| Notes |
- Personal name meaning, Messiah, the anointed one, YAHWEH is salvation. Son of GOD and Mary the Virgin mother by emmaculate conception through the Holy Spirit. All 3 Godheads are represented in this union to save man.
Greek form of Joshua and of title meaning, Yahweh is salvation and the anointed one or Messiah. Proper name of the Savior of the world. The title Christ gathers all of the Old Testament prophetic hopes and infuses into them the meaning associated with the proper name Jesus, Man of Galilee Man of sorrows. Jesus is the clearest picture of God the world has ever seen that is the affirmation of believing hearts. In Jesus Christ are united the vertical of God’s revelation and the horizontal of history’s meaning. Christians see in this one proper name a conjunction of God and man.
The believers of the New Testament did not first read Jesus Christ chronologically. That is, they did not set down to construct a doctrine called Christology that would move from preexistence to parousia (final coming). Rather, they were caught up in the historical reality of what God was doing for them and all the world through Jesus Christ. Looking at the different episodes of the Christ event should show the New Testament understanding of Jesus, God’s Christ.
Jesus’ resurrection grasped the early believers. The walk of the risen Christ with those burning hearts en route to Emmaus, the appearance of the risen Christ first to Mary Magdalene, the appearance and commissions of the risen Christ to His disciples these things which no other experience can duplicate nor any other religious movement validate claimed the Christians’ attention in an unforgettable way. People of the first century had seen people die before. None before or since had seen a person bring God’s resurrection life to bear on this world’s most pressing problem, death. The resurrection of Jesus Christ is the center of the Christian gospel (1 Cor 15).
He who was raised on the first day of the week was the same as the One who had died three days earlier. His was not simply a natural death. It was a ritual murder carried out by the authorities of Rome, engineered by the religious leaders of that day, but made necessary by the sins of all who ever lived. Jesus was delivered up by His own people and put to death by a cruel political regime, but the earliest New Testament communities saw in this tragedy the determinate will of God (Acts 1-12). Paul connected Jesus’ death to the sacrificial ideas of the Old Testament and saw in the giving of this life a vicarious act for all humankind. Jesus’ death was a major stumbling block for Israel. How could God’s Christ be hung on a tree and fall under the curse of the law (Gal 3) when He did not deserve it.
This One who was raised, the same One who died, had performed the miracles of God’s kingdom in our time and space. John testified that in the doing of God’s mighty works Jesus was the prophet sent from God (John 6:14). He healed all kinds of persons, a sign of God’s ultimate healing. He raised some from the dead, a sign that He would bring God’s resurrection life to all who would receive it. He cast out evil spirits as a preview of God’s final shutting away of the evil one (Rev 20). He was Lord over nature, indicating that by His power God was already beginning to create a new heaven and a new earth (Rev 21:1). The spectacular impact of His mighty works reinforced and called to mind the power of His teachings.
Never man spake like this man with such authority (John 7:46; Matt. 7:29). His teachings were about the Father, what He wanted, what He was like, what He would do for His creation. Jesus’ teachings required absolute obedience and love for God and the kingdom of God. He dared claim that the kingdom had begun in His ministry but would not be culminated until Christ’s final coming. Until that coming, Christians were to live in the world by the ethical injunctions He gave (Matt 5-7) and in the kind of love He had shown and commanded (John 14-16). To help earthly people understand heavenly things, He spoke in parables. These parables were from realistic, real-life settings. They were about the kingdom of God—what it was like, what was required to live in it, what was the meaning of life according to its teachings, what the kingdom promised. One of the promises of the kingdom was that the King would return and rule in it.
Just as the first coming of Jesus Christ was according to prophecy, so the final coming of Christ is to be by divine promise and prediction. The earliest Christians expected Christ’s coming immediately (1 Thess 4). This must be the expectation of the churches in every age (Rev 1-3). It was the same Jesus who ascended who will return (Acts 1). His return heralds the end and brings an end to the struggle of good and evil, the battle between the kingdoms of this world which must become the kingdom of our God and of His Christ (Rev 11:15). In the meanwhile His followers must work to eat (2 Thess 3). His followers must go and tell; His followers must unite the hope of eschatology and the life of ethics in a fashion that will share the gospel with all the world (Matt 28:19-20). The time of His final coming is not a Christian’s primary concern (Acts 1:5-6). Natural calamities, man-made tragedies, and great suffering will precede His coming (Matt 13; Matt 24-25). All of these will find His people faithful, even as He is to His promise found faithful even as God was to God’s promises in sending this Child of promise to the world.
The Gospels began in the heart of God and in the resurrection faith of the writers, but Matthew and Luke begin with the story of Jesus’ birth. His conception was virginal. His advent was announced by angels. His actual birth occurred in a place and time that seemed to be no place and time for a baby to be born. Angels announced. Shepherds heard, came, and wondered. Magi came later to bring gifts. A wrathful and jealous King (Herod) killed many innocent children hoping to find the right one. The right One escaped to Egypt. Upon returning, He went to Nazareth, was reared in the home of the man Joseph, was taken to Jerusalem where His knowledge of His Father’s business surprised and inconvenienced them all—the doctors and the parents. At birth He seemed destined for death. At baptism He was sealed to be a suffering Messiah. Those were times in which He and the Father were working things out, so that when ministry came Jesus could work the works of him that sent me, while it is day (John 9:4). But Bethlehem was not the beginning of the story.
Eternity began the story. If this one is the Son of God, then He must be tied on to the ancient people of God. He must be in the beginning ... with God (John 1:1). Preexistence was not the first reflection of the early church about Jesus Christ, nor was it merely an afterthought. The purpose of Jesus’ preexistence is to tie Him onto God and to what God had been doing through Israel. Matthew (Matt 1) established by His genealogy that Jesus is related to David, is related to Moses, is related to Abraham one cannot be more integrally related to Israel than that. Luke (Luke 3) established by His genealogy that Jesus is vitally related to all humans. Jesus came from Mary; but ultimately He came from God via a lineage that extends back to Adam, who was the direct child of God. Paul spoke of the fully divine Son of God who came down from God, who redeems us, and who returns to God (Eph 3). This heavenly Christ emptied Himself and became like us for our sake (Phil 2). God determined, before the foundation of the world, that the redemption of the world would be accomplished through Jesus, the Lord of Glory (Eph 1). John began a new Genesis with his bold assertion that “in the beginning was the Word, and the Word was with God, and the word was God” (John 1:1). This Word (Greek, logos) has become flesh (John 1:14) so that qualified witnesses can see, touch, and hear the revelation of God (1 John 1:1-4). It may have been in this way from resurrection to preexistence that early Christians stitched together, under the guidance of God, the story of Jesus. But His story lay also in His names, His titles, what He was called.
Jesus’ own proper name is a Greek version of the Hebrew Joshua, salvation is from Yahweh. His very name suggests His purpose. He shall save his people from their sins (Matt 1:21). This One is Immanuel, God with us (Isa 7:14; Matt 1:23). Mark began his brief Gospel in some manuscripts by introducing Jesus as the Son of God (Mark 1:1). Luke’s shepherds knew Him as a Saviour, which is Christ the Lord (Luke 2:11). John pulled out all the stops in his melodic introduction of Jesus Christ: the Word who made the world (Mark 1:1-3), the Life (Mark 1:4), the Light (Mark 1:5), the Glory of God (Mark 1:14), One full of grace and truth (Mark 1:17), the Son who makes the Father known (Mark 1:18). Paul addressed Him as “the Lord the earliest Christian confession was that Jesus (is) Lord. The lordship of Christ is tied to the reverence for the name of God and is an assessment of Jesus’ worth as well as Paul’s relationship to Him. Since Christ is Lord (kurios), Paul is servant (doulos). The Gospels herald the message of the Son of Man, He who was humbled, who suffered, who will come again. Hebrews cast Jesus in the role of priest, God’s great and final High Priest, who both makes the sacrifice and is the sacrifice. Thomas, known for his doubting, should also be remembered for faith’s greatest application about Christ: My Lord and my God (John 20:28). The metaphors of John’s Gospel invite us to reflect on Jesus Christ, God’s great necessity. John portrays Jesus as the Water of life (John 4:14); the Bread of life (John 6:41); the Light (John 8:12); the Door (John 10:7); the Good Shepherd (John 10:11); the Resurrection and the Life (John 11:25); the Way, the Truth, the Life (John 14:6).
Christ is the way to God. His way of being in the world was a way of obedience, faithfulness, and service. The earliest Christians saw who He was in what He did. In the great deed of the cross they saw the salvation of the world. The inspired writers offered no physical descriptions of the earthly Jesus. The functional way the New Testament portrays Him is found in the statement that He was a man “who went about doing good” (Acts 10:38). The good that He did came into dramatic conflict with the evil all mankind has done. This conflict saw Him crucified, but a Roman soldier saw in this crucified One (the) Son of God (Mark 15:39). God did not suffer thine Holy One to see corruption (Acts 2:27). With the one shattering new act since creation, God raised Jesus from the dead.
The story of Jesus begins abruptly in the Gospel of Mark when He presented Himself at the Jordan River to the desert prophet John the Baptist as a candidate for baptism. All that is said about His origin is that He came to the river from Nazareth (Mark 1:9). Jesus of Nazareth was a designation that followed Him to the day of His death (John 19:19).
Matthew’s Gospel demonstrates that although Nazareth was Jesus’ home when He came to John for baptism, He was not born there. Rather, He was born (as the Jewish messiah must be) in Bethlehem, the city of David, as a descendant of David’s royal line (Matt 1:1-17; 2:1-6). This Child born in Bethlehem ended up as an adult in Nazareth, described sarcastically by his enemies as a Nazarene (literally, Nazarite 2:23). The play on words seems intended to poke fun simultaneously at Jesus’ obscure origins and at the stark contrast (in the eyes of many) between His supposed holiness (like the Nazirites of the Old Testament) and His practice of keeping company with sinners, prostitutes, and tax collectors (Mark 2:17). The Gospel of Luke supplies background information on John the Baptist, showing how the families of John and Jesus were related both by kinship and by circumstances (Luke 1:5-80). Luke added that Nazareth was the family home of Jesus’ parents all along (Luke 1:26-27). Yet he confirmed Matthew’s testimony that the family was of the line of David. Luke introduced the Roman census as the reason for their return to the ancestral city of Bethlehem just before Jesus’ birth (Luke 2:1-7). More the biographer than either Mark or Matthew, Luke provided glimpses of Jesus as an eight-day-old infant (Luke 2:21-39), a boy of twelve years (Luke 2:40-52), and a man of 30 beginning His ministry (Luke 3:21-23). Only when this brief biographical sketch was complete did Luke append His genealogy (Luke 3:23-38), which confirms in passing Jesus’ Davidic ancestry (Luke 3:31; compare 1:32-33), while emphasizing above all His solidarity with the entire human race in its descent from Adam, which was the son of God (Luke 3:38). The reflection on Jesus’ baptism in the Gospel of John centers on John the Baptist’s acknowledgment that Jesus is preferred before me: for he was before me (John 1:30; compare v. 15). This pronouncement allowed the Gospel writer to turn the story of Jesus’ origins into a theological confession by tracing Jesus’ existence back to the creation of the world and before (John 1:1-5). Despite His royal ancestry and despite His heavenly preexistence as the eternal Word and Son of God, Jesus was of humble origins humanly speaking and was viewed as such by the people of His day. When He taught in Nazareth, the townspeople asked, Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? (Mark 6:3; compare Luke 4:22). When He taught in Capernaum, they asked, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? (John 6:42). Though two Gospels, Matthew and Luke, tell of His mother Mary’s miraculous conception and of Jesus’ virgin birth, these matters were not public knowledge during His time on earth, for Mary kept all these things, and pondered them in her heart (Luke 2:19; compare v. 51).
Even after the momentous events associated with Jesus’ baptism in the Jordan River the descent of God’s Spirit on Him like a dove and the voice from heaven announcing Thou art my beloved Son, in whom I am well pleased (Mark 1:10-11) His identity as Son of God remained hidden from those around Him. We have no evidence that anyone except Jesus, and possibly John the Baptist, either heard the voice or saw the dove. Ironically, the first intimation after the baptism that He was more than simply “Jesus of Nazareth came not from His family or friends nor from the religious leaders of Israel, but from the devil!
Twice the devil challenged him: If thou be the Son of God, command this stone that it be made bread (Luke 4:3), and (on the pinnacle of the Temple in Jerusalem), If thou be the Son of God, cast thyself down from hence (Luke 4:9). Jesus made no attempt to defend or make use of His divine sonship but appealed instead to an authority to which any devout Jew of His day might have appealed the holy Scriptures and through them to the God of Israel. Citing three passages from Deuteronomy, Jesus called attention not to Himself, but to the Lord thy God (Luke 4:8; compare Mark 10:18; 12:29-30). Jesus apparently used this story out of His personal experience to teach His disciples that they too must live ... by every word that proceedeth out of the mouth of God, (Matt. 4:4), must not tempt the Lord your God (Luke 4:12), and must worship the Lord thy God, and him only shalt thou serve (Luke 4:8).
Two things about this temptation story have a special bearing on the ministry of Jesus as a whole. First, the God-centered character of His message continued in the proclamation He began in Galilee when He returned home from the desert: The time is fulfilled, and the kingdom of God is at hand; repent ye, and believe the gospel (Mark 1:15; compare Matt. 4:17). Mark called this proclamation the gospel of the kingdom of God (Mark 1:14). John’s Gospel presented Jesus as reminding His hearers again and again that He had come not to glorify or proclaim Himself, but solely to make known the Father, or the One who sent me (John 4:34; 5:19, 30; 6:38; 7:16-18, 28; 8:28, 42, 50; 14:10, 28). Second, the issue of Jesus’ own identity continued to be raised first by the powers of evil. Just as the devil challenged Jesus in the desert as Son of God, so in the course of His ministry the demons (or the demon-possessed) confronted Him with such words as what have we to do with thee, thou Jesus of Nazareth? ... I know thee who thou art, the Holy One of God (Mark 1:24), or What have I to do with thee Jesus, thou Son of the most high God? (Mark 5:7).
The mystery of Jesus’ person emerged in pronouncements of this kind, but Jesus seemed not to want the question of His identity raised prematurely. He silenced the demons (Mark 1:25, 34; 3:12); and when He healed the sick, He frequently told the people who were cured not to speak of it to anyone (Mark 1:43-44; 7:36a). The more He urged silence, however, the faster the word of His healing power spread (Mark 1:45; 7:36b). The crowds appear to have concluded that He must be the Messiah, the anointed King of David’s line expected to come and deliver the Jews from Roman rule. If Jesus was playing out the role of Messiah, the Gospels present Him as a strangely reluctant Messiah. At one point, when the crowds tried to take Him by force to make Him a king, he departed again into a mountain himself alone (John 6:15). Seldom, if ever, did He apply to Himself the customary terms Messiah or Son of God. He had instead a way of using the emphatic I when it was not grammatically necessary and a habit sometimes of referring to Himself indirectly and mysteriously as Son of man. In the Aramaic language Jesus spoke, Son of man meant simply a certain man, or someone. Though He made no explicit messianic claims and avoided the ready-made titles of honor that the Jews customarily applied to the Messiah, Jesus spoke and acted with the authority of God Himself. He gave sight to the blind and hearing to the deaf; He enabled the lame to walk. When He touched the unclean, He made them clean. He even raised the dead to life. In teaching the crowds that gathered around Him, He did not hesitate to say boldly, Ye have heard that it was said ... but I say unto you (Matt 5:21-22, 27-28, 31-32, 33-34, 38-39, 43-44). So radical was He toward the accepted traditions that He found it necessary to state at the outset: Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill (Matt. 5:17).
Such speech and behavior inevitably raised questions about Jesus’ identity. The crowds who heard Him were astonished at his doctrine: for he taught them as one having authority, and not as the scribes (Matt. 7:28-29). Despite His reluctance (or perhaps because of it), His following in the early days of His ministry was enormous. He had to get up before daylight to find time and a place for private prayer (Mark 1:35). So pressed was He by the crowds that He taught them on one occasion while standing in a boat offshore on the lake of Galilee (Mark 4:1). Once when a group of people desired healing for a paralyzed man, the huge mob around the house where Jesus was staying forced them to lower the man through a hole in the roof (Mark 2:4). Everyone needed what they knew Jesus had to give. There was no way He could meet all their needs at once.
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4:11, 1 Pet 5:10, 1 Pet 5:14, 2 Pet 1:1-2 (3), 2 Pet 1:8, 2 Pet 1:11, 2 Pet 1:14, 2 Pet 1:16, 2 Pet 2:20, 2 Pet 3:18, 1 John 1:3, 1 John 1:7, 1 John 2:1, 1 John 3:22-23 (2), 1 John 4:2-3 (2), 1 John 4:15, 1 John 5:1, 1 John 5:5-6 (2), 1 John 5:20, 2 John 1:3, 2 John 1:7, Jude 1:1 (2), Jude 1:4, Jude 1:17, Jude 1:21, Rev 1:1-2 (2), Rev 1:5, Rev 1:9 (2), Rev 12:17, Rev 14:12, Rev 17:6, Rev 19:10 (2), Rev 20:4, Rev 22:21
jesus’, (10)
Matt 15:30, Matt 27:57, Luke 5:8, Luke 8:41, Luke 10:39, John 12:9, John 13:23, John 13:25, 2 Cor 4:5, 2 Cor 4:11
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