* ALL Questions about Jesus Christ *

[Patriot]

Who resurrected Jesus?​

ANSWER

In Acts 2:24, Peter says that “God raised [Jesus] from the dead.” So that’s the basic answer. God resurrected Jesus. As we read more Scripture, that basic answer becomes more nuanced.

The Bible indicates that all three Persons of the Trinity were involved in Jesus’ resurrection. Galatians 1:1 says that the Father raised Jesus from the dead. First Peter 3:18 says that the Spirit raised Jesus from the dead (see also Romans 1:4, and note that Romans 8:11 clearly says that God will resurrect believers “through His Spirit”). And in John 2:19 Jesus predicts that He will raise Himself from the dead (see also John 10:18). So, when we answer the question of who resurrected Jesus, we can say God did. And by that we can mean it was the Father, the Son, and the Holy Spirit.

It may seem puzzling how Jesus could be said to raise Himself. How can a dead man have any say in his own resurrection? The answer is that Jesus was more than a man who died; He was the eternal Son of God incarnate. Wicked men could kill His body, but they could not change His eternal nature or diminish His divine power. In John 10:17–18 Jesus says something that no mere mortal could ever say: “I lay down my life—only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again.” No one else in the history of the world has ever had the authority both to lay down his life and to raise it up again.

Furthermore, Jesus said, “I am the resurrection and the life” (John 11:25). He claimed to be the resurrection Himself; He has absolute authority over life and death (Revelation 1:18). Jesus is God. He could say He would raise up His body on the third day because He, being God, has power over death.

Who resurrected Jesus from the dead? God did, and by that we mean all three Persons of the Trinity were involved. All three Persons of the Trinity participated in creation (1 Corinthians 8:6; Genesis 1:1–2). All three are involved in salvation (John 3:6, 16). And all three are responsible for the resurrection of Christ Jesus.

FOR FURTHER STUDY​

The Case for the Resurrection of Jesus by Gary Habermas

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[Patriot]

How should Christians view statues of Jesus?​

ANSWER

Large statues of Jesus, such as Cristo Redentor ("Christ the Redeemer") in Rio de Janeiro, Brazil, or the Christ of the Ozarks in Eureka Springs, Arkansas, are famous worldwide. Questions about the appropriateness of such statues are related to questions about images and icons in general. Is it okay to have images of Jesus of any size?

Different people can view the same statue of Jesus and have widely divergent interpretations of its meaning. For example, some Brazilians consider the 125-foot statue of Jesus overlooking Rio to be a tribute to Catholicism. Others consider it a generic cultural icon, a symbol of welcome, a counter to the advance of secularism, or simply a piece of pop art.

Historically, Christians have espoused a variety of viewpoints about statues of Jesus Christ. In the earliest days of the church, images of Christ (or other Persons of the Trinity) were avoided, but through most of church history Christians have been fine with such depictions. A Christian can possibly have any of a number of views on statues of Jesus. We cannot give a definitive answer, just a few things to consider.

God forbade the use of images in His worship in the Old Testament (Exodus 20:4–5). Whatever one’s view on large statues of Jesus, worshiping or praying to such a statue is sinful. God is transcendent; that is, He is “other than” His Creation. This means any image we might make would be an inadequate portrayal. The divine cannot be properly represented with the human imagination.

In the particular case of Jesus, we are told that He is the image of the invisible God (Colossians 1:15). Instead of God being at a mysterious distance from us, as He mostly was in the Old Testament, we can now point to the man, Jesus, and say, “This is God. This is what God looks like, and how He acts, and how He meets with His people.” As Jesus told Philip, “Anyone who has seen me has seen the Father” (John 14:9). Through Jesus, God has entered into creation and has an objective, definite appearance (John 1:14).

Does this mean we can or should make images of Jesus? One obvious problem is that we don’t actually know what Jesus looked like. The Bible gives no physical description of the Lord. The mild, peaceful-looking man we see commonly in Western portrayals of Christ is just an invented idea of what Jesus might have looked like. Since the Bible gives no specific details about Jesus’ appearance, any image or likeness is merely a guess.

The most important consideration on the issue of large statues of Jesus is whether or not we’re using them as idols. Using an image as an object of worship—or to focus one’s worship—is wrong. The Bible does not give us permission to worship God through graven images, even under the New Covenant.

A statue might help us to remember the things Christ has done for us. A large enough statue can serve to make a statement on behalf of a whole community that Christ is preeminent or that Jesus is worthy of public honor. In the case of the Cristo Redentor standing over Rio, it’s fully possible to assume it’s meant as a work of art and not an object of worship.

FOR FURTHER STUDY​

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

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[Patriot]

Do the narratives of Jesus’ birth contradict each other?​

ANSWER

Only two of the gospels give an account of the happenings surrounding Jesus’ birth. Matthew 1–2 gives information about Joseph and includes the story of the magi from the East. Luke 1–2 does not mention the magi but focuses on Mary and various others (Elizabeth, Zacharias, the shepherds, Simeon, and Anna) who praised God for the Incarnation.

Various people have claimed that the books of Matthew and Luke contradict each other and that the narratives of Jesus’ birth are in opposition. The claim is specious, and the details provided by Matthew and Luke are easily reconciled into a comprehensive whole.

First, here are the details that Matthew and Luke unquestionably agree on:

Jesus was born of a virgin (Matthew 1:18, 23, 25; Luke 1:27).
Mary and Joseph lived in Nazareth, a town in Galilee (Matthew 2:23; Luke 1:26; 2:4).
Jesus was born in Bethlehem (Matthew 2:1; Luke 2:4–7).
After Jesus’ birth, Mary and Joseph returned to Nazareth (Matthew 2:23; Luke 2:39).

Second, here are the details that are unique to each writer:

The magi visit Jesus (Matthew 2:1–12).
Joseph and Mary flee to Egypt to escape Herod’s cruelty (Matthew 2:13–18).
A group of shepherds visit Jesus in the manger (Luke 2:8–20).
Joseph and Mary make a trip to the temple in Jerusalem in fulfillment of the Law (Luke 2:22–39).

Those who claim to see a contradiction in the narratives of Christ’s birth usually point to Luke 2:39, which says, “When Joseph and Mary had done everything required by the Law of the Lord, they returned to Galilee to their own town of Nazareth,” and Matthew 2:21–23, which says that Joseph and his family went to Nazareth on their return from Egypt. According to the critics, Luke, who says nothing about the flight to Egypt, indicates that Jesus was taken to Nazareth directly from the temple; and Matthew, who does not mention the temple observances, says that Jesus was taken to Nazareth directly from Egypt.

It’s important to acknowledge that silence does not equal denial. Luke’s omission in his narrative of the flight to Egypt cannot be construed as evidence that it never happened. Luke never says that Joseph and Mary did not go to Egypt; he simply doesn’t comment on the event. Matthew never mentions the shepherds of the nativity—are we to assume because of Matthew’s omission that no shepherds came? Also important is the fact that neither Matthew nor Luke claim that he is penning an exhaustive account of every detail surrounding the birth of Christ.

The question then is, does Luke’s narrative allow for enough time for a trip to Egypt? Between the circumcision of Jesus and the trip to the temple was 32 days—about a month. Trying to fit a trip to Egypt and back in that time frame is problematic. A better way to reconcile Matthew’s and Luke’s narratives is to place the flight to Egypt after Jesus’ appearance in the temple. This assumes that Joseph and Mary remained in Bethlehem after Jesus’ birth and that they had a place to stay—the “house” of Matthew 2:11.

Luke 2:39 says, “When Joseph and Mary had done everything required by the Law of the Lord, they returned to Galilee to their own town of Nazareth.” Note that Luke does not say that they immediately returned to Galilee, and there is no reason to insert that word into the verse. (One could just as easily insert the word eventually.) The fact is that Luke doesn’t specify how much time elapsed. He simply says that, after their visit to the temple, Joseph and Mary settled in Nazareth. It could have been days later. It could have been months. If we place the flight to Egypt in the middle of Luke 2:39, we have a workable chronology:

1) After visiting the temple, Joseph and Mary return to Bethlehem. (In the month since Jesus’ birth, Joseph had probably sought temporary work there, and that work had become more permanent, perhaps. It’s also quite possible that Joseph was planning to resettle his new family in Bethlehem, thinking it would be good for the Son of David to be reared in the City of David).

2) Simeon and Anna begin spreading the news that they have seen the Messiah in Jerusalem (Luke 2:25–38).

3) Sometime later, the magi arrive at Jerusalem and confirm the news on the street that the Messiah has been born (Matthew 2:1–2). Herod sends the magi on to Bethlehem, where they find young Jesus (Matthew 2:3–11).

4) The magi return home a different way, and Joseph is warned in a dream to flee to Egypt (Matthew 2:12–13).

5) After a while, Herod figures out that the magi have disregarded his wishes, and he orders the slaughter of all males two years old and younger near Bethlehem (Matthew 2:16). The “two-year” computation indicates that Jesus could have already been that old.

6) Herod dies in 4 BC.

7) Joseph brings his family back from Egypt (Matthew 2:19–21). Out of fear of Herod’s son, Joseph changes his plan to settle in Bethlehem and instead moves back to Galilee (Matthew 2:22–23).

There is nothing in the above chronology that contradicts either Matthew or Luke. The only way to find a contradiction between Matthew 2:21–23 and Luke 2:39 is to make assumptions based on a preconceived bias against the veracity of Scripture.

Some critics find another supposed contradiction in the genealogies associated with the narratives of Jesus’ birth. Matthew 1:16 says that Joseph’s father was Jacob; Luke 3:23 says that Joseph’s father was Heli. There are several theories, but the best answer to this seeming discrepancy is that Luke is recording Mary’s genealogy and Matthew is recording Joseph’s. There was no Koine Greek word with the exclusive meaning of “son-in-law,” and so Joseph is called the “son of Heli” due to his marriage to Heli’s daughter, Mary. Joseph was a “son” by marriage.

The gospels were written by four different men to four unique audiences, so it is natural that they would include different details concerning the life of Christ. But their writing was superintended by the Holy Spirit, who guaranteed that what each wrote was the absolute truth. There are differences, but they can all be harmonized. The narratives of Jesus’ birth found in Matthew and Luke are not contradictory but complementary.

FOR FURTHER STUDY​

The Case for Christmas by Lee Strobel

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[Patriot]

Is Jesus dead?​

ANSWER

Many world leaders have left their marks on the pages of history. Religious gurus have helped shape culture and thought. But regardless of what they taught, accomplished, or believed, they all have one thing in common—they are all dead. There was a point at which each mystic, emperor, and philosopher came into being and another point at which they exited this world. We can visit their grave sites or memorials, and beneath the ground their corpses or bone fragments are still there. Every leader, prophet, or king has died or will die, and, once they die, that’s it. They face the judgment of God just like every other human being (Hebrews 9:27; 2 Corinthians 5:10)—with one exception. Jesus Christ, the One upon whom the entire world’s dating system is based, is not dead.

Because He was not just a mere man, Jesus did not come into existence at a specific point in time. He has always existed as the Son of God (John 1:1–5; 8:58). He chose to leave heaven and enter this world in the form of a human baby (Luke 1:35; Philippians 2:5–8). And, although His mother was human, His Father was God. Jesus Christ was fully God and fully man living this earthly life so that He could become the intermediary between sinful mankind and a holy Creator (1 Timothy 2:5). He suffered as we do, yet He never sinned (Hebrews 4:15). He always did what pleased His Father (John 8:29; 14:31). And when the time came, He offered Himself as the final sacrifice for our sins (John 10:18; 2 Corinthians 5:21).

Jesus was arrested and put on trial because He claimed to be God (John 5:18; 10:33). They crucified Him as it had been prophesied in Psalm 22 and Isaiah 53 (Luke 22:37). As He hung on the cross, Jesus became every sin that humanity has invented (2 Corinthians 5:21; 1 John 2:2). He paid in full the price we owe God so that we could be considered righteous and forgiven. When He cried out, “It is finished!” (John 19:30), He was not referring to His earthly life, because He had already told His followers that God would raise Him from the dead in three days (Mark 9:31; 10:33–34). He meant that the plan to redeem fallen man, which He and the Father had known from the beginning, had now been completed (1 Peter 1:18–20; Acts 2:23; Ephesians 1:4). Jesus really did die physically and stayed dead for the better part of three days.

Jesus was buried in a borrowed tomb, because He would not be needing it for long (Matthew 27:59–60). The tomb was secured by Roman officials with a seal and a heavy boulder, making it nearly impossible to open. Then guards were assigned to keep watch for fear the disciples would try to steal the body and pretend He had risen as He had promised (Matthew 27:62–66). Everyone was familiar with Jesus’ prediction, even though no one understood exactly what it meant (Mark 9:31–32). The guards were an extra precaution requested by the Jewish religious leaders in an effort to silence forever the new teachings Jesus of Nazareth had introduced into their culture. They figured that, once the Leader was dead and gone, the fervor of His followers would die down and things could go back to the way they had been.

Things would have settled down if Jesus had stayed in the tomb. If Jesus had not risen from the dead, He would have been no different from any other zealous reformer. In fact, Paul writes in 1 Corinthians 15:14 that, “if Christ has not been raised, our preaching is useless and so is your faith.” Then in verses 17–19 he writes, “And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are of all people most to be pitied.”

But Jesus did not stay dead. On the third day, just as He had said, He walked out of that tomb (Matthew 28:2–10; Mark 16:4–7; Luke 24:1–8; John 20:1–8, 19). An angel knocked the guards out, kicked the stone out of the way, and sat on it, waiting for Jesus’ friends to show up (Matthew 28:2; John 20:1, 11–12). For the next forty days, Jesus appeared to over five hundred people (1 Corinthians 15:3–7), demonstrating that He was indeed fully, physically alive (Luke 24:36–42). He then ascended back into heaven in the sight of His disciples (Luke 24:51; Acts 1:9–11).

Jesus is very much alive and is now seated at the right hand of the Father (Hebrews 1:3). He “ever lives” to make intercession for His people (Hebrews 7:25) and has promised that He will come again (John 14:3; Revelation 22:2). He endured separation from God (Matthew 27:46) so that we don’t have to and conquered death so that we can, too (1 Corinthians 15:55). He has set Himself apart from every other religious leader because there is no grave with His name on it. There is no tomb with a body in it. Only the Son of God could die for the sins of the world and then rise from the dead. Because of His resurrection, all who place their trust in Him can have hope of a similar resurrection. Jesus is not dead, and because He lives, we can live in eternity with Him (John 3:16–18; 14:19).

FOR FURTHER STUDY​

The Case for the Resurrection of Jesus by Gary Habermas

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[Patriot]

How can Jesus be God if Deuteronomy 6:4 says that God is one?​

ANSWER

Deuteronomy 6:4 states, “Hear, O Israel: The LORD our God, the LORD is one.” The New Testament carries this theme forward (1 Corinthians 8:4; Galatians 3:20; 1 Timothy 2:5). Yet Christianity teaches Jesus is God. How can these two seemingly contradictory views co-exist?

First, it is crucial to understand what Deuteronomy 6:4 means when it says, “LORD is one.” The Hebrew word translated “one” in Deuteronomy 6:4 is echad. It means “unity,” not “singularity.” It is also used in Genesis 2:24 in referring to a husband and wife being “one” flesh. A husband and wife are not one as in a singular being. Rather, they are in unity with each other. There is a Hebrew word that means “absolute singularity,” yachid, but it is never used in the Hebrew Scriptures in reference to God.

With that said, it is important to affirm the biblical teaching of one God. From the very first words of Scripture, we are told there is only one God who created the heavens and the earth (Genesis 1:1). The controversy is not whether there is only one God versus two gods. The discussion is how Christians understand Jesus as this one true God. Christians believe that the Bible presents one God who exists in three Persons—Father, Son, and Holy Spirit. The doctrine of the Trinity does not contradict Deuteronomy 6:4. As was said above, the Hebrew word echad means “unity,” not “singularity.” Christians believe the Persons of the Trinity are united in the Godhead.

In Matthew 28:19, Jesus commands His followers to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” He refers to all three Persons functioning as the same God. Another occasion that shows all three Persons of the Trinity operating at the same time is the baptism of Jesus. Luke 3:21–22 reads, “When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened and the Holy Spirit descended on him in bodily form like a dove. And a voice came from heaven: ‘You are my Son, whom I love; with you I am well pleased.’” God the Father speaks from the sky to Jesus who is on earth while the Spirit comes down from the sky upon Jesus. We see the same three Persons equated in Paul’s benediction to the Corinthian church (2 Corinthians 13:14).

Each Person of the Trinity is clearly referred to as God. In addition to the Father being called God, Jesus is referred to as God in John 1:1; 14; Romans 9:5; Colossians 2:9; Hebrews 1:8–9; and 1 John 5:20. The Holy Spirit is also referred to as God in Acts 5:3–4 and 1 Corinthians 3:16.

Some argue that God cannot have a Son. Although God did not give birth to a Son as humans understand birth, God chose the Father/Son relationship to help us understand the inner workings of the Trinity. The Son and Spirit, together with the Father, have existed from eternity past. There is perfect eternal fellowship within the Trinity among all three. God exists in both perfect unity and community.

The presentation of Jesus as God was a difficult teaching for the Jews to accept during the time of Jesus. However, the resurrection of Jesus provided the full evidence that He is both fully human and fully divine. Jesus is the Messiah predicted in the Old Testament who is equal with the Father: “I and the Father are one”” (John 10:30).

FOR FURTHER STUDY​

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

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[Patriot]

What was the significance of Jesus being dead for three days?​

ANSWER

There are several reasons it is significant Jesus was dead for three days before His resurrection. First, resurrection after three days of death proved to Jesus’ opponents that He truly rose from the dead. Why? According to Jewish tradition, a person’s soul/spirit remained with his/her dead body for three days. After three days, the soul/spirit departed. If Jesus’ resurrection had occurred on the same day or even the next day, it would have been easier for His enemies to argue He had never truly died. Significantly, Jesus waited several days after Lazarus had died before He came to resurrect Lazarus so that no one could deny the miracle (John 11:38–44).

A second reason it was important for Jesus to be dead for three days was to fulfill biblical prophecy. Jesus personally claimed He would be dead three days (Matthew 12:40; 16:21; 27:63; John 2:19). Also, some point to Hosea 6:1–3 as a prophecy of the Messiah’s resurrection after three days: “Come, let us return to the LORD. He has torn us to pieces but he will heal us; he has injured us but he will bind up our wounds. After two days he will revive us; on the third day he will restore us, that we may live in his presence. Let us acknowledge the LORD; let us press on to acknowledge him. As surely as the sun rises, he will appear; he will come to us like the winter rains, like the spring rains that water the earth.” This may also be the passage Paul refers to in 1 Corinthians 15:4 that Jesus “was raised on the third day according to the Scriptures.”

The three days were significant in other ways as well. Jesus died on a Friday, Nisan 14, the day when the Passover lamb was sacrificed. His death represents the death of a perfect, unblemished sacrifice on our behalf. His resurrection on the third day took place on the first day of the week, illustrating a new beginning and new life to all who trust in Him.

So, why was it important for Jesus to be dead for three days before His resurrection? (1) So the unbelieving Jews could not deny that Jesus had truly been dead. (2) Because three days is what Jesus Himself prophesied. Aside from these two reasons, the Word of God does not explicitly state the reason for the necessity of three days between Jesus’ death and resurrection.

FOR FURTHER STUDY​

The Case for the Resurrection of Jesus by Gary Habermas

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[Patriot]

Is Jesus our brother?​

ANSWER

The Bible clearly presents Jesus Christ as being one with the Father (John 10:30), a Member of the triune Godhead who set aside His rights as God and took on human flesh to dwell among us (Philippians 2:5–11; Galatians 4:4–5). Therefore, it is right to call Him Savior and Lord (Luke 2:11; 2 Peter 3:18; Jude 1:25). However, a few passages also refer to Jesus as our brother (Hebrews 2:11; Romans 8:29; Mark 3:34). In order to fully understand the concept of Jesus as our brother, let’s look more closely at each of those passages:

• Hebrews 2:11 says, “For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers” (ESV).

The word translated “brothers” is the word used for blood relatives, but it also refers to Christians. The generic term brother in Scripture usually also includes sisters. In this passage, the writer of Hebrews is explaining how the perfect God-Man, Jesus, could call imperfect humans His brothers and sisters.

This is more easily understood in terms of physical relationships. Jesus explained spiritual realities by telling Nicodemus that he must be “born again” (John 3:3). He used this physical term because we all understand birth. When two babies have shared the same womb or the same father, they are of the same family. They carry similar DNA, inherited traits, and rights to claim parentage. When a human being is born into the family of God, through faith in the death and resurrection of Jesus, God becomes our Father (Romans 8:15; Galatians 4:4–6). This happens through an act of the Holy Spirit who moves into our spirits and begins to change us (2 Corinthians 5:17). God is also the Father of the Lord Jesus Christ, and we share in that relationship as adopted children. Jesus, our brother, purchased with His blood the right for us to call His Father our Father. He is not ashamed to call us brothers because His righteousness is imputed to us, making us blameless as He is blameless (2 Corinthians 5:21).

• Romans 8:29 says, “Those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters.”

Some cults have misinterpreted this verse to mean that Jesus was only the first of God’s many adopted children. However, in the Bible, the word firstborn does not always refer to physical or even spiritual birth; rather, being “firstborn” implies preeminence and position, as it is used in Psalm 89:27: “I will appoint him to be my firstborn, the most exalted of the kings of the earth.” In Jeremiah 31:9, God calls the nation of Israel His “firstborn son.” So when Paul uses the term firstborn in Romans 8:29, he means that Jesus holds the preeminent position of “only begotten Son of God” (John 3:16) and that, through His obedience to the Father, Christ made it possible for His holy Father to adopt unholy human beings as His own children. The resurrection of Christ was the first of many to follow, as God gathers His children home (1 Corinthians 15:20–23).

• In Mark 3:34–35, Jesus declares that those who follow Him are His brothers: “He looked at those seated in a circle around him and said, ‘Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother.’”

The setting for this statement is a house where Jesus was teaching. His physical family had begun to worry about Him, and they had come to take Him home with them. As they waited outside the packed house, messengers informed Jesus of their presence. Seated around Jesus were the disciples. His statement told everyone that, while earthly relationships are important, spiritual relationships are those that last. From then on, He would be focused upon establishing those eternal relationships with everyone who trusted in Him.

It is important to note that the qualifier for being considered Jesus’ brother or sister is not the mental exercise of “believing,” since many in the room with Jesus in Mark 3 would have considered themselves believers in Him. The qualifier for being a brother or sister of Christ is “doing the will of the Father.” The ultimate will of the Father is that we love, trust, and obey His Son (John 3:36; 2 Thessalonians 1:8; Romans 2:7–8). When we believe in our hearts the gospel of Jesus Christ and surrender our lives to His lordship, God adopts us into His family and considers us “joint heirs” with His Son, Jesus (Romans 8:17; 10:9–10). Our heavenly Father wants His children to bear a family resemblance, and He gave us the perfect example in our big Brother, Jesus Christ.

FOR FURTHER STUDY​

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

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[Patriot]

What is the passion of Christ?​

ANSWER

The word passion is from the Latin pati, which simply means “to endure” or “to suffer.” The term passion of Christ has taken on a technical or semi-technical meaning in theology, referring to the time from Jesus’ prayer in the Garden of Gethsemane to His death on the cross—the time of His greatest suffering. Mel Gibson’s film The Passion of the Christ covers these events. Likewise, “passion plays”—re-enactments of the last few hours of Jesus’ life in which He suffered—are popular around Easter. The passion of Christ is recorded in Matthew 26:36–27:56, Mark 14:32–15:41, Luke 22:39–23:49, and John 18:1–19:37.

Scripture often highlights the suffering of Christ. Indeed, the crucifixion of Christ is the apex of human history and the grand theme of the apostles’ teaching: “I resolved to know nothing while I was with you except Jesus Christ and him crucified” (1 Corinthians 2:2). It is through the passion of Christ that we are made right with God.

It is important to note that Christ’s suffering—His passion—was real. It is not as though He simply appeared to suffer; He actually suffered and died. When Jesus prayed in Gethsemane, “My Father, if it is possible, may this cup be taken from me” (Matthew 26:39), He was in genuine anguish over what He was to suffer (cf. Luke 22:44). When He was beaten and mocked, when the crown of thorns was pressed on His head, when He was nailed to a cross, when He hung there and struggled to breathe, He was experiencing genuine, excruciating suffering to pay for our sins. He endured all that to save those who would trust in Him.

Isaiah 53:4–12 foretold the passion of Christ and revealed its meaning:

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.
We all, like sheep, have gone astray,
each of us has turned to our own way;
and the Lord has laid on him
the iniquity of us all.

He was oppressed and afflicted,
yet he did not open his mouth;
he was led like a lamb to the slaughter,
and as a sheep before its shearers is silent,
so he did not open his mouth.
By oppression and judgment he was taken away.
Yet who of his generation protested?
For he was cut off from the land of the living;
for the transgression of my people he was punished.
He was assigned a grave with the wicked,
and with the rich in his death,
though he had done no violence,
nor was any deceit in his mouth.

Yet it was the Lord’s will to crush him and cause him to suffer,
and though the Lord makes his life an offering for sin,
he will see his offspring and prolong his days,
and the will of the Lord will prosper in his hand.
After he has suffered,
he will see the light of life and be satisfied;
by his knowledge my righteous servant will justify many,
and he will bear their iniquities.
Therefore I will give him a portion among the great,
and he will divide the spoils with the strong,
because he poured out his life unto death,
and was numbered with the transgressors.
For he bore the sin of many,
and made intercession for the transgressors.

In modern usage, the word passion can have the sense of strong emotion and is even associated with love. But Jesus did not endure suffering because of a strong emotion that flamed up for a time and then passed. People today can have “fits of passion” and do rash things that they later regret, but that is not the passion of Christ. Jesus came to earth for the purpose of laying down His life for us, and He never wavered from it (see Matthew 16:21–23 and 21:24). Indeed, in the book of Revelation, Jesus is described as the Lamb slain from the creation of the world (Revelation 13:8).

Jesus’ passion (suffering) was not due to passion (strong emotion) but to settled purpose!

FOR FURTHER STUDY​

Experiencing the Passion of Christ by John MacArthur

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[Patriot]

Does Christ have two natures?​

ANSWER

The Bible does not explicitly address the question of whether Jesus Christ has two natures or only one. As it will be explained below, however, understanding that Christ has two natures is the most biblically and theologically consistent position. The issue came to a head in church history as theologians in the church tried to grapple with and codify the information that the New Testament provides about Jesus.

According to the New Testament, Jesus really is a man, born into the human race, yet He is also fully God. John 1:1 states that the Word is God and then in verse 14 we see that the Word John is speaking of is Jesus who took on human flesh and “tabernacled” among us. Matthew and Luke both tell of Jesus’ birth of the Virgin Mary and give His human lineage. It is difficult to understand and explain, but that is what the New Testament teaches. Jesus is God who entered the human race as a man.

Some groups early on tried to explain the nature of Christ by saying that the divine “Christ spirit” came upon the man Jesus. Early Gnostics said that the Christ spirit came upon Jesus at His baptism and left Him at the crucifixion. In this scenario, it might seem as though Jesus had two natures; however, on closer examination, this is not the case. The man that people identified as Jesus would actually be two persons sharing a body, and each person would only have one nature. He would be Jesus the human and Christ the divine. In this scenario, God only appears to enter the human race, but He does not actually do it.

Another way of trying to explain the data in the New Testament is to say that Jesus Christ was only one person AND that He only had one nature. The difficulty with this explanation is that His nature would be something of an amalgamation of divine and human. He would not be fully human because the divine nature has mixed with the human nature, making Him something more than human. He would not be fully God because the human nature has mixed with the divine nature, making Him something less than divine. We see parallels to this idea in Greek and Roman mythology where a god has a child with a human woman. The offspring is more than human and less than a god—a super human or a demi-god. Hercules was one such person, the son of Zeus and the woman Alcmene.

An illustration may be helpful. Like most illustrations, it is far from perfect and cannot be pressed on every point. Suppose a king wants to identify with the poorest in his country. One way he could do it would be to disguise himself as a beggar and move among them. However, in this situation he is only pretending to be a beggar; he can go back to the castle at night, and he still has all the resources of a king. On the other hand, the king could renounce his throne and give away everything and become a beggar. But in this case, he would cease to be a king. A third option is that he could, for a time, give up the use of all his resources for a set period of time—let’s say 3 years—knowing that at the end of that time he would once again resume the throne. In this last situation, he is both truly a beggar and truly a king. Jesus became man, but He remained God.

The only way to adequately explain the biblical data is to say that Jesus is one Person with two natures—a human nature and a divine nature. He is both God and Man. His two natures are inseparably united (not mixed) in what theologians term the “hypostatic union.” The New Testament affirms that Jesus Christ, who walked the earth, died on a cross, and rose again, was fully a member of the human race with a fully functioning human nature (without sin). At the same time, Jesus was fully God. He willingly humbled Himself and gave up His glory and the right to use His divine attributes apart from the direction of God the Father, but He never ceased to be God. Jesus Christ is fully man and fully God—He has the nature of both. He is a man, but He is more; He is also God. He is God, but He has forever joined Himself to a human nature. A shortened way to express this is to refer to Jesus as the God-Man. He is the Man who is also God, and He is God who became a Man.

FOR FURTHER STUDY​

The Moody Handbook of Theology by Paul Enns

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[Patriot]

What are some of the most famous sayings of Jesus?​

ANSWER

Jesus’ every word was full of wisdom and truth. Some of His sayings have entered the lexicon of common parlance due to the rich meaning they carry and the impact they have had on believers and non-believers alike. While any compilation of Jesus’ most famous sayings is a bit subjective, the following is our list of ten of Jesus’ most famous sayings:

“Do to others as you would have them do to you.” (Luke 6:31)

This admonition from Jesus is familiar to people the world over, and it is generally known as “The Golden Rule.” Jesus’ prescription for living with others is foundational to maintaining good relationships, and the basic morality of the statement is appealing to a wide variety of people. What sets this statement apart from similar statements from other teachers throughout history is the positive framing of Jesus’ command and the call to be proactive in our goodness toward other people.

“I am the way and the truth and the life. No one comes to the Father except through me.” (John 14:6)

When Jesus predicted His own death, His disciples were understandably upset. Jesus comforted them by telling them that He was going to heaven to prepare a place for all believers (John 14:2). He then said, “You know the way to the place I am going” (verse 4). In confusion, Thomas questioned this statement, and Jesus responded by telling the disciples that He is the way to heaven—the only way. Jesus’ statement that He is the way, the truth, and the life is one of the most important tenets of Christianity. It identifies the Savior, and it sets limits on how salvation is obtained, which is through faith in Christ’s death and resurrection.

“But I tell you, love your enemies and pray for those who persecute you.” (Matthew 5:44)

This statement, from the Sermon on the Mount, would have seemed strange to the Jewish people. In Leviticus 19:18, God commanded the Israelites, “Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the LORD.” From this, the Jews erroneously inferred that the command to love others applied only to their own people—those who lived among them and were literally their neighbors. In Jesus’ time, God’s people, particularly the Pharisees, had become quite legalistic in the way they carried out God’s Law, and so Jesus expanded their notion of loving one’s neighbor to include “outsiders” and those who wronged them. Jesus’ words still apply to Christians today.

“I and the Father are one.” (John 10:30)

This famous quote was in response to a demand made by a crowd of Jews that surrounded Jesus at the temple: “If you are the Messiah, tell us plainly” (John 10:24). Jesus rebuked them, because He had already made it plain, by the works that He did, that He was indeed the Messiah (verse 25). He then spoke of His sheep and their secure relationship to their Shepherd, and He made His startling claim that He is one with the Father. His hearers understood exactly what Jesus meant: that He was God in the flesh (verse 33). In response to Jesus’ radical claim, His opponents picked up stones to stone Him for blasphemy (verse 31). Although Jesus escaped at this time, His enemies would later use the statement against Him as a reason for His crucifixion (John 19:7).

“Therefore do not worry about tomorrow, for tomorrow will worry about itself.” (Matthew 6:34)

With these famous words, Jesus was warning believers against anxiety. There is no need to fear about our basic needs being met. Not only did Jesus remind us of His great love and care for His own (Matthew 6:26–30), but He also laid out our priorities: our first order of business is to seek His will and His kingdom, and then “all these things will be given to you as well” (verse 33).

“‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.” (Matthew 22:37–40)

In this statement, Jesus reiterates two commands from the Old Testament (found in Deuteronomy 6:5 and Leviticus 19:18). These two commandments, both rooted in love, encapsulate the whole of the Old Testament, according to Jesus. Each of God’s specific rules for living can be traced back to either love for God or love for people (cf. Galatians 5:14).

“If anyone slaps you on the right cheek, turn to them the other cheek also.” (Matthew 5:39)

Throughout His ministry, Jesus often directed people to do things that were nonintuitive. The commandment to “turn the other cheek” is one example. Because of our human nature, revenge and anger seem the most natural reactions when someone wrongs us. But Jesus asks us to deny our natural tendencies in order to display a godly attitude. Rather than repay evil with more evil, we are to react with humility and repay evil with blessing (cf. 1 Peter 3:9).

“But many who are first will be last, and many who are last will be first.” (Matthew 19:30)

Jesus again turned assumption and instinct on their heads when He uttered these words to His disciples. He spoke of humility being valued in the kingdom of heaven more than riches or self-importance. He reiterated this concept in Matthew 20 with the parable of the vineyard (verses 1–16).

“Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” (Luke 20:25, ESV).

The Lord made a clear distinction between the kingdom of God and the kingdoms of this world, while at the same time emphasizing our responsibility in both realms. We must pay the proper respect to authority and obey the laws of the land in which we live, and we are to do our duty to God, as well. Jesus made this famous statement in response to those who were trying to trick Him into saying something that would embroil Him in controversy. His reply is pure genius—and pure truth.

“Let him who is without sin among you be the first to throw a stone at her.” (John 8:7, ESV).

Some scribes and Pharisees brought a woman to Jesus, taken, as they said, in the very act of adultery (John 8:2–4). They inquired of Jesus what should be done to her. The question was a trap; they who had brought the woman had failed to bring the man, and they cared nothing for what was right or wrong regarding her. They only wanted an occasion to accuse Jesus of something. The Lord, instead of replying immediately, stooped down and wrote on the ground. They persisted in badgering Him, though, and He finally stood up and spoke His famous words about throwing the first stone. One by one, the woman’s accusers left, overcome with guilt. Jesus forgave the woman and sent her away with the instruction to leave her life of adultery.

This is in no way an exhaustive list. We haven’t mentioned John 3:16, for example, or Acts 20:35 or the Beatitudes or the Lord’s Prayer or many of the other famous sayings that Jesus uttered. Every time He opened His mouth, people were amazed at His teaching, and even His enemies acknowledged that “no one ever spoke the way this man does” (John 7:46). Jesus’ words are life-changing: “The words I have spoken to you—they are full of the Spirit and life” (John 6:63). Famous or not in this world, Jesus’ words are forever: “Heaven and earth will pass away, but my words will never pass away” (Mark 13:31).

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 prophet, priest, and king?​

ANSWER

There are three main “offices” spoken of in the Old Testament—prophet, priest, and king. Jesus fulfills all three of these roles.

Jesus as Prophet

Prophets were tasked with speaking God’s Word to people. In the Old Testament, this included both proclaiming God’s truth to others and revealing God’s plans for the future. Some of the prophets also performed miracles and healings.

The people of Jesus’ day referred to Him as a prophet many times, and He took the title upon Himself as well (Matthew 21:11; Luke 7:16; John 4:19; Mark 6:4). Both Peter and Stephen spoke of Jesus as being the ultimate fulfillment of Moses’ prophecy in Deuteronomy 18:15—Jesus is the prophet like Moses who must be listened to (Acts 3:17–23; 7:37–38, 51–53).

Jesus taught the Word of God, often speaking in parables. “The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law” (Mark 1:22).

Much like the Old Testament prophets, Jesus also foretold the future. For example, He told His disciples of His pending death and resurrection (Matthew 17:22–23; 20:17–19), Judas’ betrayal (Matthew 26:20–25; John 13:18–30), and Peter’s denial (Matthew 26:31–35; Mark 14:27–30; Luke 22:61; John 13:31–38). He predicted the coming of the Holy Spirit (John 16:7–15; Luke 24:49; Acts 1:4–5), the persecution of His followers (John 16:1–4, 33), and the destruction of the temple (Matthew 24:1–2). Perhaps most encouraging for believers today, Jesus prophesied of His coming return (Matthew 24:30–31; John 14:3).

Like many of the Old Testament prophets, Jesus performed multiple healings and miracles (Matthew 8:1–17; 9:18–33; Mark 1:32–34; 2:1–12; Luke 17:11–19; 18:35–43; John 2:1–11; 6:1–24). He even compared Himself to Elijah and Elisha (Luke 4:24–27). The people of Nazareth rejected Jesus, just as the people of Israel did not believe Elijah and Elisha.

Jesus is the Word of God (John 1:1). He does not simply speak the Word of God as a mere human prophet, but is Himself the Word made flesh (John 1:14). He is the final word, the ultimate revelation of God: “In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe” (Hebrews 1:1–2).

Jesus as Priest

Old Testament priests served as mediators between humans and God. It was the priests who offered sacrifices on behalf of the people. Jesus is our Mediator and our High Priest: “For there is one God and one mediator between God and mankind, the man Christ Jesus” (1 Timothy 2:5).

Hebrews 4–10 details how Jesus is our ultimate High Priest and how His priesthood is far superior to the Levitical priesthood of the Old Testament. The writer of Hebrews also explains how the Old Testament system of priests served to foreshadow the ministry of Jesus. The Levitical priesthood of Aaron’s line was not intended to continue forever. Jesus’ priesthood is eternal.

Hebrews 4:14–16 says, “Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin. Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” With Jesus as our High Priest, we can go before God boldly, knowing that Jesus has true compassion on us and that, through Him, we will experience the grace and mercy of God (see also Hebrews 10:19–23).

Hebrews 7 shows how Jesus is a priest after the order of Melchizedek. Melchizedek was both a priest and the “king of Salem” who blessed Abraham (Hebrews 7:2; Genesis 14:18). Likewise, Jesus is not just a “priest forever,” but also a king.

Jesus as King

The office of king in the Old Testament is illustrated well by David. God called David a man after His own heart (1 Samuel 13:14; Acts 13:22). He promised to David, “Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:16). This promise was fulfilled in the Messiah, who was also given the title “Son of David.” Jesus is this Son of David and the rightful King (Matthew 1:1; Revelation 22:16).

The angel Gabriel told Mary that Jesus “will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end” (Luke 1:32–33).

The Son of David would be a ruler of God’s people, and also their deliverer. The Jews of Jesus’ time expected a political king (Matthew 21:1–11). Instead, Jesus conquered sin and death (1 Corinthians 15:54–57). He promised He will also return to the earth to rule as a king, first in the Millennial Kingdom and then forever (1 Corinthians 15:24–28).

Jesus has “all authority in heaven and on earth” (Matthew 28:18). He has “the name that is above every name” (Philippians 2:9–11). Jesus is the King of kings and Lord of lords (Revelation 19:16), and one day He will be king in the earthly, political sense of the word, as the weight of governance is borne on His shoulders, He reigns on Mt. Zion, and the nations bring Him homage (Psalm 2:6; 48:1–2; Isaiah 9:6; 11:10). Even before then, He truly is the ultimate authority. Even though His enemies are not yet made His footstool (Psalm 110:1), Jesus should be reigning fully in our hearts.

Normally, the three offices of prophet, priest, and king were distinct from each other, with no overlap. That is, a king was not a priest or a prophet. A priest did not function as a prophet or a king. And a prophet simply did a prophet’s job without trying to be a either king or a priest. But Jesus Christ perfectly fills all three roles simultaneously: He is the Prophet, Priest, and King, to the great blessing of the world.

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 our Advocate?​

ANSWER

An advocate is a person who comes to our aid or pleads our case to a judge. Advocates offer support, strength, and counsel and intercede for us when necessary. The Bible says that Jesus is an Advocate for those who’ve put their trust in Him: “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1). In other verses, Jesus calls the Holy Spirit our Advocate (John 14:16, 26; 15:26; 16:7). The English word advocate has been translated from the Greek word parakleton, which means “helper, adviser, or counselor.”

In a human court system, an advocate speaks for the rights of his or her client. We call them lawyers because they have studied the intricacies of the law and can navigate through those often complicated statutes with accuracy and precision. That is the picture John paints when he refers to Jesus as our “advocate with the Father.” God’s righteous law pronounces us guilty on all counts. We have violated God’s standards, rejected His right to rule our lives, and continued to sin even after coming to a knowledge of the truth (Hebrews 10:26; Romans 1:21–23; 1 Timothy 2:4). The only just punishment for such wickedness is an eternity in hell (Revelation 14:10; 21:8; 1 Corinthians 6:9).

But Jesus stands as the Advocate between our repentant hearts and the law. If His blood has been applied to our lives through faith and confession of Him as Lord (Romans 10:9–10; 2 Corinthians 5:21), He pleads our case with the Righteous Judge. We may imagine the conversation going something like this: “Father, I know this one has sinned and violated our commands. He is guilty as charged. However, you have said that my sacrifice is sufficient payment for the debt he owes. My righteousness was applied to his account when he trusted in me for salvation and forgiveness. I have paid the price, so he can be pronounced ‘Not guilty.’ There is no debt left for him to pay” (Romans 8:1; Colossians 2:14).

Jesus is our Advocate when God first accepts us into His family as His children (John 1:12). And He remains our Advocate forever. First John 1:9 says that, when we confess our sin, He is faithful and just to forgive our sin and to cleanse us from it. As His followers, we will still sin. But, when we do, we are commanded to confess that sin to God. Confession is an agreement with God about how bad sin is. We stand guilty before Him with no argument and no justification of our own. Our Advocate steps before the Judge, and together they agree that, because we are “in Christ,” no further punishment is necessary. Jesus has already made sufficient payment to redeem us.

Another aspect that makes Jesus a compassionate Advocate is the fact that He has experienced life in this world, too. He has been tempted, rejected, overlooked, misunderstood, and abused. He does not represent us theoretically; He represents us experientially. He lived the life we live, yet He did so without succumbing to the evils that befall us. He successfully refused to give in to temptation and can be our High Priest because He perfectly fulfilled God’s law (Hebrews 4:15; 9:28; John 8:29). Our Advocate can plead our case from personal experience, something like this: “Father, this young woman has violated our righteous command, but she loves you and wants to serve you. I remember what it was like to be tempted like that, and my heart goes out to her. She has confessed this sin and desires to turn away from it. Because of my sacrifice, you can forgive this sin and purify her heart once more. Let’s teach her how to let the Holy Spirit comfort her and strengthen her to resist the next time.”

An earthly advocate can only plead our case from external evidence or witness testimony. Our heavenly Advocate knows our hearts and pleads our case on the basis of what is there (Luke 5:22; Mark 2:8). He also knows the intricacies of God’s legal system. He has already satisfied the demands of justice, so His advocacy is from a position of strength and righteousness. God accepts His Son’s advocacy on our behalf as part of their divine agreement, established before the world began (1 Peter 1:20; John 17:24; Revelation 13:8). Our position as “the righteousness of Christ” is secure because the One who purchased our position with His own blood is also our Advocate (Romans 4:25; 8:3; 1 Corinthians 1:30).

FOR FURTHER STUDY​

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

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[Patriot]

How should a Christian respond to people who claim, “I saw Jesus”?​

ANSWER

During His earthly ministry, Jesus often had large crowds following Him wherever He went, and there were many people who saw and heard, were healed by, and spoke with Jesus. After His resurrection, Jesus was also seen by His disciples, Mary Magdalene, and over five hundred other people (1 Corinthians 15:6). Since His ascension, however, Jesus has been seated at the right hand of God. When people today claim to have had a heavenly vision or say, “I saw Jesus,” we should respond with cautious skepticism.

A few select people have been granted visions of Jesus in His glory, such as Stephen (Acts 7:55–56) and John (Revelation 1:12–16). Paul encountered the Lord Jesus on the road to Damascus (Acts 9:1–19). In this encounter, Paul saw a bright light and heard Jesus’ voice, but Scripture never says that Paul actually saw Jesus in the flesh at that time.

Jesus informed His disciples that He would no longer be in the world after His death and resurrection. In His High Priestly Prayer recorded in John 17, Jesus prays for protection for His disciples because He would “remain in the world no longer” (John 17:11). He knew that His time on earth was coming to an end and that He would no longer be physically present with His followers. Instead, He would send the Spirit to indwell them (John 14:17; 15:26) while He Himself would be seated in heaven with the Father.

If someone today were to actually see Jesus, it would require a divine vision or a heavenly revelation of some kind. The Bible gives no indication that such extra-biblical revelation is to be expected today, now that the apostolic age has ended. The canon of Scripture is complete (see Revelation 22:18). For this reason alone, when someone claims, “I saw Jesus,” a Christian should be skeptical. If a person truly did see Jesus today, nothing in his vision of Jesus would contradict the truth of the Bible, nor would it add anything to the revelation God has already given us in His Word.

Some who have claimed, “I saw Jesus,” have proceeded to lead many people astray. For example, in 1820 Joseph Smith claimed to have seen Jesus, and the result was Mormonism. In 1844 Ellen G. White claimed to have seen Jesus, and the result was Seventh-Day Adventism. Obviously, not everyone who says they have seen Jesus is on the side of truth.

Former Muslims sometimes tell stories of seeing Jesus in a dream, with the result that they left Islam and placed their faith in Christ. These reports are most common in “closed” countries, that is, places where access to the Bible and the gospel is limited. While we should exercise discernment regarding any claim of divinely sent dreams, and while it is unlikely that all such dreams are actual visitations from Jesus, we can allow the possibility that God could be bringing people to faith in Christ in such a way. “The arm of the LORD is not too short to save” (Isaiah 59:1), and the methods God uses to disseminate the gospel are up to Him.

The claim “I saw Jesus” should be met with a healthy dose of skepticism and prudence. If the “Jesus” who appears to someone differs in any way from the Jesus presented in the Bible, then the vision is to be rejected as false. If the “Jesus” who appears gives instructions that would lead anyone to sin, then the vision is false and must be discarded. If the one receiving the vision is aggrandized, or if the vision is a source of pride or financial gain, then the vision should be spurned. If the vision of Jesus results in less reliance on the written Word of God and more reliance on personal experience, then the vision is not of God.

In 2 Peter 1:16–18, Peter relates his own personal experience on the mount of transfiguration, where he had seen the glory of Christ firsthand. But, rather than use that experience as the basis for faith, Peter points his readers to the written Word of God: “We have the prophetic word [the Old Testament prophecies] made more sure, to which you do well to pay attention” (2 Peter 1:19, NASB). Miracles, dreams, and visions must take a secondary position to Scripture.

We walk by faith, not by sight (2 Corinthians 5:7). We have the written Word. We have the Comforter. We have the blessedness of believing in Christ without having seen Him (John 20:29).

FOR FURTHER STUDY​

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

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[Patriot]

Is there power in the name of Jesus?​

ANSWER

Any power attributed to the name of Jesus originates in the Person of Jesus. When we “believe in Jesus’ name,” we are trusting in the finished work of the risen Christ on the cross (1 John 5:13). Jesus is not a magic word. There is nothing special about the arrangement of the letters in His name. Had Jesus not been God in the flesh who lived a perfect life, died for the sins of all who would believe, and rose again, we wouldn’t even be talking about His name. Any power that Christians access in Jesus’ name comes from true faith in who Jesus is and what He does for sinners.

There is no magical power in the name of Jesus—there is only power in Jesus Christ, Himself. By simply calling out the name of “Jesus,” one cannot expect a special power, outcome, or better standing with God. The name of Jesus is precious, however, and brimming with meaning. From Pastor Kevin DeYoung: “What about Jesus? ‘And you shall call his name Jesus,’ the angel told Joseph, ‘for he will save his people from their sins’ (Matt. 1:21). More than a great teacher, more than an enlightened man, more than a worker of miracles, more than a source of meaning in life, more than a self-help guru, more than a self-esteem builder, more than a political liberator, more than a caring friend, more than a transformer of cultures, more than a purpose for the purposeless, Jesus is the Savior of sinners.”

The saving, healing, protecting, justifying, redeeming power of God resides in the Person of Christ, and Jesus is His name. And how did the omniscient, omnipresent, omnipotent Creator of the universe choose to wield His power? Through His Son, born in humble circumstances—a baby with all the power of the King (Luke 2:11–12). Jesus laid down His life to save sinners, and He exercised His authority to raise it up again (John 10:18) so that any who call on His name in faith can receive forgiveness of sins and salvation for all eternity (Romans 10:13). That is the resurrection power of the Savior—He alone is the force behind His name.

It is in Jesus’ name that God instructs us to pray (John 16:23–24). Believers are invited to pray in Jesus’ name with an expectation that God answers prayers (John 14:13–14). Praying in Jesus’ name means praying with His authority (Luke 10:19) and asking God the Father to act upon our prayers because we come by faith in the name of His Son, Jesus. Praying in Jesus’ name means praying in line with Jesus’ character and His will. Praying in Jesus’ name demonstrates our faith in God’s power to act when we believe that Jesus’ name is more than just a grouping of letters but a representation of who He actually is.

Jesus was a very common name in first-century Israel. The only thing that sets apart the name of Jesus of Nazareth is the Person it belongs to and what He did for us. In Christ “all the fullness of the Deity lives in bodily form” (Colossians 2:9). Jesus is “the radiance of God’s glory and the exact representation of his being” (Hebrews 1:3). But where there is no faith, no relationship, or no submission to His lordship, the name Jesus is nothing but a word.

We are wise to guard ourselves from the temptation to misuse the name of Jesus. The Bible tells the intriguing story of a group of seven Jews in Ephesus who attempted to cast out demons using the name of Jesus. These men did not know Jesus. They were not believers. Instead they sought the admiration of others and an opportunity to make names for themselves. They had not submitted to God and thus failed to cause the spirits to flee (James 4:7). Once, a demon mocked the seven exorcists, who were essentially trying to perform magic tricks using “Jesus” as their incantation of choice: “Jesus I know, and Paul I know about, but who are you?” the evil spirit taunted. Then the evil spirit empowered the man it possessed to beat the would-be magicians until they were bloody and naked (Acts 19:13–16). These seven men attempted to misuse the power in the name of Jesus for their own gain, but we serve a God who will not be manipulated and cannot be fooled (Job 12:16).

The name of Jesus, the one who saves His people from their sins, denotes all the power of the mighty Creator Himself. Jesus gives believers the authority to serve, work, and pray in His name when we do so believing in Jesus’ saving power and desiring God’s will. Jesus, with the authority of the Father, exercised power to save sinners, and His name is the only name we can call on for salvation (Acts 4:12). As adopted sons and daughters into God’s family, Christians experience God’s saving grace through faith in the Person of Jesus. When we call on Him, we participate in His power and find that “the name of the LORD is a fortified tower; the righteous run to it and are safe” (Proverbs 18:10).

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 Christ conquered death?​

ANSWER

Most obviously, the statement that Christ has conquered death refers to His resurrection. He who was dead is now alive (see Revelation 1:18). These three words—Christ conquered death—define the most important difference between Christianity and all other religions. No other religious leader ever predicted his own death and resurrection (Matthew 16:21), based his claims about himself and his teaching on that prediction (John 2:18 –22; Matthew 27:40), and then kept that promise (Luke 24:6).

Jesus’ resurrection marks the first time in history that someone rose from the dead never to die again. Others who were resurrected eventually died a second time (see 1 Kings 17:17–24; 2 Kings 4:32–37; Mark 5:39–42; John 11:38–44). Jesus’ resurrection was a true and total defeat of death. As the Holy Son of God, Jesus overcame death once and for all, as Peter explained: “It was impossible for death to keep its hold on him” (Acts 2:24). The triumphant, risen Christ said, “I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades” (Revelation 1:18). Keys are a symbol of authority. Jesus is sovereign over death. Christ’s conquest of death was permanent and eternal.

Christ conquered death because He was sinless. The curse upon mankind in the Garden of Eden, brought about by their sin, was plainly stated: “You will certainly die” (Genesis 2:17). Ever since, we have seen the truth of Romans 6:23, “The wages of sin is death.” But Jesus Christ had no sin (1 Peter 2:22); therefore, death had no power over Him. Jesus’ death was a voluntary sacrifice for our sin, and, given His sinless perfection, His resurrection logically followed. “I lay down my life,” Jesus said, “only to take it up again” (John 10:17).

The fact that Christ has conquered death has eternal consequences for us. The good news—the gospel—is grounded in Christ’s victory over death. Without the resurrection, there is no gospel; indeed, there is no hope for us at all: “If Christ has not been raised, your faith is futile; you are still in your sins” (1 Corinthians 15:17). But Christ has risen, and, as fellow conquerors with Him, Christians “have passed from death to life” (1 John 3:14). Christ “has destroyed death and has brought life and immortality to light through the gospel” (2 Timothy 1:10).

The fact that Christ has conquered death means that believers have also been granted victory over death. We are “more than conquerors through him who loved us” (Romans 8:37). Christ is “the firstfruits of those who have fallen asleep” (1 Corinthians 15:20), which means that Jesus’ resurrection is the first of many: believers who have “fallen asleep” (died) will be likewise resurrected. Jesus promised His followers, “Because I live, you also will live” (John 14:19).

The fact that Christ has conquered death is a fulfillment of prophecy. The psalmist predicted the Messiah would overcome death: “You will not abandon me to the realm of the dead, nor will you let your faithful one see decay” (Psalm 16:10). Other prophets filled God’s people with the hope that the Lord would one day abolish death: “He will swallow up death forever. The Sovereign LORD will wipe away the tears from all faces” (Isaiah 25:8), and “I will deliver this people from the power of the grave; I will redeem them from death. Where, O death, are your plagues? Where, O grave, is your destruction?” (Hosea 13:14; cf. 1 Corinthians 15:54–55).

Death is the devil’s most powerful, terrifying weapon against us. At the cross, Christ defeated Satan on behalf of us helpless sinners: “Now is the time for judgment on this world; now the prince of this world will be driven out” (John 12:31; cf. Colossians 2:15). With the empty tomb, Christ destroyed the devil’s most powerful weapon, death. Satan, our accuser, is now powerless to condemn Christians. We will not share his fate (Revelation 12:9–11; 20:10, 14).

When Christ conquered death for us, He removed the “sting of death,” sin (1 Corinthians 15:56)—that is, we will not be judged by God according to our sins; rather, we will stand before God robed in Christ’s own perfect righteousness. That is why believers in Christ “will not be hurt at all by the second death” (Revelation 2:11), and “the second death has no power over them” (Revelation 20:6). Christ has received our death penalty for sin and, through His death, has conquered death (Revelation 20:14).

Believers “are more than conquerors through him who loved us” (Romans 8:37). What can separate us from the love of God in Christ? “Neither death nor life” (verse 38). Christ has conquered death, and believers stand firm on Jesus’ words: “I am the resurrection and the life. He who believes in Me will live, even though he dies. And everyone who lives and believes in Me will never die” (John 11:25–26, BSB).

FOR FURTHER STUDY​

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

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[Patriot]

What were the miracles of Jesus?​

ANSWER

A miracle of God is an extraordinary or unnatural event that reveals or confirms a specific message through a mighty work. Jesus performed plenty of miracles. All the miracles He did were to glorify God, help others, and prove that He was indeed who He said He was—the Son of God. When He calmed the storm in Matthew 8, for example, the disciples were astonished and they asked, “What kind of man is this? Even the winds and the waves obey him!” (verse 27).

The Gospels record many of the miracles that Jesus performed. Of course, many of the things that Jesus did could not have been recorded in such short works. John freely admits, “Jesus performed many other signs in the presence of his disciples, which are not recorded in this book…Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written” (John 20:30 and 21:25).

Different Gospels often record the same miracles, with each one giving slightly different details. Sometimes, it is impossible to know if a particular miracle recorded in the Gospels is simply one miracle recorded from different angles or if two separate miracles are being recorded. None of the Gospel writers are particularly concerned with strict chronology, and they sometimes do not give us all the details we might be interested to know.

The miracles Jesus performed and listed below have been grouped into broad categories with accompanying references without attempting to determine which miracles are recorded multiple times and which may be unique to each of the Gospels:

Miracles of Healing
• Lepers cleansed: Matthew 8:1–4; Mark 1:41–45; Luke 5:12–14; 17:11–19
• Blind receive sight: Matthew 9:27–31; Mark 8:22–26; 10:46–52 Luke 18:35–43; John 9:1–38
• People are healed from a distance: Matthew 8:5–13; Luke 7:2–10; John 4:46–54
• Peter’s mother-in-law healed: Mark 1:29–31
• Paralyzed man healed: Matthew 9:1–8; Mark 2:1–12; Luke 5:17–26
• People touching Jesus’ clothing are healed: Matthew 9:20–23; 14:35–36; Mark 5:25–34; 6:53–56; Luke 8:43–48
• Various healings on the Sabbath: Mark 3:1–6; Luke 6:6–10; 13:10–17; 14:1–6; John 5:1–18
• Deaf and mute man healed: Mark 7:31–37
• Cut-off ear is repaired: Luke 22:47–53
• Demons cast out (and specific physical ailments accompanying the demons healed): Matthew 9:32–33; 17:14–18; Mark 9:14–29; Luke 9:37–42
• Demons cast out (no specific physical ailments mentioned): Matthew 8:28–34; 15:21–28; Mark 1:23–27; 5:1–20; 7:24–30; Luke 4:31–37; 8:26–39
• Multitudes healed: Matthew 9:35; 15:29–31; Mark 1:32–34; 3:9–12; Luke 6:17–19
• The dead raised to life: Matthew 9:18–26; Mark 5:21–43; Luke 7:11-17; 8:40–56; John 11:1–45

Other Miracles
• Multitudes fed (food multiplies): Matthew 14:13–21; 15:32–39; Mark 6:33–44; 8:1–10; Luke 9:12–17; John 6:1–14
• Walks on water: Matthew 14:22–33 (Peter too); Mark 6:45–52; John 6:15–21
• Calms a storm: Matthew 8:22–25; Mark 4:35–41; Luke 8:22–25
• Fills nets with fish: Luke 5:1–11; John 21:1–14
• Peter catches fish with money in its mouth (for the temple tax): Matthew 17:24–27
• Turns water to wine: John 2:1–11
• Cursed tree withers: Matthew 21:18–22; Mark 11:12–25

From the list above, we see that the vast majority of miracles recorded in the Gospels were miracles of healing. While those who received the healing were relieved of their physical ailments, the stated purpose of the miracles is rarely ever the simple alleviation of physical suffering. The miracle of healing always points to a greater truth, namely, that Jesus is the Son of God with authority. When He casts out demons, His authority over them is emphasized. When He heals on the Sabbath, His authority as Lord of the Sabbath is emphasized. Likewise, many of the miracles emphasize Jesus’ authority over nature.

There is no better way to study the miracles of Jesus than to read through the Gospels and make a list of each miracle and the explanation that is provided. (For instance, in John 2 we read of Jesus turning water into wine. That miracle did alleviate a potential embarrassment for the host and it did appease His mother who asked Him to get involved, but the primary result is recorded in verse 11: “What Jesus did here in Cana of Galilee was the first of the signs through which he revealed his glory; and his disciples believed in him.”) Sometimes the purpose of a miracle is given directly, and sometimes it is recorded in the response of those who saw it. Jesus never performed miracles for the sake of putting on a show. Every miracle pointed to a greater truth. John especially emphasized this point by referring to Jesus’ miracles as “signs.”

The feeding of the 5,000 is just one example. John 6 begins by saying that people were following Jesus because they saw the signs. One would think this is a good thing. Jesus goes on to feed the multitude, over 5,000 men plus women and children, with just five loaves and two fish. Then, He slipped away in the night.

The next morning, the people went looking for Him. Jesus, however, is not impressed and confronts their selfish motives for seeking Him: “Very truly I tell you, you are looking for me, not because you saw the signs I performed but because you ate the loaves and had your fill” (John 6:26). There is some irony here. They were seeking Jesus because they had a free meal as the result of a miracle. No doubt they thought that this was a pretty good arrangement. If Jesus would continue to feed them, all would be well. Jesus, however, says that they did not truly see the “sign.” They saw the miracle, yet they could not see past the loaves and fish. The “sign” Jesus performed signifies something greater. Although the multitudes saw and partook of the miracle, they missed the sign that was to point them to Jesus, the Bread of Life. Throughout the ministry of Jesus, many people saw His miracles as ends in themselves rather than pointing to something greater.

FOR FURTHER STUDY​

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

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[Sikodolaukazzz]

Who is Jesus Christ?​

ANSWER


Unlike the question “Does God exist?” the question of whether Jesus Christ existed is asked by relatively few people. Most accept that Jesus was truly a man who lived in Israel 2,000 years ago. The debate begins with the discussion of Jesus’ full identity. Almost every major religion teaches that Jesus was a prophet or a good teacher or a godly man. But the Bible tells us that Jesus was infinitely more than a prophet, a good teacher, or a godly man.

C. S. Lewis in his book Mere Christianity writes the following: “I am trying here to prevent anyone from saying the really foolish thing that people often say about Him [Jesus Christ]: ‘I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God.’ That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with a man who says he is a poached egg—or else he would be the Devil of hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon; or you can fall at his feet and call him Lord and God. But let us not come up with any patronizing nonsense about his being a great human teacher. He has not left that option open to us. He did not intend to” (Macmillan, 1952, p. 55–56).

So, who did Jesus claim to be? Who does the Bible say He is? First, He is God in the flesh. Jesus said in John 10:30, “I and the Father are one.” At first glance, this might not seem to be a claim to be God. However, look at the Jews’ reaction to His statement. They tried to stone Him “for blasphemy, because you, a mere man, claim to be God” (John 10:33). The Jews understood Jesus’ statement as a claim to be God. In the following verses, Jesus never corrects the Jews or attempts to clarify His statement. He never says, “I did not claim to be God.” When Jesus said, “I and the Father are one” (John 10:30), He truly was claiming equality with God.

In John 8:58 Jesus claims pre-existence, an attribute of God: “‘Very truly I tell you,’ Jesus answered, ‘before Abraham was born, I am!’” In response to this statement, the Jews again took up stones to stone Jesus (John 8:59). In claiming pre-existence, Jesus applied a name for God to Himself—I AM (see Exodus 3:14). The Jews rejected Jesus’ identity as God Incarnate, but they understood exactly what He was saying.

Other biblical clues that Jesus is God in the flesh include John 1:1, which says, “The Word was God,” coupled with John 1:14, which says, “The Word became flesh.” Thomas the disciple declared to Jesus, “My Lord and my God” (John 20:28), Jesus does not correct him. The apostle Paul describes Jesus as “our great God and Savior, Jesus Christ” (Titus 2:13). The apostle Peter says the same, calling Jesus “our God and Savior” (2 Peter 1:1).

God the Father bears witness of Jesus’ identity as well: “But about the Son he says, ‘Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom.’” (Hebrews 1:8; cf. Psalm 45:6). Old Testament prophecies such as Isaiah 9:6 announce the deity of Christ: “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (emphasis added).

Why is the question of Jesus’ identity so important? Why does it matter whether Jesus is God? Several reasons:

• As C. S. Lewis pointed out, if Jesus is not God, then Jesus is the worst of liars and untrustworthy in every way.

• If Jesus is not God, then the apostles would likewise have been liars.

• Jesus had to be God because the Messiah was promised to be the “Holy One” (Isaiah 49:7). Since no one on earth is righteous before God (Psalm 53:1; 143:2), God Himself had to enter the world as a human.

• If Jesus is not God, His death would have been insufficient to pay the penalty for the sins of the whole world (1 John 2:2). Only God Himself could provide an infinite, eternally valuable sacrifice (Romans 5:8; 2 Corinthians 5:21).

• God is the only Savior (Hosea 13:4; cf. 1 Timothy 2:3). If Jesus is to be the Savior, then He must be God.

Jesus had to be both God and man. As God, Jesus could satisfy God’s wrath. As a man, Jesus had the capability of dying. As the God-man, Jesus is the perfect Mediator between heaven and earth (1 Timothy 2:5). Salvation is available only through faith in Jesus Christ. As He proclaimed, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

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!

Unfortunately, the first line is wrong.

Most accept that Jesus was truly a man who lived in Israel

Israel did not exist then and Jesus was not White but Brown.
Some say Jesus was a Black man.

Many scholars and archeologists now agree that Jesus was most likely a brown-skinned, brown-eyed man — more akin to a “Middle Eastern Jewish” or an Arab man

 

[Patriot]

Unfortunately, the first line is wrong.

Most accept that Jesus was truly a man who lived in Israel

Israel did not exist then and Jesus was not White but Brown.
Some say Jesus was a Black man.

Many scholars and archeologists now agree that Jesus was most likely a brown-skinned, brown-eyed man — more akin to a “Middle Eastern Jewish” or an Arab man

What race was Jesus?​

ANSWER

Although the Bible does not describe Jesus Christ’s physical appearance as a human, we know that He was born in Bethlehem and raised in the town of Nazareth in Galilee in northern Israel (Matthew 2:1; Luke 2:4–7; 4:16; John 7:42). Thus, Jesus Christ was a Middle Eastern, Hebraic Jewish man.

In tracing Christ’s genealogy, we also discover that Jesus was a multi-ethnic Jew. His bloodline contained traits from various races and cultural lines, including Moabite through Ruth and Canaanite through Rahab.

The earliest images of Jesus correctly depict Him with a dark complexion. But by the early Middle Ages, artists began painting Him with European features such as light skin, a beard, and long, light brown hair. Nevertheless, as a Middle Easterner, Jesus almost certainly would have been dark-haired, with dark olive skin and Jewish traits. And, as the son of a carpenter, He was probably deeply tanned by the sun.

Throughout history and in every culture, people have tended to portray Jesus as someone of their own race. Perhaps this is one reason God chose to be silent in His Word regarding the color of Jesus’ skin. The Bible teaches that God created the various races of the world and made each of them unique (Acts 17:26–27). Our Lord, Jesus Christ, came to identify with people of every race (Matthew 28:19). God the Father loves all people and sent His Son to save the world (John 3:16–17; Revelation 5:9).

More important than identifying Christ’s racial ethnicity is understanding His mission—which included becoming part of the human race (John 1:14; Philippians 2:6–7). In a world where race so often divides people, Jesus Christ came to unite people in faith and love (John 13:34; Colossians 1:4). God wants us to accept one another in our differences (Galatians 5:22).

Race and national heritage fade into the background when members of Christ’s body assume their richer identity as the children of God with shared citizenship in heaven (Philippians 3:20). Then we can agree with the apostle Paul, who said, “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28; see also Ephesians 2).

We can also agree with Billy Graham, who wrote in his book World Aflame, “In Christ the middle wall of partition has been broken down. There is no Jew, no Gentile—no black, white, yellow, or red. We could be one great brotherhood in Jesus Christ.” Addressing a question about racial discrimination, Billy Graham also said, “Jesus was not a white man; He was not a black man. He came from that part of the world that touches Africa and Asia and Europe. . . . He belongs to the whole world.”

Perhaps a better question than “What race was Jesus?” is “What race was Jesus for?” The resounding answer is—the whole human race.

FOR FURTHER STUDY​

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

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[Patriot]

Is Jesus in the Old Testament?​

ANSWER

Jesus shows up often in the Old Testament—not by that name, and not in the same form as we see Him in the New Testament, but He is there nonetheless. The theme of the entire Bible is Christ.

Jesus Himself confirmed the fact that He is in the Old Testament. In John 5:46 He explained to some religious leaders who had challenged Him that the Old Testament was talking about Him: “If you believed Moses, you would believe me, for he wrote about me.” According to Jesus, God’s work with man since time began all pointed to Him. Another time when Jesus showed that He is in the Old Testament was on the day of His resurrection. Jesus was walking with two of His disciples, and “beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself” (Luke 24:27). Earlier, before His crucifixion, Jesus had pointed to Isaiah 53:12 and said, “It is written: ‘And he was numbered with the transgressors’ and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment” (Luke 22:37).

By some counts, more than 300 Old Testament prophecies point to Jesus Christ and were fulfilled by Him in His life on earth. These include prophecies about His unique birth (Isaiah 7:14), His earthly ministry (Isaiah 61:1), and even the way He would die (Psalm 22). Jesus shocked the religious establishment when He stood up in the synagogue of Nazareth and read from Isaiah 61, concluding with this commentary: “This scripture has been fulfilled in your hearing today” (Luke 4:18–21).

Another way that Jesus is in the Old Testament is in the form of Christophanies—pre-incarnate appearances of the Son of God. The Old Testament uses the term angel of the Lord interchangeably with the Lord in reference to these visitations. One Christophany is found in Genesis 18:1–33 when the Lord appeared to Abram in human form. Such tangible encounters with deity are scattered throughout the Old Testament (Genesis 16:7–14; 22:11–18; Judges 5:23; 2 Kings 19:35; Daniel 3:25).

But there are even deeper ways that Jesus is found in the Old Testament. These are seen in what we call “types.” A type is a person or thing in the Old Testament that foreshadows a person or thing in the New. For example, the tabernacle, the sacrificial system, and the Passover are all types of Christ’s redemption. In addition, some of the lives of Old Testament characters reflect elements of the life of Christ. Moses, like Jesus, spoke for God, confronted the evil powers of the day, and led his people to freedom through a miraculous deliverance. The life of Joseph is another that seems to model the life of Christ.

Many Old Testament historical events double as symbols of what God would do in the future, through Christ. For example, God called Abraham to offer his son Isaac as a sacrifice. Abraham uttered these prophetic words in response to Isaac’s question about a lamb: “God himself will provide the lamb for the burnt offering, my son” (Genesis 22:8). God did provide a ram in Isaac’s place, symbolizing what He would do thousands of years later on that very mountain when His own Son was offered as a sacrifice in our place (Matthew 27:33). Events surrounding the sacrifice of Isaac thus serve as a type of the sacrifice of Christ.

Jesus referred to another event in Israel’s history as a foreshadowing of His crucifixion. In the wilderness, the people following Moses had sinned, and God sent serpents among them to bite them. The people were dying, and they appealed to Moses for help. God told Moses to make a bronze serpent and place it on a pole. All those who looked to it would be healed (Numbers 21:4–19). Jesus alluded to this incident in John 3:14–15: “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes in Him may have eternal life in him.”

God’s design for the tabernacle is another way that Jesus is in the Old Testament. The altar in the courtyard symbolizes the need for Jesus’ sacrifice to atone for our sin. The laver shows Jesus as providing the water of life (John 4:14). Inside the Holy Place, the lampstand is suggestive of Jesus as the light of the world (John 9:5). The table of showbread is Jesus as the bread of life (John 6:35). In the altar of incense is seen Jesus as our heavenly intercessor, continually offering prayers for us (Romans 8:34; Hebrews 7:25). According to Hebrews 10:20, the veil before the ark of the covenant is a picture of Jesus’ human flesh.

The Son of God is not just in the New Testament; Jesus is in the Old Testament, too. Jesus is God’s promised Messiah. From the virgin birth in Bethlehem (Isaiah 7:14; Luke 1:35; Micah 5:2), through the sojourn to Egypt (Hosea 11:1; Matthew 2:14–15), to His ministry of healing and hope (Genesis 3:15; 1 John 3:8), all the way through His resurrection (Psalm 16:9–11; Acts 2:31), Jesus Christ is the theme of both Old and New Testaments. It could be said that Jesus is the reason for the Bible. He is the Living Word. The entire Bible is a beacon that points us to God’s offer of reconciliation, the hope of forgiveness and eternal life through Jesus Christ our Lord.

FOR FURTHER STUDY​

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

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[Patriot]

How did Jesus bring joy to the world?​

ANSWER

Jesus brought joy into the world in some very practical ways. Every time He healed a person, cast out a demon, or forgave a sin, joy was the immediate result. Those who recognized Jesus as the promised Savior and Redeemer of the world were filled with joy (John 3:29). When the gospel spread in the days of the early church, joy followed the message (Acts 8:8; 1 Thessalonians 1:6).

Humanity yearns for hope, for meaning and purpose. Within every human heart is the knowledge of eternity, even if we don’t recognize it as such (Ecclesiastes 3:11). Without God as a vital part of our existence, only emptiness and futility remain. The world was lost in darkness before Jesus came the first time. God had not spoken through His prophets for over 400 years. The period between Malachi and Matthew is silent, setting the stage for the greatest event of all time: God would become a Man and live among us (John 1:14).

When the angel announced the birth of Jesus to shepherds in the field, his first words were “Do not be afraid. I bring you good news that will cause great joy for all the people” (Luke 2:10). That “great joy” was the truth that the God who had seemed far off had come to them in human flesh. He was to be called “Immanuel,” which means “God with us” (Isaiah 9:6–7; Matthew 1:23). Those who saw Him saw the face of God (John 14:9). He had come to rescue, to save, to heal, and to make mankind right with God (Isaiah 61:1; Luke 4:17–21). That was cause for great joy!

Because Jesus came, sinful human beings have an opportunity to come into the presence of a holy God and be pronounced “not guilty” (2 Corinthians 5:21)! When Jesus died on the cross, the veil in the temple was torn in two, symbolizing that the wall of separation between God and man had been eliminated (Mark 15:38). From then on, all who placed their trust in Christ would be forgiven of their sin and inherit eternal life (John 3:16–18). When Jesus rose from the dead, He conquered death for every person who trusts in Him (1 Corinthians 15:53–56). That is cause for great joy!

Jesus ascended back into heaven to “prepare a place” for all those who follow Him (John 14:1–2). But He promised that He will come again, a second time, to establish His kingdom on earth. In this kingdom righteousness and justice will reign, and God’s people will have places of honor (Micah 4; Isaiah 11; Matthew 19:28–29). The troubles of this life are not the end. Jesus told His followers, “Take heart! I have overcome the world” (John 16:33). The knowledge that soon we will live and reign forever with our Lord is cause for great joy!

The popular Christmas song “Joy to the World” by Isaac Watts celebrates the joyful occasion of the Lord’s coming. But the lyrics were never intended to be a Christmas song. They were a poem by Watts based on Psalm 98, which is a psalm of the second coming of the Lord who “comes to judge the earth” (verse 9). Jesus’ purpose in His first coming was not to judge but to save (John 3:17); still, celebrating the King in His lowliness is appropriate. Jesus brought joy to the world in His first coming to earth as a baby, and He will bring joy to the world when He comes again to reign as King of kings and Lord of lords (Revelation 19:16).

The wait for God’s promised Messiah, expressed in passages such as Isaiah 59:20, is over. The angels announced His arrival with great fanfare. No greater honor could befall the children of Adam than that their Creator had come to redeem them from Satan’s stranglehold (1 John 5:19–20). So, although our earthly life may be filled with troubles, we have reason for hope. Because Jesus came the first time and is poised to come the second time, we can sing with conviction, “Joy to the world, the Lord is come! Let earth receive her king!”

FOR FURTHER STUDY​

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

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