* ALL Questions about Jesus Christ *

[Patriot]

Is it wrong to have pictures of Jesus?​

ANSWER

When God first gave His Law to mankind, He began with a statement of who He is: “I am the LORD your God, who brought you out of Egypt” (Exodus 20:2) with a warning that Israel was to have no other God but Him. He immediately followed that by forbidding the making of any image of anything “in heaven above or on earth beneath or in the waters below” (Exodus 20:4) for the purpose of worshiping or bowing down to it. The fascinating thing about the history of the Jewish people is that they disobeyed this commandment more than any other. Again and again, they made idols to represent gods and worshiped them; beginning with the creation of the golden calf during the very time God was writing out the Ten Commandments for Moses (Exodus 32)! Idol worship not only drew the Israelites away from the true and living God, it led to all manner of other sins including temple prostitution, orgies, and even the sacrifice of children.

Of course, simply having a picture of Jesus hanging in a home or church does not mean people are practicing idolatry. It is possible that a portrait of Jesus or a crucifix can become an object of worship, in which case the worshiper is at fault. But there is nothing in the New Testament that would specifically forbid a Christian from having a picture of Jesus. Such an image could well be a reminder to pray, to refocus on the Lord, or to follow in Christ’s footsteps. But believers should know that the Lord cannot be reduced to a two-dimensional image and that prayer or adoration is not to be offered to a picture. A picture will never be a complete image of God or accurately display His glory, and should never be a substitute for how we view God or deepen our knowledge of Him. And, of course, even the most beautiful representation of Jesus Christ is nothing more than one artist’s conception of what the Lord looked like.

As it is, we don’t know what Jesus looked like. If the details of His physical appearance were important for us to know, Matthew, Peter, and John would certainly have given us an accurate description, as would Jesus’ own brothers, James and Jude. Yet these New Testament writers offer no details about Jesus’ physical attributes. We are left to our imaginations.

We certainly don’t need a picture to display the nature of our Lord and Savior. We have only to look at His creation, as we are reminded in Psalm 19:1–2: “The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they display knowledge.” In addition, our very existence as the redeemed of the Lord, sanctified and made righteous by His blood shed on the cross, should have Him always before us.

The Bible, the very Word of God, is also filled with non-physical descriptions of Christ that capture our imaginations and thrill our souls. He is the light of the world (John 1:5); the bread of life (John 6:32–33); the living water that quenches the thirst of our souls (John 4:14); the high priest who intercedes for us with the Father (Hebrews 2:17); the good shepherd who lays down His life for His sheep (John 10:11, 14); the spotless Lamb of God (Revelation 13:8); the author and perfecter of our faith (Hebrews 12:2); the way, the truth, the life (John 14:6); and the very image of the invisible God (Colossians 1:15). Such a Savior is more beautiful to us than any piece of paper hanging on the wall.

In her book Gold Cord, missionary Amy Carmichael tells of Preena, a young Indian girl who became a Christian and lived in Miss Carmichael’s orphanage. Preena had never seen a picture of Jesus; instead, Miss Carmichael prayed for the Holy Spirit to reveal Jesus to each of the girls, “for who but the Divine can show the Divine?” One day, Preena was sent a package from abroad. She opened it eagerly and pulled out a picture of Jesus. Preena innocently asked who it was, and when she was told that it was Jesus, she burst into tears. “What’s wrong?” they asked. “Why are you crying?” Little Preena’s reply says it all: “I thought He was far more beautiful than that” (page 151).

FOR FURTHER STUDY​

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

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[Patriot]

Is the “The Suffering Servant” prophecy in Isaiah 53 about Jesus?​

ANSWER

Perhaps the greatest of all Messianic prophecies in the Tanakh (the Hebrew Scriptures / the Old Testament) concerning the advent of the Jewish Messiah is found in the 53rd chapter of the prophet Isaiah. This section of the Prophets, also known as the “Suffering Servant,” has been long understood by the historical Rabbis of Judaism to speak of the Redeemer who will one day come to Zion. Here is a sampling of what Judaism has traditionally believed about the identity of the “Suffering Servant" of Isaiah 53:

The Babylonian Talmud says: “The Messiah, what is his name? The Rabbis say, The Leper Scholar, as it is said, ‘surely he has borne our griefs and carried our sorrows: yet we did esteem him a leper, smitten of God and afflicted...’” (Sanhedrin 98b).

Midrash Ruth Rabbah says: “Another explanation (of Ruth 2:14): He is speaking of king Messiah; ‘Come hither,’ draw near to the throne; ‘and eat of the bread,’ that is, the bread of the kingdom; ‘and dip thy morsel in the vinegar,’ this refers to his chastisements, as it is said, ‘But he was wounded for our transgressions, bruised for our iniquities.’”

The Targum Jonathan says: “Behold my servant Messiah shall prosper; he shall be high and increase and be exceedingly strong."

The Zohar says: “‘He was wounded for our transgressions,’ etc....There is in the Garden of Eden a palace called the Palace of the Sons of Sickness; this palace the Messiah then enters, and summons every sickness, every pain, and every chastisement of Israel; they all come and rest upon him. And were it not that he had thus lightened them off Israel and taken them upon himself, there had been no man able to bear Israel’s chastisements for the transgression of the law: and this is that which is written, ‘Surely our sicknesses he hath carried.’”

The great (Rambam) Rabbi Moses Maimonides says: “What is the manner of Messiah’s advent....there shall rise up one of whom none have known before, and signs and wonders which they shall see performed by him will be the proofs of his true origin; for the Almighty, where he declares to us his mind upon this matter, says, `Behold a man whose name is the Branch, and he shall branch forth out of his place’ (Zechariah 6:12). And Isaiah speaks similarly of the time when he shall appear, without father or mother or family being known, He came up as a sucker before him, and as a root out of dry earth, etc....in the words of Isaiah, when describing the manner in which kings will harken to him, At him kings will shut their mouth; for that which had not been told them have they seen, and that which they had not heard they have perceived.”

Unfortunately, modern Rabbis of Judaism believe that the “Suffering Servant” of Isaiah 53 refers perhaps to Israel, or to Isaiah himself, or even Moses or another of the Jewish prophets. But Isaiah is clear - he speaks of the Messiah, as many ancient rabbis concluded.

The second verse of Isaiah 53 confirms this clarity. The figure grows up as “a young plant, and like a root out of dry ground.” The shoot springing up is beyond reasonable doubt a reference to the Messiah, and, in fact, it is a common Messianic reference in Isaiah and elsewhere. The Davidic dynasty was to be cut down in judgment like a felled tree, but it was promised to Israel that a new sprout would shoot up from the stump. King Messiah was to be that sprout.

Beyond doubt, the “Suffering Servant” of Isaiah 53 refers to Messiah. He is the one highly exalted before whom kings shut their mouths. Messiah is the shoot who sprung up from the fallen Davidic dynasty. He became the King of Kings. He provided the ultimate atonement.

Isaiah 53 must be understood as referring to the coming Davidic King, the Messiah. King Messiah was prophesied to suffer and die to pay for our sins and then rise again. He would serve as a priest to the nations of the world and apply the blood of atonement to cleanse those who believe. There is One alone to whom this can refer, Jesus Christ!

Those who confess him are his children, his promised offspring, and the spoils of his victory. According to the testimony of the Jewish Apostles, Jesus died for our sins, rose again, ascended to the right hand of God, and He now serves as our great High Priest who cleanses us of sin (Hebrew 2:17; 8:1). Jesus, the Jewish Messiah, is the one Isaiah foresaw.

Rabbi Moshe Kohen Ibn Crispin said, “This rabbi described those who interpret Isaiah 53 as referring to Israel as those ‘having forsaken the knowledge of our Teachers, and inclined after the stubbornness of their own hearts, and of their own opinion, I am pleased to interpret it, in accordance with the teaching of our Rabbis, of the King Messiah.’” This prophecy was delivered by Isaiah at the divine command for the purpose of making known to us something about the nature of the future Messiah, who is to come and deliver Israel, and his life from the day when he arrives at discretion until his advent as a redeemer, in order that if anyone should arise claiming to be himself the Messiah, we may reflect, and look to see whether we can observe in him any resemblance to the traits described here; if there is any such resemblance, then we may believe that he is the Messiah our righteousness; but if not, we cannot do so.

FOR FURTHER STUDY​

The Quest Study Bible

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[Patriot]

What is the Swoon Theory?​

ANSWER

The Swoon Theory is the belief that Jesus didn’t really die at His crucifixion, but was merely unconscious when He was laid in the tomb and there He resuscitated. Accordingly, His appearances after three days in the tomb were merely perceived to be resurrection appearances. There are several reasons why this theory is invalid and can be easily proven as false, and there were at least three different persons or groups involved in Jesus’ crucifixion who were all satisfied concerning the fact of His death on the cross. They are the Roman guards, Pilate, and the Sanhedrin.

The Roman Guards - There were two separate groups of Roman soldiers given the task of ensuring the death of Jesus: the executioners and the tomb guards. The soldiers in charge of execution were specialists in capital punishment, and crucifixion was one of the most brutal forms of execution in history. Jesus was nailed to a cross after enduring horrible beatings at the hands of these professional death merchants, and every person put to death by way of crucifixion was dealt with by these soldiers. Their job was to ensure the task was completed. Jesus could not have survived crucifixion, and these soldiers made certain that Jesus was dead before His body was allowed to be taken from the cross. They were completely satisfied that Jesus was truly dead. The second group of soldiers was given the task of guarding the tomb of Jesus because of the request made to Pilate by the Sanhedrin. Matthew 27:62-66 tells us “On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, ’sir, we remember, while He was still alive, how that deceiver said, “After three days I will rise.” Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, "He has risen from the dead." So the last deception will be worse than the first.' Pilate said to them, 'You have a guard; go your way, make it as secure as you know how.' So they went and made the tomb secure, sealing the stone and setting the guard" (NKJV). These guards ensured that the tomb was secure, and their lives depended upon completion of their mission. Only the resurrection of the Son of God could have stayed them from their task.

Pilate - Pilate gave the order for Jesus to be crucified and entrusted this task to be carried out by a Roman centurion, a trusted and proven commander of 100 Roman soldiers. After the crucifixion, a request for the body of Jesus was made by Joseph of Arimathea, in order that His body could be placed in a tomb. Only after confirmation was given to him by his centurion did Pilate release the body into the care of Joseph. Mark 15:42-45: “Now when evening had come, because it was the Preparation Day, that is, the day before the Sabbath, Joseph of Arimathea, a prominent council member, who was himself waiting for the kingdom of God, coming and taking courage, went in to Pilate and asked for the body of Jesus. Pilate marveled that He was already dead; and summoning the centurion, he asked him if He had been dead for some time. And when he found out from the centurion, he granted the body to Joseph” (NKJV). Pilate was completely satisfied that Jesus was truly dead.

The Sanhedrin - The Sanhedrin was the ruling council of the Jewish people, and they requested that the bodies of those crucified, including Jesus, be taken down from the cross after their death because of the ensuing Sabbath day. John 19:31-37: “Therefore, because it was the Preparation Day, that the bodies should not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. Then the soldiers came and broke the legs of the first and of the other who was crucified with Him. But when they came to Jesus and saw that He was already dead, they did not break His legs. But one of the soldiers pierced His side with a spear, and immediately blood and water came out. And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you may believe. For these things were done that the Scripture should be fulfilled, 'Not one of His bones shall be broken.' And again another Scripture says, ‘They shall look on Him whom they pierced.’” These Jews who demanded that Jesus be crucified, and even going so far as to suggest an insurrection had He not been crucified, would never have allowed Jesus’ body to be removed from the cross were He not already dead. These men were completely satisfied that Jesus was truly dead.

There is other evidence that the Swoon Theory is invalid, such as the condition of Jesus’ body after the resurrection. At every appearance, Jesus’ body was shown to be in a glorified state, and the only marks remaining as proof of His crucifixion were the nail prints He asked Thomas to touch as proof of who He was. Anyone who had experienced what Jesus experienced would have needed months to recover physically. Jesus’ body bore only the marks of the nails in His hands and feet. The way in which Jesus’ body was prepared after the crucifixion is further evidence to refute the theory. Had Jesus only been unconscious, the linens He was wrapped in would have been impossible for Him to escape from, had He been merely a man. The way in which the women attended to Jesus’ body is further evidence of his death. They came to the tomb on the first day of the week to further anoint His body with embalming ointments as they had little time to prepare His body prior to the beginning of the Sabbath after His crucifixion. Had He been merely unconscious as the theory supposes, they would have brought medicinal tools to help in His resuscitation.

The purpose for the Swoon Theory is not to dispute His death, but rather, it seeks to disprove His resurrection. If Jesus didn’t resurrect, then He’s not God. If Jesus truly died and rose from the dead, His power over death proves that He is the Son of God. The evidence demands the verdict: Jesus truly died on the cross, and Jesus truly rose from the dead.

FOR FURTHER STUDY​

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

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[Patriot]

Why did Jesus teach in parables?​

ANSWER

It has been said that a parable is an earthly story with a heavenly meaning. The Lord Jesus frequently used parables as a means of illustrating profound, divine truths. Stories such as these are easily remembered, the characters bold, and the symbolism rich in meaning. Parables were a common form of teaching in Judaism. Before a certain point in His ministry, Jesus had employed many graphic analogies using common things that would be familiar to everyone (salt, bread, sheep, etc.) and their meaning was fairly clear in the context of His teaching. Parables required more explanation, and at one point in His ministry, Jesus began to teach using parables exclusively.

The question is why Jesus would let most people wonder about the meaning of His parables. The first instance of this is in His telling the parable of the seed and the soils. Before He interpreted this parable, He drew His disciples away from the crowd. They said to Him, "Why do You speak to them in parables?" Jesus answered them, "To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. In their case the prophecy of Isaiah is being fulfilled, which says,

‘Hearing you will hear and shall not understand, And seeing you will see and not perceive; For the hearts of this people have grown dull. Their ears are hard of hearing, And their eyes they have closed, Lest they should see with their eyes and hear with their ears, Lest they should understand with their hearts and turn, So that I should heal them.’ But blessed are your eyes, because they see; and your ears, because they hear. For truly I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it" (Matthew 13:10-17).

From this point on in Jesus’ ministry, when He spoke in parables, He explained them only to His disciples. But those who had continually rejected His message were left in their spiritual blindness to wonder as to His meaning. He made a clear distinction between those who had been given “ears to hear” and those who persisted in unbelief—ever hearing, but never actually perceiving and “always learning but never able to acknowledge the truth” (2 Timothy 3:7). The disciples had been given the gift of spiritual discernment by which things of the spirit were made clear to them. Because they accepted truth from Jesus, they were given more and more truth. The same is true today of believers who have been given the gift of the Holy Spirit who guides us into all truth (John 16:13). He has opened our eyes to the light of truth and our ears to the sweet words of eternal life.

Our Lord Jesus understood that truth is not sweet music to all ears. Simply put, there are those who have neither interest in nor regard for the deep things of God. So why, then, did He speak in parables? To those with a genuine hunger for God, the parable is both an effective and memorable vehicle for the conveyance of divine truths. Our Lord’s parables contain great volumes of truth in very few words—and His parables, rich in imagery, are not easily forgotten. So, then, the parable is a blessing to those with willing ears. But to those with dull hearts and ears that are slow to hear, the parable is also an instrument of both judgment and mercy.

FOR FURTHER STUDY​

Parables of Jesus by James Montgomery Boice

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[Patriot]

Why did Jesus teach in parables?​

Got Questions Ministries





Why did Jesus teach in parables? Why did Jesus often speak using parables instead of teaching more clearly?

Got Questions Ministries​

 

[Patriot]

What does INRI stand for?​

ANSWER

John 19:19 records, “Pilate had a notice prepared and fastened to the cross. It read: JESUS OF NAZARETH, THE KING OF THE JEWS.” John 19:20 continues, “Many of the Jews read this sign, for the place where Jesus was crucified was near the city, and the sign was written in Aramaic, Latin and Greek.” Today, many times when the cross of Jesus is displayed, the letters INRI are placed on the sign above the cross. In Latin, the text “JESUS OF NAZARETH, THE KING OF THE JEWS” would have been written, “Iesus Nazarenus Rex Iudaeorum.” Abbreviated, this phrase results in “INRI.” It is unlikely that the letters INRI were truly on the sign that Pilate placed over Jesus’ head, as John 19:20 specifically states that the sign was written in Aramaic, Greek, and Latin.

Although John’s gospel refers to the writing as a “title,” Mark and Matthew both refer to it as an “accusation.” It was customary to set up over the heads of persons crucified the crime for which they suffered, and the name of the sufferer. The accusation on which Jesus had been condemned by Pilate was his claiming to be the King of the Jews. Ironically, the “crime” for which Jesus was crucified is not a crime at all, but an absolutely true statement. Not only is Jesus King of the Jews, He is the King of all – the King of kings and the Lord of lords (Revelation 17:14 and 19:16). He is King over all the universe and all its inhabitants. And it was not any crime of His own that was nailed to the cross; it was the crimes (sins) of everyone who would ever put his or her faith in Him for salvation. He has “blotted out the handwriting of ordinances that was against us, which was contrary to us, and has taken it out of the way, nailing it to the cross” (Colossians 2:14).

Just as the title King of the Jews was written in three languages, so do those of all nations and languages recognize Him as Savior, as indeed He is of all the elect of God whom He saves from all their sins, by bearing them in His own body on the cross, and of whom He is the able and willing, the perfect and complete, the only and everlasting Savior.

FOR FURTHER STUDY​

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

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[Patriot]

How long was Jesus’ ministry?​

ANSWER

According to Luke 3:1, John the Baptist began his ministry in the fifteenth year of Tiberius Caesar’s reign. Tiberius was appointed emperor in AD 14, and “in the fifteenth year“ would be AD 28 or 29. Jesus began His ministry shortly thereafter, so, around AD 29. As for the end of His ministry, we know that it culminated with His crucifixion, resurrection, and ascension.

According to John’s Gospel, Jesus attended at least three annual Feasts of Passover through the course of His ministry: one in John 2:13, another in 6:4, and then the Passover of His crucifixion in 11:55–57. Just based on that information, Jesus’ ministry lasted 2 years, at the very least.

Because of the amount of things that Jesus accomplished and the places He traveled during His ministry, many scholars believe there was another Passover, not mentioned in the Gospels, which fell between the Passovers of John 2 and John 6. This would lengthen Jesus’ ministry to at least 3 years.

We can add more time because of all that took place before the first Passover of Jesus’ ministry in John 2. By the time of that first Passover (in the spring of 30), Jesus had already traveled from the area of the Jordan to Cana to Capernaum to Jerusalem. He had been baptized by John (Matthew 3:13–17), been tempted in the wilderness (Matthew 4:1–2), began His preaching ministry (Matthew 4:17), called His first disciples (John 1:35–51), performed His first miracle (John 2:1–11), and made a trip to Capernaum with His family (John 2:12). All this would have taken several months, at least.

Add to that the 40 days between Jesus’ resurrection and His ascension (Acts 1:3), and we have a total length of Jesus’ earthly ministry. From His baptism to His ascension, the late summer of 29 to the spring of 33, we have approximately 3½ years.

FOR FURTHER STUDY​

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

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[Patriot]

If Jesus was God, how could He pray to God?​

ANSWER

To understand Jesus as God on earth praying to His Father in heaven, we need to realize that the eternal Father and the eternal Son had an eternal relationship before Jesus took upon Himself the form of a man. Please read John 5:19-27, particularly verse 23 where Jesus teaches that the Father sent the Son (also see John 15:10). Jesus did not become the Son of God when He was born in Bethlehem. He has always been the Son of God from eternity past, still is the Son of God, and always will be.

Isaiah 9:6 tells us that the Son was given and the Child was born. Jesus was always part of the tri-unity, along with the Holy Spirit. The tri-unity always existed, the Father God, the Son God, and the Spirit God, not three gods, but one God existing as three persons. Jesus taught that He and His Father are one (John 10:30), meaning that He and His Father are of the same substance and the same essence. The Father, Son and Spirit are three co-equal persons existing as God. These three had, and continue to have, an eternal relationship.

When Jesus, the eternal Son of God, took upon Himself sinless humanity He also took on the form of a servant, giving up His heavenly glory (Philippians 2:5-11). As the God-man, He had to learn obedience (Hebrews 5:8) to His Father as He was tempted by Satan, accused falsely by men, rejected by His people, and eventually crucified. His praying to His heavenly Father was to ask for power (John 11:41-42) and wisdom (Mark 1:35, 6:46). His praying showed His dependence upon His Father in His humanity to carry out His Father’s plan of redemption, as evidenced in Christ’s high priestly prayer in John 17. His praying demonstrated that He ultimately submitted to His Father’s will, which was to go to the cross and pay the penalty (death) for our breaking God’s law (Matthew 26:31-46). Of course, He rose bodily from the grave, winning forgiveness and eternal life for those who repent of sin and believe in Him as the Savior.

There is no problem with God the Son praying or talking to God the Father. As mentioned, they had an eternal relationship before Christ became a man. This relationship is depicted in the Gospels so we can see how the Son of God in His humanity carried out His Father’s will, and in doing so, purchased redemption for His children (John 6:38). Christ’s continual submission to His heavenly Father was empowered and kept focused through His prayer life. Christ’s example of prayer is ours to follow.

Jesus Christ was no less God on earth when praying to His Father in heaven. He was depicting how even in sinless humanity it is necessary to have a vital prayer life in order to do His Father’s will. Jesus’ praying to the Father was a demonstration of His relationship within the Trinity and an example for us that we must rely on God through prayer for the strength and wisdom we need. Since Christ, as the God-man, needed to have a vibrant prayer life, so should the follower of Christ today.

FOR FURTHER STUDY​

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

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[Patriot]

What does it mean that God sent Jesus in the “fullness of time”?​

ANSWER

“But when the time had fully come, God sent his Son, born of a woman, born under law” (Galatians 4:4). This verse declares that God the Father sent His Son when “the time had fully come.” There were many things occurring at the time of the first century that, at least by human reasoning, seem to make it ideal for Christ to come then.

1) There was a great anticipation among the Jews of that time that the Messiah would come. The Roman rule over Israel made the Jews hungry for the Messiah’s coming.

2) Rome had unified much of the world under its government, giving a sense of unity to the various lands. Also, because the empire was relatively peaceful, travel was possible, allowing the early Christians to spread the gospel. Such freedom to travel would have been impossible in other eras.

3) While Rome had conquered militarily, Greece had conquered culturally. A “common” form of the Greek language (different from classical Greek) was the trade language and was spoken throughout the empire, making it possible to communicate the gospel to many different people groups through one common language.

4) The fact that the many false idols had failed to give them victory over the Roman conquerors caused many to abandon the worship of those idols. At the same time, in the more “cultured” cities, the Greek philosophy and science of the time left others spiritually empty in the same way that the atheism of communist governments leaves a spiritual void today.

5) The mystery religions of the time emphasized a savior-god and required worshipers to offer bloody sacrifices, thus making the gospel of Christ which involved one ultimate sacrifice believable to them. The Greeks also believed in the immortality of the soul (but not of the body).

6) The Roman army recruited soldiers from among the provinces, introducing these men to Roman culture and to ideas (such as the gospel) that had not reached those outlying provinces yet. The earliest introduction of the gospel to Britain was the result of the efforts of Christian soldiers stationed there.

The above statements are based on men looking at that time and speculating about why that particular point in history was a good time for Christ to come. But we understand that God’s ways are not our ways (Isaiah 55:8), and these may or may not have been some reasons for why He chose that particular time to send His Son. From the context of Galatians 3 and 4, it is evident that God sought to lay a foundation through the Jewish Law that would prepare for the coming of the Messiah. The Law was meant to help people understand the depth of their sinfulness (in that they were incapable of keeping the Law) so that they might more readily accept the cure for that sin through Jesus the Messiah (Galatians 3:22-23; Romans 3:19-20). The Law was also “put in charge” (Galatians 3:24) to lead people to Jesus as the Messiah. It did this through its many prophecies concerning the Messiah which Jesus fulfilled. Add to this the sacrificial system that pointed to the need for a sacrifice for sin as well as its own inadequacy (with each sacrifice always requiring later additional ones). Old Testament history also painted pictures of the person and work of Christ through several events and religious feasts (such as the willingness of Abraham to offer up Isaac, or the details of the Passover during the exodus from Egypt, etc.).

Finally, Christ came when He did in fulfillment of specific prophecy. Daniel 9:24-27 speaks of the “seventy weeks” or the seventy “sevens.” From the context, these “weeks” or “sevens” refer to groups of seven years, not seven days. We can examine history and line up the details of the first sixty-nine weeks (the seventieth week will take place at a future point). The countdown of the seventy weeks begins with “the going forth of the command to restore and build Jerusalem” (verse 25). This command was given by Artaxerxes Longimanus in 445 B.C. (see Nehemiah 2:5). After seven “sevens” plus 62 “sevens,” or 69 x 7 years, the prophecy states, “the Anointed One will be cut off and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary” and that the “end will come like a flood” (meaning major destruction) (v. 26). Here we have an unmistakable reference to the Savior’s death on the cross. A century ago in his book The Coming Prince, Sir Robert Anderson gave detailed calculations of the sixty-nine weeks, using ‘prophetic years,’ allowing for leap years, errors in the calendar, the change from B.C. to A.D., etc., and figured that the sixty-nine weeks ended on the very day of Jesus’ triumphal entry into Jerusalem, five days before His death. Whether one uses this timetable or not, the point is that the timing of Christ’s incarnation ties in with this detailed prophecy recorded by Daniel over five hundred years beforehand.

The timing of Christ’s incarnation was such that the people of that time were prepared for His coming. The people of every century since then have more than sufficient evidence that Jesus was indeed the promised Messiah through His fulfillment of the Scriptures that pictured and prophesied His coming in great detail.

FOR FURTHER STUDY​

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

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[Patriot]

What is the meaning of those who were raised to life at Jesus’ death (Matthew 27:52-53)?​

ANSWER

Matthew 27:50-53 records, “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. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; and coming out of the tombs after His resurrection they entered the holy city and appeared to many.”

This event occurred as a testimony to the immortal power ascribed to Jesus Christ alone (1 Timothy 6:14-16). Only God has the power of life and death (1 Samuel 2:6; Deuteronomy 32:29). Therefore, the resurrection is the cornerstone of Christianity. All other religions and their respective leaders do not serve a risen Lord. By overcoming death, Jesus Christ immediately receives precedence because He came back to life when everyone else did not. The resurrection has given us a reason to tell others about Him and place trust in God (1 Corinthians 15:14). The resurrection has given us assurance that our sins are forgiven (1 Corinthians 15:17). Paul clearly says in this verse that no resurrection equals zero forgiveness of our sins. And, finally, the resurrection has given us a reason to have hope today (1 Corinthians 15:20-28). If Christ was not raised from the dead, then Christians would be no better off spiritually than non-Christians. But the fact is that God did raise "Jesus our Lord from the dead, who was delivered up because of our offenses, and was raised because of our justification" (Romans 4:24-25).

The raising of the saints fits into the overall rhetorical devices and strategies used by Matthew in his gospel. Examining Ezekiel 37 and the bones raised to life in connection with this story reveals that an Old Testament prophecy was fulfilled in the raising of these saints. Additionally, the raising of the saints relates directly to the coming kingdom. The raising of a few and not all of the saints shows that Jesus has power to resurrect, but also points forward to the second coming and judgment of Jesus Christ, which will include all those whose names are written in the Book Life by faith in the grace of God. Knowing that Jesus has died and conquered death through His resurrection ought to hasten our desire to repent and trust Him alone for salvation so we too can one day be resurrected “in the twinkling of an eye” (1 Corinthians 15:52).

FOR FURTHER STUDY​

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

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[Patriot]

Was Jesus a pacifist?​

ANSWER

A pacifist is someone who is opposed to violence, especially war, for any purpose. A pacifist often refuses to bear arms for reasons of conscience or religious conviction.

Jesus is the “prince of peace” (Isaiah 9:6) in that He will one day bring true and lasting peace to the earth. And His message in this world was remarkably non-violent (Matthew 5:38–44). But the Bible is clear that sometimes war is necessary (see Psalm 144:1). And, given some of the Bible’s prophecies of Jesus, it is hard to call Him a pacifist. Revelation 19:15, speaking of Jesus, declares, “Coming out of his mouth is a sharp sword with which to strike down the nations. ‘He will rule them with an iron scepter.’ He treads the winepress of the fury of the wrath of God Almighty.” The setting up of Jesus’ millennial kingdom will necessitate violence in the form of a war waged against the forces of the Antichrist. Jesus’ robe will be “dipped in blood” (Revelation 19:13).

In Jesus’ interaction with the Roman centurion, Jesus received the soldier’s praise, healed his servant, and commended him for his faith (Matthew 8:5–13). What Jesus did not do was tell the centurion to quit the army—for the simple reason that Jesus was not preaching pacifism. John the Baptist also encountered soldiers, and they asked him, “What should we do?” (Luke 3:14). This would have been the perfect opportunity for John to tell them to lay down their arms. But he did not. Rather, John told the soldiers, “Don’t extort money and don’t accuse people falsely—be content with your pay.”

Jesus’ disciples owned weapons, which conflicts with the idea that Jesus was a pacifist. On the night Jesus was betrayed, He even told His followers to bring swords. They had two, which Jesus claimed was enough (Luke 22:37–39). As Jesus was being arrested, Peter drew his sword and wounded one of the men present (John 18:10). Jesus healed the man (Luke 22:51) and commanded Peter to put away his weapon (John 18:11). Of note is the fact that Jesus did not condemn Peter’s ownership of a sword, but only his particular misuse of it.

The book of Ecclesiastes presents life’s balance of contrasting activities: “There is a time for everything, and a season for every activity under the heavens: . . . a time to kill and a time to heal, a time to tear down and a time to build, . . . a time to love and a time to hate, a time for war and a time for peace” (Ecclesiastes 3:1, 3, and 8). These are not the words of a pacifist.

Jesus did not sound like a pacifist when He said, “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. ‘For I came to SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW; and A MAN’S ENEMIES WILL BE THE MEMBERS OF HIS HOUSEHOLD’” (Matthew 10:34–36). While Jesus is not stipulating warfare, He definitely embraces the conflict that comes with the incursion of truth.

We are never commanded to be pacifists, in the usual sense of the word. Rather, we are to hate what is evil and cling to what is good (Romans 12:9). In doing so we must take a stand against evil in this world (which requires conflict) and pursue righteousness (2 Timothy 2:22). Jesus modeled this pursuit and never shrank from conflict when it was part of the Father’s sovereign plan. Jesus spoke openly against the religious and political rulers of His time because they were not seeking the righteousness of God (Luke 13:31–32; 19:45–47).

When it comes to defeating evil, God is not a pacifist. The Old Testament is full of examples of how God used His people in war to bring judgment upon nations whose sin had reached its full measure. A few examples are found in Genesis 15:16; Numbers 21:3; 31:1–7; 32:20–21; Deuteronomy 7:1–2; Joshua 6:20–21; 8:1–8; 10:29–32; 11:7–20. Before the battle of Jericho, Joshua was met by “the commander of the army of the Lord” (Joshua 5:14). This personage, who was most likely the pre-incarnate Christ, was distinguished by holding a “drawn sword in his hand” (verse 13). The Lord was ready to fight.

We can be assured that it is always with justice that God judges and makes war (Revelation 19:11). “We know him who said, ‘It is mine to avenge; I will repay,’ and again, ‘The Lord will judge his people.’ It is a dreadful thing to fall into the hands of the living God” (Hebrews 10:30–31). What we learn from these and other biblical passages is that we are only to participate in warfare when it is justified. The countering of aggression, injustice, or genocide would justify a war, and we believe that followers of Jesus are free to join the armed forces and participate in warfare.

FOR FURTHER STUDY​

War: Four Christian Views by Robert G. Clouse

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[Patriot]

After His resurrection, why did Jesus tell Mary not to touch Him, but later tell Thomas to touch Him?​

ANSWER

Jesus tells Mary, “Touch Me not” (John 20:17, KJV); but then later, speaking to Thomas, He says, “Reach hither thy finger and behold My hands; and reach hither thy hand, and thrust it into My side” (verse 27). The seeming incongruity of Jesus’ statements is resolved when we examine the language Jesus employed and consider the basic difference between the two situations.

In John 20:17, the word translated “touch” is a Greek word which means “to cling to, to lay hold of.” This wasn’t just a touch; it was a grip. Obviously, when Mary recognized Jesus, she immediately clung to Him. Matthew 28:9 records the other women doing the same thing when they saw the resurrected Christ.

Mary’s reaction was motivated, possibly, by several things. One is simply her loving devotion to the Lord. Mary is overwhelmed by the events of the morning, and as her grief turns to joy, she naturally embraces Jesus. Another motivation is Mary’s desire to restore the fellowship that death had broken. She had lost Him once, and she was going to make sure she didn’t lose Him again—she wanted to keep Jesus with her always. Also, Mary may have been thinking that this was the fulfillment of Jesus’ promise to return (John 14:3), in which case He would take her (and all believers) with Him to heaven.

However, it was not Jesus’ plan to stay in this world always, and His resurrection was not to be seen as His promised return. That is why He tells Mary of the ascension. His plan was to ascend to the Father and then send the Holy Spirit (John 16:7; 20:22; Acts 2:1-4). Fellowship with Jesus would continue, but it would be a spiritual communion, not a physical presence.

In loosening Mary’s hold on Him, Jesus was, in effect, saying this: “I know you desire to keep Me here, always present with you. I know you want everything to be just the same as before I died. But our relationship is about to change. I’m going to heaven, and you will have the Comforter in My place. You need to start walking by faith, Mary, not by sight.”

When Jesus spoke to Thomas, it was not to counter a misplaced desire but to rebuke a lack of faith. Thomas had said he would not believe until he had touched the living body of Jesus (John 20:25). Jesus, knowing all about Thomas’s declaration, offered His body as living proof of His resurrection. This was something He did on another occasion as well (Luke 24:39-40).

So, both Mary and Thomas needed more faith. Mary needed faith enough to let Jesus go. Thomas needed faith enough to believe without empirical proof. Mary needed to loosen her grip; Thomas needed to strengthen his. The resurrected Christ gave both of them the faith they needed.

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 is the “firstborn” over Creation?​

ANSWER

In a letter to the church at Colossae, the Apostle Paul gave an intriguing description of Jesus. In it, he explained Christ’s relationship to God the Father and to creation. Some have claimed that Paul’s description of Christ as the firstborn of creation means that Jesus was created—not eternal, not God. Such a doctrine, however, conflicts with the rest of the Bible. Christ could not be both Creator and created; John 1 clearly names Him Creator. Let’s take a careful look at the passage where Jesus is called the firstborn.

Colossians 1:15-21
“And He is the image of the invisible God, the firstborn of all creation. For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities — all things have been created by Him and for Him. And He is before all things, and in Him all things hold together. He is also head of the body, the church; and He is the beginning, the firstborn from the dead; so that He Himself might come to have first place in everything. For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.”

Jesus is God
Christ’s relationship to His Father begins with the phrase "the image of the invisible God." The word “image,” meaning copy or likeness, expresses Christ’s deity. This word involves more than a resemblance, more than a representation. He is God! Although He took on human form, He has the exact nature of His Father (Hebrews 1:3).

The "Word" of John 1:1 is a divine Person, not a philosophical abstraction. In the incarnation, the invisible God became visible in Christ; deity was clothed with humanity (Matthew 17:2). God is in Christ: visible, audible, approachable, knowable, and available. All that God is, Christ is.

Jesus is Lord of Creation
The description "firstborn of all creation" speaks of Christ’s preexistence. He is not a creature but the eternal Creator (John 1:10). God created the world through Christ and redeemed the world through Christ (Hebrews 1:2-4).

Note that Jesus is called the firstborn, not the first-created. The word "firstborn" (Greek word "prototokos") signifies priority. In the culture of the Ancient Near East, the firstborn was not necessarily the oldest child. firstborn referred not to birth order but to rank. The firstborn possessed the inheritance and leadership.

Therefore, the phrase expresses Christ’s sovereignty over creation. After resurrecting Jesus from the dead, God gave Him authority over the Earth (Matthew 28:18). Jesus created the world, saved the world, and rules the world. He is the self-existent, acknowledged Head of creation.

Finally, the phrase recognizes Him as the Messiah: "I will make Him [Christ] My firstborn, higher than the kings of the earth" (Psalm 89:27).

Six times the Lord Jesus is declared to be the firstborn of God (see Romans 8:29; Colossians 1:15, 18; Hebrews 1:6; 12:23; Revelation 1:5). These passages declare the preexistence, the sovereignty, and the redemption that Christ offers.

Thus, the phrase "firstborn of all creation" proclaims Christ’s preeminence. As the eternal Son of God, He created the universe. He is the Ruler of creation!

FOR FURTHER STUDY​

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

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[Patriot]

How is Jesus different from other religious leaders?​

ANSWER

In a sense, asking how Jesus differs from other religious leaders is like asking how the sun differs from other stars in our solar system—the point being that there are no other stars in our solar system!

No other “religious leader” can compare to Jesus Christ. Every other religious leader is either alive or dead. Jesus Christ is the only one who was dead and is now alive. Indeed, He proclaims in Revelation 1:17–18 that He is alive forevermore! No other religious leader dares make such a claim, which, if not true, is utterly preposterous.

Another important difference between Jesus and other religious leaders is found in the very nature of Christianity. The essence of Christianity is Christ, the One crucified, resurrected, ascended into heaven, and returning someday. Without Him—and without His resurrection—there is no Christianity. Compare that with other major religions. Hinduism, for example, can stand or fall entirely apart from any of the “great Swamis” who founded it. Buddhism is the same story. Even Islam is based upon the sayings and teachings of Mohammed, not upon the claim that he came back to life from the dead.

The apostle Paul in 1 Corinthians 15:13–19 says that, if Christ were not raised from the dead, then our faith is empty and we are still in our sins! The truth claims of Christianity are based simply and solely upon the resurrected Jesus Christ! If Jesus did not, in fact, come back from the dead—in time and space—then there is no truth to Christianity whatsoever. Throughout the New Testament, the apostles and evangelists base the truth of the gospel upon the resurrection.

One other significant point is the exceedingly important fact that Jesus Christ claimed to be the “Son of God” (a Hebraism meaning “characterized by God”) as well as the “Son of Man” (a Hebraism meaning “characterized by Man”). In many passages, He claims to be equal with the Father (see, for example, John 10:29–33). To Jesus are ascribed all the prerogatives and attributes of Deity. Yet He was also a man, born of a virgin (Matthew 1:18–25; Luke 1:26–56). Having lived a sinless life, Jesus was crucified in order to pay for the sins of all men: “He Himself is the satisfaction of God’s wrath for our sins; and not for ours only, but for those of the whole world” (1 John 2:2), and then He was resurrected from the dead three days later. He is fully God and fully Man, the theanthropos [from the Greek for “God” (theos) and “Man” (anthropos)]; yet He is one person.

The Person and Work of Christ poses an unavoidable question: What will you do with Jesus? We cannot simply dismiss Him. We cannot ignore Him. He is the central figure in all of human history, and if He died for the sins of the whole world, then He died for yours as well. The apostle Peter says, “There is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). If we believe on the Lord Jesus Christ as our Savior from sin, we will be saved.

FOR FURTHER STUDY​

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

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Who is Jesus Christ?

 

[Patriot]

Why did blood and water come out of Jesus’ side when He was pierced?​

ANSWER

The Roman flogging or scourging that Jesus endured prior to being crucified normally consisted of 39 lashes, but could have been more (Mark 15:15; John 19:1). The whip that was used, called a flagrum, consisted of braided leather thongs with metal balls and pieces of sharp bone woven into or intertwined with the braids. The balls added weight to the whip, causing deep bruising as the victim was struck. The pieces of bone served to cut into the flesh. As the beating continued, the resulting cuts were so severe that the skeletal muscles, underlying veins, sinews, and bowels of victims were exposed. This beating was so severe that at times victims would not survive it in order to go on to be crucified.

Those who were flogged would often go into hypovolemic shock, a term that refers to low blood volume. In other words, the person would have lost so much blood he would go into shock. The results of this would be:

1) The heart would race to pump blood that was not there.
2) The victim would collapse or faint due to low blood pressure.
3) The kidneys would shut down to preserve body fluids.
4) The person would experience extreme thirst as the body desired to replenish lost fluids.

There is evidence from Scripture that Jesus experienced hypovolemic shock as a result of being flogged. As Jesus carried His own cross to Golgotha (John 19:17), He collapsed, and a man named Simon was forced to either carry the cross or help Jesus carry the cross the rest of the way to the hill (Matthew 27:32–33; Mark 15:21–22; Luke 23:26). This collapse indicates Jesus had low blood pressure. Another indicator that Jesus suffered from hypovolemic shock was that He declared He was thirsty as He hung on the cross (John 19:28), indicating His body’s desire to replenish fluids.

Prior to death, the sustained rapid heartbeat caused by hypovolemic shock also causes fluid to gather in the sack around the heart and around the lungs. This gathering of fluid in the membrane around the heart is called pericardial effusion, and the fluid gathering around the lungs is called pleural effusion. This explains why, after Jesus died and a Roman soldier thrust a spear through Jesus’ side, piercing both the lungs and the heart, blood and water came from His side just as John recorded in his Gospel (John 19:34).

FOR FURTHER STUDY​

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

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[Patriot]

What is the meaning and importance of the ascension of Jesus Christ?​

ANSWER

After Jesus rose from the dead, He "presented Himself alive" (Acts 1:3) to the women near the tomb (Matthew 28:9-10), to His disciples (Luke 24:36-43), and to more than 500 others (1 Corinthians 15:6). In the days following His resurrection, Jesus taught His disciples about the kingdom of God (Acts 1:3).

Forty days after the resurrection, Jesus and His disciples went to Mount Olivet, near Jerusalem. There, Jesus promised His followers that they would soon receive the Holy Spirit, and He instructed them to remain in Jerusalem until the Spirit had come. Then Jesus blessed them, and as He gave the blessing, He began to ascend into heaven. The account of Jesus’ ascension is found in Luke 24:50-51 and Acts 1:9-11.

It is plain from Scripture that Jesus’ ascension was a literal, bodily return to heaven. He rose from the ground gradually and visibly, observed by many intent onlookers. As the disciples strained to catch a last glimpse of Jesus, a cloud hid Him from their view, and two angels appeared and promised Christ’s return "in just the same way that you have watched Him go" (Acts 1:11).

The Ascension of Jesus Christ is meaningful for several reasons:

1) It signaled the end of His earthly ministry. God the Father had lovingly sent His Son into the world at Bethlehem, and now the Son was returning to the Father. The period of human limitation was at an end.

2) It signified success in His earthly work. All that He had come to do, He had accomplished.

3) It marked the return of His heavenly glory. Jesus’ glory had been veiled during His sojourn on earth, with one brief exception at the Transfiguration (Matthew 17:1-9).

4) It symbolized His exaltation by the Father (Ephesians 1:20-23). The One with whom the Father is well pleased (Matthew 17:5) was received up in honor and given a name above all names (Philippians 2:9).

5) It allowed Him to prepare a place for us (John 14:2).

6) It indicated the beginning of His new work as High Priest (Hebrews 4:14-16) and Mediator of the New Covenant (Hebrews 9:15).

7) It set the pattern for His return. When Jesus comes to set up the Kingdom, He will return just as He left-literally, bodily, and visibly in the clouds (Acts 1:11; Daniel 7:13-14; Matthew 24:30; Revelation 1:7).

Currently, the Lord Jesus is in heaven. The Scriptures frequently picture Him at the right hand of the Father-a position of honor and authority (Psalm 110:1; Ephesians 1:20; Hebrews 8:1). Christ is the Head of the Church (Colossians 1:18), the giver of spiritual gifts (Ephesians 4:7-8), and the One who fills all in all (Ephesians 4:9-10).

FOR FURTHER STUDY​

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

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[Patriot]

What is the meaning and importance of the ascension of Jesus Christ?​

Got Questions Ministries





What is the meaning and importance of the ascension of Jesus Christ? Why did Jesus need to ascend into Heaven?

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[Patriot]

Can the various resurrection accounts from the four Gospels be harmonized?​

ANSWER

The events surrounding Jesus’ resurrection can be difficult to piece together. We must remember two things: first, the news of Jesus’ resurrection produced much excitement in Jerusalem, and in the ensuing chaos many people were going many different directions. Groups were separated, and several different groups paid visits to the tomb, possibly more than once. Second, the writers of the Gospels did not attempt an exhaustive narrative; in other words, Matthew, Mark, Luke, and John had no intention of telling us every detail of the resurrection or every event in the order that it happened.

In the battle with skeptics regarding Jesus’ resurrection, Christians are in a "no-win" situation. If the resurrection accounts harmonize perfectly, skeptics will claim that the writers of the Gospels conspired together. If the resurrection accounts have some differences, skeptics will claim that the Gospels contradict each other and therefore cannot be trusted. It is our contention that the resurrection accounts can be harmonized and do not contradict each other.

However, even if the resurrection accounts cannot be perfectly harmonized, that does not make them untrustworthy. By any reasonable evaluation, the resurrection accounts from the four Gospels are superbly consistent eyewitness testimonies. The central truths - that Jesus was resurrected from the dead and that the resurrected Jesus appeared to many people - are clearly taught in each of the four Gospels. The apparent inconsistencies are in "side issues." How many angels did they see in the tomb, one or two? (Perhaps one person only saw one angel, while the other person saw two angels.) To how many women did Jesus appear, and to whom did He appear first? (While each Gospel has a slightly different sequence to the appearances, none of them claims to be giving the precise chronological order.) So, while the resurrection accounts may seem to be inconsistent, it cannot be proven that the accounts are contradictory.

Here is a possible harmony of the narratives of the resurrection of Christ and His post-resurrection appearances, in chronological order:

Jesus is buried, as several women watch (Matthew 27:57-61; Mark 15:42-47; Luke 23:50-56; John 19:38-42).

The tomb is sealed and a guard is set (Matthew 27:62-66).

At least 3 women, including Mary Magdalene, Mary the mother of James, and Salome, prepare spices to go to the tomb (Matthew 28:1; Mark 16:1).

An angel descends from heaven, rolls the stone away, and sits on it. There is an earthquake, and the guards faint (Matthew 28:2-4).

The women arrive at the tomb and find it empty. Mary Magdalene leaves the other women there and runs to tell the disciples (John 20:1-2).

The women still at the tomb see two angels who tell them that Jesus is risen and who instruct them to tell the disciples to go to Galilee (Matthew 28:5-7; Mark 16:2-8; Luke 24:1-8).

The women leave to bring the news to the disciples (Matthew 28:8).

The guards, having roused themselves, report the empty tomb to the authorities, who bribe the guards to say the body was stolen (Matthew 28:11-15).

Mary the mother of James and the other women, on their way to find the disciples, see Jesus (Matthew 28:9-10).

The women relate what they have seen and heard to the disciples (Luke 24:9-11).

Peter and John run to the tomb, see that it is empty, and find the grave clothes (Luke 24:12; John 20:2-10).

Mary Magdalene returns to the tomb. She sees the angels, and then she sees Jesus (John 20:11-18).

Later the same day, Jesus appears to Peter (Luke 24:34; 1 Corinthians 15:5).

Still on the same day, Jesus appears to Cleopas and another disciple on their way to Emmaus (Luke 24:13-32).

That evening, the two disciples report the event to the Eleven in Jerusalem (Luke 24:32-35).

Jesus appears to ten disciples—Thomas is missing (Luke 24:36-43; John 20:19-25).

Jesus appears to all eleven disciples—Thomas included (John 20:26-31).

Jesus appears to seven disciples by the Sea of Galilee (John 21:1-25).

Jesus appears to about 500 disciples in Galilee (1 Corinthians 15:6).

Jesus appears to His half-brother James (1 Corinthians 15:7).

Jesus commissions His disciples (Matthew 28:16-20).

Jesus teaches His disciples the Scriptures and promises to send the Holy Spirit (Luke 24:44-49; Acts 1:4-5).

Jesus ascends into heaven (Luke 24:50-53; Acts 1:6-12).

FOR FURTHER STUDY​

The Case for the Resurrection of Jesus by Gary Habermas

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[Patriot]

What does it mean that Jesus is God’s only begotten son?​

ANSWER

The phrase “only begotten Son” occurs in John 3:16, which reads in the King James Version as, "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." The phrase "only begotten" translates the Greek word monogenes. This word is variously translated into English as "only," "one and only," and "only begotten."

It’s this last phrase ("only begotten" used in the KJV, NASB and the NKJV) that causes problems. False teachers have latched onto this phrase to try to prove their false teaching that Jesus Christ isn’t God; i.e., that Jesus isn’t equal in essence to God as the Second Person of the Trinity. They see the word "begotten" and say that Jesus is a created being because only someone who had a beginning in time can be "begotten." What this fails to note is that "begotten" is an English translation of a Greek word. As such, we have to look at the original meaning of the Greek word, not transfer English meanings into the text.

So what does monogenes mean? According to the Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG, 3rd Edition), monogenes has two primary definitions. The first definition is "pertaining to being the only one of its kind within a specific relationship." This is its meaning in Hebrews 11:17 when the writer refers to Isaac as Abraham’s "only begotten son" (KJV). Abraham had more than one son, but Isaac was the only son he had by Sarah and the only son of the covenant. Therefore, it is the uniqueness of Isaac among the other sons that allows for the use of monogenes in that context.

The second definition is "pertaining to being the only one of its kind or class, unique in kind." This is the meaning that is implied in John 3:16 (see also John 1:14, 18; 3:18; 1 John 4:9). John was primarily concerned with demonstrating that Jesus is the Son of God (John 20:31), and he uses monogenes to highlight Jesus as uniquely God’s Son—sharing the same divine nature as God—as opposed to believers who are God’s sons and daughters by adoption (Ephesians 1:5). Jesus is God’s “one and only” Son.

The bottom line is that terms such as "Father" and "Son," descriptive of God and Jesus, are human terms that help us understand the relationship between the different Persons of the Trinity. If you can understand the relationship between a human father and a human son, then you can understand, in part, the relationship between the First and Second Persons of the Trinity. The analogy breaks down if you try to take it too far and teach, as some pseudo-Christian cults (such as the Jehovah’s Witnesses), that Jesus was literally "begotten" as in “produced” or “created” by God the Father.

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 is God's only begotten son?​

Got Questions Ministries




What does it mean that Jesus is God's only begotten son? What does the word (begotten) mean in the original Greek of the New Testament?