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* ALL Questions about Jesus Christ *

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What does the Bible teach about Jesus as judge?​


Answer

Jesus states how He has been given the authority to judge by the Father. In John 5:22–23, He says, “Moreover, the Father judges no one, but has entrusted all judgment to the Son, that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father, who sent him.” Yes, Jesus came into the world to save those who put their trust in Him (John 3:16), but His coming also brought judgment (John 9:39). Through His death and resurrection, Jesus brought judgment to Satan (John 12:31–33). Furthermore, unbelievers will ultimately be judged by the Lord Jesus.

Jesus will act as judge over believers and unbelievers. At the Bema Seat of Christ, He will judge believers’ works after salvation to determine reward or loss of reward (1 Corinthians 4:5; 2 Corinthians 5:10). This judgment has nothing to do with salvation, as believers’ eternal destiny is secure in Jesus (Ephesians 1:13–14). Rather, believers will receive rewards according to how faithfully they served Christ (Luke 19:12–27; 1 Corinthians 3:12–15). In contrast, unbelievers will be judged by Christ at the Great White Throne Judgment (Revelation 20:11–15). Again, this judgment has nothing to do with their eternal destiny—at that point, unbelievers have already sealed their fate by rejecting Jesus. The Great White Throne Judgment determines the severity of unbelievers’ punishment based on what they did in life (Revelation 20:12). Notably, all of the people at this judgment are thrown into the lake of fire because their names were not found in the book of life, which means they rejected Christ’s free gift of salvation (Revelation 20:15).

Another judgment that Jesus will preside over is referred to as the Sheep and Goat Judgment or the Judgment of the Nations (Matthew 25:31–46). Some interpreters equate this judgment with the Great White Throne Judgment, but there are many notable differences, a major one being that the judgment is based on how people treated Jesus’ “brothers,” that is, the people of Israel (Matthew 25:40). Considering its placement after Jesus’ second coming, the Sheep and Goat Judgment will most likely determine the earthly fate of those who are alive at the time of Christ’s return (Matthew 25:1–30). During this judgment, Jesus will separate the “sheep” from the “goats.” The sheep are believers who gave evidence to their faith by helping the Jewish people during the tribulation; the goats are unbelievers who portrayed their unbelief by failing to help Jews during the tribulation (Matthew 25:33–36, 41–43). Those who rejected Christ and took the side of the beast during the tribulation “will go away to eternal punishment, but the righteous to eternal life” (Matthew 25:46).

Because Jesus is both God and man, He is the perfect judge of mankind. His judgment will be fair and perfectly just and not subject to appeal (Acts 17:31). He is not like sinful human rulers who at times judge unfairly and seek to fulfill their own agendas. Instead, Jesus states, “I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me” (John 5:30, ESV). We can be assured that Jesus is a fair judge and will enact judgment according to His wisdom and righteousness (Isaiah 11:3–4; John 8:15–16; Revelation 19:11). The Son of God will transform a world full of injustice into a place of peace and safety. No more will the guilty go free; no more will the innocent suffer: “He will make your righteous reward shine like the dawn, your vindication like the noonday sun” (Psalm 37:6).

For Further Study​

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

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What does it mean that Jesus is enough?​


Answer

Christians sometimes use the phrase Jesus is enough as an encouraging tidbit, but what does it really mean? Jesus is “enough” for what?

Jesus is enough to save us. Jesus has “by one sacrifice . . . made perfect forever those who are being made holy” (Hebrews 10:14). Peter preached that “there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). Jesus is the only name that can take away our sin and save us—the “name of Jesus” representing all that Jesus Christ is and does. There is literally no one and nothing else that we could add to Christ to aid our salvation. He finished the work on the cross (John 19:30), and what He did is enough to save us.

Jesus is enough to provide for us. Paul wrote in Philippians 4:19, “And my God will supply every need of yours according to his riches in glory in Christ Jesus.” This echoes Jesus’ words about God’s care for His creation: the sparrows and grass do not worry or toil for food or clothes (Matthew 6:25–31). It follows that, since God cares for such lowly things in creation, He will also take care of His people. Jesus has the ability and the desire to supply every need we have.

Jesus is enough to bless us. Paul said that God “blessed us in Christ with every spiritual blessing in the heavenly places” (Ephesians 1:3). He didn’t say a “few” spiritual blessings; he said “every” spiritual blessing. Since we can’t add anything more to “every,” Jesus is truly enough for every spiritual need we have.

Jesus is enough to equip us. We have the promise that God’s “divine power has bestowed on us [absolutely] everything necessary for [a dynamic spiritual] life and godliness” (2 Peter 1:3, AMP). Once again, the language here shows we cannot add anything more: absolutely everything is all-encompassing. Nothing but Jesus is needed to equip us for living a life that pleases God.

Jesus is enough to strengthen us. When Paul prayed three times to the Lord to remove the thorn from his flesh, the response was “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9). Even when we are weak, Jesus’ strength is enough to carry us onward. In fact, our weakness only perfects His power, which leaves no room for adding another power source.

Jesus is all we need; there is nothing and no one to add to Christ. His person and His work are perfect. He is the way, the truth, and the life (John 14:6). He is the only one who can save, provide, bless, equip, and strengthen. Having faith in Christ involves trusting in His complete sufficiency.

“I need no other argument,
I need no other plea;
It is enough that Jesus died,
And that he died for me” (E. E. Hewitt).

On the night of Jesus’ arrest, Philip made a request of the Lord: “Lord, show us the Father and that will be enough for us” (John 14:8). Jesus’ answer was that He is enough: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father” (verse 9). Philip thought he needed something else—maybe another sign, maybe a little more revelation—and that would suffice. But Philip already had all he needed, standing right in front of him. Jesus is enough.

For Further Study​

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

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Can you give me a timeline of Jesus’ life?​


Answer

Any timeline of Jesus’ life is speculative to some degree. None of the gospels present the life of Christ in chronological order. Rather, most of the material in the gospels is arranged in topical order according to those things that each individual author wanted to emphasize. Additionally, the writers include details that are important to their own themes, so in some instances it is difficult to tell whether a similar incident happened on two different occasions or if the same incident is simply told from a different perspective.

None of this should be a cause for concern regarding the trustworthiness of the gospels. None of the gospels claim to be comprehensive biographies, and in fact they are quite short given the amount of time they cover. The gospel writers were selective in their material. They give us a full understanding of who Jesus is, what He taught, and His significance for us today, but they do not give us a very good understanding of the order in which Jesus did things. That was not their purpose.

There are a number of New Testament reading plans that have the gospels intertwined “chronologically”—in the opinion of the editor of the plan. However, other editors might arrange the events in a different order.

Having said that, there are a few events that can be placed within a broad framework:

John starts with the pre-existent Jesus in 1:1–3.

Luke speaks of the birth of Christ in Bethlehem and the visit of the shepherds that very night (chapter 2).

Matthew 2 speaks of the visit of the wise men to the infant Jesus in Bethlehem. We assume that this visit was at a later time than the shepherds’ because, by the time they arrived, Mary and Joseph were living in a house. Matthew 2 also speaks of the rage of Herod and the escape of Mary, Joseph, and Jesus to Egypt where they stayed for an unspecified time. When the threat was over, they returned to Nazareth where Jesus grew up.

There is only one incident mentioned from Jesus’ childhood—the trip to Jerusalem where Jesus’ parents lost track of Him. When they finally found Him, He was in the temple listening and asking questions to the amazement of those who heard Him (Luke 2:41–52).

The next incident found in Matthew, Mark, and Luke is the baptism of Jesus immediately followed by His temptation in the desert. This seems to be the official beginning of Jesus’ public ministry. This is followed by the choosing of the disciples and the beginning of an itinerant ministry.

During Jesus’ life, He spent a lot of time in Galilee, which seems to have been where He was headquartered, but He often took trips to Jerusalem for feasts. (The assumption that Jesus’ ministry lasted approximately 3 years is based on the number of times Jesus went to Jerusalem for Passover. However, even this is speculative, as there is no guarantee that every Passover that Jesus observed is recorded in the gospels.) It was during these visits to Jerusalem that He often came into conflict with the Jewish leadership. He performed many miracles of healing and feeding, but, again, the gospels arrange the material thematically without attempting to give a true chronology of events. All the while, Jesus is gradually revealing Himself to the disciples and also preparing them for His death.

After a ministry that ranged over Judea, Samaria, and Galilee, Jesus finally sets out from Galilee at Passover time for what He knows will be His final trip to Jerusalem. All of the gospels give much attention to this final trip and the events that happen once Jesus arrives in the capital. From the triumphal entry to the resurrection, Matthew spends 8 out of 28 chapters; Mark, 6 out of 16 chapters; Luke, 5½ out of 24 chapters; and John, 9 out of 21 chapters. Basically, the gospels dedicate between one third and one half of their volume to the last week of Jesus’ earthly ministry.

That final week can be outlined generally as follows:

The triumphal entry on “Palm Sunday.”

Extended teaching to the crowds and confrontation with the Jewish leadership, culminating in “cleansing the temple.”

Jesus observes a Passover meal with His disciples and institutes “the Lord’s Supper” followed by washing their feet. (Judas leaves during the meal to go tell the Jewish leadership where they can find Jesus in a secluded spot to arrest Him.)

Jesus prays in the Garden of Gethsemane while His disciples sleep.

Judas leads a group of temple guards who arrest Jesus.

Jesus has an informal “trial” before the Jewish leaders who condemn Him and take Him to Pilate, who must ratify their decision since they do not have the authority to carry out the death penalty.

Pilate tries to find a way out, so He sends Jesus to Herod since Jesus was a Galilean and Galilee was in Herod’s territory. (Herod was in Jerusalem for Passover.)

Herod questions Jesus, has his soldiers torment and mock Him, and sends Him back to Pilate.

Pilate tries again to appease the mob by having Jesus flogged, but they still cry out for crucifixion. He then offers to release to them either Jesus or the convicted murderer Barabbas. They choose Barabbas to be set free, and Pilate sentences Jesus to be crucified.

Jesus is crucified on Friday, according to the consensus of scholars, but this is not clearly spelled out in the gospels, and some scholars think the crucifixion must have been on Wednesday or Thursday.

By all accounts, Jesus rose from the dead the following Sunday.

Jesus appeared to various groups of disciples before finally ascending into heaven (Luke 24:50–51).

Reconstructing a detailed chronology of Jesus’ life might be interesting, and such a project would undoubtedly immerse the student in God’s Word, but it can also detract from the emphases of the inspired authors. Reading the gospels as they were written will allow us to better discern the inspired themes and emphases. An exact chronology of Jesus’ life was simply not something that the gospel authors (or Author) felt was important to communicate.

For Further Study​

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


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Why didn’t Jesus appear to more people after His resurrection?​


Answer

After Jesus rose from the dead, He appeared to Mary Magdalene, various other women, two unnamed disciples, Peter, and the rest of the remaining eleven apostles. Scripture says that “after that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born” (1 Corinthians 15:6–8). Some have suggested that a larger body of witnesses would have provided more compelling evidence, thereby swaying more people to believe in Christ. Why did Jesus not appear to more people after His resurrection?

Jesus could have shown Himself to many other people after His resurrection, if He had chosen to. But it was God’s plan to limit the post-resurrection appearances to certain groups. The five hundred-plus eyewitnesses to the living Lord were enough. The Bible teaches that salvation is a gift of grace through faith—it is not the product of learning a large enough amount of historical knowledge: “For by grace you have been saved through faith and that not of yourselves, it is the gift of God, not of works, lest any man should boast” (Ephesians 2:8–9). Having more evidence is not necessary for those with faith.

There are many passages of Scripture that are sufficient to lead someone to believe in Christ. “So faith comes from hearing, and hearing through the word of Christ” (Romans 10:17). When we hear Scripture, the Spirit works in tandem with the Word in our hearts to bring us to the point of believing. Just a little bit more information about Jesus’ life wouldn’t necessarily cause more people to be saved; rather, everyone whom the Spirit works on to believe will believe.

There were many people who were not eyewitnesses to the resurrection who did in fact hear about it. The word of Jesus’ resurrection quickly reached the ears of the Jewish leaders via the Roman guards at the tomb. The guards had seen an angel descend and roll away the stone from the tomb’s opening. At the sight, the guards “shook with fear” and “fell into a dead faint” (Matthew 28:4, NLT). When they reported the event to the Jewish leaders, their reaction was to give the guards money, saying, “Tell people, ‘His disciples came by night and stole him away while we were asleep.’ And if this comes to the governor’s ears, we will satisfy him and keep you out of trouble. So they took the money and did as they were directed. And this story has been spread among the Jews to this day” (Matthew 28:13–15).

In addition, many deceased saints rose from the dead and were seen by many (Matthew 27:52–53). The fact is that the Jewish leaders heard about the resurrection and had many confirmations from eyewitnesses, but they rejected the truth. We might assume that, if Jesus had appeared to more people after His resurrection, more people would have believed, but the availability of evidence doesn’t change a hardened heart.

Jesus taught that a man’s heart can be so hardened toward God that even a resurrection will not sway him (see John 11:53; 12:9–10). The rich man in Hades begs Abraham to send Lazarus back from the dead to warn the man’s five brothers of the need to repent and so avoid the torment he was experiencing (Luke 16:27). The man’s reasoning seemed logical: “If someone goes to them from the dead, they will repent!” (verse 30). But Abraham said, “They have Moses and the Prophets; let them hear them. . . . If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead” (verses 29, 31). Jesus’ appearing to more people after His resurrection would not have been enough evidence for those who refuse to believe.

Faith in Christ has a particular definition. Simply having a lot of knowledge about the life of Christ and intellectually believing that He existed is not the type of faith the Bible talks about. The faith that leads to salvation is faith that places trust in Christ’s death and resurrection and results in action (James 2:22). Believing in Christ isn’t only about a quantifiable amount of knowledge about His life, but a conversion, trust, and commitment to Him and His work, which brings one’s life into obedience.

Jesus did not appear to more people after His resurrection because faith is not dependent on having the most possible facts. We do not need more written, historical information to arrive at the proper position of faith. The risen Christ did not need to show Himself to the Sanhedrin, Herod, Pilate, or any other scoffers. His kingdom is “not of this world” (John 18:36), and people have enough evidence on which to base their faith.

Jesus appeared to just the right amount of people after His resurrection. We have enough historical evidence to believe the truth, and God requires faith (Hebrews 11:6). “Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all” (Romans 4:16). Of course, knowledge about the Scriptures is crucially important, but the type of “faith” that comes only by scholastic work, without a life-changing conversion, may only be intellectual assent, not faith that brings salvation. True faith in Christ involves a certain amount of historical knowledge, but it also leads to a changed life with the presence of the Holy Spirit in one’s heart. Jesus pronounced a blessing on those who have faith: “Blessed are those who have not seen and yet have believed” (John 20:29, ESV).

For Further Study​

The Case for the Resurrection of Jesus by Gary Habermas

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How many times did Jesus predict His death?​


Answer

Jesus’ death was the final sacrifice that paid the debt of sin for all (Hebrews 9:28). His death was the ultimate purpose of His ministry. In fact, Jesus predicted His death at least three times in the Synoptic Gospels (Matthew, Mark, and Luke), and the book of John offers even more predictions.

The first time Jesus predicted His death is detailed in Matthew 16:21–23, Mark 8:31–32, and Luke 9:21–22. Jesus had just fed the multitudes, and He said that the “Son of Man must suffer many things” (Mark 8:31); be rejected by the elders, chief priests, and scribes; be killed; and be raised again. Peter then rashly began to rebuke Jesus, and Christ responded, “Get behind me, Satan!” (Matthew 16:33; Mark 8:33). Jesus knew that His death must happen. It was necessary in God’s plan to save the world.

Jesus predicted His death a second time in Matthew 17:22–23, Mark 9:30–32, and Luke 9:43–45. This occurred shortly after the Transfiguration, when Peter, James, and John saw Christ in His heavenly glory. Perhaps this was the reason the disciples were so confused by Jesus telling them He was going to die. At this point, they believed His kingdom was just around the corner. Despite their lack of understanding, they were “afraid to ask” for clarification (Mark 9:32; Luke 9:45).

Matthew 20:17–19, Mark 10:32–34, and Luke 18:31–34 describe the third time Jesus predicted His death. He spoke to His disciples as they were heading up toward Jerusalem for Passover, and He told them how He would be mocked, scourged, crucified, and then rise again. On this occasion also, the disciples did not understand Jesus’ saying because the meaning was hidden from them. They would soon learn what Jesus meant in the events of Good Friday and following.

The Gospel of John gives a few more predictions of Jesus’s death, but they are slightly more subtle. For instance, when Mary anointed Jesus with the costly perfume, and Judas asked if she should have sold it for the poor, Christ said, “Leave her alone, so that she may keep it for the day of my burial. For the poor you always have with you, but you do not always have me” (John 12:7–8). While not an explicit prediction like the previous three, this statement of Jesus clearly pointed to His coming death and burial. Again, in John 13:33, Jesus hinted that His time was short as He told the disciples, “Where I am going you cannot come.” Finally, in John 14:25, Jesus talked about giving the Holy Spirit in His absence, which hinted at His death as well as the future of the church.

Jesus intentionally came to earth to die for our sins. Jesus gave His disciples predictions about His death and the events that followed “so that when it does take place you may believe” (John 14:29).

For Further Study​

Read the Bible in One Year

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What is the significance of Jesus being anointed by a woman with expensive perfume?​


Answer

All four gospels present an account of Jesus being anointed by a woman with a costly jar of perfume (Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8). Matthew and Mark relate the same event but do not give the woman’s name; Luke tells of a different woman, also anonymous, on an earlier occasion; and, in yet another event, the woman in John is identified as Mary of Bethany (John 11:2), sister to Martha and Lazarus. To understand the significance of Jesus being anointed on these three occasions, we’ll look at each account separately and then compare and contrast them in conclusion.

The anointing of Jesus in Matthew takes place two days before Passover in the town of Bethany at Simon the leper’s home: “Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table” (Matthew 26:6–7, ESV).

Matthew focuses on the anointing of Jesus as a teaching episode for the disciples, who react with anger because of the woman’s wasteful extravagance. But Jesus defends her, saying, “She has done a beautiful thing to me” (Matthew 26:10). Christ explains that the anointing is to prepare His body for burial and that the woman’s act of love will forever be remembered wherever the good news is preached.

Mark tells the same story in similar terms, with an anonymous woman with an alabaster box interrupting a meal in Simon the leper’s home to anoint the head of Jesus with expensive perfume. Again, the woman’s critics describe her gift as excessive, complaining that it could have been sold for more than a year’s wages (Mark 14:5). But Jesus receives the woman’s gift as a selfless act of love and devotion—an appropriate way to honor the Messiah. Jesus reveals that He will not be with them much longer, which references His impending death and burial.

Both Matthew and Mark’s accounts emphasize the prophetic significance of the anointing of Jesus, alluding to His death and burial. There may also be an implication of Jesus’ kingship, since, in the Old Testament, the anointing of the head was often associated with the dedication of kings (1 Samuel 9:15—10:1; 16:12–13; 1 Kings 1:38–40).

In Luke’s account of a similar, yet different, instance, Jesus uses the occasion of being anointed to tell a parable about forgiveness (Luke 7:39–50). About a year before His death, Jesus was dining in the home of Simon the Pharisee, who had arrogantly neglected to extend the customary respect and hospitality to his guest, while a sinful woman anoints Jesus’ feet, lavishing her love and gratefulness upon Jesus.

In John’s gospel, Lazarus’ sister Mary is the woman who anoints Jesus with a high-priced perfume at a dinner in Bethany. The story is similar to those in the other gospels, although this anointing takes place six days before Passover, and Judas is named as the disciple who objects to the “waste.” On this occasion, “Mary took a twelve-ounce jar of expensive perfume made from essence of nard, and she anointed Jesus’ feet with it, wiping his feet with her hair”(John 12:3, NLT). Jesus defends Mary from Judas’s criticism by pointing out the unique opportunity Mary had: “You will always have the poor among you, but you will not always have me” (John 12:8).

Mary’s anointing again points to Christ’s identity as Messiah-King, but it also points to His humble position as Servant-King. When Mary anoints Jesus’ feet and then wipes them with her hair, she foreshadows Jesus’ actions at the upcoming Last Supper when the Lord washes the disciples’ feet and teaches them how to love one another through sacrificial, humble service (John 13:1–20).

In each account, a woman pours out a precious and costly perfume in an extravagant act of worship. The three women who anointed Jesus recognized Christ’s unequaled value and expressed their gratitude with unreserved love and devotion. Two anointings of Jesus happen during the week of Passover and are linked with His imminent death and burial. The earlier anointing, in Luke’s account, is in the middle of Jesus’ ministry in Galilee and draws a different lesson on forgiveness and love.

In each case, the woman’s actions signal more than she knows. But, although she may not fully comprehend the messianic significance of her anointing, each woman had come to appreciate Christ’s worth more than anyone else at the table.

Jesus Christ is God’s anointed Messiah. The word Messiah means “anointed one” and derives directly from the Hebrew word for “anointed.” Christ comes from the Greek word Christos, also meaning “anointed one.” Thus, Christ is the Greek equivalent to Messiah. When Jesus receives the Holy Spirit at His baptism, He is “anointed” by God in preparation for His life’s work (Luke 3:22; cf. Acts 10:38; Luke 4:18). On three separate occasions, Jesus is anointed with fragrant ointment in His work as the Savior, the King of heaven who was in preparation to die to save His people.

For Further Study​

The Quest Study Bible

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How long did Jesus live?​


Answer

The Bible never tells us exactly how long Jesus lived on earth. Most of what we think about His age is based on educated guesses.

The age that a priest could enter public ministry was 30 years old. Correspondingly, Jesus began His public ministry when He was “about 30 years old” (Luke 3:23). This is really the only time reference that we have concerning Jesus’ age. When estimating how long Jesus lived, one problem is that the gospels never give (and do not claim to give) a comprehensive account of all of Jesus’ activities. However, there is biblical evidence that Jesus observed at least three distinct Passovers during His public ministry. Perhaps He celebrated more Passovers that we don’t know about, but, if there are at least three, then His public ministry would have lasted between 2 and 3 years. If you take “about 30” when He started public ministry and add “about three” more years of ministry, you get an age of about 33–36.

Based on other dates and events, we know that Jesus could not have had a public ministry for much longer than a few years. According to the historian Josephus, the high priest Caiaphas, who presided over the plot to crucify Jesus, was in office until AD 36, and Pilate governed in Judea from AD 26 to 36/37, so the crucifixion must have happened before AD 36. If Jesus was born between 6 and 4 BC, which is commonly accepted as well, based on the date of Herod the Great’s death, then the maximum time span of Jesus’ life would have been 6 BC—AD 36. That would put Jesus’ age at the time of His crucifixion at 41, at the very oldest. So the answer for how long Jesus lived is anywhere between 32 and 41 years, but the best guess, and the most commonly accepted, is 36 years.

When discussing Jesus’ age, it is always important to point out that the 32-41 years of His life is only the time our Lord spent on earth. The Son of God had no beginning; His birth through the virgin Mary was simply His entrance into the human race. He is the eternal God and was already in existence “in the beginning” (John 1:1). Likewise, He is alive today, at the right hand of the Father (Hebrews 7:25) and will continue to live forever (Revelation 1:18).

For Further Study​

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

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What did Jesus teach?​


Answer

It is impossible to give an adequate short answer to the question of what did Jesus teach. In fact, John, after writing a rather lengthy gospel, cautions that Jesus did many other things that were not recorded. This would no doubt apply to His teaching as well (see John 20:30–31 and 21:25). Theologians and Bible students have worked for centuries to come up with good summaries of Jesus’ teaching, but what follows is at least a beginning summary:

Jesus taught publicly to the crowds and also privately to His group of disciples. He also publicly denounced the Jewish religious leadership (Matthew 23).

Jesus upheld but reinterpreted the Old Testament Law. What is called “the Sermon on the Mount” is the longest section of Jesus’ public teaching in one sitting (Matthew 5—7; cf. Luke 6:20–49). Here Jesus teaches that it is not keeping the letter of the law, but the spirit of it that is important. One cannot be righteous by merely keeping the law in an outward fashion.

Much of Jesus’ teaching seems to have been intended to get hearers to realize their inadequacy to keep the law. For instance, when someone asked Jesus about the greatest commandment, He responded, “‘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 a similar context in Luke 15, the questioner realizes how difficult this really is and so attempts to justify himself. It was clear to him (and should be to all of us) that we cannot keep these commandments perfectly, and so we need a Savior. Jesus reached out to the outcasts and sinners who were closer to the kingdom than the “righteous” because they recognized their dire inadequacies (see Matthew 21:31; Luke 18:9–14; Mark 2:15–17).

The kingdom of God (or kingdom of heaven) is near. Jesus proclaimed that the kingdom of God was about to arrive and that He, as Messiah, was the one to usher it in. However, this kingdom was not the earthly, military, political kingdom that was often expected by the Jews. The kingdom of God was centered in a relationship to Jesus as King. The bulk of Jesus’ teaching in Matthew centers on the nature of the kingdom of God. Integral to this teaching was that He would die and rise again (Mark 9:31). This death was to pay for sins (Mark 10:45; Matthew 20:28).

Jesus often taught in parables, which are extended illustrations to explain spiritual truth. Some of the most famous parables of Jesus are found in Luke, such as the Good Samaritan (Luke 10:25–37) and the Prodigal Son (Luke 15:11–32). Depending on how they are categorized, there are between 30 and 40 parables of Jesus in the New Testament.

Jesus also claimed to be the Son of the God, a statement that the people understood to be a claim to deity (John 10:33). However, the term He used most often to describe Himself was “Son of Man,” based on the heavenly personage described Daniel 7:13–14.

While Matthew, Mark, and Luke contain much of the same teaching of Jesus, John records many teachings that are not contained in the other gospels. Perhaps most significant are the “I am” sayings and their explanations:
• “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst” (John 6:35).
• “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12).
• “I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture” (John 10:9).
• “I am the good shepherd. The good shepherd gives His life for the sheep” (John 10:11).
• “I am the resurrection and the life. He who believes in Me, though he may die, he shall live” (John 11:25).
• “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6).
• “I am the true vine, and My Father is the vinedresser” (John 15:1).
John also contains the longest account of Jesus’ private instruction to His disciples in one sitting (John 13—16).

No matter how one categorizes Jesus’ teachings, it becomes obvious that Jesus considered a response to Him to be the deciding factor in one’s relationship with God and ultimate eternal destiny. It is also interesting to note that, while many emphasize Jesus’ teaching on love, most of what we know about hell is also from Jesus.

Today, some Christians claim to be “Red Letter Christians.” In many Bibles, the words of Christ are printed in red. “Red Letter Christians” focus on the teachings of Christ in the New Testament (the red letters) and minimize other New Testament teachings. On a similar note, people sometimes say, “Jesus never mentioned anything about homosexuality (or some other topic), so I don’t talk about it, either.” The “Red Letter” emphasis misunderstands the teaching and authority of Jesus. Jesus affirmed the Old Testament and all the moral imperatives contained in it. The apostles who wrote the New Testament (under inspiration of the Holy Spirit) were speaking for Christ. When Paul writes about homosexuality or any other topic, he writes with the authority of Christ. Jesus promised that the Holy Spirit would remind His apostles of His teaching after He had ascended into heaven (John 14:26). Jesus commissioned the apostles, “All authority in heaven and on earth has been given to Me. Therefore go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, and teaching them to obey all that I have commanded you. And surely I am with you always, even to the end of the age” (Matthew 28:18–20). The apostles simply relayed and applied the teaching of Jesus to the infant church, and we find the record of this in the rest of the New Testament.

There is no better way to find out what Jesus taught than to read the whole New Testament—not just the gospels.

For Further Study​

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

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Did Jesus break the Sabbath law?​


Answer

The gospels record several instances when Jesus healed a person on the Sabbath:

1. Simon Peter’s mother-in-law in Peter’s home (Mark 1:29–31).
2. A man with a withered hand in the synagogue (Mark 3:1–6).
3. A man born blind in Jerusalem (John 9:1–16).
4. A crippled woman in a synagogue (Luke 13:10–17).
5. A man with dropsy at a Pharisee’s house (Luke 14:1–6).
6. A demon-possessed man in Capernaum (Mark 1:21–28).
7. A lame man by the pool of Bethesda (John 5:1–18).

Whenever Jesus publicly healed someone on the Sabbath, the Pharisees accused Him of breaking the Sabbath law (Matthew 12:10; Mark 3:2, John 5:14; 9:14–16). Jesus’ response was that He was working just as His Father was working, an answer that did not appease the religious leaders: “For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God” (John 5:18). Breaking the Sabbath would have been a sin, so we must ask the question: did Jesus actually break the Sabbath law?

The short answer is “no,” but here is some background: God instituted the Sabbath for the Israelites when He gave Moses the Ten Commandments (Exodus 20:8–11). On the seventh day of the week, the Israelites were to rest, remembering that God created the universe in six days and then “rested” on the seventh day (Genesis 2:1–3). The Sabbath was given for the benefit of the people (Mark 2:27) and as a sign of the Mosaic Covenant (Exodus 31:13). Over time, however, perspectives on the Sabbath changed. By Jesus’ time, the religious leaders had added burdensome rules and traditions for keeping the Sabbath and had elevated their own rules to the level of God’s instructions. It was so bad that, when Jesus’ disciples picked and ate some heads of grain as they walked through a field, the Pharisees accused them of breaking the Sabbath because they were supposedly “harvesting” and “threshing” (Luke 6:1–2).

Jesus did not break the Sabbath, as outlined by God under the Old Covenant. As He publicly stated, “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). The Pharisees had so conflated their own standard of holiness with God’s that they accused Jesus of breaking the Sabbath law. They were furious over Jesus’ actions, yet it was only their Sabbath law He did not keep. Jesus kept God’s law, and He had done nothing to violate the Sabbath.

Many Pharisees opposed Jesus. He taught with authority unlike the scribes (Matthew 7:29). He called out their hypocrisy, saying, “They do not practice what they preach” (Matthew 23:3). He also equated Himself with God (John 5:18). In the incident involving the man with the withered hand, the Pharisees asked Jesus, accusingly, if it was lawful to heal on the Sabbath (Matthew 12:10). Jesus’ response was full of logic: “If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? How much more valuable is a person than a sheep! Therefore it is lawful to do good on the Sabbath” (Matthew 12:11). Jesus applied God’s principle of desiring mercy not sacrifice (verse 7), referring back to Hosea 6:6. This infuriated the Pharisees, and they plotted how they might kill Him (Matthew 12:14). Yet Jesus came to do the will of the Father (John 5:19) not to follow the man-made religious rules.

Jesus referred to Himself as the Lord of the Sabbath (Matthew 12:8; Mark 2:28; Luke 6:5). In doing so, Jesus proclaimed that He is greater than the law and has authority even over the laws that govern the Sabbath day. Jesus is the One who made all things (John 1:3; Colossians 1:16), and He instituted the Sabbath day. He had the authority to overrule the Pharisees’ traditions and regulations that they had placed on the Sabbath. By healing on the Sabbath, Jesus showed God’s goodness, revealed the Pharisees’ hardness of heart, and gave a glimpse of the full healing from sin that would soon be made possible by His sacrifice on the cross.

Jesus did not break the Sabbath law, although He did act against the Pharisaical interpretation of the law. He broke the Pharisees’ laws, and they couldn’t stand it. Jesus healed on the Sabbath to help people, to glorify God, and to remind people that “the Sabbath was made for man, not man for the Sabbath” (Mark 2:27). Just as the Sabbath was originally instituted to give people rest from their work and to turn people to God, so Jesus came to provide us rest from attempting to achieve salvation by our own labors. His sacrifice on the cross made a way for the law to be fulfilled and for righteousness and rest to come to all who trust in His finished work.

For Further Study​

Five Views on Law and Gospel by Stanley Gundry

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What does it mean that Jesus is the Savior?​


Answer

In most superhero movies, the hero must intervene in a dangerous situation to rescue a powerless victim. At the end, the victim might exclaim, with all the force of a well-worn cliché, “You’re my hero!” In this moment, the grateful person is acknowledging that the hero has, potentially with great sacrifice, rescued him or her from mortal danger. Christians mean much the same thing when they refer to Jesus as the Savior, but on a much grander scale. In the Bible, the word Savior simply means “someone who saves someone else.” In the Old Testament, God is frequently referred to as the Savior, rescuing His people from all kinds of danger (Deuteronomy 32:15; 1 Chronicles 16:35; Psalm 18:46; 38:22). What does Jesus rescue us from? And what does He rescue us for?

To understand Jesus’ role as Savior, we must understand our own desperate situation. Humans have sinned against God, rebelling, and voluntarily separating themselves from the God of life (Romans 3:23; 5:12). Sin produces death, and so everything in our world is now dying (Romans 6:23; James 1:15). Because God is holy, He will punish sin, leading to eternal separation from Him (Matthew 10:28). Without Jesus, humans are helplessly enslaved by sin and cannot ever achieve holiness on their own (Romans 3:9–20). We were born on a one-way track to hell, rightly condemned for our sin (Ephesians 2:1–3).

That is where Jesus steps in. Being God, Jesus is perfect and never sinned. He lived a perfectly righteous life, and therefore did not deserve to die (2 Corinthians 5:21). However, He chose to die a horrific death on the cross for us, paying the price for our sin (Romans 6:23; 1 Peter 2:24; 1 John 2:2). Then He rose again three days later, establishing His victory, and He is coming back soon to remove evil from the world completely. Because of His death and resurrection, anyone who trusts in Him can have eternal life. To the person who trusts in Him, Jesus Christ becomes the Savior.

If you are a human being, you needed rescuing. Jesus came to save you. He saves us from sin by forgiving our sins (Luke 19:10; Acts 10:42–43; 1 Timothy 1:15). He saves us from God’s righteous punishment by justifying us with His blood (Romans 5:9). He saves us from death by giving us eternal life. He saves us from the degradation of the world by separating, empowering, and sanctifying us (Titus 3:3–8). He saves us from the devil, who deceives the world (1 John 3:8). For all these reasons and more, Jesus is rightfully worshiped as the Savior of the world (John 4:42; 1 John 4:14).

Jesus did not simply save us from something, He saved us for something. He saved us for a relationship with God, who loves us (John 3:16–18; Romans 5:10). By saving us from our sins, Jesus made reconciliation with God possible, allowing us to approach God as our heavenly Father (2 Corinthians 5:18–21; Hebrews 4:16). By His grace, and not by our works, we are saved for an eternity with God, worshiping Him, enjoying Him, and being loved by Him forever (Ephesians 2:5–10).

Jesus’ death and resurrection make all these things possible, demonstrating that He is the Savior of the world. But is He YOUR Savior? God makes it clear that we can only be saved by trusting in His Son (John 14:6). No other person, philosophy, or work can reconcile us to our holy Creator. When we submit to the truth of Jesus, confessing our sin and trusting Him, we receive eternal life, an intimate relationship with God, and grace to cover all our sins, past, present, and future. If you have not trusted Jesus as your Savior, come to Him today. He is gracious, regardless of your past (1 Timothy 3:3–5). Believe in Him and trust Him for salvation. What are you waiting for?

For Further Study​

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

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Will Jesus still have the scars of crucifixion in heaven?​


Answer

The Bible does not specifically tell us that Jesus, now in heaven, has retained the scars of His crucifixion. We can’t be absolutely sure, but we believe He does still have the scars—the only scars anywhere in heaven—based on a few clues in Scripture.

When Jesus rose from the dead, His resurrected, glorified body still had the scars. He invited Thomas, who had doubted the resurrection, to see and feel the scars of crucifixion: “Put your finger here,” Jesus said; “see my hands. Reach out your hand and put it into my side. Stop doubting and believe” (John 20:27). Jesus’ scars were visible and touchable, post-resurrection.

John’s description of Jesus in the first part of the book of Revelation does not mention any scars or wounds (Revelation 1:12–16). Of course, the description is quite symbolic, emphasizing Jesus’ glory, power, and majesty. Later in the same book, Jesus is pictured as “a Lamb, looking as if it had been slain” (Revelation 5:6). This picture suggests scars, but, again, it is highly symbolic, and we are careful not to draw details of physical appearance from such a passage.

If Jesus still has the scars of crucifixion in heaven, why might He have chosen to retain them? The scars borne by our Savior represent several profoundly important things:

First, the scars are an eternal witness to the Incarnation of the Son of God. A spirit can have no scars, but “the Word became flesh and made his dwelling among us” (John 1:14). It was while He walked this earth as one of us that He received the scars. And Christ remains in the flesh forever. Just as the Son lost none of His divinity when He came to earth, so He lost none of His humanity when He returned to heaven. He is forever God in the flesh, the perfect (and only) Mediator between God and man (1 Timothy 2:5).

Second, the scars reveal why Jesus came to earth: to be a sacrifice for us. As Jesus said, “the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28). He came to suffer for us, to save us from sin. He came to reconcile us to the Father in heaven. That reconciliation required His suffering:
“He was pierced for our transgressions,
he was crushed for our iniquities;
the punishment that brought us peace was on him,
and by his wounds we are healed” (Isaiah 53:5).
Jesus’ scars of crucifixion attest to His sacrifice.

Third, the scars reveal that God loved us while we were still sinners. It was the sin of mankind that put Jesus on the cross. As He was being arrested, Jesus told His enemies, “This is your hour—when darkness reigns” (Luke 22:53). And the world itself grew dark when He was on the cross (Luke 23:44). But thus it had to be. If God had waited until we somehow made ourselves righteous, we would never have known salvation. We weren’t interested in righteousness, and we could not attain to it (Romans 3:10–12). Evil scarred Jesus, and those scars are proof that “God demonstrates His own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8).

Fourth, the scars Jesus still bears in heaven reveal that He suffered as we do in this world. He knows our pain. He wept with those who wept (John 11:35). He resisted against sin unto the point of bloodshed (Hebrews 12:4). He is our High Priest who empathizes with our weaknesses (Hebrews 4:15).

Fifth, the scars signify that death has been defeated. The wounds Jesus received were lethal, but He triumphed over the grave. What’s more, He allows us to share in His triumph. The scars show that our final victory is in Him. “‘Where, O death is your victory? Where, O death is your sting?’ . . . But thanks be to God! He gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:55, 57).

The scars of crucifixion Jesus will likely possess for eternity speak of the greatest love ever (John 15:13). Presumably, Jesus will have the only scars in heaven, in which case we will see a visible reminder of His praiseworthiness. Without the event that occasioned those scars, no one else would be there.

For Further Study​

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

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What does it mean that Christ is holy? What is the holiness of Christ?​


Answer

The word holy has two primary definitions. First, holiness refers to absolute moral purity and an uncompromised, unsurpassed standard of righteousness. God, who is incapable of error, untainted by sin, unrestrained by the laws of nature, and pure in all His ways, is holy. Second, holiness refers to the state of being set apart from the common for God’s purpose. As an example, the psalmist referred to God’s “holy” temple in Jerusalem (Psalm 79:1). The temple was not just another structure of wood and stone; this was the place where God’s people assembled in reverential worship. Our Lord Jesus was justly angered by greedy mercenaries who were making the holy temple a “den of robbers” (Matthew 21:12–13).

In discussing the holiness of Christ, we must hold an accurate understanding of His personage and nature. To some, Jesus is little more than a historic figure—an ancient prophet, a moral teacher, the founder of a major world religion, a martyr, a philosopher, and perhaps, even a miracle worker. Islam esteems Jesus as a prophet inferior in status to Muhammad. The Watchtower Bible and Tract Society teaches that Jesus is Michael the Archangel. Mormonism holds that Jesus is the spirit brother of Lucifer. The New Age Movement considers Jesus an avatar or messenger from a long line of messengers. Liberal theology teaches Jesus is one of many ways to God. Obviously, there is much misunderstanding surrounding the person and nature of Christ Jesus; to properly know Him, we must diligently search the Scriptures that speak of Him (see Luke 24:27).

The holiness of Christ is related to His deity. Jesus is fully God and fully man. Jesus claimed to be God (John 8:58; Revelation 1:8, 17). Jesus accepted worship (Matthew 2:11; John 12:13). Jesus declared He and His Heavenly Father are of the same divine essence and nature (John 10:30). The prophet Isaiah called Him “Mighty God and Everlasting Father” (Isaiah 9:6). Upon seeing the resurrected Jesus, the disciple Thomas honored Him with the dual title, “My Lord and my God” (John 20:28). The apostle John opens his gospel account by attesting to the deity of Jesus: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made” (John 1:1–3, ESV). Christ Jesus is worthy of our highest adoration and praise, for He is God who clothed Himself in human flesh (John 1:14). To deny His deity, and thus to deny His holiness, is to deny Him altogether.

In his book Mere Christianity, C. S. Lewis wrote, “I am trying here to prevent anyone saying the really foolish thing that people often say about Him: 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 the level with the 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 with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to” (Macmillan, 1952, pp. 55–56).

Man’s Attraction to and Fear of the Holy

Those who obey Jesus’ commandments may call Him friend (John 15:14), but we must never treat Him as an equal. His holiness demands awe and respect. To approach Him in an overly familiar manner or to use His name flippantly or carelessly is shameful. Jesus draws us to Himself, and we find Him altogether lovely, for He is of the same divine essence and nature as God the Father (Philippians 2:6). Yet His unparalleled goodness and radiant glory stand in stark contrast to fallen mankind’s depravity. Even the best among us are as lowly worms in His divine presence. The Lord Jesus is deserving of our worship, and the day is approaching when even those who mocked and scorned Him will bow in submission and say, “Jesus is Lord” (Philippians 2:10–11).

Suppose that, overcoming his fear, a young boy musters the courage to approach the prettiest girl in his class for a date. With nervousness and inelegance, the youth stumbles over his words and behaves in an almost comical manner. What we are witnessing in this encounter are the contradictory feelings of attraction and dread. The young man is drawn to the girl’s beauty, but that is also the source of his anxiety. In a rather homey way, this illustrates the concept of numinous awe. Sinful man is drawn to God because of His holiness, yet the divine presence of the Holy One fills us with fear and dread.

We see this mixture of attraction and fear in Peter on the Lake of Galilee:

On one occasion, while the crowd was pressing in on him to hear the word of God, he was standing by the lake of Gennesaret, and he saw two boats by the lake, but the fishermen had gone out of them and were washing their nets. Getting into one of the boats, which was Simon’s, he asked him to put out a little from the land. And he sat down and taught the people from the boat. And when he had finished speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.” And Simon answered, “Master, we toiled all night and took nothing! But at your word I will let down the nets.” And when they had done this, they enclosed a large number of fish, and their nets were breaking. They signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord.” For he and all who were with him were astonished at the catch of fish that they had taken, and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” And when they had brought their boats to land, they left everything and followed him (Luke 5:1–11, ESV).

Simon Peter was a seasoned fisherman. He knew what he was doing when it came to tackle and nets and harvesting fish. Peter may have marveled at the teachings of Jesus, but in the matter of catching fish, Peter bowed to no one. When Jesus asked to use his boat as a floating speaker’s platform, Peter agreed, but when the itinerant rabbi suggested that he drop his fishing nets into the deep, Peter reluctantly obliged: “Master, we toiled all night and took nothing! But at your word I will let down the nets” (Luke 5:5).

Peter was unprepared for what followed. Never before had he hauled in such a catch. The nets, bursting with fish, filled not one, but two boats well beyond their normal capacities. This was the catch of a hundred lifetimes—an unexplainable, supernatural event that defied human understanding. Peter understood this was more than good fortune, and he reacted with unsettled fear. Rather than thanking Jesus for the abundant catch, Peter fell at the Lord’s feet and begged Him to leave: “Depart from me, for I am a sinful man, O Lord” (Luke 5:8). Peter’s fear stemmed from the contrast between his sinfulness and the holiness of Christ. It is frightful indeed when the common and profane encounter the One who is holy.

Unfathomable, yet Approachable

By all rights, sinful creatures should recoil in abject fear in the presence of Christ Jesus, for He is holy. And, by all rights, Christ Jesus should recoil from the wickedness that marks our fallen race. Yet He opens His arms and says, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” (Matthew 11:28–30, ESV).

In our natural state, we are wretched, miserable, poor, blind, and naked, but Jesus did not turn His back on us. He says, “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me” (Revelation 3:20, ESV). Is it possible the Holy One of God, Christ Jesus, genuinely desires fellowship with us? As improbable as this sounds, the answer is a resounding “yes.” When we place our faith in Christ Jesus as Savior, we, formerly the “children of wrath” (Ephesians 2:3), are supernaturally transformed into His beloved sons and daughters (Romans 8:15).

Conclusion

The Lord Jesus, who is fully God and fully man, is meritoriously holy because of His divine nature. He is sinless, impeccably pure, and unequivocally righteous (Matthew 26:59–61). Even Pontius Pilate, the politician who refused to act on behalf of the world’s first and only truly innocent man, three times pronounced Jesus to be without fault (see Luke 23:13–15). Christ Jesus is the only One worthy to offer Himself for our sin, and His sacrifice was like that of “a lamb without blemish or defect” (1 Peter 1:19). We now join in the exultation of heaven: “Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!” (Revelation 5:12).

For Further Study​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum
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Who killed Jesus?​


Answer

Who killed Jesus? Who is responsible for Christ’s death? Is it the Jews who condemned Jesus for blasphemy and had Him arrested? Or was it the Romans who physically tortured and crucified Him? What about God the Father or all of sinful humanity? The answer to this question is multi-faceted and involves more than just one particular group bearing the responsibility for Christ's death.

Undoubtedly, the Jews, especially the scribes, Sadducees, and Pharisees, greatly opposed Jesus (Matthew 21:15; Luke 11:53; John 5:18; 7:45–52; 12:37). They accused Him of blasphemy on multiple occasions and sought to stone Him for it (Matthew 9:3; Mark 2:6–7; John 8:52–58; 10:31–33). The chief priests and elders accused Jesus (Matthew 27:12), mocked Him (Matthew 27:41), and held council to have Him arrested and to condemn Him to death (Mark 15:1). Judas, a Jew, betrayed Him (John 18:2). The Jews shouted, “‘Crucify him! Crucify him!’” as He stood trial before Pilate (Luke 23:21), and they asked for Barabbas, a thief, to be released instead of Jesus (Matthew 27:21). The Jews wanted to kill Jesus (Matthew 12:14).

Paul writes that the Jews bear part of the blame in killing Jesus: “For you, brothers and sisters, became imitators of God’s churches in Judea, which are in Christ Jesus: You suffered from your own people the same things those churches suffered from the Jews who killed the Lord Jesus and the prophets and also drove us out. They displease God and are hostile to everyone” (1 Thessalonians 2:14–15, emphasis added). Who killed Jesus? Part of the blame falls on the Jews who plotted against Him.

However, the blame does not just fall on the Jews. In his sermon on the Day of Pentecost, Peter indicates that the Jews alone did not kill Jesus: “Fellow Israelites, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. This man was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross” (Acts 2:22–23, emphasis added). The Romans were the “wicked men” by whom Jesus was killed. The Romans also share the blame in killing Jesus.

Although the Romans did not invent crucifixion, they perfected it and the torture that came along with it. Pontius Pilate was the Roman governor who sentenced Jesus to be flogged and crucified (Matthew 27:26; John 19:1). Roman soldiers “stripped him and put a scarlet robe on him, and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand. Then they knelt in front of him and mocked him. ‘Hail, king of the Jews!’ they said” (Matthew 27:28–29). The Roman soldiers drove the nails into Jesus’ hands and feet on the cross (John 19:23) and pierced His side with a spear to make sure He was dead (John 19:34). The Romans killed Jesus.

What was God the Father’s role in Jesus’ death? Romans 3:25 says that “God presented Christ as a sacrifice of atonement, through the shedding of his blood,” and Romans 8:32 says that God “did not spare his own Son, but gave him up for us all.” Isaiah 53:10 also reveals that it was God’s will for Christ to die: “It was the Lord’s will to crush him and cause him to suffer, and . . . the Lord makes his life an offering for sin.” It’s not that God actually put Jesus on the cross or pounded the nails, but the cross was God’s plan to redeem humanity. Peter preached that Jesus’ betrayal and death was according to “God’s deliberate plan and foreknowledge” (Acts 2:23). Jesus’ death was God’s will (see Luke 22:42).

God willed to save His people, and salvation required a payment for sin. Jesus had to die. God could not spare Him. In Genesis 22, Abraham, in obedience to God’s command, was about to sacrifice his beloved son Isaac. The angel of the Lord stayed Abraham’s hand and provided a ram as a replacement sacrifice. In the death of Jesus on the cross, God the Father did not spare Him because Jesus was the substitute. Jesus dying in our place as our substitute was the only way God could spare us (Romans 3:25–26). Jesus’ death satisfied God’s holy wrath against sin and allowed God to bring sinners to heaven without violating His justice.

Jesus willingly laid down His life to save us from our sins (John 10:17–19), took the punishment we deserved for our sin, and reconciled us to God (2 Corinthians 5:21). The atonement of Christ was prophesied in Isaiah 53:5: “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.” Because of God’s great love, He provided the only way to redeem all who would believe in Him. Yet God did not allow death to have the final say, but He raised Jesus from the dead (Acts 2:24; Psalm 16:10). Ultimately, all of humanity is guilty of killing Jesus. It was our sin that put Him on the cross. Because of our sin, God sent Jesus to save us. Humanity is both the cause and beneficiary of Jesus’ death. God can use even the wickedest of actions to bring about His perfect plan (see Genesis 50:20). Sinful people killed Jesus, but God used that unlawful killing as the means of our salvation. God’s response to evil is redemptive and shows His great love for us: “You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous person, though for a good person someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:6–8).

For Further Study​

Who Killed the Son of God? by Kreider & Bar

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“The conies are but a feeble folk, yet make they their houses in the rocks.”

Proverbs 30:26

Conscious of their own natural defencelessness, the conies resort to burrows in the rocks, and are secure from their enemies. My heart, be willing to gather a lesson from these feeble folk. Thou art as weak and as exposed to peril as the timid cony, be as wise to seek a shelter. My best security is within the munitions of an immutable Jehovah, where his unalterable promises stand like giant walls of rock. It will be well with thee, my heart, if thou canst always hide thyself in the bulwarks of his glorious attributes, all of which are guarantees of safety for those who put their trust in him.




Blessed be the name of the Lord, I have so done, and have found myself like David in Adullam, safe from the cruelty of my enemy; I have not now to find out the blessedness of the man who puts his trust in the Lord, for long ago, when Satan and my sins pursued me, I fled to the cleft of the rock Christ Jesus, and in his riven side I found a delightful resting-place. My heart, run to him anew tonight, whatever thy present grief may be; Jesus feels for thee; Jesus consoles thee; Jesus will help thee. No monarch in his impregnable fortress is more secure than the cony in his rocky burrow. The master of ten thousand chariots is not one whit better protected than the little dweller in the mountain's cleft.

In Jesus the weak are strong, and the defenceless safe; they could not be more strong if they were giants, or more safe if they were in heaven. Faith gives to men on earth the protection of the God of heaven. More they cannot need, and need not wish. The conies cannot build a castle, but they avail themselves of what is there already: I cannot make myself a refuge, but Jesus has provided it, his Father has given it, his Spirit has revealed it, and lo, again to-night I enter it, and am safe from every foe.
 

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What does it mean that Jesus, the Son, is the second Person of the Trinity?​


Answer

The Trinity is one God in three Persons. The Bible teaches three coexistent, co-eternal Persons who comprise the one God. Jesus is referred to as the second Person in the Trinity, because in the “Trinitarian formula” used in the Great Commission in Matthew 28:19, Jesus, the Son, is mentioned second: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”

Using the terms first, second, and third in relation to the Persons of the Trinity does not mean there are different levels of importance among those Persons. The Athanasian Creed, an early summary of Christian doctrine on the subjects of the Trinity and the deity and humanity of Christ, states that “we worship one God in Trinity, and Trinity in Unity”; also, we are careful to distinguish the three Persons while not dividing their nature and substance. As the creed says, “There is one Person of the Father, another of the Son, and another of the Holy Spirit. But the godhead of the Father, of the Son, and of the Holy Spirit, is all one, the glory equal, the majesty co-eternal. . . . In the Trinity none is before or after another; none is greater or less than another, but all three Persons are co-eternal together and co-equal.”

The Son is not inferior to the Father, but the Son did submit to the Father’s will. Jesus is called the second Person of the Trinity because He was the one who, although coexistent and co-eternal with the Father, voluntarily submitted Himself to take on human nature. In His meek and humble human existence, the Son lived in total obedience to God the Father. Philippians 2:6–8 puts it this way: “[Christ Jesus], being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” The Son is “second” in priority in the “economic Trinity”—that is, the Trinity as God has revealed Himself to us and interacts with us as human beings.

Through His obedience as the Son, Jesus purchased our salvation and has now been exalted to the right hand of the Father (Hebrews 1:3).

For Further Study​

Simply Trinity: The Unmanipulated Father, Son, and Spirit by Matthew Barrett

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Is Jesus in every book of the Bible?​


Answer

The Bible is God’s Word to us (Matthew 24:35; 2 Timothy 3:16). Studying God’s Word shows us who God is and what He has done. The Bible also reveals what matters to Him, how we are to live, and our purpose in His plan of redemption. Jesus is also called the Word (John 1:1), and He is “the image of the invisible God” (Colossians 1:16) in whom all God’s fulness dwells (Colossians 1:19). Jesus is the theme of the Bible. Jesus is in every book of the Bible because everything in the Bible ultimately points to Him (see John 5:39).

From the beginning pages of Genesis to the end of Revelation, Jesus is present and active. Although the Son of God did not come to earth until a specific point in history, He is integral in both the Old and New Testaments. The Old Testament reveals our need for a Savior and predicts His coming, setting the stage for His entrance into the world. He appears in prophecy and in Christophanies—pre-incarnate appearances of the Son of God (Genesis 16:7–14; 22:11–18; Judges 5:23; 2 Kings 19:35; Daniel 3:25). The New Testament describes His coming, His work to bring salvation to our sinful world, and His ongoing work as we await God’s kingdom and the restoration of all things (Acts 3:21; Revelation 21:1). We can see Jesus in every book of the Bible in the following ways:

Genesis — Jesus is the Word of God, creating the heavens and the earth; He is the promised Seed of the woman
Exodus — Jesus is the Passover lamb
Leviticus — Jesus is the high priest and representative of the tabernacle; He is the lampstand, He is the showbread, and He is the sacrifice on the altar
Numbers — Jesus is the pillar of cloud by day and the pillar of fire by night and the smitten rock that gives living water
Deuteronomy — Jesus is the prophet greater than Moses
Joshua — Jesus is the Commander of the Army of the Lord, leading His people into the Promised Land
Judges — Jesus is the true and final judge
Ruth — Jesus is the kinsman redeemer
1 & 2 Samuel — Jesus is the anointed shepherd king who slays the giant
1 & 2 Kings — Jesus is the righteous King of Kings and Lord of Lords
1 & 2 Chronicles — Jesus is the faithful restorer of the kingdom
Ezra — Jesus is the faithful restorer of the temple
Nehemiah — Jesus is the redeeming rebuilder of the walls
Esther — Jesus is the sovereign protector of His people
Job — Jesus is the living redeemer and our true comforter
Psalms — Jesus is the Good Shepherd who hears our cries
Proverbs — Jesus is wisdom
Ecclesiastes — Jesus is the meaning of life
Song of Solomon — Jesus is the loving bridegroom coming for His bride
Isaiah — Jesus is the promised Messiah; the Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace; the Suffering Servant wounded for our transgression and bruised for our iniquities
Jeremiah — Jesus is the Potter and the Righteous Branch
Lamentations — Jesus is the weeping prophet
Ezekiel — Jesus is the river of life, bringing healing to the nations
Daniel — Jesus is the fourth man in the fiery furnace
Hosea — Jesus is the ever-faithful husband pursuing His unfaithful bride
Joel — Jesus is the restorer of what the locusts have eaten and the One who will pour His Spirit on His people
Amos — Jesus is the burden-bearer and the true restoration
Obadiah — Jesus is the judge of all the earth and mighty to save
Jonah — Jesus is the salvation of all lands and the prophet cast out in the storm who spent three days in the depths
Micah — Jesus is the promised Messiah born in Bethlehem
Nahum — Jesus is the avenger of God’s elect
Habakkuk — Jesus is the reason for rejoicing and our strength even when the fields are empty
Zephaniah — Jesus is the preserver and restorer of His remnant and kingdom
Haggai — Jesus is the desire of all nations
Zechariah — Jesus is the cleansing fountain and the pierced Son whom every eye on earth will one day behold
Malachi — Jesus is the Sun of Righteousness, rising with healing in His wings; He is the refiner’s fire
Matthew — Jesus is the King of the Jews
Mark — Jesus is the Servant King
Luke — Jesus is the Son of Man
John — Jesus is the Son of God, the Word made flesh who dwelt among us, and the Lamb of God who takes away the sins of the world
Acts — Jesus is the risen Lord, bringing salvation to all nations
Romans — Jesus is our justification and the righteousness of God
1 Corinthians — Jesus is the Rock
2 Corinthians — Jesus is our triumph, sanctifying the church
Galatians — Jesus is the liberation that fulfills the law and sets us free
Ephesians — Jesus is the head of the church who gives us God’s armor
Philippians — Jesus is our joy
Colossians — Jesus is the firstborn of all creation and the head of the church
1 Thessalonians — Jesus is coming again with a trumpet and a shout to meet believers in the clouds
2 Thessalonians — Jesus is believers’ patience as they await His return
1 Timothy — Jesus is our mediator between God and man
2 Timothy — Jesus is the Seed of David, raised from the dead, and our salvation
Titus — Jesus is our blessed hope and our faithful pastor
Philemon — Jesus is our Redeemer, restoring us to effective service
Hebrews — Jesus is our High Priest and the author and finisher of our faith
James — Jesus is the One at work in our faith in action
1 Peter — Jesus is the Living Stone, the Chief Cornerstone, and the Rock of Offense
2 Peter — Jesus is the faithful, longsuffering Lord, not willing that any should perish but offering salvation to all
1 John — Jesus is love and the true and eternal God
2 John — Jesus is the truth by which we walk in love
3 John — Jesus is all that is good and a hospitable host
Jude — Jesus is the One who keeps us from stumbling and presents us blameless with great joy
Revelation — Jesus is the Alpha and Omega, the beginning and end, the Lamb slain before the foundation of the world, the King of Kings and Lord of Lords

For Further Study​

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

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Was Jesus the biological son of Mary? If so, how did He not inherit a sin nature?​


Answer

That Jesus was Mary’s biological son is a significant biblical assertion. It fulfills prophecy, confirms that Jesus’ birth was truly miraculous, and has strong spiritual implications. At the same time, Jesus was without sin, so many wonder how Jesus could be Mary’s biological son yet be without sin (Hebrew 4:15).

Jesus’ birth is truly miraculous and is prophesied throughout Scripture. The context for what has become known as “the virgin conception” begins in Genesis 3:15. God is judging the serpent for deceiving Eve, and God announces to him that He would put enmity between the serpent and the woman and between his seed and her seed. It is notable that this serpent is identified later as Satan (Revelation 12:9; 20:2), and it is perhaps surprising that the serpent would have “seed.” Perhaps even more surprising, the woman also has “seed” (Genesis 3:15).

In Scripture, “seed” sometimes refers to actual, literal seed, whether for human reproduction or for plants (Genesis 1:29, Leviticus 15:16). However, more often (over 200 times) it is used as a representation of descendants or offspring (Isaiah 48:19, Galatians 3:16). Regardless of its specific meaning in this passage, biological or representative, what is certain is that Eve’s seed would crush the serpent. This foretold of Jesus, who would come and defeat the serpent once for all (1 Corinthians 15:54-57, Revelation 12:9). Jesus was prophesied to be of the seed of Eve, and He fulfilled that prophecy. He also fulfilled the prophecy that He would be of the seed of David (Romans 1:3). Miraculously, Jesus fulfilled many prophecies.

Another prophecy Jesus fulfilled in His birth comes from a prophecy in Isaiah that a virgin would be with child. While the child was still very young, God would give Judah victory over two oppressing kings (Isaiah 7:14–16). It is not clear in the immediate context whether that Hebrew term alma refers to a virgin or simply to a young woman, but it is clear that the prophecy was actually fulfilled by Jesus (Matthew 1:20–23). Jesus was indeed conceived in Mary (Matthew 1:20) and born of Mary (Matthew 1:21) while she was still a virgin (not simply a young woman). Matthew explicitly tells his readers that Joseph kept Mary a virgin until Jesus was born (Matthew 1:24–25). While we often refer to Jesus’ birth by Mary as the “virgin birth,” it is more accurate to understand that Jesus was both conceived in and born from Mary. She was His human mother, and Jesus was conceived in Mary by the Holy Spirit (Matthew 1:18, 20).

It is significant that Jesus is Mary’s biological son for several reasons:

First, as the biological son of Mary, conceived within her and brought forth by her, Jesus could fulfill the prophecy of Genesis 3:15—He was from the seed of Eve.

Second, Jesus could fulfill the prophecy of Isaiah 7:14–16—He was actually born of a woman who was still a virgin. While this is, of course, humanly impossible, it is possible with God (Luke 1:37). The angel explained to Joseph how this would take place (Matthew 1:20–25). Jesus would be conceived by the Holy Spirit, and that would be one of the reasons Jesus would be recognized as the Son of God (Luke 1:35).

Third, the fact that Jesus was not biologically descended from a man is important because Joseph was in the line of Coniah. God had declared that Coniah would not have a descendant rule on the throne of David (Jeremiah 22:24–30). While Jesus was legally Joseph’s son, He was not biologically descended from Joseph. Thus, Jesus was not from Coniah and could fulfill the Messianic prophecies without God breaking His word about Coniah’s descendants.

While the Bible doesn’t provide the details of how the Holy Spirit conceived Jesus in Mary, it is clear that Jesus was born while Mary was still a virgin. That Jesus was Mary’s biological son and Joseph’s legal but not biological son is important and helps us understand how Jesus is able to be a sinless sacrifice for our sins.

So, seeing that Jesus was Mary’s son, conceived in her and born of her, how could Jesus not have had a sinful nature? There are a few theories that try to explain how Jesus could not have inherited a sin nature:

1. Sin nature is passed through the father. The thinking is that since Jesus did not have a biological father, the sin nature could not have been passed down to Jesus. While this has been a traditional view for centuries, it poses some problems. Scripture does not connect the virgin birth with not having a sinful nature. The prophecy of a virgin birth shows that Jesus’ birth would be miraculous, but it stops short of suggesting its theological significance. We should be careful not to apply extra layers of meaning to the virgin birth if those meanings are not clearly identified in Scripture. Also, to say that only men pass on the sin nature could imply that women are less culpable. Mary had a sin nature, not just because her father passed it on to her but because she was a sinner in her own right. Yes, Adam was held accountable for Eve’s sin, resulting in sin and death entering the human race (Romans 5:12, 17), but both were sinners after they sinned. Further, nothing changed biologically for Adam when he sinned, but we know that through this one man, Adam, sin entered the world (Romans 5:12-19). This is a spiritual problem, not a biological one, although sin has impacted biology as well.

2. Had a sin nature but did not sin. The argument says that since Jesus was Mary’s biological son, He received a sin nature, but He did not sin. This poses problems because God could not take on a nature that is contrary to His character. Further, Hebrews 7:26 tells us: “Such a high priest truly meets our need—one who is holy, blameless, pure, set apart from sinners, exalted above the heavens.” Jesus took on flesh but was set apart from sinners. He was tempted in every way that we were yet without sin. And without a sin nature.

3. Conceived of the Holy Spirit and implanted in her. The thinking is that God created a body for Jesus as He did for Adam, and Mary carried Him from implantation to delivery; thus, He was made in the likeness of sinful flesh (Romans 8:3, Philippians 2:7) and still a seed of Mary, although miraculously created.

4. The sin nature is passed on spiritually not biologically. This theory states that sin nature is not confined to human DNA, as seen by the angels that also sinned. Further, the theory states that sin nature is not necessary for sin to occur. Neither Adam and Eve nor the angels had a sin nature, yet they were tempted both internally and externally. Internal temptation can be seen as Satan desired to be like God (Isaiah 14:14) and as the fruit looked pleasing to Eve’s eyes and desirable for gaining wisdom (Genesis 3:6). Externally, the serpent tempted Adam and Eve with fruit and a lie (Genesis 3:4-5). If a sin nature is not required to have the potentiality to sin, Jesus could have been tempted in every way we were without a sin nature, and, as God, was tempted yet without sin. Lastly, sin is a spiritual problem (1 Corinthians 15:22), and eternal life and salvation are spiritual realities passed on spiritually to those who trust in Christ. Therefore, it is not problematic to say that sin nature is passed spiritually and not biologically.

While we may not fully understand how Jesus could not have had a sinful nature, the reality is that Jesus, who was sinless, died on the cross without being a sinner. In order to die and be our perfect sacrifice so we could be saved from sin, He became sin for us (Hebrews 9:28; 2 Corinthians 5:21). Jesus possessed the image of the invisible God (Colossians 1:15). All other men bore Adam’s image, stained with sin, but Jesus—by virtue of the conception by the Holy Spirit—did not. In fact, Paul contrasts Jesus with Adam in Romans 5, explaining that Adam brought death, but Jesus brought life (Romans 5:15–19).

For Further Study​

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

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Does portraying Jesus in movies violate the second commandment?​


Answer

Numerous movies and television programs have portrayed Jesus. These appearances on film are not always accurate. In fact, some are deliberately blasphemous. Others appear to be positive, well-meaning attempts to sincerely represent Christ and His earthly life. Are these depictions biblical? Are they allowed? Insulting, depraved versions of Jesus are obviously sinful. Some Christians claim any representation of Jesus on film breaks the second commandment, which says, “You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below” (Exodus 20:4). Yet the law in question prohibits actual idolatry and images intended for improper worship (Exodus 20:5). It did not condemn every form of visual representation.

The key term in the second commandment is the Hebrew root pecel. This has been famously translated as “graven image” (KJV). That English phrase suggests something carved or inscribed. However, pecel refers to an object specifically intended for worship: an idol (Exodus 20:4). Other carvings, such as those mentioned in 1 Kings 6, use different Hebrew terms. The second commandment continues by speaking about bowing down and worshiping these prohibited items (Exodus 20:5). When the term seen in the Ten Commandments appears elsewhere in the Bible, it is always connected to idolatry and improper worship (e.g., Psalm 97:7; Isaiah 42:17; Habakkuk 2:18). Other English translations of Exodus 20:4 use terms such as “carved image” or simply “idol.”

The full text of the commandment refers to images of anything—spiritual or physical—used for worship purposes. Were it to forbid all possible images of Jesus, it would prohibit representations of anything for any reason. When the object is not the focus of prayers, offerings, veneration, or other spiritual practices, it is not an idol. Of course, an object can become an idol, even if it wasn’t made with that intention (2 Kings 18:4). But the decorations of Solomon’s temple (1 Kings 6:29, 32) and figures placed on the ark of the covenant (Exodus 25:18) were not the kind of items being banned. This means the second commandment would not prohibit all artistic representations of Jesus.

However, portraying Jesus on film introduces concerns. Movies and television capture our attention and exert potent influence. Without care, details from such media become assumptions, which become traditions, which become dogmas. Many modern expectations about Jesus are driven by His depiction in works of art. Some are so ingrained that people may be offended when Jesus is not visualized in a stereotypical fashion. In modern contexts, one can be tempted to identify a particular actor in the mind’s eye as “the real Jesus.” That makes some believers uncomfortable, even if they themselves feel no such urge. If or when the on-screen Jesus acts contrary to how the real Christ would have, it offers an opening for false belief and misunderstanding.

That said, misconceptions are possible through means other than cinema. Jesus can also be misrepresented in print, in static art, and certainly in preaching and conversation (Galatians 1:6). The Bible does not forbid all artistic depictions of Jesus. Since the Bible only provides limited details on His full, fully human life (John 21:25), we are free to use “sanctified imagination” to speculate. Films of actors portraying Christ are not themselves sinful. A specific instance may be deeply, profanely wrong, but in such cases the sin is in the blasphemy, not in the image itself.

For Further Study​

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


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What does it mean that Jesus is our Redeemer?​


Answer

A redeemer is someone entrusted with securing one’s release from oppression, harm, evil, enslavement, or some other binding obligation. A redeemer restores the lost rights and freedoms of another by avenging any wrongs and paying whatever price is required to set that person free. The role of “Redeemer” is uniquely assigned to Jesus Christ, who rescues believers “from the dominion of darkness” and delivers them into God’s kingdom of light (Colossians 1:13–14).

In the Old Testament, two main words and their derivatives communicate the concept of redemption. The verb gaʾal means “to buy back; to ransom or redeem by paying the price.” The term is used in Exodus 6:6 and 15:13 to designate God’s sovereign act of redeeming Israel from slavery in Egypt (see also Psalm 77:15). From this point forward, the Lord reveals Himself as a deliverer, redeeming people from danger, oppression, captivity, and death (Psalm 72:14; 103:4; 106:10; 107:2; Jeremiah 32:16–44; 50:34; Isaiah 43:1; 48:20). In the book of Ruth, Boaz acts as kinsman-redeemer to Ruth and Naomi (Ruth 2:20), liberating them from destitution and widowhood by buying back the land of Elimelech and taking Ruth to be his wife (Ruth 4:1–12).

The idea of redemption from sin is included in the Old Testament legal term padah (Psalm 26:11; 49:7; 103:8; 130:8; Isaiah 1:27; 59:20), which is associated with an animal being substituted as the ransom price for either a person or another animal (Exodus 13:13; 34:20). In conjunction with Israel’s sacrificial system for sin, these terms and concepts served as constant reminders that a price or ransom had to be paid for one to be released from the guilt and penalty of sin.

The theme of redemption develops further in the New Testament with two more terms. The first is lutron, which means “to redeem,” “to liberate,” or “to ransom.” The Gospels use this word to express the heart of Christ’s mission as Redeemer: Jesus came “to give his life as a ransom for many” (Matthew 20:28; see also Mark 10:45). His death on the cross paid the ransom price to set sinners free from bondage to sin (Revelation 1:5; Romans 3:23–24; 6:18, 22; Hebrews 9:15; Titus 2:14; Titus 3:3–5; 1 Peter 3:18). Just as the Old Testament animal sacrifices paid for Israel’s sins, Christ “bore our sins in his body on the tree” and satisfied the debt we owed (1 Peter 2:24).

Another New Testament word, agorazein (and its cognates), is used to express the costly nature of God’s redemptive work in Christ (1 Corinthians 6:20; Galatians 4:5). Redemption cost Jesus, our Redeemer, everything: “Christ has rescued us from the curse pronounced by the law. When he was hung on the cross, he took upon himself the curse for our wrongdoing. For it is written in the Scriptures, ‘Cursed is everyone who is hung on a tree’” (Galatians 3:13, NLT; see also 1 Corinthians 7:22–24). Christ paid the ransom to secure our freedom from sin and death with His own precious blood (Acts 20:28; Ephesians 1:7; Hebrews 9:12–14; 13:11–12; Revelation 1:5; 5:9–10). The apostle Peter testified, “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:18–19).

Throughout the Bible, God’s work of redemption points to Jesus as the supreme Redeemer of humanity (Isaiah 63:16). Christ is the fulfillment of Scripture’s redemptive theme (Romans 3:25).

Although our sins separated us from God, the Father, in His love and mercy, sanctioned the ultimate rescue mission by sending His Son to be our Redeemer. Christ gave His life so we might live (John 3:16; 10:10–11). Believers are “justified by his blood” and “saved from God’s wrath through him!” (Romans 5:9). We are forgiven and cleansed from our sins (Matthew 26:28; Hebrews 9:14; Ephesians 1:7; Colossians 1:14; 1 John 1:7), released from guilt and condemnation (Hebrews 9:14; Romans 5:9; 8:1–2), and restored to fellowship with God (1 John 1:6–9; Romans 5:10; Ephesians 2:13; Colossians 1:19–22; Ephesians 2:14). Jesus our Redeemer sets us free from evil forces and powers of darkness in the world (Acts 26:18; Colossians 1:13; 2:20; Galatians 1:4) and rescues us from the “the terrors of the coming judgment” (1 Thessalonians 1:10; 5:9).

The apostle Paul explains that our complete redemption will be experienced in the future. Right now, we have “the Holy Spirit within us as a foretaste of future glory” as we “wait with eager hope for the day when God will give us our full rights as his adopted children, including the new bodies he has promised us” (Romans 8:23, NLT). In the eternal state, we will enjoy every glorious aspect of the spiritual inheritance God has promised to His people (Ephesians 1:14; Romans 8:17–18; 1 Peter 1:3–5). Oh, what a Redeemer we have in Jesus! May we always remember and rejoice in the deliverance and freedom He supplies.

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!
 
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