* ALL Questions about Jesus Christ *

[Patriot]

Why did Jesus wait thirty years before He started His ministry?​

Answer

Luke 3:23 informs readers that “Jesus himself was about thirty years old when He began his ministry.” Bible historians pinpoint Jesus Christ’s birth between 6—4 BC and the start of John the Baptist’s ministry around AD 28, making Jesus just over thirty years old when He began His public ministry.

As the Jewish Messiah, Jesus was a descendant of King David from the tribe of Judah (Matthew 1:1–17; 2:1–6). According to ancient Jewish law and custom, thirty years was considered the age of full maturity, physically and mentally, and suitable for high degrees of responsibility: “David was thirty years old when he became king” (2 Samuel 5:4); “Joseph was thirty years old when he entered the service of Pharaoh” (Genesis 41:46). The Jewish Levites began their priestly service at age thirty (Numbers 4:3, 23, 30, 35).

It would be reasonable to assume that Jesus began His public ministry at thirty years of age simply because this was God’s timing and purpose (and, certainly, it was). Everything Jesus did was in obedience to His Father’s will and plan (John 4:34; Hebrews 10:9). However, a practical explanation attributes our Lord’s delayed ministry start to His position as a Jewish rabbi. Thirty was also the age at which Jewish scribes and rabbis were regarded as mature enough to enter their office as teachers (van Oosterzee, J. J., The Gospel According to Luke: An Exegetical and Doctrinal Commentary, trans. by Lange, J. P., and Starbuck, C. C., Schaff, P., and Lange, J. P., ed., Wipf & Stock, 2007, p. 62).

Jesus had to be at least thirty years old if the experts in Judaism were to view Him as an authentic rabbi. Christ was called “Rabbi” by His own disciples (Matthew 26:25; Mark 9:5; John 1:49; 3:26; 4:31; 6:25; 20:16) and by John the Baptist’s followers (John 1:38). He was esteemed as a respected Jewish teacher. Even Nicodemus, a Pharisee and member of the Jewish high council, called Him “Rabbi” and recognized that Jesus was “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). If our Lord had begun His ministry before attaining the acceptable and appointed age of priests, scribes, and other mature spiritual ministers, it’s likely that both the common folk and religious leaders of His day would have disregarded His authority.

Jesus waited thirty years to start His public teaching ministry because it was God’s time—the pivotal moment in all of history was primed to unfold (John 1:31–33; 2 Corinthians 6:2). Jesus had reached the culturally acceptable age of maturity and development. God would now reveal “the Lamb of God, who takes away the sin of the world!” (John 1:29), and no age-imposed barriers would be able to hinder the reception of Messiah’s teachings.

For Further Study​

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

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[Patriot]

How was Jesus fully God and fully man?​

Answer

At the core of Christology lies the doctrine that Jesus was not merely a human being, but that He was also fully God. This concept, known as the hypostatic union, reveals the dual nature of Jesus, who transcends the ordinary boundaries of human existence.

The term hypostatic union expresses the dual nature of Jesus as fully God and fully man. In AD 451, the Council of Chalcedon articulated this belief, affirming that Jesus has two distinct natures—divine and human—united in one person without confusion, change, division, or separation. This union remains an unfathomable mystery, stretching the limits of human comprehension.

The New Testament presents Jesus as a historical figure who was born in Bethlehem (Matthew 2:1) and raised in Nazareth (Matthew 2:23). He experienced the full range of human existence: physical limitations, emotions, and temptations. Jesus became hungry (Matthew 21:18), thirsty (John 4:7), fatigued (John 4:6), and sorrowful (Mark 14:34; John 11:35). He also showed compassion to those in need (Matthew 9:36) and experienced the pain of betrayal (Luke 22:1–23). In His humanity, Jesus is a perfect representation of what it means to be human (Romans 5:18–19).

While Jesus is fully human, He is also fully divine. He claimed divine authority (Matthew 28:18), forgave sins (Mark 2:5–12), performed miracles (John 2:1–11), and accepted worship (Matthew 21:9). The New Testament describes Him as the eternal Word of God who became flesh (John 1:1, 14) and gives Him the title “Immanuel,” which means “God with us” (Matthew 1:23). The statement “I and the Father are one” (John 10:30) affirms Jesus’ divine nature, which includes omnipotence (Hebrews 1:1–4), omniscience (John 2:25), and perfection (2 Corinthians 5:21).

The incarnation (literally, “in-flesh”) holds overwhelming theological significance for believers. Because Jesus has a dual nature, He can serve as the perfect mediator between God and humanity (1 Timothy 2:5). As fully God, He possesses the divine authority to redeem humanity from sin (Matthew 20:28), conquer death (John 11:25), and reconcile us with God (Colossians 1:19–20). As fully man, He identifies with our struggles and sympathizes with our weaknesses (Hebrews 4:15). Importantly, He is the sacrificial lamb for our sins. (John 1:29), and through His life, death, and resurrection, He secured salvation for all who believe in Him (Hebrews 7:27).

In the person of Jesus, we witness the fullest expression of God’s character and nature (Hebrews 1:3). Through His life and teachings, Jesus revealed the heart of God—a heart that is “full of grace and truth” (John 1:14). His divine nature gave authority to His teachings (Matthew 7:29), and His human nature made these teachings relatable and applicable to our lives.

Ultimately, the paradox of Jesus being fully God and fully man calls us to a deeper faith in the wisdom of God. It reminds us that God’s ways are higher than our ways, and His thoughts are higher than our thoughts (Isaiah 55:9). Thus, we are invited to embrace the mystery and wonder of who Jesus is rather than attempting to reduce Him to a mere human, prophet, moral teacher, or distant god.

As we contemplate the dual nature of Jesus, let us come before Him with humility and reverence. Let us give thanks for the incredible love that prompted God to become human. In Jesus, we find the perfect revelation of God’s nature and the fullest embodiment of His love. May we continue to explore, ponder, and celebrate the divine mystery of the God-man, a mystery that continues to captivate hearts, stir the imagination, and transform lives.

For Further Study​

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

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[Patriot]

Was Jesus a Palestinian?​

Answer

To answer this question, we should carefully define terms. References to Palestine have taken on different meanings and different implications from their historical use. Jesus’ first coming to earth was as a Middle Eastern man, native-born in Bethlehem; this is currently part of territory assigned to the West Bank. He was raised in Nazareth, in the north of modern-day Israel. However, His religion and ethnicity were inarguably Jewish, not Arabic. Depending on which version of Palestinian one chooses, Jesus may or may not fit. However, based on the typical sense in which the word is used today, Jesus was not “Palestinian.”

Jesus would fall under the definition of Palestinian in a historical and geographical sense: He was born, raised, died, and resurrected in a region which, for millennia, was called “Palestine.” Prior to the establishment of the modern nation of Israel, the term Palestinian was as likely to apply to Jewish residents of the area—or anyone living there—as it was to Muslim or Arabic citizens.

Over time, the terms Palestine and Palestinian have been narrowed. In modern use, these typically refer to the majority-Muslim-and-Arabic people living in the territories currently called the Gaza Strip and the West Bank. For the statement “Jesus was Palestinian” to be meaningfully true, one cannot use the modern definition of the term. Expanding the definition to include Jesus would require including the current Jewish residents of Israel—which would defeat the purpose of using Palestinian to identify an ethnic or regional group.

When seeking to disrupt stereotypes about Jesus, we sometimes oversimplify ideas or stretch their definitions. For example, Jesus was not a “refugee” in the modern sense, yet aspects of His life echo the experiences of people today. It’s valuable to remember that Jesus was not among the cultural elites of His era. But we can’t ignore modern implications of the term refugee, lest we associate Jesus with things that weren’t part of His story.

In the same way, a person might claim “Jesus was a Palestinian” when seeking to emphasize His experience as a poor Middle Eastern man living in occupied territory—much as some would characterize those living in the West Bank or Gaza today. Jesus lived in a region historically called “Palestine,” which included territory currently associated with the modern-day “Palestinian” people. Yet He was not ethnically or religiously part of the group labeled “Palestinian” in the modern sense. Jesus was no more a modern Palestinian—in ethnicity or religion—than He was a modern American or Russian or Indian or Brazilian or Ethiopian.

Jesus’ gospel is intended for all people, of all cultures and backgrounds (Matthew 28:19; Galatians 3:28; Revelation 7:9). The most important association He took on was as a member of the human race (John 1:14; Hebrews 4:15) in His role as the One intended to save all people (John 3:16).

For Further Study​

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

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[Patriot]

What is the meaning of the saying Jesus H. Christ?​

Answer

Jesus H. Christ is a profane expletive, typically uttered in surprise, disappointment, disgust, exasperation, or astonishment. It is sometimes said in a humorous context. Regardless of its intent, saying “Jesus H. Christ” amounts to taking the Lord’s name in vain. It is an unholy utterance of the Savior’s name, an offense to believers, and a violation of God’s command not to “misuse the name of the Lord your God” (Exodus 20:7, NLT).

Taking the Lord’s name in vain (dishonoring it by treating it irreverently or misusing it in an oath) has been happening ever since Bible times (Leviticus 19:12), but the precise origin of the expression Jesus H. Christ is somewhat of a mystery. It most likely developed from an early Christian monogram or abbreviation for the name of Jesus Christ. By the third century AD, the name of the Lord was sometimes shortened in Christian inscriptions, sculptures, and paintings. IH is one of the oldest monograms for the name Jesus. In the Greek language, it is an abbreviation created from the first letters of the name Jesus (ΙΗΣΟΥΣ).

IHC is one of the abbreviated Latin transliterations of this Greek word. The three letters are an Anglicized iota, eta, and sigma, and they correspond to the first, second, and last letters of Jesus’ name in Greek. Today, the abbreviation usually appears as IHS, but in Late Classical Latin, the sigma was represented by a C. Those without a knowledge of Latin mistook the iota in IHC for a J, which they assumed to mean “Jesus”; they likewise interpreted the C to mean “Christ.” That left only the H. Not knowing what it meant, they left it as an initial and spoke of “Jesus H. Christ,” as if that were His full name.

The earliest reported use of Jesus H. Christ appears to have been in the mid-1800s. In his autobiography, dictated in early 1906, Mark Twain tells the story of hearing the swear word in Missouri, where he worked as a printer’s apprentice in the mid-1800s. According to Twain, a co-worker had abbreviated Jesus Christ’s name to “J.C.” in a religious tract printed for the evangelist Alexander Campbell. After a severe reprimanding from Campbell for the disrespectful treatment of Christ’s name, the co-apprentice “enlarged the offending J.C. into Jesus H. Christ” (www.grammarphobia.com/blog/2019/02/jesus-h-christ.html, accessed 3/27/24). Twain explains that this particular form of swearing, emphasizing the “H.” in between “Jesus” and “Christ,” was already frequently uttered among “the common swearers of the region” during his childhood (Smith, E. S., ed., The Autobiography of Mark Twain, California Press, 2010, p. 458).

In 1885, a New York science and religion journal cited Jesus H. Christ as a humorous expression found in a Texas newspaper story. That same year, it appeared in a satirical verse play called The Creation. In one line of the play, Adam replies to Eve and refers to God’s Son as Jesus H. Christ. The profanity also made its way into an 1892 folk song, “Men at Work,” in which some workers reluctant to rise early in the morning were cursed: “Then it’s ‘Jesus H. Christ, will you lay there all day?’” (www.grammarphobia.com, op. cit.).

The meaning of the name Jesus H. Christ is evident. It is a swear word that treats our Lord and Savior’s majestic and holy name with disrespect and dishonor. God’s name reflects His character and presence (Exodus 3:13–15; 34:5–7; Numbers 6:22–27). All His attributes and the sum of His being are contained in His “holy, awe-inspiring name” (Psalm 111:9; see also Psalm 8:1). As believers, we must be careful never to speak the name of Jesus Christ lightly or irreverently.

God elevated Jesus to the highest place of honor in His kingdom “and gave him the name above all other names, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth” (Philippians 2:9–10, NLT). His name must be given nothing but the highest esteem and honor. Those who casually, comically, profanely, or in any manner refer to the Lord as Jesus H. Christ are in danger of incurring God’s punishment.

For Further Study​

The Ten Commandments: Ethics for the Twenty-first Century by Mark F. Rooker

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[Patriot]

How did Jesus die? What was the precise cause of Jesus’ death?​

Answer

The crucifixion of Jesus Christ is one of the most significant events in human history, marking the moment of His ultimate sacrifice for the sins of humanity. This monumental event is not only the foundation of Christianity but is also a testament of Christ’s faithful obedience to the Father (Philippians 2:8). Jesus died by way of crucifixion, but what was the precise cause? What physical factors contributed to His death?

The story of Jesus’ death begins with His arrest in the Garden of Gethsemane. According to the Gospels, Jesus went to pray in the garden after the Last Supper, fully aware of the physical trauma He was about to endure. In Matthew 26:39, Jesus prayed, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will” (ESV). Despite Jesus’ impending agony, He submitted to the Father’s will. Jesus’ prayer was so intense that “his sweat became like great drops of blood falling down to the ground” (Luke 22:44, ESV). Luke’s description of Jesus’ agony suggests a rare medical condition known as hematidrosis, where extreme stress causes blood vessels in the sweat glands to rupture.

After His arrest in the garden, Jesus was taken before a Jewish court, which found Him guilty of blasphemy. Then “the guards took him and beat him” (Mark 14:65). Early in the morning, the Jewish court bound Jesus and handed Him over to Pilate, the Roman governor of the province (Mark 15:1). Pilate interviewed Jesus and sent Him to Herod, the ruler of Galilee, and Herod promptly sent Him back to Pilate. So, after a stressful and sleepless night, Jesus was forced to walk more than two and a half miles from trial to trial.

Pilate determined that the charges against Jesus were baseless and, finding no fault in Jesus, attempted to release Him (John 19:4, 12). However, the crowd demanded Jesus’ crucifixion. Pilate succumbed to the pressure and had Jesus scourged before handing Him over to be crucified (John 19:1–16).

Scourging was a severe form of flogging, reserved for those condemned to death. Roman soldiers used a flagrum, a short whip consisting of several leather thongs attached to small fragments of metal, bone, or lead. Each strike of the flagrum would embed the sharp fragments into the skin. As the whip was pulled back, it would tear away chunks of flesh, exposing muscles and even bones. The scourging would cover the back, buttocks, and legs, but could also extend to the chest and stomach. Many victims of scourging would go into shock from sheer agony and blood loss. The intent was to bring Jesus to the brink of death, weakening Him before the final act of crucifixion.

After the scourging, Jesus was forced to carry His cross to the place of execution. This would have been an immense burden for Jesus, who was already weakened from the scourging, the prior beating, and the sleepless night. Jesus collapsed multiple times under the weight of the cross, so Simon of Cyrene was pressed into service (Mark 15:21). Upon reaching Golgotha, Jesus was stripped of His clothing. He was then laid on the ground with the crossbeam beneath His shoulders. The Roman soldiers then drove large iron nails, likely 5 to 7 inches long, through Jesus’ wrists. The nails were placed at the point where the wrist meets the hand, between the radius and ulna bones, and the carpal bones of the wrist. This location allowed the nails to support the weight of the body without tearing through the flesh. Driving nails through the wrist also ensured that the median nerve would be struck, leading to a condition known as causalgia, or complex regional pain syndrome. Causalgia is characterized by a severe burning pain in the limb.

After nailing His wrists to the crossbeam, the soldiers lifted the beam and fixed it to the upright post, called the stipe, already positioned in the ground. Jesus’ feet were then nailed to the stipe. The was done by placing one foot over the other and driving a single large nail through both feet into the wood. The position of Jesus’ feet required Him to push up on the nail to breathe. This act caused excruciating pain with every breath.

The combination of shock, blood loss, and the inability to breathe was meant to lead to a slow and agonizing death. The factors contributing to Jesus’ death could have included asphyxiation, heart failure, and hypovolemic shock. He endured this inconceivable torment for approximately six hours. At that time, “Jesus called out with a loud voice, ‘Father, into your hands I commit my spirit.’ When he had said this, he breathed his last” (Luke 23:46). As Jesus had earlier taught, “No one takes [My life] from me, but I lay it down of my own accord” (John 10:18).

After Jesus died, a soldier confirmed death by piercing Jesus’ side with a spear. With that, “a sudden flow of blood and water” gushed from His body (John 19:34), indicating that Jesus had indeed died from the trauma inflicted upon Him.

Note: This article uses data from “On the Physical Death of Jesus Christ” by William D. Edwards, W. J. Gabel, and F. E. Hosmer in The Journal of the American Medical Association, 255(11), Apr 1986, p. 1455–63.

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]

Is Jesus God?​

Answer

Some who deny that Jesus is God make the claim that Jesus never said that He is God. It is correct that the Bible never records Jesus saying the precise words, “I am God.” This does not mean, however, that Jesus never claimed to be God.

Is Jesus God? — Jesus claimed to be God.

Take for example the words of Jesus in John 10:30, “I and the Father are one.” We need only to look at the Jews’ reaction to His statement to know He was claiming to be God. They tried to stone Him for this very reason: “You, a mere man, claim to be God” (John 10:33, emphasis added). The Jews understood exactly what Jesus was claiming—deity. When Jesus declared, “I and the Father are one,” He was saying that He and the Father are of one nature and essence. John 8:58 is another example. Jesus declared, “I tell you the truth … before Abraham was born, I am!” This is a reference back to Exodus 3:14 when God revealed Himself as the “I AM.” The Jews who heard this statement responded by taking up stones to kill Him for blasphemy, as the Mosaic Law commanded (Leviticus 24:16).

Is Jesus God? — His followers declared Him to be God.

John reiterates the concept of Jesus’ deity: “The Word [Jesus] was God” and “the Word became flesh” (John 1:1, 14). These verses clearly indicate that Jesus is God in the flesh. Acts 20:28 tells us, “Be shepherds of the church of God, which He bought with His own blood.” Who bought the church with His own blood? Jesus Christ. And this same verse declares that God purchased His church with His own blood. Therefore, Jesus is God.

Thomas the disciple declared concerning Jesus, “My Lord and my God” (John 20:28). Jesus does not correct him. Titus 2:13 encourages us to wait for the coming of our God and Savior, Jesus Christ (see also 2 Peter 1:1). In Hebrews 1:8, the Father declares of Jesus, “But about the Son He says, ‘Your throne, O God, will last forever and ever, and righteousness will be the scepter of your kingdom.’” The Father refers to Jesus as God, indicating that Jesus is indeed God.

In Revelation, an angel instructed the apostle John to only worship God (Revelation 19:10). Several times in Scripture Jesus receives worship (Matthew 2:11; 14:33; 28:9, 17; Luke 24:52; John 9:38). He never rebukes people for worshiping Him. If Jesus were not God, He would have told people to not worship Him, just as the angel in Revelation did. Beyond these, there are many other passages of Scripture that argue for Jesus being God.

Is Jesus God? — The reason Jesus must be God.

The most important reason that Jesus must be God is that, if He is not God, His death would not have been sufficient to pay the penalty for the sins of the world (1 John 2:2). A created being, which Jesus would be if He were not God, could not pay the infinite penalty required for sin against an infinite God. Only God could pay such an infinite penalty. Only God could take on the sins of the world (2 Corinthians 5:21), die, and be resurrected, proving His victory over sin and death.

Is Jesus God? Yes. Jesus declared Himself to be God. His followers believed Him to be God. The provision of salvation only works if Jesus is God. Jesus is God incarnate, the eternal Alpha and Omega (Revelation 1:8; 22:13), and God our Savior (2 Peter 1:1).

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]

Is Jesus God | Did Jesus Claim to be God | GotQuestions.org​

Got Questions Ministries





Is Jesus God? Who is Jesus Christ? Did Jesus claim to be God? Is there biblical proof that Jesus is the Son of God? These are important questions that deserve biblical answers. In this video, Pastor Nelson answers those questions from a biblical perspective. So if you want to know, where in the Bible does it say Jesus is God? Watch this short video to find out!


*** Curious about Bible Munch? Go check them out! / biblemunch

 

[Patriot]

What did Jesus mean when He instructed us to turn the other cheek?​

Answer

In Matthew 5:38–39, Jesus says, “You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also.” The concept of “turning the other cheek” is a difficult one for us to grasp. Allowing a second slap after being slapped once does not come naturally.

In the section of Jesus’ Sermon on the Mount in which He commands us to turn the other cheek, He addresses the need for true transformation, versus mere rule-keeping. It’s not enough to obey the letter of the law; we must conform to the spirit of the law as well.

Much of the material surrounding Jesus’ command to turn the other cheek complements the nature of His coming, which was characterized by mercy, sacrificial love, and longsuffering toward sinners. At the same time, Jesus affirms the “last is first” principle upon which the kingdom of God is based. For instance, He tells us to go the extra mile for someone who abuses us (Matthew 5:41) and to love and pray for our enemies instead of holding enmity against them (verse 44). In summary, Jesus is saying we need to be pure inside and out and as accommodating as possible for the sake of a lost world.

A word about the “slap” that Jesus says we should endure. Jesus here speaks of personal slights of any kind. The slap (or the “smiting,” as the KJV has it) does not have to involve literal, physical violence. Even in our day, a “slap in the face” is a metaphor for an unexpected insult or offense. Did someone insult you? Let him, Jesus says. Are you shocked and offended? Don’t be. And don’t return insult for insult. Turn the other cheek.

Matthew Henry’s comment on this verse is helpful: “Suffer any injury that can be borne, for the sake of peace, committing your concerns to the Lord’s keeping. And the sum of all is, that Christians must avoid disputing and striving. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God; and those who act upon right principles will have most peace and comfort” (Concise Commentary, entry for Matthew 5:38).

Turning the other cheek does not imply pacifism, nor does it mean we place ourselves or others in danger. Jesus’ command to turn the other cheek is simply a command to forgo retaliation for personal offenses. He was not setting government foreign policy, and He was not throwing out the judicial system. Crimes can still be prosecuted, and wars can still be waged, but the follower of Christ need not defend his personal “rights” or avenge his honor.

There was a time in history when a man would feel compelled to protect his honor against one who slandered him or otherwise besmirched his character. The offended party would challenge the offender to a duel. Swords, firearms, or other weapons were chosen, and the two enemies would face off. In most cases, senseless bloodshed ensued. Samuel Johnson wrote in favor of the practice of dueling: “A man may shoot the man who invades his character, as he may shoot him who attempts to break into his house.” The problem is that “invasions of character” are exactly what Jesus told us to tolerate in Matthew 5:38. Turning the other cheek would have been a better option than dueling, and it would have saved lives.

Retaliation is what most people expect and how worldly people act. Turning the other cheek requires help from on high. Responding to hatred with love and ignoring personal slights display the supernatural power of the indwelling Holy Spirit and may afford the chance to share the gospel.

Jesus was, of course, the perfect example of turning the other cheek because He was silent before His accusers and did not call down revenge from heaven on those who crucified Him. Instead, He prayed, “Father, forgive them, for they do not know what they are doing” (Luke 23:34).

For Further Study​

The Quest Study Bible

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[Patriot]

What did Jesus mean when He instructed us to turn the other cheek? | GotQuestions.org​

Got Questions Ministries




Should we allow others to push us around... or even hurt us? Is this what Martin Luther King Jr asked Americans to do? What does it mean to turn the other cheek? In this video, Pastor Nelson answers your question: What did Jesus mean when He instructed us to turn the other cheek?

*** Source Article: https://www.gotquestions.org/turn-oth...


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

 

[Patriot]

Why did Jesus say, “My God, my God, why have you forsaken me?”​

Answer

“And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?” (Matthew 27:46, KJV). This cry is a fulfillment of Psalm 22:1, one of many parallels between that psalm and the specific events of the crucifixion. It is difficult to understand in what sense Jesus was “forsaken” by God. It is certain that God approved His work. It is certain that Jesus was innocent. He had done nothing to forfeit the favor of God. As God’s own Son—holy, harmless, undefiled, and obedient—God still loved Him. In none of these senses could God have forsaken Him.

The prophet Isaiah says this about the Messiah: “Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed” (Isaiah 53:4–5). Jesus redeemed us from the curse of the law, being made a curse for us (Galatians 3:13). He was made a sin-offering, and He died in our place, on our account, that He might bring us near to God. It was this, doubtless, that intensified His sufferings and part of why Jesus said, “My God, my God, why have you forsaken me?” It was the manifestation of God’s hatred of sin, in some unexplained way, that Jesus experienced in that terrible hour. The suffering He endured was due to us, and it is that suffering by which we can be saved from eternal death.

In those awful moments, as evil men were allowed to do whatever they wanted to Jesus, our Lord expressed His feelings of abandonment. God placed the sins of the world on His Son, and Jesus for a time felt the desolation of being unconscious of His Father’s presence. It was at this time that “God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God” (2 Corinthians 5:21).

There is another possible reason for Jesus to cry out, “My God, my God, why have you forsaken me?” It could be that Jesus’ intent in quoting Psalm 22:1 was to point His hearers to that psalm. When they read Psalm 22, they would no doubt see the many fulfilled prophecies included in that song of David. Even while experiencing the agony of the cross, Jesus was teaching the crowds and proving yet again that He was the Messiah who fulfilled the Scriptures.

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 Jesus say, "My God, my God, why have you forsaken me?"​

Got Questions Ministries





Why did Jesus say, 'My God, my God, why have you forsaken me?' Why did Jesus feel forsaken and abandoned while He was on the cross?

 

[Patriot]

Why did Jesus call the Canaanite woman a dog?​

Answer

In Matthew 15:21–28, Jesus encounters a Canaanite (Syrophoenician) woman who begs Him to cure her daughter. Jesus initially refuses her request by saying, “It is not right to take the children’s bread and toss it to the dogs” (Matthew 15:26). Taken out of context, and especially in English, it’s easy to mistake this for an insult. In the flow of the story, however, it’s clear Jesus is creating a metaphor meant to explain the priorities of His ministry. He is also teaching an important lesson to His disciples.

Jews in Jesus’ day sometimes referred to Gentiles as “dogs.” In Greek, this word is kuon, meaning “wild cur” (Matthew 7:6; Luke 16:21; Philippians 3:2). Non-Jews were considered so unspiritual that even being in their presence could make a person ceremonially unclean (John 18:28). Much of Jesus’ ministry, however, involved turning expectations and prejudices on their heads (Matthew 11:19; John 4:9–10). According to Matthew’s narrative, Jesus left Israel and went into Tyre and Sidon, which was Gentile territory (Matthew 15:21). When the Canaanite woman approached and repeatedly asked for healing, the disciples were annoyed and asked Jesus to send her away (Matthew 15:23).

At this point, Jesus explained His current ministry in a way that both the woman and the watching disciples could understand. At that time, His duty was to the people of Israel, not to the Gentiles (Matthew 15:24). Recklessly taking His attention from Israel, in violation of His mission, would be like a father taking food from his children in order to throw it to their pets (Matthews 15:26). The exact word Jesus used here, in Greek, was kunarion, meaning “small dog” or “pet dog.” This is a completely different word from the term kuon, used to refer to unspiritual people or to an “unclean” animal.

Jesus frequently tested people to prove their intentions, often through response questions or challenges (see John 4:16–18; and 4:50–53). His response to the Canaanite woman is similar. In testing her, Jesus declined her request and explained that she had no legitimate expectation of His help. The woman, however, lived out the principle Jesus Himself taught in the parable of the persistent widow (Luke 18:1–8). Her response proved that she understood fully what Jesus was saying, yet had enough conviction to ask anyway (Matthew 15:27). Jesus acknowledged her faith—calling it “great”—and granted her request (Matthew 15:28).

So, according to both the context and language involved, Jesus wasn’t referring to the Canaanite woman as a “dog,” either directly or indirectly. He wasn’t using an epithet or racial slur but making a point about the priorities He’d been given by God. He was also testing the faith of the woman and teaching an important lesson to His disciples.

For Further Study​

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

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Why did Jesus call the Canaanite woman a dog? | GotQuestions.org​

Got Questions Ministries




Matthew 15:21-28, why did Jesus call the Canaanite woman a dog? Is this a story about the faith of the Canaanite woman? Or is it that Jesus calls a woman a dog in order to insult her? Also, why did Jesus initially refuse to help a gentile woman? In this video, Pastor Nelson with Bible Munch answers the question, “Why did Jesus call the Canaanite woman a dog?”.

*** Source Article: https://www.gotquestions.org/Canaanit...


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What does it mean to be a born again Christian?​

Answer

The classic passage from the Bible that answers this question is John 3:1–21. The Lord Jesus Christ is talking to Nicodemus, a prominent Pharisee and member of the Sanhedrin (the ruling body of the Jews). Nicodemus had come to Jesus at night with some questions.

As Jesus talked with Nicodemus, He said, “‘I tell you the truth, no one can see the kingdom of God unless he is born again.’ ‘How can a man be born when he is old?’ Nicodemus asked. ‘Surely he cannot enter a second time into his mother’s womb to be born!’ Jesus answered, ‘I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, “You must be born again”’” (John 3:3–7).

The phrase translated “born again” can also be translated as “born from above.” Nicodemus had a real need. He needed a change of his heart—a spiritual transformation that could only come from above. New birth, being born again, is an act of God whereby eternal life is imparted to the person who believes (2 Corinthians 5:17; Titus 3:5; 1 Peter 1:3; 1 John 2:29; 3:9; 4:7; 5:1–4, 18). John 1:12–13 indicates that being “born again” also carries the idea of becoming “children of God” through trust in the name of Jesus Christ.

The question logically comes, “Why does a person need to be born again?” The apostle Paul in Ephesians 2:1 says, “And you He made alive, who were dead in trespasses and sins” (NKJV). To the Romans he wrote, “For all have sinned and fall short of the glory of God” (Romans 3:23). Sinners are spiritually “dead”; when they receive spiritual life through faith in Christ, the Bible likens it to a rebirth. Only those who are born again have their sins forgiven and have a relationship with God.

Twice in His conversation with Nicodemus, Jesus stressed the truth that one must be born again to enter the kingdom of God (John 3:3, 5). Being born once makes us children of Adam, and we share Adam’s corruption. We need a second birth—a spiritual birth—to make us children of God. We must be born again.

How does the new birth come to be? Ephesians 2:8–9 states, “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast.” When one is saved, he has been born again, spiritually renewed, and is now a child of God by right of that new birth. Faith in Jesus Christ, the One who paid the penalty of sin when He died on the cross, is the means by which one is born again. “Therefore, if anyone is in Christ, he is a new creation: the old has gone, the new has come!” (2 Corinthians 5:17).

If you have never trusted in the Lord Jesus Christ as your Savior, will you consider the prompting of the Holy Spirit as He speaks to your heart? You need to be born again. Will you pray a prayer of repentance and faith and become a new creation in Christ today? “Yet to all who received him, to those who believed in his name, he gave the right to become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God” (John 1:12–13).

Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below.


If you have any questions, please use the question form on our Bible Questions Answered page.

For Further Study​

What Does It Mean to Be Born Again? - Crucial Questions Series by R.C. Sproul

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What is a Born Again Christian | What Does it Mean to be a Born Again Christian | GotQuestions.org​

Got Questions Ministries




What is a born again Christian? What does it mean to be a born again Christian? When Jesus said, you much be born again, what was He talking about? In this video, Pastor Nelson with Bible Munch answers these questions and explains how to be born again.

*** Have you made a decision for Christ because of what you have watched? If so, please click here for some next steps: https://www.gotquestions.org/video-pr...


*** Curious about Bible Munch? Go check them out! / biblemunch