* ALL Questions about Jesus Christ *

[Patriot]

What is the doctrine of eternal generation and is it biblical?​

ANSWER

The doctrine of eternal generation harkens back to the early stages of the Christian church. This doctrine, along with the eternal procession of the Holy Spirit, form the basis for the complete doctrine of the Trinity. This doctrine was codified in the Nicene Creed, which is universally accepted as an accurate statement of faith in both Roman Catholic and Protestant churches. Furthermore, this doctrine has also been included in such Reformation confessions of faith as the Belgic Confession (Articles X & XI) and the Westminster Confession of Faith (Chapter II.3). These two confessions stand as the doctrinal standard for many Reformed and Presbyterian churches worldwide.

When discussing the Trinity, we are immediately confronted with the fact that it is a doctrine clouded in mystery. As finite, created beings, we will never be able to fully comprehend the doctrine of the Trinity; it is simply beyond our ability to fully comprehend. All human analogies used to explain the Trinity break down at some level. So, we need humility as we try to explain these things. We should not attempt to go further than the Scriptures warrant. Every heresy concerning the Trinity has arisen out of an attempt to explain the inexplicable.

With that said, let’s review what is commonly believed within evangelical circles in regards to the doctrine of the Trinity. The doctrine of the Trinity makes four basic assertions:

1. There is one and only one true and living God.
2. This one God eternally exists in three Persons—God the Father, God the Son, and God the Holy Spirit.
3. These three Persons are completely equal in attributes, each sharing the same divine nature.
4. While each Person is fully and completely God, the Persons are not identical.

These four claims are universally accepted by all professing Christians whether Roman Catholic or Protestant. Each of these four claims can be defended with Scripture. If we accept these as true, then we should be able to compare the doctrine of eternal generation against these and see if it holds up.

The doctrine of eternal generation essentially teaches that God the Father eternally and by necessity generates or begets God the Son in such a way that the substance (the divine essence) of God is not divided. In other words, there is a communication of the whole, indivisible substance of the Godhead so that God the Son is the exact representation (or express image) of God the Father. There is still one divine essence that eternally exists in two persons through eternal generation. Reformed theologian Louis Berkhof states the doctrine of eternal generation in this way:

It is that eternal and necessary act of the first person in the Trinity, whereby He, within the divine Being, is the ground of a second personal subsistence like His own, and puts this second person in possession of the whole divine essence, without any division, alienation, or change (Systematic Theology, Eerdmans, 1938, p. 94).

So, we see that eternal generation is an act performed by the First Person of the Trinity. Furthermore, this act by the First Person is necessarily and eternally performed. Finally, the result of this act is the generation of the Second Person of the Trinity in such a way that the entire divine essence is communicated from the Father to the Son.

Because of this act of eternal generation, the relational terms Father and Son are used to identify the First and Second Persons of the Trinity. The Father eternally generates the Son, and the Son (having no beginning or end) is eternally generated by the Father. This is similar to human generation (which, we note, is neither eternal nor necessary) in that human fathers also “generate” or “beget” human sons in their own image.

The doctrine of eternal generation is sometimes attacked on the basis that the idea of begetting implies a creation in time or that it suggests an ontological dependence. In response, we note that all human analogies regarding the Trinity eventually break down, so we can’t carry our analogies too far. Also, the qualifiers eternally and necessarily should remove any concerns of a temporal or subordinate relationship between the Father and the Son. The qualifier eternal removes this relationship from the constraints of time and space; there was no beginning, and will be no end to the generation of the Son from the Father. The qualifier necessarily removes any ontological dependence between the Father and the Son; the Son must be generated from the Father, and the Father must generate the Son.

The terms Father and Son do more than analogize the relationship between the First and Second Person of the Trinity; they also help explain a theological truth. There is a hierarchical and functional order being described here—one that defines the activity of Father and Son in the economy of creation and salvation. The Father speaks the universe into existence, and the Son is the agent of that creation. The Father elects the chosen unto salvation, and the Son provides the necessary atonement. The Father sends the Son, and not the other way around. This hierarchy of role and function in no way diminishes the ontological equality between the Father and the Son; they are both essentially God, sharing equally in the full divine essence. So, the terms Father and Son, far from being a mere anthropomorphism, go to the heart of defining this necessary and eternal relationship. As such, the doctrine of eternal generation is clearly in line with our four assertions concerning the Trinity, above.

Is this doctrine supported in Scripture? Consider the following verses:

“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1)

“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” (John 1:14)

“No one has ever seen God; the only God, who is at the Father’s side, he has made him known.” (John 1:18)

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)

“For as the Father has life in himself, so he has granted the Son also to have life in himself.” (John 5:26)

“Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.” (John 14:11)

“That they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.” (John 17:21)

“He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high.” (Hebrews 1:3)

The thrust of these verses, as they apply to the Trinity, is to suggest that the relationship between Father and Son has existed for all eternity and is grounded in ontological equality. Also worth consideration are the words of the Nicene Creed and the Westminster Confession of Faith as they pertain to eternal generation:

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made. (Nicene Creed)

In the unity of the Godhead there be three Persons of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son. (WCF, II.3)

Based on Scripture and the witness of the creeds and confessions, we can be sure that the doctrine of eternal generation is biblical.

We should not expect every believer to have a fully mature grasp of this doctrine. The doctrine of the Trinity—including the doctrine of eternal generation—is the centerpiece of orthodox theology and should be affirmed by every true believer, but it is not a requirement for a true confession of faith. In other words, salvation is by grace through faith in Jesus Christ alone (Ephesians 2:8). As one studies the Christian faith, one will come to a more mature understanding of this doctrine.

FOR FURTHER STUDY​

The Moody Handbook of Theology by Paul Enns

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[Patriot]

If Jesus was God, why did He say "No one is good but God alone"?​

ANSWER

It is often claimed by those who reject the deity of Christ that in Mark 10:17-22 Jesus denies His divinity by rejecting the notion that He is good. It reads as follows:

“As Jesus started on his way, a man ran up to him and fell on his knees before him. ‘Good teacher,’ he asked, ‘what must I do to inherit eternal life?’ ‘Why do you call me good?’ Jesus answered. ‘No one is good – except God alone. You know the commandments: Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’ ‘Teacher,’ he declared, ‘all these I have kept since I was a boy.’ Jesus looked at him and loved him. ‘One thing you lack,’ he said. ‘Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.’ At this, the man’s face fell. He went away sad, because he had great wealth.”

Is Jesus here rebuking the man for calling Him good and thereby denying His deity? No. Rather, He is using a penetrating question to push the man to think through the implications of his own words, to understand the concept of Jesus’ goodness and, most especially, the man’s lack of goodness. The young ruler "went away sad" (Mark 10:22) because he realized that although he had devoted himself to keeping the commandments, he had failed to keep the first and greatest of the commandments—love the LORD your God with all your heart and with all your soul and with all your strength (Matthew 22:37-38). The man’s riches were of more worth to him than God, and thus he was not "good" in the eyes of God.

Jesus’ fundamental lesson here is that goodness flows not from a man’s deeds, but rather from God Himself. Jesus invites the man to follow Him, the only means of doing good by God’s ultimate standard. Jesus describes to the young ruler what it means to follow Him—to be willing to give up everything, thus putting God first. When one considers that Jesus is drawing a distinction between man’s standard of goodness and God’s standard, it becomes clear that following Jesus is good. The command to follow Christ is the definitive proclamation of Christ’s goodness. Thus, by the very standard Jesus is exhorting the young ruler to adopt, Jesus is good. And it necessarily follows that if Jesus is indeed good by this standard, Jesus is implicitly declaring His deity.

Thus, Jesus’ question to the man is designed not to deny His deity, but rather to draw the man to recognize Christ’s divine identity. Such an interpretation is substantiated by passages such as John 10:11 wherein Jesus declares Himself to be “the good shepherd.” Similarly in John 8:46, Jesus asks, “Can any of you prove me guilty of sin?” Of course the answer is "no." Jesus was “without sin” (Hebrews 4:15), holy and undefiled (Hebrews 7:26), the only One who “knew no sin” (2 Corinthians 5:21).

The logic can thus be summarized as follows:
1: Jesus claims only God is good.
2: Jesus claims to be good.
3: Therefore, Jesus claims to be God.

Such a claim makes perfect sense in light of the flow of Mark’s narrative with regards to the unfolding revelation of Jesus’ real identity. It is only before the high priest in Mark 14:62 that the question of Jesus’ identity is explicitly clarified. The story of the rich young ruler is one in a sequence of stories designed to point readers toward Jesus as the eternal, divine, incarnate Son of God.

FOR FURTHER STUDY​

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

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[Patriot]

Was Jesus a Jew?​

ANSWER

It would seem that the question of Jesus’ ethnicity would be beyond controversy. Of course Jesus was a Jew—right? The biblical record says, yes, Jesus was a Jew. But that doesn’t stop the disagreements and objections that some have. We will take a look at what the Bible has to say.

In Jesus’ day, a person was considered Jewish if he or she 1) was born to a Jewish mother or 2) had formally converted to the religion of Judaism. Jews by descent traced their lineage to the ancient Hebrews; Jews by conversion were proselytes from any ethnic background. Jesus was a Jew by descent, and He lived a Jewish life in the first century.

Jesus was born in Judah to a Jewish mother, raised in Galilee in a Jewish home, and taught in Jerusalem, the Jewish capital. He ministered throughout Israel: “He came to His own [the Jewish people], and His own [the Jews] did not receive Him” (John 1:11, NKJV). Speaking to a Samaritan, Jesus said, “You [Gentiles] worship what you do not know; we [Jews] know what we [Jews] worship, for salvation is of the Jews” (John 4:22). In His use of first- and second-person pronouns, Jesus identified Himself as being among the Jewish population.

The biblical record sets out the facts: Jesus Christ is “the son of David, the son of Abraham” (Matthew 1:1). When the angel Gabriel announced Jesus’ birth, he spoke of Jesus’ having “the throne of his father David” and of His “reign over Jacob’s descendants forever” (Luke 1:32–33). In writing of Jesus’ unique priesthood, the author of Hebrews says, “It is clear that our Lord descended from Judah” (Hebrews 7:14). Judah was a son of Jacob, and it’s from his name that we get the word Jew. Mary’s genealogy, in Luke chapter 3, shows that the mother of Jesus was a direct descendant of King David, giving Jesus the legal right to the Jewish throne and establishing without a doubt that Jesus was a Jew by descent.

The biblical record also presents Jesus as living a Jewish lifestyle and keeping the Jewish law. He was reared in a Jewish home, and Jesus’ parents were careful to do all that the law required of them (Luke 2:39). In His ministry, Jesus often taught in synagogues (Matthew 13:54; Luke 6:6; John 18:20), and even in the temple (Luke 21:37). In His teaching, Jesus pointed to the Law and the Prophets as authoritative (Matthew 5:17; 12:5; Mark 10:19), He taught others to keep the law (Matthew 23:1–3), and He Himself observed the commandments. Jesus identified with the religion of the Jews and was considered a rabbi (John 1:38; 6:25), although He strongly rejected the pharisaical reinterpretation of that religion.

As a Jew, Jesus observed Passover (John 2:13), the Feast of Tabernacles (John 7:2, 10), and Hanukkah, (John 10:22). Jesus was called the King of the Jews (Mark 15:2).

The Messiah prophesied in the Old Testament was a Jewish savior, one chosen by God for a special purpose. The Messiah was to serve God by redeeming Israel and then ruling from Zion, bringing peace, righteousness, and security to Israel (see Isaiah 9:6—7; 32:1; Jeremiah 23:5; Zechariah 9:9). Jesus is the Jewish Messiah, the Son of David sent to the Jews, and in His earthly ministry He focused on “the lost sheep of Israel” (Matthew 15:24). But in His death and resurrection, Jesus secured salvation for all who would trust in Him, regardless of their nationality or background. The Jewish Messiah became the worldwide Savior (Ephesians 2:11–22).

FOR FURTHER STUDY​

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

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[Patriot]

Was Jesus a Jew? | GotQuestions.org​

Got Questions Ministries





While many don’t even question Jesus was a Jew, is there enough evidence to prove it? How can we be sure that Jesus the Jewish Messiah? In this video, Pastor Nelson with Bible Munch answers the question, “Was Jesus a Jew?”

*** Source Article: https://www.gotquestions.org/was-Jesu...

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

 

[Patriot]

If Jesus was a Jew, why aren’t Christians Jewish?​

ANSWER

If Jesus was a Jew, why is it that Christians don’t follow Judaism? The Laws of Judaism were given to Moses for the children of Israel in a very sacred and special covenant at Mount Sinai and recorded for us in the book of Exodus. In this covenant, God wrote His laws on tablets of stone, and Israel was commanded to be obedient to all that was revealed to them. But this wonderful covenant was only a picture of a new and better covenant that God would one day give to His people, both Jew and Gentile.

This new covenant is recorded for us in Jeremiah 31:31-34, “‘The time is coming,’ declares the LORD, ‘when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,’ declares the LORD. ‘This is the covenant I will make with the house of Israel after that time,’ declares the LORD. ‘I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, “Know the LORD,” because they will all know me, from the least of them to the greatest,’ declares the LORD. ‘For I will forgive their wickedness and will remember their sins no more.’”

Christians don’t follow Judaism today because the Mosaic covenant has been fulfilled in Jesus Christ. Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17). And the writer to the Hebrews wrote, “By calling this covenant ‘new,’ he has made the first one obsolete; and what is obsolete and aging will soon disappear” (Hebrews 8:13).

As Christians we don’t need to follow the old covenant any longer because that old covenant has been replaced. We now have a better covenant, with a better sacrifice, administered by a better High Priest! “Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. Let us hold unswervingly to the hope we profess, for he who promised is faithful” (Hebrews 10:19-23).

FOR FURTHER STUDY​

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

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[Patriot]

Was Jesus a Christian?​

ANSWER

It may sound strange to say, but no, Jesus was not a Christian.

A Christian is a person who has faith in Jesus Christ as his or her Lord and Savior (Romans 10:9–10). Jesus is the foundation for the Christian faith, but, based on the definition of the word, He could not Himself be called a Christian. Christianity is built upon His identity as the Son of God (John 19:7), His perfect life (Hebrews 4:15), and His substitutionary death and resurrection for the forgiveness of sins (2 Corinthians 5:21).

Jesus did not come into the world to start another religion. The world has more than enough religions. He came to complete the work of God in redeeming sinful mankind (Galatians 4:4). He came to defeat our enemy, Satan (Genesis 3:15; John 12:31). He came to seek and to save the lost (Luke 19:10). He came to fulfill the righteous requirements of the law (Matthew 5:17). He came to establish a new covenant between God and mankind (Mark 14:24). He came “to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good” (Titus 2:14). Christianity is the result of Christ’s finished work of salvation, and He now builds His church (Matthew 16:18). Christianity is not a religion in this sense: religion is man’s attempt to reach up to God, but Christianity teaches that God has reached down to man. The Son of God, the second Person of the Trinity, took on human flesh and, during His time on earth, was literally God reaching out to us (John 1:14; 3:16–18).

Jesus was not a Christian; He was a Jewish rabbi. Jesus followed the Jewish law God had given to Moses (Matthew 5:17–18). He lived perfectly under the law in order to present Himself as a sacrifice without blemish, acceptable under that law (Leviticus 9:3; 1 Peter 1:18–19; Hebrews 9:13–14). Christianity is the culmination of God’s plan, the completion of what God instigated when He set apart the Hebrew people for Himself (Deuteronomy 7:6–8). For centuries God had promised that He would send His Messiah to rescue His people and reign over them forever. The coming of Jesus was the fulfillment of that promise.

Another reason that Jesus cannot be called a Christian is that the term Christian was not coined until after His resurrection and ascension into heaven. Believers were first called Christians in the city of Antioch in Syria (Acts 11:22). The term means “little Christs.” It was originally used in a derogatory way, but believers came to embrace it as a badge of honor. Christians today should obey the voice of their Master and still consider themselves “little Christs” in the sense that they imitate the Lord Jesus. Jesus cannot properly be described as a Christian, but He is the Christ from whom Christians get their name.

FOR FURTHER STUDY​

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

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[Patriot]

Did Jesus ever travel to India?​

ANSWER

There is no biblical support for the idea that Jesus meditated in India before beginning His ministry in Israel. Other than when Joseph and Mary took Jesus to Egypt when He was a child in Matthew 2:13–21, there is no evidence that He ever left the land of Israel. Of the four Gospel accounts, only two mention the birth of Jesus (Matthew and Luke), and only one (Luke) mentions anything about Jesus’ life prior to His beginning His three-year ministry in Israel. So, from His birth until 12 years of age, the Bible tells us very little about what happened in Jesus’ life. And from ages 12 to 30, we know nothing. This has led many to speculate as to what Jesus did during those intervening years.

The orthodox position is that Jesus grew up in Nazareth with His family until it was time to begin His ministry. While the Bible doesn’t explicitly say this, it is implied from the following passage in the Gospel of Luke: “He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was His custom. And he stood up to read.... All spoke well of him and were amazed at the gracious words that came from His lips. ‘isn’t this Joseph’s son?’ they asked. Jesus said to them, ‘Surely you will quote this proverb to me: “Physician, heal yourself! Do here in your hometown what we have heard that you did in Capernaum." I tell you the truth,’ he continued, ‘no prophet is accepted in his hometown’” (Luke 4:16, 22-24). Notice that Luke says that Jesus was "brought up" in Nazareth, and he also mentions twice that Nazareth was Jesus’ hometown. Furthermore, the people in the synagogue knew Jesus and knew that he was Joseph’s son. All of this leads to the conclusion that Jesus lived in relative obscurity in Nazareth until His baptism.

Despite this fairly clear account, there are those who want to fill in the gaps in Jesus’ life with extraordinary tales of adventure and mystery. From apocryphal tales of Jesus’ infancy in which He acts more like a malevolent trickster than the very Son of God, to the supposed tales of Jesus’ journey to India to learn the secrets of Hinduism and Buddhism from Eastern gurus, there is no shortage of sources that claim to have “definitive proof” of Jesus’ lost years. Depending on the source, Jesus either spent 17 years in India before His ministry in Israel, or He spent the remainder of His life after surviving the crucifixion in India and died at the age of 120. These theories all seem to come from the identification of Jesus with the Kashmiri saint, Issa Yuz Asaf ("Jesus Son of Joseph").

The most recent author to promote this view is Holger Kersten, whose book Jesus Lived in India: His Unknown Life Before and After the Crucifixion (1994) supposedly presents "irrefutable evidence that Jesus did indeed live in India." Mr. Kersten is also the author of another “conspiracy” book called The Jesus Conspiracy, in which he asserts that the Roman Catholic Church fudged the carbon dating on the shroud of Turin to show a medieval date. Mr. Kersten argues that the shroud was the authentic burial cloth of Jesus, but that Jesus was alive following the crucifixion. The problem with most conspiracy theorists is that their books are long on conspiracy and short on evidence. Authors such as Mr. Kersten aren’t taken seriously in biblical scholarship.

A precursor to Holger Kersten is Nicolas Notovitch, a Russian war correspondent, who visited India and Tibet in the late 19th century. While there, Mr. Notovitch learned of the life of Saint Issa, the "best of the Sons of men." Mr. Notovitch chronicles the life of Saint Issa, whom he identifies as Jesus, and tells how Saint Issa grew in wisdom and knowledge while attending the ancient Indian university at Nalanda. However, Mr. Notovitch’s work was discredited by one J. Archibald Douglas, who claims that Mr. Notovitch never visited the monastery of Hemis (where he purportedly learned of Saint Issa).

We can argue and speculate on why these theories regarding Jesus abound, but the main thing to take away is that despite the origin of these theories, their ultimate source is the father of lies, Satan (John 8:44). As he did in the beginning, so he is doing now. At the baptism of Jesus, a voice from heaven proclaimed, “This is my Son, whom I love; with him I am well pleased” (Matthew 3:17). Jesus of Nazareth was declared by God the Father to be His one and only Son. All of these conspiracy theories attempt to divert us from God’s declaration that Jesus was His Son. They do so by downplaying or denying outright the deity of Jesus Christ. By denying His divinity, they reduce Jesus to just another rabbi, prophet, sage or wise man. In the case of Mr. Kersten, he not only denies the deity and resurrection of Christ, but he claims that Jesus didn’t even die on the cross. By denying the death and resurrection of Christ, he strikes at the very heart of the Christian faith; which, of course, is his intent.

The thing to keep in mind is despite the claims of a few conspiracy theorists, the four Gospels still provide the most accurate and compelling account of the life of Jesus in print. If Jesus went to India prior to His three-year ministry, then one would expect there to be a distinct Indian flavor to His teaching. However, how does one explain Jesus’ vast knowledge of the Torah? Jesus quotes the Hebrew Scriptures all throughout His earthly ministry to the point of correcting even the learned scholars of His day. Not only that, but His teaching style was consistent with the Jewish itinerant teachers of His day. Scholars would study most of their lives to have the encyclopedic knowledge of Hebrew law and customs that Jesus had. Are we to believe that Jesus took the Old Testament with Him to India and studied the Scriptures between lessons on transcendental meditation?

Of course there are those who simply deny the authenticity of the four Gospels. How are we to respond? With the exception of John, all 12 apostles (including Paul and Matthias in the place of Judas) died martyr’s deaths. Why would they do that for a lie? More importantly, why would they do that for something they knew to be a lie? The four Gospels have been under attack for nearly 2,000 years; in fact, no book has undergone as much scrutiny or endured so many attempts to extinguish it than the Bible, yet it is still here, still changing lives and still attesting to the truth of the good news of Jesus Christ. "The grass withers, the flower fades, but the word of our God will stand forever" (Isaiah 40:8).

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 High Priest?​

ANSWER

High Priest is only one of the many titles applied to Jesus: Messiah, Savior, Son of God, Son of Man, Friend of Sinners, etc. Each one focuses on a particular aspect of who He is and what that means for us. In the book of Hebrews, Jesus is called a High Priest (Hebrews 2:17; 4:14). The word “priest” carries a couple of primary meanings. First, it means one who mediates in religious services. It also means one who is holy or set apart to perform those services.

The first place we find the word used in the Bible is in Genesis 14. Abraham, the friend of God, entered into battle to rescue his nephew Lot, who had been captured by the army of Elam. On his return, Abraham was met by Melchizedek, King of Salem and priest of the Most High God. This man, whose name means the “king of righteousness,” blessed Abraham and the Most High God who gave victory to Abraham. In return for this blessing, Abraham gave a tithe (10 percent) of all the spoils of war to Melchizedek. By this act, Abraham acknowledged Melchizedek’s high position as the priest of God.

Years later, Abraham’s great-grandson Levi was singled out by God to be the father of the priestly tribe. When the Law was given on Mount Sinai, the Levites were identified as the servants of the Tabernacle, with the family of Aaron becoming the priests. The priests were responsible for making intercession to God for the people by offering the many sacrifices that the law required. Among the priests, one was selected as the High Priest, and he entered into the Most Holy Place once a year on the Day of Atonement to place the blood of the sacrifice on the Ark of the Covenant (Hebrews 9:7). By these daily and yearly sacrifices, the sins of the people were temporarily covered until the Messiah came to take away their sins.

When Jesus is called our High Priest, it is with reference to both of these previous priesthoods. Like Melchizedek, He is ordained as a priest apart from the Law given on Mount Sinai (Hebrews 5:6). Like the Levitical priests, Jesus offered a sacrifice to satisfy the Law of God when He offered Himself for our sins (Hebrews 7:26-27). Unlike the Levitical priests, who had to continually offer sacrifices, Jesus only had to offer His sacrifice once, gaining eternal redemption for all who come to God through Him (Hebrews 9:12).

One other important point about Jesus’ priesthood—every priest is appointed from among men. Jesus, though God from eternity, became a man in order to suffer death and serve as our High Priest (Hebrews 2:9). As a man, He was subject to all the weaknesses and temptations that we are, so that He could personally relate to us in our struggles (Hebrews 4:15). Jesus is greater than any other priest, so He is called our “Great High Priest” in Hebrews 4:14, and that gives us the boldness to come “unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16 KJV).

FOR FURTHER STUDY​

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

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[Patriot]

What is the significance of the triumphal entry?​

ANSWER

The triumphal entry is that of Jesus coming into Jerusalem on what we know as Palm Sunday, the Sunday before the crucifixion (John 12:1, 12). The story of the triumphal entry is one of the few incidents in the life of Jesus which appears in all four Gospel accounts (Matthew 21:1-17; Mark 11:1-11; Luke 19:29-40; John 12:12-19). Putting the four accounts together, it becomes clear that the triumphal entry was a significant event, not only to the people of Jesus’ day, but to Christians throughout history. We celebrate Palm Sunday to remember that momentous occasion.

On that day, Jesus rode into Jerusalem on the back of a borrowed donkey’s colt, one that had never been ridden before. The disciples spread their cloaks on the donkey for Jesus to sit on, and the multitudes came out to welcome Him, laying before Him their cloaks and the branches of palm trees. The people hailed and praised Him as the “King who comes in the name of the Lord” as He rode to the temple, where He taught the people, healed them, and drove out the money-changers and merchants who had made His Father’s house a “den of robbers” (Mark 11:17).

Jesus’ purpose in riding into Jerusalem was to make public His claim to be their Messiah and King of Israel in fulfillment of Old Testament prophecy. Matthew says that the King coming on the foal of a donkey was an exact fulfillment of Zechariah 9:9, “Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.” Jesus rides into His capital city as a conquering King and is hailed by the people as such, in the manner of the day. The streets of Jerusalem, the royal city, are open to Him, and like a king He ascends to His palace, not a temporal palace but the spiritual palace that is the temple, because His is a spiritual kingdom. He receives the worship and praise of the people because only He deserves it. No longer does He tell His disciples to be quiet about Him (Matthew 12:16, 16:20) but to shout His praises and worship Him openly. The spreading of cloaks was an act of homage for royalty (see 2 Kings 9:13). Jesus was openly declaring to the people that He was their King and the Messiah they had been waiting for.

Unfortunately, the praise the people lavished on Jesus was not because they recognized Him as their Savior from sin. They welcomed Him out of their desire for a messianic deliverer, someone who would lead them in a revolt against Rome. There were many who, though they did not believe in Christ as Savior, nevertheless hoped that perhaps He would be to them a great temporal deliverer. These are the ones who hailed Him as King with their many hosannas, recognizing Him as the Son of David who came in the name of the Lord. But when He failed in their expectations, when He refused to lead them in a massive revolt against the Roman occupiers, the crowds quickly turned on Him. Within just a few days, their hosannas would change to cries of “Crucify Him!” (Luke 23:20-21). Those who hailed Him as a hero would soon reject and abandon Him.

The story of the triumphal entry is one of contrasts, and those contrasts contain applications to believers. It is the story of the King who came as a lowly servant on a donkey, not a prancing steed, not in royal robes, but on the clothes of the poor and humble. Jesus Christ comes not to conquer by force as earthly kings but by love, grace, mercy, and His own sacrifice for His people. His is not a kingdom of armies and splendor but of lowliness and servanthood. He conquers not nations but hearts and minds. His message is one of peace with God, not of temporal peace. If Jesus has made a triumphal entry into our hearts, He reigns there in peace and love. As His followers, we exhibit those same qualities, and the world sees the true King living and reigning in triumph in us.

FOR FURTHER STUDY​

One Perfect Life: The Complete Story of the Lord Jesus by John MacArthur

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[Patriot]

What is the significance of the triumphal entry?​

Got Questions Ministries





What is the significance of the triumphal/triumphant entry? Why did the people put palm branches before Jesus during the triumphal entry?

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[Patriot]

What is the love of Christ?​

ANSWER

The phrase “love of Christ,” as opposed to “love for Christ,” refers to the love that He has toward mankind. His love can be briefly stated as His willingness to act in our best interest, especially in meeting our greatest need, even though it cost Him everything and even though we were the least worthy of such love.

Though Christ Jesus, being God in nature, existed from the beginning of time with God the Father (John 1:1) and the Holy Spirit, He willingly left His throne (John 1:1-14) to become a man, that He might pay the penalty for our sin so that we would not have to pay for it for all eternity in the lake of fire (Revelation 20:11-15). Because mankind’s sin has been paid for by our sinless Savior Jesus Christ, God who is just and holy can now forgive our sins when we accept Christ Jesus’ payment as our own (Romans 3:21-26). Thus, Christ’s love is shown in His leaving His home in heaven, where He was worshiped and honored as He deserved, to come to earth as a man where He would be mocked, betrayed, beaten, and crucified on a cross to pay the penalty for our sin, rising again from the dead on the third day. He considered our need of a Savior from our sin and its penalty as more important than His own comfort and life (Philippians 2:3-8).

Sometimes people may give their lives willingly for ones they deem as worthy—a friend, a relative, other “good” people—but Christ’s love goes beyond that. Christ’s love extends to those most unworthy of it. He willingly took the punishment of those who tortured Him, hated Him, rebelled against Him, and cared nothing about Him, those who were most undeserving of His love (Romans 5:6-8). He gave the most He could give for those who deserved it the least! Sacrifice, then, is the essence of godly love, called agape love. This is God-like love, not man-like love (Matthew 5:43-48).

This love which He demonstrated toward us on the cross is just the beginning. When we place our trust in Him as our Savior, He makes us God’s children, co-heirs with Him! He comes to dwell within us through His Holy Spirit, promising that He will never leave us or forsake us (Hebrews 13:5-6). Thus, we have a loving companion for life. And no matter what we go through, He is there, and His love is ever available to us (Romans 8:35). But as He rightfully reigns as a benevolent King in heaven, we need to give Him the position He deserves in our lives as well, that of Master and not merely companion. It is only then that we will experience life as He intended and live in the fullness of His love (John 10:10b).

FOR FURTHER STUDY​

The Difficult Doctrine of the Love of God by D.A. Carson

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[Patriot]

What does it mean that Jesus is the second Adam / last Adam?​

ANSWER

The Apostle Paul tells us in his first letter to the church in Corinth, “The first man Adam became a living being; the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are of the earth; and as is the man from heaven, so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven” (1 Corinthians 15:45-49).

Paul is here pointing out the difference between two kinds of bodies, i.e., the natural and the spiritual. Genesis 2:7 speaks of the first man, Adam, becoming a living person. Adam was made from the dust of the ground and given the breath of life from God. Every human being since that time shares the same characteristics. However, the last Adam or the “second Adam”—that is, Christ—is a life-giving Spirit. Just as Adam was the first of the human race, so Christ is the first of those who will be raised from the dead to eternal life. Because Christ rose from the dead, He is “a life-giving spirit” who entered into a new form of existence. He is the source of the spiritual life that will result in believers' resurrection. Christ’s new glorified human body now suits His new, glorified, spiritual life—just as Adam’s human body was suitable to his natural life. When believers are resurrected, God will give them transformed, eternal bodies suited to eternal life.

Paul tells us in verse 46 that the natural came first and after that the spiritual. People have natural life first; that is, they are born into this earth and live here. Only from there do they then obtain spiritual life. Paul is telling us that the natural man, Adam, came first on this earth and was made from the dust of the earth. While it is true that Christ has existed from eternity past, He is here called the second man or second Adam because He came from heaven to earth many years after Adam. Christ came as a human baby with a body like all other humans, but He did not originate from the dust of the earth as had Adam. He “came from heaven.”

Then Paul goes on: “As was the earthly man [Adam], so are those who are of the earth; and as is the man from heaven [Christ], so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven” (1 Corinthians 15:48-49). Because all humanity is bound up with Adam, so every human being has an earthly body just like Adam’s. Earthly bodies are fitted for life on this earth, yet they are limited by death, disease, and weakness because of sin which we’ve seen was first brought into the world by Adam.

However, the good news is that believers can know with certainty that their heavenly bodies will be just like Christ’s—imperishable, eternal, glorious, and filled with power. At this time, all are like Adam; one day, all believers will be like Christ (Philippians 3:21). The Apostle John wrote to the believers, “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is” (1 John 3:2).

FOR FURTHER STUDY​

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

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[Patriot]

What language did Jesus speak?​

ANSWER

While Jesus very likely spoke Aramaic, Hebrew, and Greek, Aramaic was likely the language Jesus spoke the most. The Gospels record Jesus speaking numerous Aramaic words: talitha koum (Mark 5:41); ephphatha (Mark 7:34); eloi eloi lama sabachthani (Matthew 27:46; Mark 15:34); abba (Mark 14:36). Historians, archaeologists, and cultural anthropologists are almost universally agreed that Aramaic was the common or colloquial language in Israel during Jesus’ time. Aramaic was very similar to Hebrew, but with many words and phrases that were borrowed from other languages and cultures, especially Babylonian.

Hebrew was spoken primarily by the scribes, teachers of the law, Pharisees, and Sadducees, the “religious elite.” Hebrew was likely often read in the synagogues, so most people were probably able to speak and understand some Hebrew. Since Greek was the language of the Romans, who had power over Israel during Jesus’ time, Greek was the language of the political class and anyone who wanted to do business with the Romans. Greek was the universal language at that time, so, the ability to speak Greek was a highly desirable skill. Some, however, refused to speak Greek out of resentment toward their Roman oppressors. When Jesus spoke with Pontius Pilate, it is possible that He spoke to him in Greek, although Pilate, as the governor, likely would have been able to speak Aramaic as well.

Jesus, as God incarnated in human form, could have spoken any language He chose. In His humanity, Jesus likely limited Himself to the languages common to His culture: Aramaic, Hebrew, and Greek. Jesus likely spoke whichever of the three languages was most appropriate to the audience He was addressing.

FOR FURTHER STUDY​

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

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[Patriot]

Is Jesus a zombie?​

ANSWER

Popular culture’s interest in zombies and media portrayals of an imagined zombie apocalypse have prompted some to think of spiritual themes in relation to zombie lore. The question has arisen, “Could Jesus’ resurrection have been a zombification?” Sometimes, the question is asked by detractors of Christianity who discount the resurrection altogether. However, sometimes the question is sincere, especially coming from those who believe in a future zombie apocalypse or who practice Voodoo. There are certainly valid explanations for why Jesus is not a zombie.

The usual definition of zombie is “a dead person’s body, reanimated but continuing the process of decay.” A zombie is considered “undead” rather than fully alive. Various portrayals of zombies have come to us through the zombie sub-genre of literary and film horror. The original concept was based on Haitian Voodoo practices of zombification, so some stories involve a dead body being possessed and utilized by a demon. Other depictions of zombies have a person’s soul actually returning to its body and causing it to move again, though technically still dead. More recently, a zombie apocalypse has been presented as a modern-day plague of sorts, with an infection spreading via a zombie’s bite or the release of a bio-chemical or some other toxin that causes humans to mutate into strong, energetic, and deadly creatures.

How does the idea of a zombie compare to Christian belief about Jesus’ resurrection? Ultimately, there are no similarities, mainly because what the Bible presents is not a reanimation but a true return to life. When Jesus was resurrected, His physical body was perfected and glorified. Jesus lives today in His resurrection body, which does not decay, has no appearance of death, and is forever immune from death, injury, and sickness. In no sense is Jesus still dead. “I am the Living One; I was dead, and now look, I am alive for ever and ever!” (Revelation 1:18).

Jesus’ resurrection body will be perfect for all eternity, and those who receive Jesus as their Savior will be granted perfect resurrection bodies, as well. “We shall be like him” (1 John 3:2).

So, no, Jesus is not a zombie. Jesus was resurrected, not just reanimated. After His resurrection, He conversed with His disciples, performed miracles, and proved Himself to be, in every way, fully alive.

FOR FURTHER STUDY​

The Case for the Real Jesus by Lee Strobel

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[Patriot]

How many times did Jesus cleanse the temple?​

ANSWER

Jesus cleansed the temple of the money-changers and sellers of merchandise because of His disgust at what they had made of God’s house of prayer and His zeal to purify it from the abuse of ungodly men. Judea was under the rule of the Romans, and the money in current use was Roman coin. However, the Jewish law required that every man should pay a tribute to the service of the sanctuary of “half a shekel” (Exodus 30:11–16), a Jewish coin. It became, therefore, a matter of convenience to have a place where the Roman coin could be exchanged for the Jewish half shekel. The money-changers provided this convenience but would demand a small sum for the exchange. Because so many thousands of people came up to the great feasts, changing money was a very profitable business and one that resulted in fraud and oppression of the poor.

Also, according to the Law, two doves or pigeons were required to be offered in sacrifice (Leviticus 14:22; Luke 2:24). Yet it was difficult to bring them from the distant parts of Judea, so a lucrative business selling the birds sprang up, with the sellers gouging the faithful by charging exorbitant prices. There were other merchants selling cattle and sheep for the temple sacrifices as well. Because of these sellers who preyed on the poor and because of His passion for the purity of His Father’s house, Jesus was filled with righteous indignation. As He overturned the tables of the money-changers, He condemned them for having turned God’s house of prayer into “a den of thieves” (Matthew 21:13). As He did so, His disciples remembered Psalm 69:9, “Zeal for your house consumes me, and the insults of those who insult you fall on me.”

Jesus’ first cleansing of the temple is described in John 2:11–12 as having occurred just after Jesus’ first miracle, the turning of water into wine at the wedding in Cana. John makes it clear that it was “after this” that He went to Capernaum, where He “stayed for a few days.” Then in the next verse (verse 13), John tells us that the “Passover of the Jews was at hand” (NKJV). These verses trace Jesus’ movements over a short period of time from Cana in Galilee to Capernaum and eventually to Jerusalem for the Passover. This is the first of the two times Jesus cleansed the temple. The Synoptic Gospels do not record the temple cleansing mentioned in John 2, instead only recording the temple cleansing that occurred during Passion Week.

The second cleansing of the temple occurred just after Jesus’ triumphal entry into Jerusalem the last week of His life. This second cleansing is recorded in Matthew, Mark, and Luke but not in John. There are differences in the two events, aside from their being nearly three years apart. In the first cleansing, temple officials confronted Jesus immediately (John 2:18), whereas in the second cleansing, the chief priests and scribes confronted Him the following day (Matthew 21:17–23). In the first event, Jesus made a whip of cords with which to drive out the sellers, but there is no mention of a whip in the second cleansing. So there are two recorded occasions when Jesus cleansed the temple—the first time at the beginning of His public ministry, and the second time just after His triumphal entry into Jerusalem shortly before He was crucified.

FOR FURTHER STUDY​

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

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[Patriot]

What was the meaning and purpose of Jesus’ temptations?​

ANSWER

The three temptations by Satan in the wilderness were not the only temptations our Lord ever suffered on Earth. We read in Luke 4:2 that He was tempted by the devil for forty days, but He was undoubtedly tempted at other times (Luke 4:13; Matthew 16:21–23; Luke 22:42), and yet in all this He was without sin or compromise. Although some have suggested that the Lord’s period of fasting compares with that of both Moses (Exodus 34:28) and Elijah (1 Kings 19:8), the main point is how the Lord deals with temptation in the light of His humanity.

It is because He is human, and made like us in every way, that He could do three vital things: 1) destroy the devil’s power and free those who were held in slavery by their fear of death (Hebrews 2:15); 2) become a merciful and faithful High Priest in service to God and atone for our sins (Hebrews 2:17); and 3) be the One who is able to sympathize with us in all our weaknesses and infirmities (Hebrews 4:15). Our Lord’s human nature enables Him to sympathize with our own weaknesses, because He was subjected to weakness, too. More importantly, we have a High Priest who is able to intercede on our behalf and provide the grace of forgiveness.

Temptation is never as great as when one has made a public declaration of faith as did our Lord when He was baptized in the Jordan (Matthew 3:13–17). However, we also note that, during this time of exhaustive testing, our Lord was also ministered to by angels, a mystery indeed that the omnipotent One should condescend to receive such help from lesser beings! Here is a beautiful description of the ministry that His people also benefit from. During times of testing and trial, we too are aided by angels who are ministering spirits sent to those who will inherit salvation (Hebrews 1:14).

Jesus’ temptations follow three patterns that are common to all men. The first temptation concerns the lust of the flesh (Matthew 4:3–4). Our Lord is hungry, and the devil tempts Him to convert stones into bread, but He replies with Scripture, quoting Deuteronomy 8:3. The second temptation concerns the pride of life (Matthew 4:5–7), and here the devil uses a verse of Scripture (Psalm 91:11–12), but the Lord replies again with Scripture to the contrary (Deuteronomy 6:16), stating that it is wrong for Him to abuse His own powers. The third temptation concerns the lust of the eyes (Matthew 4:8–10), and if any quick route to the Messiahship could be attained, bypassing the passion and crucifixion for which He had originally come, this was the way. The devil already had control over the kingdoms of the world (Ephesians 2:2) but was now ready to give everything to Christ in return for His allegiance. But the mere thought almost causes the Lord’s divine nature to shudder at such a concept and He replies sharply, “You shall worship the Lord your God and serve Him only” (Deuteronomy 6:13).

There are many temptations that we sadly fall into because our flesh is naturally weak, but we have a God who will not let us be tempted beyond what we can bear; He will provide a way out (1 Corinthians 10:13). We can therefore be victorious and then will thank the Lord for deliverance from temptation. Jesus’ experience in the desert helps us to see these common temptations that keep us from serving God effectively. Furthermore, we learn from Jesus’ response to the temptations exactly how we are to respond—with Scripture. The forces of evil come to us with a myriad of temptations, but all have the same three things at their core: lust of the eyes, lust of the flesh, and the pride of life. We can only recognize and combat these temptations by saturating our hearts and minds with the Truth. The armor of a Christian solider in the spiritual battle of life includes only one offensive weapon, the sword of the Spirit which is the Word of God (Ephesians 6:17). Knowing the Bible intimately will put the Sword in our hands and enable us to be victorious over temptations.

FOR FURTHER STUDY​

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

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[Patriot]

What was the meaning and purpose of Jesus’ temptations?​

Got Questions Ministries





What was the meaning and purpose of Jesus’ temptations / the temptation of Christ? Why did Satan try to tempt Jesus to sin? Was Jesus ever truly tempted to sin?

Source Article: https://www.gotquestions.org/Jesus-te...

 

[Patriot]

What did Jesus mean when He said “I AM”?​

ANSWER

Jesus, in response to the Pharisees’ question “Who do you think you are?” said, “‘Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.’ ‘You are not yet fifty years old,’ the Jews said to him, ‘and you have seen Abraham!’ ‘I tell you the truth,’ Jesus answered, ‘before Abraham was born, I am!’ At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds” (John 8:56–59). The violent response of the Jews to Jesus’ “I AM” statement indicates they clearly understood what He was declaring—that He was the eternal God incarnate. Jesus was equating Himself with the "I AM" title God gave Himself in Exodus 3:14.

If Jesus had merely wanted to say He existed before Abraham’s time, He would have said, “Before Abraham, I was.” The Greek words translated “was,” in the case of Abraham, and “am,” in the case of Jesus, are quite different. The words chosen by the Spirit make it clear that Abraham was “brought into being,” but Jesus existed eternally (see John 1:1). There is no doubt that the Jews understood what He was saying because they took up stones to kill Him for making Himself equal with God (John 5:18). Such a statement, if not true, was blasphemy and the punishment prescribed by the Mosaic Law was death (Leviticus 24:11–14). But Jesus committed no blasphemy; He was and is God, the second Person of the Godhead, equal to the Father in every way.

Jesus used the same phrase “I AM” in seven declarations about Himself. In all seven, He combines I AM with tremendous metaphors which express His saving relationship toward the world. All appear in the book of John. They are I AM the Bread of Life (John 6:35, 41, 48, 51); I AM the Light of the World (John 8:12); I AM the Door of the Sheep (John 10:7, 9); I AM the Good Shepherd (John 10:11,14); I AM the Resurrection and the Life (John 11:25); I AM the Way, the Truth and the Life (John 14:6); and I AM the True Vine (John 15:1, 5).

FOR FURTHER STUDY​

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

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[Patriot]

What did Jesus mean when He said 'I AM'? | GotQuestions.org​

Got Questions Ministries





“I AM,” is one of the most powerful and descriptive statements in the Bible. What did Jesus mean when He said 'I AM'? Is the I Am statement irrefutable evidence that answers the question, “Is Jesus God?” What did Jesus mean when he said, “Before Abraham was, ‘I Am’” in John 8:58? In this video Pastor Nelson answers the question, “What did Jesus mean when He said 'I AM'?”


*** Check out, Bible Munch! / biblemunch

 

[Patriot]

Where do the Hebrew Scriptures prophesy the death and resurrection of the Messiah?​

ANSWER

Throughout the Hebrew Scriptures, the promise of a Messiah is clearly given. These messianic prophecies were made hundreds, sometimes thousands of years before Jesus Christ was born, and clearly Jesus Christ is the only person who has ever walked this earth to fulfill them. In fact, from Genesis to Malachi, there are over 300 specific prophecies detailing the coming of this Anointed One. In addition to prophecies detailing His virgin birth, His birth in Bethlehem, His birth from the tribe of Judah, His lineage from King David, His sinless life, and His atoning work for the sins of His people, the death and resurrection of the Jewish Messiah was, likewise, well documented in the Hebrew prophetic Scriptures long before the death and resurrection of Jesus Christ occurred in history.

Of the best-known prophecies in the Hebrew Scriptures concerning the death of Messiah, Psalm 22 and Isaiah 53 certainly stand out. Psalm 22 is especially amazing since it predicted numerous separate elements about Jesus’ crucifixion a thousand years before Jesus was crucified. Here are some examples. Messiah will have His hands and His feet “pierced” through (Psalm 22:16; John 20:25). The Messiah’s bones will not be broken (a person’s legs were usually broken after being crucified to speed up their death) (Psalm 22:17; John 19:33). Men will cast lots for Messiah’s clothing (Psalm 22:18; Matthew 27:35).

Isaiah 53, the classic messianic prophecy known as the “Suffering Servant” prophecy, also details the death of Messiah for the sins of His people. More than 700 years before Jesus was even born, Isaiah provides details of His life and death. The Messiah will be rejected (Isaiah 53:3; Luke 13:34). The Messiah will be killed as a vicarious sacrifice for the sins of His people (Isaiah 53:5–9; 2 Corinthians 5:21). The Messiah will be silent in front of His accusers (Isaiah 53:7; 1 Peter 2:23). The Messiah will be buried with the rich (Isaiah 53:9; Matthew 27:57–60). The Messiah will be with criminals in His death (Isaiah 53:12; Mark 15:27).

In addition to the death of the Jewish Messiah, His resurrection from the dead is also foretold. The clearest and best known of the resurrection prophecies is the one penned by Israel’s King David in Psalm 16:10, also written a millennium before the birth of Jesus: “For You will not abandon my soul to Sheol; Nor will You allow Your Holy One to undergo decay.”

On the Jewish feast day of Shavuot (Weeks or Pentecost), when Peter preached the first gospel sermon, he boldly asserted that God had raised Jesus the Jewish Messiah from the dead (Acts 2:24). He then explained that God had performed this miraculous deed in fulfillment of David’s prophecy in Psalm 16. In fact, Peter quoted the words of David in detail as contained in Psalm 16:8–11. Some years later, Paul did the same thing when he spoke to the Jewish community in Antioch. Like Peter, Paul declared that God had raised Messiah Jesus from the dead in fulfillment of Psalm 16:10 (Acts 13:33–35).

The resurrection of the Messiah is strongly implied in another Davidic psalm. Again, this is Psalm 22. In verses 19–21, the suffering Savior prays for deliverance “from the lion’s mouth” (a metaphor for Satan). This desperate prayer is then followed immediately in verses 22–24 by a hymn of praise in which the Messiah thanks God for hearing His prayer and delivering Him. The resurrection of the Messiah is clearly implied between the ending of the prayer in verse 21 and the beginning of the praise song in verse 22.

And back again to Isaiah 53: after prophesying that the Suffering Servant of God would suffer for the sins of His people, the prophet says He would then be “cut off out of the land of the living.” But Isaiah then states that He (Messiah) “will see His offspring” and that God the Father will “prolong His days” (Isaiah 53:5, 8, 10). Isaiah proceeds to reaffirm the promise of the resurrection in different words: “As a result of the anguish of His soul, He will see light and be satisfied” (Isaiah 53:11).

Every aspect of the birth, life, death and resurrection of Jesus the Messiah had been prophesied in the Hebrew Scriptures long before the events ever unfolded in the timeline of human history. No wonder that Jesus the Messiah would say to the Jewish religious leaders of His day, “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me” (John 5:39).

FOR FURTHER STUDY​

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

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