as seen in the following biblical truths:

Salvation is in the name of Jesus alone: “Jesus is ‘the stone you builders rejected, which has become the cornerstone.’ Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:11–12; see also John 14:6; 20:31; Acts 2:21; Joel 2:32; 1 Corinthians 6:11; 1 John 2:12).

Forgiveness of sins is received through the name of Jesus: “All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name” (Acts 10:43; see also 22:16).

Believers are baptized in the name of Jesus: “Peter replied, ‘Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit’” (Acts 2:38; see also Matthew 28:19; Acts 8:12,15–16; 10:48; 19:5).

Healing and miracles were performed in the name of Jesus: “By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has completely healed him, as you can all see” (Acts 3:16; see also verses 6–8 and 4:30).

Jesus teaches believers to pray in His name; that is, to pray, in His authority, the type of prayer that He would pray: “And I will do whatever you ask in my name, so that the Father may be glorified in the Son. You may ask me for anything in my name, and I will do it” (John 14:13–14; see also 15:16; 16:23–24).

In every way, Jesus lives up to His name. The name Jesus reminds us of the power, presence, and purpose of the risen Christ. It assures us that God’s gracious intention is to save us. Our Lord Jesus brought God to humanity and now brings humans to God through the salvation He purchased. In the Bible, when people spoke or acted in the name of Jesus, they did so as the Lord’s representatives with His authority. The very life of the believer is to be lived in the name of Jesus (Colossians 3:17) and by doing so bring glory to God: “We pray this so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ” (2 Thessalonians 1:12).

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 is the meaning of the name Jesus? | GotQuestions.org​

Got Questions Ministries





According to the Bible, what does the name Jesus mean? Why is the name of Jesus significant? If ever a name was packed with significance, it is the name Jesus. In this video, we answer your question, What is the meaning of the name Jesus?

Source: https://www.gotquestions.org/meaning-...

 

[Patriot]

What does it mean that Jesus is God with us?​

Answer

Before the birth of Jesus, an angel appeared to Joseph and revealed that his fiancée, Mary, had conceived a child through the Holy Spirit (Matthew 1:20–21). Mary would give birth to a Son, and they were to name Him Jesus. Then Matthew, quoting from Isaiah 7:14, provided this inspired revelation: “All this took place to fulfill what the Lord had said through the prophet: ‘The virgin will conceive and give birth to a son, and they will call him Immanuel’ (which means ‘God with us’)” (Matthew 1:22–23).

Seven hundred years earlier, the prophet Isaiah foresaw the virgin birth of the promised Messiah. He prophesied that His name would be Immanuel, which means “God with us.” By referencing the words of Isaiah, Matthew recognized Jesus as Immanuel. The name Immanuel expresses the miracle of the Incarnation: Jesus is God with us! God had been with His people always—in the pillar of cloud above the tabernacle, in the voice of the prophets, in the ark of the covenant—but never was God so clearly present with His people as He was through His virgin-born Son, Jesus, the Messiah of Israel.

In the Old Testament, the presence of God with His people was most evident when His glory filled the tabernacle (Exodus 25:8; 40:34–35) and the temple (1 Kings 8:10–11). But that glory was far surpassed by the personal presence of God the Son, God with us in person.

Perhaps the most significant passage in the Bible on the Incarnation of Jesus is John 1:1–14. John states that “the Word was with God, and the Word was God. He was with God in the beginning” (verses 1–2). John uses the term logos, or “the Word,” as a clear reference to God. John declares in verse 14, “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.”

On the night of His arrest, Jesus was teaching His disciples. Philip had a request: “Lord, show us the Father, and that will be enough for us.” It was a perfectly natural yearning. But Jesus replied, “Philip, I have been with you all this time, and still you do not know Me? Anyone who has seen Me has seen the Father” (John 14:8–9, BSB). Jesus had been showing them the Father all along. He was truly “God with us.” Whenever Jesus spoke, He spoke the Father’s words. Whatever Jesus did, He did exactly as the Father would do.

God took upon Himself human flesh and blood (1 Timothy 3:16). This is the meaning of incarnation. The Son of God literally “tabernacled” among us as one of us; He “set up His tent” in our camp (John 1:14). God showed us His glory and offered us His grace and truth. Under the Old Covenant, the tabernacle represented the presence of God, but now, under the New Covenant, Jesus Christ is God with us. He is not merely a symbol of God with us; Jesus is God with us in person. Jesus is not a partial revelation of God; He is God with us in all His fullness: “For in Christ lives all the fullness of God in a human body” (Colossians 2:9, NLT).

God makes Himself fully known to us through Jesus Christ. He reveals Himself as our Redeemer (1 Peter 1:18–19). Jesus is God with us as Reconciler. Once we were separated from God through sin (Isaiah 59:2), but when Jesus Christ came, He brought God to us: “For God was in Christ, reconciling the world to himself, no longer counting people’s sins against them” (2 Corinthians 5:19, NLT; see also Romans 8:3).

Jesus is not only God with us but also God in us. God comes to live in us through Jesus Christ when we are born again: “My old self has been crucified with Christ. It is no longer I who live, but Christ lives in me. So I live in this earthly body by trusting in the Son of God, who loved me and gave himself for me” (Galatians 2:20, NLT). The Spirit of God lives in us, and we are His dwelling place: “For we are the temple of the living God. As God said: ‘I will live in them and walk among them. I will be their God, and they will be my people’” (2 Corinthians 6:16, NLT).

Jesus is not God with us temporarily, but eternally. God the Son, never ceasing for a moment to be divine, took on a fully human nature and became ‘God with us’ forever: “And surely I am with you always, to the very end of the age” (Matthew 28:20; see also Hebrews 13:5).

When it was time for Jesus to return to the Father, He told His disciples, “I will ask the Father, and he will give you another Helper, to be with you forever” (John 14:16, ESV). Jesus was speaking of the Holy Spirit, the third Person of the Godhead, who would continue to bring the presence of God to dwell in the lives of believers. The Holy Spirit carries on the role of Jesus as teacher, revealer of truth, encourager, comforter, intercessor, and God with us.

For Further Study​

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

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[Patriot]

Did Jesus have a last name?​

Answer

We call Him “Jesus,” and sometimes we refer to Him as “Jesus Christ.” Some have mistakenly assumed that Jesus is the Lord’s first name, and that Christ is His last name.

The reality is that Christ is a title, not a name. The word Christ is transliterated from a Greek word meaning “Anointed One” or “Chosen One.” The Hebrew equivalent is the source of the word Messiah. When the Bible refers to “Jesus Christ,” it is saying that Jesus is the Chosen One of God. It’s another way of stating that Jesus is the Messiah. See 2 Peter 1:1, Ephesians 1:1, Jude 1:1, and Revelation 1:1.

In Acts 18:5, we see a clear distinction between the name Jesus and the title the Christ: “Paul was occupied with the word, testifying to the Jews that the Christ was Jesus” (ESV). In other words, the subject of Paul’s preaching at that time was proving that the Messiah (the Christ) was in fact Jesus. The man called “Jesus” fulfilled the role of the Christ, as prophesied in the Law and the Prophets.

Christ is not Jesus’ last name or surname. People in those days did not have last names. Instead, they were identified in other ways, especially if they had a common name (and Jesus was a common name). Many people were identified by who their fathers were: Levi the son of Alphaeus (Mark 2:14), James the son of Zebedee (Mark 3:17), James the son of Alphaeus (verse 18), and Bartimaeus the son of Timaeus (Mark 10:46) are examples.

Other people were identified by their hometown. Jesus was often identified this way. “Jesus of Nazareth” was a common way of referring to Him (Mark 10:47; Luke 24:19; John 18:5). Others who had their hometowns or home countries attached to their names include Lucius of Cyrene (Acts 13:1), Mary Magdalene (Matthew 27:56), and Judas Iscariot (Matthew 10:4).

Still others were distinguished from people with the same name by the use of nicknames. For example, two of Jesus’ disciples were named “Simon”; Jesus gave one the nickname Peter (John 1:42), and the Bible distinguishes the other as “Simon the Zealot” (Matthew 10:4).

Jesus’ last name was not Christ, but referring to Him as “Jesus Christ” is one way to identify His mission in the world. He has many titles. The angel told Mary that He would “be called the Son of God” (Luke 1:35). Isaiah said He would be called “Immanuel” (Isaiah 7:14). Others called Him “Son of David” (Matthew 15:22). Whatever title we use, we know that “there is salvation in no one else! God has given no other name under heaven by which we must be saved” (Acts 4:12, NLT). Jesus has been given “the name above all names, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9–11, BSB).

For Further Study​

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

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[Patriot]

What does it mean that Jesus has the name above all names?​

Answer

In Philippians 2:9–11 we read that Jesus has the name above all names: “Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.” What did Paul mean when he said that God gave Jesus the name that is above every name?

In this passage, the apostle appeals to believers to cultivate an attitude of humility. He gives them an example to emulate, namely, Jesus Christ, who is the ultimate model of humility. He says in verses 6–9 that Jesus, who is God and who has always been God, did not hold tightly to His position of equality with God. Instead, Jesus emptied Himself or made Himself nothing. He left His high rank in heaven to become a humble, human servant. He set aside His rights and privileges as God to live a life of humble service and obedience, even to the point of dying a horrible death on the cross for sinners.

As a result of Jesus Christ’s self-emptying and self-humiliation, God exalted Him to the highest place of honor. Jesus, who stooped down low, was raised by the Father to His glorious position in heaven. The name that is above all names is the supreme name—the divine name Lord. This name acknowledges Jesus Christ’s absolute lordship as divine King of the universe, and it brings with it the right to be worshiped.

It was humbling for the Son of God to become a man. Taking on the character of a servant was even more humbling. But Jesus went a step beyond. He was willing to die one of the most disgraceful forms of execution as a condemned criminal on a cross. Following His humiliation and obedience, God elevated Jesus to His rightful place of glory. After Christ’s victorious resurrection from the dead, God bestowed honor upon His humble, obedient Son: “Because of the joy awaiting him, he endured the cross, disregarding its shame. Now he is seated in the place of honor beside God’s throne” (Hebrews 12:2, NLT).

When Paul said, “At the name of Jesus every knee will bow—in heaven and on earth and under the earth” (Philippians 2:10, CSB), the emphasis was on every creature in the universe acknowledging Jesus as Lord over all creation. When he stated, “Every tongue will confess that Jesus Christ is Lord” (verse 11, CSB), he meant that every living thing, both in heaven and on earth, will honor Christ. Heavenly forces and demonic powers, people who reject Christ and His faithful in the church—all will bow before Him (Isaiah 45:23–24). Every tongue will acknowledge Jesus for who He is—the Sovereign Lord of the universe.

The verses stating that all creation will honor Jesus Christ do not mean that everyone will be saved. Instead, they point to the time when every being acknowledges His authority. The exalted Christ, who sits in the place of honor at God’s right hand (Colossians 3:1) is Lord over all (Acts 10:36; Romans 10:12). He has the supreme Name; He is Lord of lords and King of kings (Revelation 17:14; 19:16). He is the one Lord, “Jesus Christ, through whom all things were created, and through whom we live” (1 Corinthians 8:6, NLT). Jesus is Lord of both the dead and the living (Romans 14:9). He is the Lord upon whom the church calls (1 Corinthians 1:2). Jesus is our Mediator (Hebrews 3:1–6; 8:6; 9:15; 12:24), Intercessor (Hebrews 7:24–25; Romans. 8:34), Reconciler (Ephesians 2:12–17; Romans 5:1), and the One who gives us entrance into the Kingdom of Heaven (Hebrews 4:1, 11; 6:19–20).

Jesus has the name above all names because Jesus Christ is Lord! This name, given to Him by the Father, affirms His divinity and supreme authority.

For Further Study​

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

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[Patriot]

Does the Bible teach that there would be two comings of the Messiah?​

Answer

The second coming of Christ is a major tenet of Christian theology, and we eagerly look forward to our “blessed hope” (Titus 2:13). But the knowledge that the Messiah would have two comings came to humanity gradually, as God’s revelation to mankind was progressive.

The Old Testament clearly teaches that the Messiah would come, but it does not explicitly say that He would come twice. The information God revealed about the Messiah started very basic, with more detail added bit by bit. People living in later times knew more than those who lived earlier. Abraham knew more about the purposes of God than did Noah. David knew more than Abraham. The prophets knew more than David. And finally, the apostles in the New Testament knew more than the prophets. The apostles after the resurrection knew more than they did before the resurrection.

The revelation concerning the Messiah progressed over time. Genesis 3:15 is a cryptic first promise of a Messiah. The seed of the woman will destroy the seed of the serpent. Who the seed of the woman is or how He will accomplish His mission is not revealed. Later, David is promised a lasting dynasty, which means that one of his descendants will reign continually. Again, we are not told exactly who this will be or how it will come about. Sometimes, the prophets speak of this reign as if God Himself will sit on the throne (Zechariah 14). At other times, the prophets expect a descendant of David (Psalm 2). Again, the prophets never explain how this will all come together. Jesus questioned the Jewish leaders regarding this tension in Matthew 22:41–45:

While the Pharisees were gathered together, Jesus asked them, “What do you think about the Messiah? Whose son is he?”

“The son of David,” they replied. He said to them, “How is it then that David, speaking by the Spirit, calls him ‘Lord’? For he says, “‘The Lord said to my Lord: “Sit at my right hand until I put your enemies under your feet.”’ If then David calls him ‘Lord,’ how can he be his son?” No one could say a word in reply, and from that day on no one dared to ask him any more questions.

In Zechariah, we have a hint of the two comings of the Messiah. Zechariah 9 predicts a king coming in humility and peace, which seems to contradict Zechariah 14, which speaks of a conquering king. Micah 5 says that the Messiah will be born in Bethlehem, while Daniel 7 presents Him as a divine figure. Isaiah 9 teaches that He will reign forever, and Daniel 9 teaches that He will be cut off. Furthermore, Isaiah introduces another image, that of the Suffering Servant who will bear sins for people (Isaiah 53). Verse 9 speaks of the Servant’s death, and verse 12 says that, after that, the Servant will be victorious and receive the spoils due Him. In other words, He will be killed and yet will live. How could this be?

In short, there were many things in the Old Testament about the coming of the Messiah that were not fully explained, and sometimes seemingly contradictory things were presented in the same book or even the same chapter. Some of the Jewish rabbis even suggested that there would be two Messiahs, a humble, suffering one and a conquering, reigning one; but no one was suggesting that the same Messiah would come twice, once to suffer and once to reign.

By the time of Jesus, the dominant expectation was for a Messiah who would rescue Israel from foreign domination. He would conquer and rule. At every turn, Jesus defied these expectations. He claimed that His kingdom was not of this world (John 18:36). He told His disciples that He was going to Jerusalem to die, and this caused Peter to rebuke Him (Matthew 16:21–23). He told them that He would be raised from the dead, but Mark 9:10 reports that “they kept the matter to themselves, discussing what ‘rising from the dead’ meant.” A little later, when He told them a second time of His death and resurrection, “they did not understand what he meant and were afraid to ask him about it” (verse 32).

When Jesus entered Jerusalem on that final trip, He was welcomed with shouts of “Hosanna” and the waving of palm branches. Palm branches were a national symbol of Israel, and this was a very nationalistic display. However, instead of going into Jerusalem and conquering the Romans, Jesus entered the temple and cleared out the money changers (Matthew 21:12–17). He also indicated that Israel (at least the current generation) will not inherit the kingdom (Matthew 21:33–43). He went on to say that people should pay their taxes to Caesar if they owe them (Matthew 22:15–22). Finally, He foretold the total destruction of the temple (Matthew 24). These are not the words and deeds of a Messiah sent to free Israel from Roman domination. He was concerned about other things.

It was only after the resurrection that the disciples began to understand what Jesus had been telling them (John 2:22). Even after the resurrection they did not understand about the second coming because they asked Him if now was the time that He would restore the kingdom to Israel (Acts 1:6). Jesus told them that they should not be concerned about the timing of the coming kingdom, but they should take the gospel to the whole world (Acts 1:8). Then He was taken up from them into heaven, and two angels came to them and said, “Men of Galilee, why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 1:11). Here we finally have a clear indication that there will be a second coming after an undisclosed time period.

The Old Testament had several mysteries regarding the Messiah: would He be a divine figure or a human descendant of David? The New Testament gives the answer—both, because of the Incarnation. Would the Messiah be cut off or reign forever? The New Testament gives the answer—both, because of the Resurrection. Would the Messiah come to suffer or to reign? The New Testament once again gives the answer—both, because He would come twice.

The idea that the Messiah would come once to suffer and again to reign is not clearly taught in the Old Testament, although the doctrine is completely consistent with Old Testament teaching. Further, the second coming resolves some of the apparently contradictory teachings about the Messiah in the Old Testament.

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]

Is Jesus alive?​

Answer

He walked the earth more than two thousand years ago. We hear about His crucifixion and His teachings. Easter is about His resurrection. But that’s where some people balk. Does that mean Jesus is alive? How could a man who had been publicly executed rise from the dead? History provides irrefutable evidence that Jesus Christ of Nazareth lived, but is He still alive today? Christians worship, sing, and pray to Jesus as though He is alive. Are they wrong to do so? In what sense is Jesus “alive”?

As human beings confined to a material world, we often understand life to be directly linked to physicality—a person is alive if his or her body is alive. But life runs deeper than that. The spirit realm is as real as the physical realm. Philippians 2:5–11 explains that Christ was already alive, as one with God, before the earth was spoken into existence (cf. John 1:1–3). The eternal Son of God has always been alive. Jesus was never not alive, even when His body was lying in the tomb.

Jesus spoke often of life outside of the material world (John 10:10). He promised eternal life to anyone who believed in Him (John 3:16–18). He explained that the kingdom He had come to establish was not of this world (John 18:36).

When God created the first man, “He breathed into man’s nostrils the breath of life and man became a living soul” (Genesis 2:7). That life came from God, who is eternal. God breathed His own life into man, and that is why human life is unlike that of plants and animals. Humans have a spirit meant to live forever, just as God will live forever. The body will die, but even that will be raised again. When Jesus died on the cross, His body truly died and was buried, but His spirit was somewhere else, alive and well. He had committed His spirit into the Father’s hands (Luke 23:46).

When God raised Jesus from the dead, His spirit rejoined His body, which was now a glorified body (Philippians 3:21). Paul wrote that more than five hundred people saw Jesus after His resurrection (1 Corinthians 15:6). The New Testament was written by eyewitnesses who had seen for themselves that Jesus was truly alive and was in the flesh.

Jesus is still alive today. He rose bodily from the dead, and He ascended bodily into heaven. Acts 1 recounts how, forty days after the resurrection, Jesus’ disciples were with Him when He suddenly began to rise into the air. They stared in amazement as He kept going and disappeared from sight (Acts 1:9–11). Jesus had predicted that He would return to the Father, and that is exactly what He did (John 14:1–2; John 20:17).

Jesus is alive in heaven with God, the angels, and all those who have trusted in Him for salvation (2 Corinthians 5:8). He sits at the right hand of the Father (Colossians 3:1), “higher than all the heavens” (Ephesians 4:10). “He always lives to intercede” for His followers on earth (Hebrews 7:25). And He promised to return again (John 14:1–2).

Just as Jesus’ spirit never died, neither will our spirits die (John 11:25–26). We will live forever somewhere. How we respond to God’s offer of salvation determines our destiny (John 3:16-18). Jesus told His followers, “Because I live, you also will live” (John 14:19). Upon that great hope we can build our lives, knowing that, like our Lord Jesus, we may die, but death is not the end.

For Further Study​

The Case for the Resurrection of Jesus by Gary Habermas

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[Patriot]

Was Jesus circumcised?​

Answer

Circumcision was the sign of a covenant God made with Abraham and his descendants (Genesis 17:9–14; Acts 7:8). The Mosaic Law repeated the requirement that all males be circumcised (Leviticus 12:2–3). So every Israelite boy, as well as any man desiring to become part of the Hebrew people, was circumcised (Exodus 12:48). Since Jesus was a Jew living under the law, He would have been circumcised on the eighth day as were all male Hebrew babies.

Luke 2:21 records the fact that Jesus was circumcised: “On the eighth day, when it was time to circumcise the child, he was named Jesus, the name the angel had given him before he was conceived.” Later in the same chapter, Luke emphasizes that Joseph and Mary followed all the Jewish requirements, doing “everything required by the Law of the Lord” concerning their newborn son (verse 39). In following the law, Joseph and Mary would undoubtedly have circumcised Jesus. Failure to do so would have been a clear violation of the law.

Jesus spoke in the synagogues and taught in the temple courts in Jerusalem (Luke 4:16; 19:47). If He had been uncircumcised, Jesus would have been excluded from those activities. He would not have been allowed inside those areas.

Later in His ministry, Jesus said, “I always do what pleases [the Father]” (John 8:29). Jesus could not have been fully pleasing to God if He had not been circumcised, because disobedience to the law cannot please the Lawgiver. One purpose of Jesus coming to earth was to fulfill the law (Matthew 5:17–18). He, as a Man, lived in perfect obedience to all God had decreed for humanity. In doing so, His life was without spot or blemish and completely acceptable to God. Only as the perfect sacrifice could Jesus provide atonement for sin (Leviticus 4:32; Hebrews 9:14; 1 Peter 1:19).

We know that Jesus was circumcised because, in that day, God required it. The law has been fulfilled. Circumcision is not a requirement for the church and has nothing to do with one’s standing before God (Galatians 2:16).

For Further Study​

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

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[Patriot]

How many prophecies did Jesus fulfill?​

Answer

The Bible is the story of human history and God’s work in it. The most significant event in human history is the death and resurrection of Jesus Christ. The story of this event permeates the text of Scripture. The creation account shows us God’s sovereignty over His creation. The fall shows us why we need a savior. The history of Israel shows two significant things: 1) the historical context of the coming of the Son of God incarnate, and 2) humanity’s inability to save itself through works, thus, its need for a savior.

The gospels tell the story of Jesus the Savior on earth, and much of the rest of the New Testament teaches how to live in this age in light of Jesus’ work on our behalf. The prophecies of the Bible, particularly in Daniel and Revelation but also elsewhere, show what Jesus as Savior is saving us to (eternal paradise) and from (eternal damnation in hell).

The story of Jesus saturates the metanarrative of the Bible, and prophecies of His first advent are found throughout the Old Testament. Allusions to Him also come up in micro ways, as many people and events hint at the work He would accomplish. One scholar, J. Barton Payne, has found as many as 574 verses in the Old Testament that somehow point to or describe or reference the coming Messiah. Alfred Edersheim found 456 Old Testament verses referring to the Messiah or His times. Conservatively, Jesus fulfilled at least 300 prophecies in His earthly ministry.

So, the question of how many prophecies Jesus fulfilled is difficult to answer with precision. Should we count only direct messianic prophecies? Do we count repeated prophecies twice? How about allusions and indirect references to the ministry of Christ? And what about types? A type is a prophetic symbol: a person or thing in the Old Testament that foreshadows a person or thing in the New Testament. So, while Isaiah prophesies the Lord will offer good news for the brokenhearted (Isaiah 61:1), Boaz lives this out, acting as a type of Christ (Ruth 4:1–11).

Below is an attempt to list the types and prophecies given in the Old and New Testaments that Jesus has fulfilled. Undoubtedly, it is not complete. But that’s one of the great things about the Bible—the more you read it, the more you see.

Fulfilled
Type	Given
Type: Adam is a type of Christ because both their actions affected a great many people.	Genesis 3:17-19
Romans 5:14
Type: Jesus is the fulfillment of the Passover Lamb.	Exodus 12:1-11
John 1:29-36
Type: The rock that produced water for Israel points toward Jesus and the living water.	Exodus 17:6
John 4:10; 1 Corinthians 10:3-4
Type: The tabernacle where God dwelt among the Israelites is a type of Jesus, God with us.	Exodus 25:8; Isaiah 7:14; 8:8, 10
Matthew 1:21-23; John 1:14; 14:8-11
Type: The feast of unleavened bread represents the purity of Jesus; Jesus’ burial is like a kernel in the ground, waiting to burst forth in life.	Leviticus 23:6
1 Peter 2:22
Type: The feast of first fruits represents Jesus as the first fruit from the dead.	Leviticus 23:10
1 Corinthians 15:20
Type: Those who looked up at the snake on a pole were saved. Those who "look up" at Jesus on the cross are saved.	Numbers 21:8-9
John 3:14-15
Type: Boaz is a type of Christ the redeemer.	Ruth 4:1-11; Ezekiel 16:8
Galatians 3:13; 4:5; Colossians 1:14
Type: Jonah was in the fish for three days. Jesus’ body was in the grave for three days.	Jonah 1:17
Matthew 12:40

Fulfilled
Prophecy	Given
The serpent and the "seed" of Eve will have conflict; the offspring of the woman will crush the serpent. Jesus is this seed, and He crushed Satan at the cross.	Genesis 3:14-15
Galatians 4:4; Hebrews 2:14
God promised Abraham the whole world would be blessed through him. Jesus, descended from Abraham, is that blessing.	Genesis 12:3
Acts 3:25-26; Matthew 1:1; Galatians 3:16
God promised Abraham He would establish an everlasting covenant with Isaac’s offspring. Jesus is that offspring.	Genesis 17:19
Matthew 1:1-2
God promised Isaac the whole world would be blessed by his descendent. That descendent is Jesus.	Genesis 28:13-14
Matthew 1:1-2; Luke 1:33; 3:23-34
Jacob prophesied Judah would rule over his brothers. Jesus the king is from the tribe of Judah.	Genesis 49:10
Matthew 1:1-2; Luke 1:32-33
The Jews were not to keep the Passover lamb overnight. Jesus was buried the day He died.	Exodus 12:10; Numbers 9:12
John 19:38-42
The Jews were not to break the bones of the Passover lamb. Jesus’ bones were not broken on the cross.	Exodus 12:46; Numbers 9:12
John 19:31-36
The Jews were to devote the firstborn males to God. Jesus is Mary’s firstborn male; He is also the "firstborn" over creation and the "firstborn" of the dead.	Exodus 13:2; Numbers 3:13; 8:17
Luke 2:7, 23; Colossians 1:15-18
Moses promised another prophet like him would come. Jesus is that prophet.	Deuteronomy 18:15, 18-19
Matthew 21:11; Luke 7:16; 24:19; John 6:14; 7:40
God told the Jews to never leave the body of someone who had been hanged overnight. Jesus was buried the day He died.	Deuteronomy 21:23
John 19:31-36; Galatians 3:13
The word of God will be in hearts and mouths. Jesus is the Word who is in the hearts of His followers.	Deuteronomy 30:14
John 1:1; Matthew 26:26
Moses promised God would atone for His people. Jesus’ sacrifice is that atonement.	Deuteronomy 32:43
Romans 3:25; Hebrews 2:17
God promised David his offspring would rule forever. Jesus is descended from David, although His literal reign has yet to begin.	2 Samuel 7:12-13, 16, 25-26; 1 Chronicles 17:11-14, 23-27; Psalm 89:3-4, 35-37; 132:11; Isaiah 9:7
Matthew 1:6; 19:28; 21:4; 25:31; Mark 12:37; Luke 1:32; 3:31
The nations, people, and rulers plot against the Lord and His anointed. The Sanhedrin, the crowd, Herod Antipas, and Pilate plotted against Jesus.	Psalm 2:1-2
Matthew 12:14; 26:3, 4, 47; Luke 23:1, 7
God will tell someone He is their Father. God told the crowd at Jesus’ baptism that He is Jesus’ Father.	Psalm 2:7
Matthew 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35
David believes God will not abandon him to the grave. Jesus rose from the grave.	Psalm 16:9-10; 30:3; 86:13; Isaiah 26:19
Luke 24:6-8; John 20
David cries out that God has forsaken him. Jesus uses the same words on the cross.	Psalm 22:1
Matthew 27:46
David says his enemies mock and insult him. Jesus endured the same on the cross.	Psalm 22:7
Matthew 27:38-44
David’s tormentors tease him, telling him to have God rescue him. The people said the same to Jesus.	Psalm 22:7
Luke 23:35, 39
David describes his physical torment. The description matches the condition of someone who is being crucified.	Psalm 22:14-15
John 19:28
David says that "dogs" surround him and pierce his hands and feet. Gentile soldiers put nails through Jesus’ hands and feet.	Psalm 22:16
John 19:16; 20:20; Acts 2:23
David says that others divide his clothing. The Roman soldiers took Jesus’ clothes.	Psalm 22:18
John 19:23-24
David says false witnesses will testify against him. False witnesses did testify against Jesus, although they didn’t have matching stories.	Psalm 27:12; 35:11; 109:6
Matthew 26:60; Mark 14:55-59
David says he commits his spirit to God. Jesus used the same words on the cross.	Psalm 31:5
Luke 23:46
God will protect the bones of the righteous. Jesus’ bones were not broken on the cross.	Psalm 34:20
John 19:31-36
David talks of being hated without reason. Jesus was hated without reason.	Psalm 35:19; 69:4
John 15:24-25
The psalmist says his friends will abandon him. The disciples abandoned Jesus.	Psalm 38:11; 88:18
Matthew 26:56-58; Mark 14:50
David says he has come to do God’s will. Jesus came to do God’s will.	Psalm 40:6-8
Matthew 26:39, 42; John 6:38; Hebrews 10:5-9
David talks about being betrayed by a friend. Jesus was betrayed by Judas.	Psalm 41:9; 55:12-14
Matthew 26:14-16, 23; Mark 14:10-11, 43
The psalmists say God will rescue them from the land of the dead. God resurrected Jesus.	Psalm 49:15; 86:13
Mark 16:6; Luke 24:6-8; John 20
The Lord ascends on high, bringing captives with Him. Jesus ascended to heaven, and believers go to heaven.	Psalm 68:18
Luke 23:43; 24:51; Acts 1:9
David says he will be rejected by his siblings. Jesus’ brothers refused to believe who He was until after the resurrection.	Psalm 69:8
Mark 3:20-21, 31; John 7:3-5
David has "zeal" for God’s house and His honor but will be reproached. Jesus showed that zeal by cleaning out the temple and was questioned by the Sanhedrin members.	Psalm 69:9
Mark 11:15-17, 27-28; John 2:13-18; Romans 15:3
David talks of being fed gall and vinegar. Jesus was offered gall and vinegar on the cross.	Psalm 69:21
Matthew 27:34, 48; Mark 15:23; Luke 23:36; John 19:29
Solomon asks God for foreign kings to bring him gifts and honor. The magi did so for Jesus.	Psalm 72:10-11
Matthew 2:1-11
Solomon tells God that as king he will deliver the needy and weak. Jesus did this.	Psalm 72:12-14
Luke 7:22
The psalmist says he will speak in parables. Jesus spoke in parables.	Psalm 78:2
Matthew 13:3, 35
God says He will make David His firstborn. Jesus, David’s descendent, is God’s firstborn.	Psalm 89:27
Romans 8:29; Colossians 1:15
David’s enemies attacked him, but he refrained from responding. Jesus forgave His enemies.	Psalm 109:3-5
Matthew 5:44; Luke 23:34
David asks that his betrayer’s life be short and his position be taken. Jesus’ betrayer, Judas, died, and Matthias took his place.	Psalm 69:25; 109:7-8
Acts 1:16-20
David says his Lord will be made a priest of Melchizedek. Jesus is a priest of Melchizedek.	Psalm 110:4
Hebrews 5:1-6; 6:20; 7:15-17
The psalmist says the stone the builders reject will become the cornerstone. Jesus was rejected by the Jewish leaders, but He is the basis of God’s salvation.	Psalm 118:22-23
Matthew 21:42; Mark 12:10-11; Luke 20:17; John 1:11
The Lord will redeem Israel from her sins. Jesus redeemed Israel.	Psalm 130:7-8
Matthew 1:21; Luke 1:68
God told Isaiah the people would not understand what He was doing. Jesus used parables to keep casual observers from understanding His teaching.	Isaiah 6:9-10
Matthew 13:14-15
God promised that a virgin would conceive. Mary was a virgin when Jesus was conceived.	Isaiah 7:14
Luke 1:26-35
God promised to send a Son who would be "God with us" ("Emmanuel"). Jesus is that Son.	Isaiah 7:14; 8:8, 10
Matthew 1:21-23; John 1:14; 14:8-11
God promised a "stone" that people would trip over. Jesus is that stone.	Isaiah 8:14-15
Matthew 21:42-44; Romans 9:32-33
God promised the land of Zebulun and Naphtali and "Galilee of the nations" a light for their darkness. Jesus is that light; at the time of Jesus, Galilee was a mix of Jews and Gentiles.	Isaiah 9:1-2
Matthew 4:12-16
God promised David His Spirit would rest on his offspring. Jesus is that offspring.	Isaiah 11:1-2
Matthew 1:1, 6; 3:16; Mark 1:10
Gentiles will come to God. A centurion and a Syrophoenician woman came to Jesus; the Gentiles in Pisidian Antioch responded to Paul’s gospel message.	Isaiah 11:10; 42:1; 55:4-5; Hosea 2:23
Matthew 8:5-13; Mark 7:24-26; Acts 13:48
God promised a time when the blind would see. Jesus healed the blind.	Isaiah 29:18; 35:5
Matthew 9:30; 11:5; 12:22; 20:34; 21:14; Mark 10:52
God promised a time when the deaf hear. Jesus healed the deaf.	Isaiah 35:5
Matthew 11:5; Mark 7:31-37; 9:25
God promised a time when the lame would be healed. Jesus healed the lame.	Isaiah 35:6
Matthew 15:30-31; 21:14
God promised a time when the mute would speak. Jesus healed the mute.	Isaiah 35:6
Matthew 9:33; 12:22; 15:30; Luke 11:14
God promised a messenger who would announce the Lord’s coming. John the Baptist is that messenger.	Isaiah 40:3-5; Malachi 3:1
Matthew 3:3; 11:10; Mark 1:3; Luke 3:4-6
God is the shepherd who tends His sheep. Jesus is the good shepherd.	Isaiah 40:10-11
John 10:11
God promised to put His Spirit on His servant. Jesus is that servant.	Isaiah 42:1
Matthew 3:16; 12:18; Mark 1:10
God’s servant will not cry out. Jesus told those He healed to remain quiet.	Isaiah 42:2
Matthew 12:19
God’s servant will be gentle. Jesus treated people gently.	Isaiah 42:3
Matthew 11:29; 12:20
The nations will put their hope in God’s servant’s teaching. Nations put their hope in Jesus’ teachings.	Isaiah 42:4
Matthew 12:21
God will send His servant as a light to the Gentiles. Jesus is a light to the Gentiles.	Isaiah 42:6; 49:6
Luke 2:25-32
The writer says he will not be rebellious or turn away. Jesus obeyed God all the way to the cross.	Isaiah 50:5
Matthew 26:39
Isaiah speaks of one who will be beaten and spit upon. Jesus was beaten and spit upon.	Isaiah 50:6
Matthew 26:67; 27:26-30
The Suffering Servant will be so abused He will not look human. Jesus was beaten, whipped, crucified, and pierced by a spear.	Isaiah 52:14
Matthew 26:67; 27:26-30; 35
The Suffering Servant will be despised and rejected by His own people. Jesus’ tormentors rejected Him and spit in His face.	Isaiah 53:3
Luke 23:18; Matthew 26:67; John 1:11
The Suffering Servant will bear the abuse we deserve for our physical and spiritual healing. Jesus did this.	Isaiah 53:4-5
Matthew 8:17; Romans 5:6-8; 1 Corinthians 15:3
The Suffering Servant will bear our sins. Jesus bore our sins.	Isaiah 53:6, 8, 12
Romans 4:25; 1 Peter 2:24-25
The Suffering Servant is like a lamb that does not defend itself. Although Jesus spoke during His trials, He never offered a defense.	Isaiah 53:7
Matthew 27:12; Luke 23:9; John 1:29-36
The Suffering Servant’s people did not protest His death. Only Pilate protested Jesus’ death.	Isaiah 53:8
Matthew 27:23-25
The Suffering Servant will die with the wicked. Jesus died with the two thieves.	Isaiah 53:9, 12
Matthew 27:38; Mark 15:27
The Suffering Servant will be buried in the grave of a rich man. Jesus was buried in the grave of Joseph of Arimathea.	Isaiah 53:9
Matthew 27:57-60
God ordained that the Suffering Servant would suffer and die. God sent Jesus to die.	Isaiah 53:10
John 3:16; 19:11; Acts 2:23; Philippians 2:8
The Suffering Servant’s sacrifice offers forgiveness of sins. Jesus’ sacrifice offers forgiveness of our sins.	Isaiah 53:11
Acts 10:43; 13:38-39
The Suffering Servant will intercede for His abusers. Jesus asked God to forgive those who crucified Him.	Isaiah 53:12
Luke 23:34
God promises a great light to pierce the darkness of Israel and the nations. Jesus is that light.	Isaiah 60:1-3
Matthew 4:16; Luke 2:32; John 12:46
God promises someone to declare good news for the brokenhearted, captives, and prisoners. Jesus is that someone.	Isaiah 61:1
Matthew 3:16; Luke 4:18
God promises a "righteous Branch" from the line of Jesse who will do what is just. Jesus is that Branch.	Jeremiah 23:5-6; 33:15-16
Romans 3:22; 1 Corinthians 1:30
A woman will weep for her dead children. Herod killed the baby boys in Bethlehem.	Jeremiah 31:15
Matthew 2:16-18
God makes a woman "encircle" or protect a man. The Holy Spirit conceived Jesus in Mary.	Jeremiah 31:22
Matthew 1:20; Luke 1:35
God promises a new covenant. Jesus provides the work for that new covenant.	Jeremiah 31:31-34 ; 32:37-40; 50:5
Matthew 26:27-29; Mark 14:22-24; Luke 22:15-20
"David" will return as his people’s shepherd. Jesus is that shepherd.	Ezekiel 34:23-24; 37:24
John 10:11
Gabriel tells Daniel when the "Anointed One" will be "cut off." This is the exact time Jesus is crucified.	Daniel 9:24-26
Matthew 27:50
God will call His "child" from Egypt. Jesus returned from Egypt when He was young.	Hosea 11:1
Matthew 2:13-15
Israel’s ruler will be struck on the cheek with a rod. Jesus was struck on the head with a staff.	Micah 5:1
Matthew 27:30
The ruler of Israel will come from Bethlehem. Jesus was born in Bethlehem.	Micah 5:2
Luke 2:4-7
God will live among His people. Jesus lived among the Jews.	Zechariah 2:10
John 1:14
The Branch will be a priest in the temple. Jesus is a priest in the order of Melchizedek.	Zechariah 6:12-13
Hebrews 7:11-28; 8:1-2
Israel’s king will ride a donkey. Jesus came into Jerusalem riding a donkey.	Zechariah 9:9
Mark 11:1-10
God told Zechariah to take the thirty pieces of silver he earned and throw it to the potter. Judas took thirty pieces of silver and returned it to the priests who used it to buy the potter’s field.	Zechariah 11:12-13
Matthew 26:14-15; 27:3, 6-10
If someone strikes the shepherd, the sheep will scatter. When Jesus was arrested, His disciples fled.	Zechariah 13:6-7
Matthew 26:56; Mark 14:50
The Lord will come to the temple and refine the silver and the priests. Jesus came to the temple and threw out the money changers.	Malachi 3:1-3
Matthew 21:12; Mark 11:15-19; John 2:13-16
The sun of righteousness will come. Jesus is that sun.	Malachi 4:2
Luke 1:78
Elijah will return. John the Baptist fulfills the role of Elijah.	Malachi 4:5
Matthew 11:13-14; Mark 9:11-13; Luke 1:17; 7:27-28
Jesus said He will suffer and die. Before the crucifixion, both the priests' guards and the Roman soldiers beat Jesus.	Matthew 16:21; Mark 8:31
Luke 22:63-65; Mark 14:53, 65; 15:33-37; John 19:1
Jesus said He will be handed over on the Passover. He was handed over at night, after Galileans celebrated the Passover but before Judeans do.	Matthew 26:2
John 19:14-16
Jesus said one of His disciples will betray Him. Judas betrayed Him.	Matthew 26:21-22
Luke 22:47-48
Jesus said the disciples will scatter. They did at His arrest.	Matthew 26:31; Mark 14:27
Matthew 26:56; Mark 14:50
Jesus said Peter will deny Him. Peter did so at the trial before Caiaphas.	Matthew 26:33-34
Matthew 26:69-75
Jesus said He will be handed over, killed, and rise again on the third day.	Mark 9:30-31; 10:32-34
John 18-20
Jesus said He will be delivered to the chief priests and scribes, killed, and rise again three days later.	Mark 10:32-34
John 18-20
Simeon said Jesus will cause many hearts to be revealed. The Sanhedrin was revealed to be jealous.	Luke 2:35
Matthew 27:18
Simeon told Mary her soul will be pierced because of Jesus. She witnessed the crucifixion.	Luke 2:35
John 19:25-27
Jesus said He will rebuild the "temple" (His body) after three days. He rose from the dead after three days.	John 2:18-22
Acts 10:40; 1 Corinthians 15:4

For Further Study​

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

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[Patriot]

How was Jesus’ sacrifice better than the Levitical sacrifices?​

Answer

The whole book of Hebrews deals with the ways that the New Covenant in Christ is better than the Old Covenant and the Law given by Moses. A few points from Hebrews will serve to illustrate why Jesus’ sacrifice is better than the Levitical sacrifices.

The Levitical priests became priests simply because of their lineage—they were born into the priestly line. Jesus, however, was chosen by God to be a priest because of His personal qualifications (Hebrews 7:11–22).

There were many Levitical priests because they kept dying and had to be replaced. Jesus, however, lives forever and will continue to serve as priest forever, never being replaced (Hebrews 7:23–25).

The Levitical priests had to first offer sacrifices for their own sins and then for the sins of the people. Jesus had no sin and did not need to offer a sacrifice for Himself (Hebrews 7:26–27).

The Levitical priests served in an earthly setting, whereas Jesus ministers in a heavenly setting (Hebrews 8:1–5).

The Levitical priests ministered under the Old Covenant, whereas Jesus ministers under a New Covenant. The fact that God replaced the Old with the New is evidence that the New is better and that the Old must have had some deficiencies (Hebrews 8:6–13).

The Levitical priests entered the earthly Most Holy Place only once per year with the blood of an animal sacrifice. Jesus entered the heavenly Most Holy Place with the sacrifice of His own blood, and He is still there ministering on our behalf (Hebrews 9:11–24).

The Levitical priests had to make sacrifices repeatedly. This demonstrates the inherent weakness of their sacrifices. Jesus made one sacrifice for all sins for all people for all time. The Levitical sacrifices were merely imperfect pointers to Christ’s ultimate sacrifice. If they had been adequate in themselves, they would not have been repeated. It is impossible for the blood of bulls and goats to really take away sin (Hebrews 9:25—10:4).

In summary, “Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God, and since that time he waits for his enemies to be made his footstool. For by one sacrifice he has made perfect forever those who are being made holy” (Hebrews 10:11–14).

Even after the Levitical priests had made the sacrifice, the way into the Most Holy Place was still barred. The high priest could only go in once per year, and other priests and the people at large could never go in. However, because of the sacrifice of Christ, “we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body” (Hebrews 10:19–20). The gospels record that at the death of Jesus the curtain in the temple was torn from top to bottom (Matthew 27:51), signifying that people could have direct access to God.

In short, the sacrifice of Jesus is better than the Levitical sacrifices because Jesus’ sacrifice did what the Levitical sacrifices could never do—make forgiveness of sins possible, once and for all, with a sacrifice that is never to be repeated.

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]

Why did God send Jesus?​

Answer

The Bible teaches that the Father sent the Son into the world (John 5:37; 6:44, 57; 8:16, 18; 12:49; 20:21; Galatians 4:4; 1 John 4:14). In other words, God sent Jesus. The Bible also tells us why God sent Jesus into the world—reasons that redound to His glory and our eternal benefit. We will look at four of the reasons God sent Jesus:

Why God Sent Jesus: To Reveal the Father

In creation, we learn some things about the Creator, such as “his eternal power and divine nature” (Romans 1:20). But what is God really like? Is it possible to know Him personally?

In the Old Testament, God began to reveal Himself as the Creator, Lawgiver, Judge, and Redeemer of His people. And then came Jesus (Hebrews 1:1–2). Jesus revealed God in a way that really caught our attention.

Without Jesus, we would not be able to see God. “No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known” (John 1:18). Jesus is, in fact, “the exact representation and perfect imprint of His [Father’s] essence” (Hebrews 1:3, AMP). That is, if you’ve seen Jesus, you’ve seen the Father (John 14:9).

Without Jesus, we would doubt God’s love. But in the works that He did and the death that He died, Jesus revealed God’s love (Romans 5:8). Without Jesus, we would question God’s goodness and care. But Jesus revealed God’s knowledge of our needs and His desire to meet them (Matthew 6:8). Without Jesus, we might consider God unfair. But in His interactions with people of all backgrounds, Jesus revealed God’s impartiality.

Without Jesus, we would be forever fatherless. But Jesus showed us that we can approach God as a child approaches his or her father (see Matthew 6:9). There’s a relationship not just based on creation, the law, or judgment; there is a family relationship (see Matthew 12:49–50). As J. I. Packer wrote, “If you want to judge how well a person understands Christianity, find out how much he makes of the thought of being God’s child, and having God as his Father. . . . Everything that Christ taught . . . is summed up in the knowledge of the Fatherhood of God. Father is the Christian name for God” (Knowing God, InterVarsity Press, 1973, p. 201).

Jesus spoke God’s words, thought God’s thoughts, felt and expressed God’s emotions, and did God’s works. God sent Jesus into the world to reveal the Father to us.

Why God Sent Jesus: To Do Away with Sin

Hebrews 9:26 says, “He has appeared once for all at the culmination of the ages to do away with sin by the sacrifice of himself.”

The sacrifices of the old Levitical system were insufficient to take away sin. But Jesus offered the perfect sacrifice, once for all time. With the shedding of His blood on the cross, never again would animals need to die as our substitute. When God sent Jesus into the world, the Son of God took on human flesh and provided a better sacrifice for sin and a better covenant with God’s people.

God sent Jesus not to deny the fact of sin or help us forget about our sin. Denials and cover-ups were not His purpose. God wanted to do away with sin once and for all. In Christ, God forgave sin and released us from its penalty. Through faith in the Son, we have full deliverance from guilt. Not only that, but we have deliverance from the hold of sin itself, true salvation, and real peace with God. “Therefore, there is now no condemnation for those who are in Christ Jesus” (Romans 8:1).

Our religious actions cannot put away sin. Neither can feeling sorry, practicing self-denial, or holy living. Not even our death can get rid of sin. Sin is a blot on our soul, a stain in the fabric of our being that can only be washed away by the sacrifice of Christ on the cross. Jesus alone can put away our sin (1 Peter 2:24). It’s one of the reasons God sent Him.

Why God Sent Jesus: To Destroy the Works of the Devil

Another biblical reason that God sent Jesus into the world is spelled out in 1 John 3:8: “The reason the Son of God appeared was to destroy the devil’s work.” It was a divine mission, executed with the precision of a well-planned military strike. Two thousand years ago, the Son of God landed on foreign soil, behind enemy lines, with a mission to demolish something, and He succeeded in His objective. He wrecked all that the devil had been doing.

The devil has been working to build a kingdom for himself, and Jesus came to dissolve the framework, making everything Satan has ever done a worthless waste of time. The devil had made his sand castle, and Jesus was the tide.

The devil’s works that Jesus destroyed include deception (Jesus is the Truth); sin (Jesus is our Righteousness); and death (Jesus is the Resurrection and the Life). Jesus accomplished His wrecking of Satan’s work by the fact of His holiness (Matthew 4:1–11; John 14:30), the excellence of His sacrifice (John 12:31; Colossians 2:15; Hebrews 2:14–15; 1 John 2:2), and the action of His grace (Ephesians 2:1; Colossians 3:4; Romans 16:20).

The devil had a plan for Lazarus, and it did not involve his being resurrected from the dead (John 11). The devil had a plan for Saul of Tarsus, and it did not include his becoming a missionary to the Gentiles (Acts 9). The devil had a plan for the Philippian jailer, and it did not include living through the night and being saved and baptized with his entire family (Acts 16). Satan’s plans have gone awry, and they will continue to as God’s will is accomplished in and through us. As for the devil’s future, he will eventually be sent to the place of torture he dreads (Matthew 8:28–29; Revelation 20:10).

Why God Sent Jesus: To Provide an Example of a Holy Life

In the context of suffering for righteousness’ sake, Peter tells us that Christ has left us “an example, that [we] should follow in his steps” (1 Peter 2:21). All those who follow Christ ought to conduct themselves just as Jesus conducted Himself (1 John 2:6). We are to be holy as God is holy (1 Peter 1:16), and Jesus is our example.

Jesus handled temptation, and He did so without sin (Luke 4:1–13; Hebrews 4:15). Jesus lived blamelessly, being holy in word (John 8:45–46) and holy in deed (1 Peter 2:22; Hebrews 7:26). Jesus nurtured a prayer life (Luke 5:16), and He relied on the power of the Holy Spirit (Luke 4:1, 14).

God sent Jesus into the world, and we praise Him for it. We are eternally grateful to our Lord who, at the end of His ministry, was able to look to heaven and say, “I have brought you glory on earth by finishing the work you gave me to do” (John 17:4). Mission accomplished.

For Further Study​

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


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[Patriot]

What time was Jesus crucified?​

Answer

The gospel writers make several references regarding the time of Jesus’ crucifixion. Putting all those references together gives us an idea of the time of day that Jesus died. In this article, we will use the NASB because it presents a literal translation of the time references recorded in the original Greek.

We know that Jesus was arrested at night and was brought to Pilate the next morning. Matthew 27:1–2 tells us, “Now when morning came, all the chief priests and the elders of the people conferred together against Jesus to put Him to death; and they bound Him, and led Him away and delivered Him to Pilate the governor.”

There was a series of hearings before Pilate and Herod, who was in Jerusalem for the Passover (see Luke 23:6–15). But Pilate had to make the final decision. Pilate had wanted to set Jesus free (Luke 23:20), but ultimately felt it more advantageous to appease the crowd. “When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, ‘I am innocent of this Man’s blood; see to that yourselves.’ And all the people said, ‘His blood shall be on us and on our children!’ Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified” (Matthew 27:24–26).

Matthew provides some clues as to the time Jesus was crucified: “Now from the sixth hour darkness fell upon all the land until the ninth hour. About the ninth hour Jesus cried out with a loud voice, saying, ‘Eli, Eli, lama sabachthani?’ that is, ‘My God, My God, why have You forsaken Me?’ And some of those who were standing there, when they heard it, began saying, ‘This man is calling for Elijah.’ Immediately one of them ran, and taking a sponge, he filled it with sour wine and put it on a reed, and gave Him a drink. But the rest of them said, ‘Let us see whether Elijah will come to save Him.’ And Jesus cried out again with a loud voice, and yielded up His spirit. And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split” (Matthew 27:45–51). So according to Matthew, Jesus died “about the ninth hour.” Luke 23:44–47 agrees with Matthew about the darkness at the sixth hour and Jesus’ death about the ninth hour. Mark 15:25 adds further information: “It was the third hour when they crucified Him,” and the rest of the account agrees with Matthew and Luke about the times of darkness and Jesus’ death.

So, putting Synoptic Gospels’ accounts together, Jesus was crucified at the third hour. Darkness descended at the sixth hour until the ninth hour, and Jesus died about the ninth hour. Jesus was on the cross for about six hours, three of those in total darkness. In modern reckoning, a new day starts at midnight, so the third hour would be 3:00 AM. However, the Jewish day started at sundown, but hours were counted from sunup, which would be roughly 6:00 AM. So the third hour when Jesus was crucified would be three hours after sunup, or about 9:00 AM. The sixth hour when darkness descended would be roughly noon, and the ninth hour when Jesus died would be about 3:00 PM. This is all rather straightforward, except that John seems to record something different.

John 19:13–14 says, “Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha. Now it was the day of preparation for the Passover; it was about the sixth hour.” John seems to place the hearing before Pilate “about” noon, which would conflict with Mark, who records that Jesus was crucified at the third hour or 9:00 AM.

There are several possible solutions to the seeming discrepancy. Some have suggested that John is counting hours from midnight (the “Roman” method), so the sixth hour would be about 6:00 AM. This solves the problem of chronology; however, D. A. Carson, citing research by Henry Morris, thinks this unlikely, as this reckoning was normally reserved for Roman legal documents (Pillar New Testament Commentary, “John,” Eerdmans, 1991, p. 605). Merrill Tenney points out that this “Roman” method would be inconsistent with John’s other notations of time (NIV Bible Commentary, Volume 2, New Testament, “John,” Zondervan, 1994, p. 363). Andreas Kostenberger also notes that John appears to use the traditional sunup-to-sundown frame of reference when referring to time in John 1:39 where the tenth hour seems to refer to late afternoon (4:00 PM), not 10:00 AM (Baker Exegetical Commentary on the New Testament, “John,” Baker Academic, 2004, p. 74–75). So the “Roman time” solution seems to be unlikely.

Another proposed solution is to attribute John’s mention of the sixth hour to a scribal error. In this theory, an early copyist of John mistakenly wrote Ϝ (the Greek numeral digamma, or 6) instead of Γ (the Greek numeral gamma, or 3). This would make John and Mark to be in complete agreement; however, Carson points out that there is absolutely no manuscript evidence for this variant (op cit, p. 606). Therefore, this solution rests upon conjecture entirely.

Kostenberger, although he does not necessarily endorse the idea, suggests that John may be making a theological point here and is not attempting to give a literal indication of the time (op cit, p. 536). The Paschal lamb selection would normally take place at noon on the day before Passover. Therefore, when Jesus was selected for crucifixion, John makes reference to noon (the sixth hour) to emphasize the fact that the Lamb of God had been selected. However, this solution has its own chronological difficulties. The “day of preparation” mentioned in John 19:14 is most likely preparation for the Passover Sabbath, not the Passover Feast that would require the lamb to be selected. The fact that Jesus had already eaten the Passover with His disciples would seem to indicate that the meal itself has already occurred.

Kostenberger (p. 538) and Carson (p. 605) prefer a solution based on the imprecise methods of ancient timekeeping. Before the use of watches and other precise timekeeping devices, the day was usually divided up into three-hour blocks, and people often estimated and rounded off the time. If it was mid-morning, say 10:30, one person might have rounded down and called it the third hour (9:00 AM); another person might have rounded up and called it the sixth hour (noon). In this solution, there is no discrepancy, just a difference in the way each writer estimated the time. (Even in modern times with digital clocks that tell time down to the second, we often round to the nearest quarter or half hour.) According to this solution, the choice between the third and the sixth hour would be a matter of personal estimation. It is possible that John and Mark “rounded off” the times in keeping with custom.

In the final analysis, this may be a case of expecting modern scientific precision from an ancient book. Carson puts it this way: “More than likely we are in danger of insisting on a degree of precision in both Mark and John which, in the days before watches, could not have been achieved. The reckoning of time for most people, who could not very well carry sundials and astronomical charts, was necessarily approximate. If the sun was moving toward mid-heaven, two different observers might well have glanced up and decided respectively that it was ‘the third hour’ or ‘about the sixth hour’” (p. 605).

Taking all the evidence together, Jesus was crucified at some time in the morning, and He died at some time in the afternoon. He would have spent somewhere between three and six hours on the cross, with a good portion of that time in total darkness. The gospel writers were not overly interested in precision in this matter. They were far more concerned with the theological implications, which they faithfully recorded.

For Further Study​

The Murder of Jesus by John MacArthur
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