What Is A Gospel?

¹⁶ For I am not ashamed of the Gospel (Good News about God and His Son, Jesus Christ), for it is the power of God (Spirit at work) for salvation to everyone who believes, to the Jew first and to the Greek (Gentiles or non-Jews). ¹⁷ For in it (the Gospel) the righteousness of God (how God makes us right in His sight) is revealed from faith for faith, as it is written, “The righteous shall live by faith.” Romans 1:16-17, English Standard Version

As we study the Gospel of John, many people may ask, "What is a Gospel?" For centuries, scholars have debated the meaning of a gospel. In the New Testament, there are four kinds of literature: (1) Gospels; (2) book of Acts; (3) the Letters, also known as Epistles, from Paul and other authors; (4) the book of Revelation, also known as apocalyptic literature. The New Testament defines the "Gospel" as both the Gospel of God and the Gospel of Christ (e.g., see Romans 15:16; 2 Corinthians 2:12; 1 Thessalonians 3:2). God promised this Good News long ago through His Old Testament prophets because the Gospel is about God's only begotten Son, Jesus the Messiah (see Romans 1:2-4).

In the Old Testament, the word "bisar" is the Hebrew verb which means "to proclaim good news." Bisar was used to describe the report of victory in battle (e.g., see 2 Samuel 4:9-10). The ancient Israelites believed the living God reigns and rules as King (e.g., see Psalm 24:1-2, 7-10), and the living God was actively involved in their lives (including battles and wars) to deliver then out of all their troubles, hardships, and pain and to bring them into salvation and ultimate victory (e.g., see 1 Samuel 17:45-47; 2 Kings 6:16-18; Psalm 40:9-10; Isaiah 52:7). Then in the Old Testament, the Gospel also meant the coming deliverance, victory, and salvation of God through the Messiah (Christ, Anointed One)[1] (e.g., see 2 Samuel 7:12-16; Isaiah 11:1-10; Jeremiah 23:5-6; Ezekiel 34:23-24).

The Greek word most used for bisar was euangelizesthai. Like the Hebrew word bisar, euangelizesthai was a word used to announce and proclaim victory in battle. Christians increasingly used euanggelion (the noun derived from euangelizesthai) to describe the Good News of Jesus. The English editions of the Bible used the Anglo-Saxon word "godspell" to translate the noun euaggelion. Godspell was used because the story about Jesus was Good News. As English developed, the term was shortened to "Gospel." Today, the Gospel and the Good News are used interchangeably when referring to Jesus the Messiah (Christ). Christians use the word Gospel or Good News as the message of God's saving activity through the life, ministry, death, and resurrection of God's unique Son, Jesus.

Through faith in Jesus the Messiah (Christ), the living God has given EVERYONE (Jews, Gentiles, blacks, whites, Muslins, Hindus, gay, straight, young, old, rich, poor, male and female) the privilege and power to become His children and to be made right in His sight (e.g., see John 1:12-13; Romans 1:16-17). Even more through Jesus the Messiah, we receive God's grace and connection to heaven (e.g., see John 1:14, 16-17; John 14:6; John 15:1-8).

Jesus announced this Good News when He came into the first century Roman-occupied Palestine. In Palestine, Jesus proclaimed that His Father, the living LORD God of heaven and earth, and God's Kingdom had come into the world through Him (e.g., see Mark 1:14-15; John 1:1-5, 18). Jesus the Messiah and His Father, the living LORD God, are One (e.g., see John 10:30; John 14:9-10). Furthermore, Jesus declared that everyone must REPENT (turn from their sins) and TURN to His Father, the living LORD God, who reigns and rules the whole universe (e.g., see Matthew 4:17). Then, Jesus announced that through faith in Him everyone would receive God and the goodness of God's Kingdom NOW, which includes God's healing, forgiveness, and salvation, and in the future at His second return to earth (e.g., see Matthew 4:23-25; Luke 6:17-20; Matthew 25:31-46).

The four Gospels were written primarily for first-century churches that were facing certain problems and hardships. Many of these issues in the first century are the same issues that today's churches are facing. The Gospels, then and now, are pastoral (caring) documents designed to encourage, teach, rebuke, as well as comfort believers in God and His Son Jesus dealing with everyday problems and situations. Thus, the message of the Gospels is timeless. 

There are four Gospels that declare the message of Jesus. These Gospels are Matthew, Mark, Luke, and John. In the second century, Tatian sought to combine and harmonize the four Gospels — Matthew, Mark, Luke, and John — into one story of Jesus's life and death and create one Gospel narrative. This collapsed Gospel written by Tatian was called the Diatessaron. The Diatessaron was widely circulated in the early churches. Eventually, the early churches rejected the Diatessaron by Tatian. They believed the Gospels about Jesus should not be collapsed and should be preserved as a four-fold collection of Jesus' life and death.

Throughout the years, the Gospel message about Jesus has been defined in many ways. For centuries, many scholars taught the Gospels were a straightforward biography of Jesus's life and history. But by the 18th century, many scholars began rejecting the notion that the Gospel was a biography of Jesus because the four Gospels omitted the first 30 years of Jesus' life. Even more, these scholars noted the four Gospels give little biographical information about Jesus. The four Gospels provide few details about Jesus' family life, and only two Gospels – Matthew and Luke, give Jesus' birth, and even then, Matthew and Luke's birth story about Jesus vary and differ.

Mark begins his Gospel with Jesus' public ministry in first-century Palestine, while John's Gospel begins his message about Jesus with eternity. John's Gospel begins his Gospel with the same words as Genesis with "In the beginning." For the most part, the public ministry of Jesus is where all four Gospels center their story starting with Jesus' baptism by John the Baptizer (see Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:29-34) and ending with Jesus' death, resurrection, and ascension as Savior of the world (see Matthew 28:1-10; Mark 16:1-11; Luke 24:1-12; John 20:1-18).

However, some scholars argue that the four Gospels are simply a collection of the teaching and preaching of the church. Radical form critics such as Rudolf Bultmann, a German theologian, argued the Gospels have little historical value of Jesus as a historical person but only give what the early church had come to believe about Jesus during the period of oral traditions. This view was popular from 1900 through 1950. Such form critics argued the Gospel writers used mostly oral and some written sources about Jesus that were shaped and modified by the early church to create the Gospels. Form critics such as Rudolph Bultmann argued the oral traditions about Jesus from the early church were substantially changed during the period of oral transmission. By the time of the first Gospel in approximately A.D. 70, these form critics believed the Gospels gave very little about the historical Jesus in the four Gospels.

For many years, the stories and teachings of Jesus were communicated primarily by word of mouth. Literacy was uncommon in the ancient world. Books and writing equipment were expensive, and the education needed to use them was usually reserved for the rich. Such an oral system may seem fragile and unreliable by modern standards, but ancient societies trusted the methods and forms they developed to sustain the process. Thus, scholars such as Joachim Jeremias argued that the Gospels with the stories about Jesus maintained a sacred nature and not merely rumors and gossips, as contended by Rudolf Bultmann. The teaching of Jesus possessed an authority by the early church, and the early church did not modify the oral teachings of Jesus. Such scholars as Joachim Jeremias argued that those who passed on the oral traditions of Jesus in the early church were faithful to those oral traditions. These early believers of Jesus did not radically modify nor create traditions about Jesus.

Some scholars have argued that the Gospels are like Roman biographies. In Roman biographies, the authors would write about the Roman Emperors' long discourses or speeches, and the character of the Emperor was revealed through their words and statements. Similarly, the Gospels, particularly Luke and John's Gospels, are filled with Jesus' long discourses, sermons, or speeches. The heart of John's Gospel is the speeches and lectures from Jesus. Thus, some scholars have argued that the Gospels are an imitation of the Greco-Roman biographies of Roman Emperors.

Nonetheless, some scholars see the Gospel as a unique creation with similarities and parallels to Greco-Roman biographies. However, in the Greco-Roman biographies, everyone praised the Emperor. In the Gospels, Jesus is ultimately rejected, and Jesus' enemies seemed victories.

Therefore, most scholars today see the Gospels as merely a theological portrait of Jesus. A theological portrait is an interpretation of Jesus by each Gospel writer. Most scholars now believe the four Gospel writers used both written and oral traditions about Jesus' life and ministry during the forty years after Jesus' ascension to heaven in approximately A.D. 30 to create their theological portrait of Jesus (e.g., see Luke 1:1-4). The four Gospel writers retell the story of Jesus, and each writer emphasized aspects of Jesus to guide, care, or shepherd the early church. John's Gospel states that there were many stories and miracles about Jesus. Like other Gospel writers, John gave only selected stories and miracles of Jesus to help his congregation (see John 20:30; John 21:25). Each Gospel writer created Jesus from a bias that Jesus is the Messiah (Christ) and the Son of God (e.g., see Matthew 16:16; Matthew 17:5; Mark 1:1; Luke 1:29-37; John 1:41, 49; John 20:31).

The four Gospels were probably sent to early Christian churches that met in small house churches. These early Christians lived in a hostile environment and suffered persecution from both their fellow Jews and the Romans. For the most part, the Gospels were pastoral documents to help believers of God and His Son Jesus handle difficult discriminations, false teaching, and the Gospels were sent to teach, rebuke, and encourage Jesus' followers.

The four Gospels do not give a daily travel log of Jesus' public ministry nor a complete history of Jesus' life. Interestingly, the New Testament writers do not give an objective biographical account of Jesus. The four Gospel writers were evangelists that presented a story of Jesus to influence and convince faith on Him. The content of the Gospels discusses the historical Jesus, and the Gospels are sacred stories about Jesus. However, each Gospel writer gives their portrait of Jesus' public life, teaching, and ministry.

The first written Gospel appeared around A.D. 70, which was 40 years after Jesus' ascension and return to heaven in approximately A.D. 30 (see Acts 1:9-11). The Gospels simply did not drop from the sky! In A.D. 70, the first Gospel appeared, and many scholars believe the Gospel of Mark was the first Gospel written. Mark, who was a second-generation Christian, was not an eyewitness of Jesus. However, the early church believes Mark used Apostle Peter, an original eyewitness of Jesus' public ministry on earth, as his source for his Gospel. Mark's Gospel record the life and message of Jesus as he heard it from Apostle Peter. Many scholars believe the Gospel of John, written by the Apostle John, was the last Gospel written. Between these Mark and John's Gospels, the Gospels of Matthew was written by Apostle Matthew, and then the Gospel of Luke was written. The Gospel of Matthew is the most Jewish of the Gospels, and Matthew regularly presented Jesus as the fulfillment of Hebrew prophecy. For instance, the purpose of the nativity story in Matthew is to present Jesus as the royal Messiah from the family of David (see Matthew 1:1-17). The Sermon on the Mount portrays Jesus as a new Moses who teaches God's Law (see Matthew 5:1-20). Luke was a travel companion of the Apostle Paul and the only Gentile author. The Gospel of Luke is generally accepted as the only Gospel written by a Gentile (non-Jew). As a non-Jew, Luke wanted to explain that Jesus was the Savior of all people. The Gospel of John was the last Gospel written. John's Gospel is undoubtedly the most insightful and the most theological of the four Gospels. John wrote his Gospel to both a Jewish and Gentile (Greek) audience. These four Gospels were eventually becoming canonized as Scriptures. The early church recognized God's Holy Spirit in the four Gospels to proclaim the message of salvation and victory through Jesus!

However, there were other gospels written about Jesus that circulated during the church's early history. These rejected "gospels" often lacked Jewish interpretations of Jesus, or Gnostic heretics heavily influenced them. Some of these other gospels were written much later than the four Gospels included in the New Testament. Most of these other gospels were written between A.D. 120 and 150. Nevertheless, these other stories of Jesus would eventually become written down into the Apocrypha gospels. The Apocrypha gospels are several writings by early Christians that give accounts of Jesus, and many of these gospels were written up into the 5th century and written by authors who were not eyewitnesses of Jesus' public ministry.

From the time of Jesus' death and ascension into heaven in A.D. 30, the stories, teachings, and miracles of Jesus were circulated orally by His disciples. In addition to the fact of limited learning, members of the early church believed Jesus would return soon, so they felt no urgency to write down His teachings for the future. Jesus' disciples who eyewitness His public ministry expected Jesus to return to earth soon to establish His military Kingdom as reflected in Acts 1 at Jesus' ascension into heaven.

About thirty years after Jesus' ascension, three interrelated crises began to impact the church. First, there was persecution by Nero and other Romans against Christians that led to the destruction of the Jerusalem Temple in A.D. 70, which ended the Jewish sacrificial system and Temple worship. Second, the eyewitnesses of Jesus' public ministry started were dying. The early church placed a high value on the eyewitnesses of Jesus' miracles, teachings, and life (e.g., see Luke 1:2; 1 John 1:1-3). Third, many Christians began to realize that Christ would not return soon to earth, and they needed to preserve Jesus' message. As a result, individuals responded to the leadership of God's Spirit to write down the teachings, stories, and message of Jesus into what we call the Gospels. Because Jesus had not yet returned, early Christians believed there was a need for the traditions of Jesus to be written down by Jesus' eyewitnesses.

From approximately A.D. 70 until A.D. 90, four individuals responded to the inspiration of God's Spirit by writing down the message about Jesus. These four individuals wanted to strengthen, educate, comfort, and encourage those suffering from persecution with the Good News of God's protection through Jesus. Moreover, these four individuals wanted to use a written form of the Gospel as an additional tool for evangelism to spread faith in Jesus as the Messiah (Christ) and the Son of God (e.g., see John 20:30-31). Many people wished the four Gospel writers included additional information about Jesus' home life, His youth and teen years, or some other area of interest. However, the Gospel writers' primary interest was not to produce great works of literature, nor was their intention to write a biography about Jesus. Their principal goal was to persuade, convince, and lead people to faith in Jesus as the Messiah (Christ) and the Son of God (e.g., see Matthew 28:16-20; Mark 1:1). Each Gospel writer gave a theological portrait of Jesus as influenced by each writer's personality and first-century audience. Out of several gospels and other accounts of the life of Jesus, God led the early church to choose four which He had inspired – Matthew; Mark; Luke; John (e.g., see Luke 1:1-2).

References

Butler, Trent C. Holman Bible Dictionary (Nashville, TN: Broadman and Holman Publishers, 1991).

Dr. Loyd Melton, Ph.D., Senior Professor of the New Testament (Due West, SC: Erskine Theological Seminary, Summer 2020).

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[1]   The word Messiah (Hebrew term) and Christ (Greek term) both means "Anointed One" (Matthew 1:17; John 1:41; John 4:25).

JESUS SAVES

¹⁹ This was John’s testimony when the Jewish leaders sent priests and Temple assistants from Jerusalem to ask John, “Who are you?” .... ²³ John replied in the words of the prophet Isaiah: “I am a voice shouting in the wilderness, ‘Clear the way for the LORD’s coming!’” …. ²⁹ The next day John saw Jesus coming toward him and said, “Look! The Lamb of God who takes away the sin of the world! ³⁰ He is the One I was talking about when I said, ‘A Man is coming after me who is far GREATER than I am, for He existed long before me.’ ³¹ I did not recognize Him as the Messiah (Christ), but I have been baptizing with water so that He might be revealed to Israel.” ³² Then John testified, “I saw the Holy Spirit descending like a dove from heaven and resting upon Him [never to depart]. ³³ I did not know He was the One, but when God sent me to baptize with water, He told me, ‘The One on whom you see the Spirit descend and rest is the One who will baptize with the Holy Spirit.’ ³⁴ I saw this happen to Jesus, so I testify that He is the Chosen One of God.” John 1:19, 23, 29-34 New Living Translation 2^nd Edition (NLT2)

One of the clear messages of the Holy Scriptures is salvation. Salvation means deliverance, redemption, safety, life, and healing. The Holy Scriptures are clear: the living LORD God is the Savior of all people, and He is our salvation (e.g., see Exodus 15:2; Psalm 18:46; Psalm 27:1; Isaiah 12:2; Habakkuk 3:18-19; Luke 1:47; 1 Timothy 4:10). Even more, the living LORD God, whose covenant name is Yahweh, is King over all the earth, and only He protects and saves His people from harm and danger (e.g., see Exodus 14:13-14; Psalm 24:1, 7-10; Psalm 74:12; Zephaniah 3:15).[1]

The living LORD God sent His Son Jesus into the world to save the world through Him (e.g., see John 1:14, 29, 36; John 3:17; 1 John 4:14-15). Jesus came into the world to seek and to save the lost (e.g., see Luke 19:10; John 12:47). Therefore, the Lord Jesus is also our Savior, like His Father – the living LORD God of heaven and earth (e.g., see Matthew 1:21; Luke 2:11; Acts 5:31-32). Jesus, who is One with His Father, is the Savior of the world, and the promised Savior of Israel (e.g., see John 4:42; John 10:30; Acts 4:10-12; Acts 13:23, 32; Jude 1:24-25). Salvation is found in our Lord Jesus and no one else, for there is no other name under heaven given to humankind by which we must be saved (Acts 4:12; Acts 15:11; see also Matthew 1:21; Romans 11:14). Everyone that accepts Jesus also becomes Abraham’s seed and more importantly, apart of God’s household (e.g., see John 1:12-13; Galatians 3:29; Ephesians 2:19-22).

Here is MORE Good News! The Sovereign LORD God has made His Son Jesus the Lord and Savior overall (e.g., see Matthew 28:18; Acts 5:30-31; Acts 10:36). We have peace and union with the Sovereign LORD God of heaven and earth through His Son Jesus (e.g., see John 16:33; Romans 5:1-2, 10-11; Acts 10:36). Through belief and obedience to Jesus, we receive forgiveness for our sins, and we are declared righteous before the Sovereign LORD God (e.g., see Luke 24:27, 47; Acts 2:38-40; Acts 10:43; Acts 13:38-39). Even more, Jesus heals all our sickness, afflictions with various diseases and pains, epilepsy, and paralysis, and He breaks the power of the devil and demons because the Sovereign LORD God is with Him (e.g., see Matthew 4:23-24; Matthew 8:16; Matthew 14:14, 35-36; Matthew 15:30; Mark 1:35; Mark 3:10; Mark 6:55-56; Acts 10:38). Therefore, repent and turn to the living Sovereign God and His Son, Jesus Christ!

Before Jesus came to earth, the Old Testament prophets Isaiah and Malachi predicted the Sovereign LORD would send His messenger to prepare the way before Him – the Messiah, who is the Messenger of the covenant or promises (e.g., see Isaiah 40:3-5; Malachi 3:1). John the Baptist was the LORD’s messenger! John the Baptist prepared the way for Jesus the Messiah’s great arrival (e.g., see Acts 13:24-25)! John the Baptist had the distinct privilege of introducing and revealing the truth of Jesus to Israel as the Chosen One of God (John 1:7, 15, 19, 31, 34; John 5:33; John 10:41; John 20:30-31; see also Matthew 3:3; Luke 1:17, 76-77).[2] All four Gospels of the New Testament tells of John the Baptist’s ministry before the arrival of Jesus’s public ministry (see Matthew 3:1-11; Mark 1:1-8; Luke 1:76; Luke 3:2-16; John 1:6-7, 15, 19-35).

John, whose name means “God is gracious,” came as a messenger of God to tell the world about Jesus (e.g., see Isaiah 40:3-5; Malachi 3:1; Luke 2:11; John 1:6-7; Acts 13:23). Jesus and John the Baptist were relatives as John’s mother Elizabeth was blood-related to Jesus’ mother Mary (e.g., see Luke 1: 36-37). John the Baptist was born six months before Jesus (see Luke 1:36). Other than Jesus, John the Baptist is one of the most important persons in the New Testament (e.g., see Matthew 11:11; Luke 7:28).

Before John was born, the angel Gabriel announced to John’s father Zechariah that his son John would be filled with Holy Spirit and Elijah’s spirit and power (see Luke 1:13-17). The Old Testament prophecies predicted Elijah would come FIRST before the arrival of the LORD (e.g., see Malachi 4:5-6; Matthew 11:7-10; Mark 9:11). Moreover, the angel Gabriel announced to Zechariah that his son John would be a messenger to turn many people’s hearts to the living and Sovereign LORD God and prepare people’s heart for the coming of the LORD (Matthew 11:10; Mark 1:2; Luke 1:17, 76; Luke 7:27; see also Malachi 3:1).

John’s ministry was primarily located in the Bethany wilderness (also translated Bethabara or Batanea) by the Jordan River in northern Israel (e.g., see John 1:28). The message of John was exciting! The Sovereign LORD had been silent for over 400 hours years with the last Old Testament prophecy of Malachi given in approximately 450 to 400 BC. With Malachi’s death, the voice of God's prophets was silent for 400 years. When the people heard about John the Baptist’s message, there was anticipation and excitement in the air. Great crowds gathered to hear John. Many people from Jerusalem, the whole Judean countryside, and all over the Jordan Valley went out to see John the Baptist and hear his message (e.g., see Matthew 3:5; Mark 1:5; John 10:40-41).

The people believed that John was a true prophet sent from God (e.g., see; Matthew 14:5; Matthew 21:25-26). From birth, John’s father Zechariah called his son John a prophet of the Most-High God (see Luke 1:76). In fact, Jesus called John a prophet and His messenger as predicted by the Old Testament to prepare the way for His coming (Matthew 11:7-10; Luke 7:26-27; see also Malachi 3:1; Mark 1:2).

John the Baptist appeared like an Old Testament prophet of the LORD God. From the beginning of his public ministry, John went into all the countryside around the Jordan, preaching a baptism based on REPENTANCE (turning from sin and turning to the living LORD God – Yahweh) to receive forgiveness of sins (e.g., see Mark 1:4; Luke 3:3; Acts 13:24). Similarly, the Old Testament prophets of God also proclaimed a message of REPENTANCE by seeking and turning to Him and doing His good commandments and away from evil and wickedness or they would reap His wrath (e.g., see Nehemiah 9:29-31; Isaiah 1:16-19; Jeremiah 18:11-12; Jeremiah 25:5; Jeremiah 35:17).[3] In the Old Testament, the Sovereign LORD sent His holy prophets to warn His people Israel and Judah: “Turn from your evil ways, and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by My servants the prophets” (see 2 Kings 17:13, New King James Version). Like the Old Testament prophets, John also warned the people to REPENT by turning their hearts and minds towards God and producing good fruit and turning away from disobedience, sin, and idolatry or they would reap the Sovereign LORD’s wrath (Matthew 3:3-8; Luke 3:8-14; see also Acts 20:21; Galatians 5:19-23).[4] The living and Sovereign LORD watches over the whole earth, and He gives justice (e.g., see Deuteronomy 32:4; Zephaniah 3:5).

The main reason John was called the Baptist was that he baptized people in the Jordan River when they repented and openly confessed their sins (e.g., see Matthew 3:6; Mark 1:5; John 1:28; Acts 19:18). John’s baptism was an outward sign of cleansing that reflected an inward repentance from sins. Jesus encouraged baptism by His disciples (e.g., see Matthew 28:19; Mark 16:15-16). Many people came to John and openly confessed what they had done – their evil deeds (Mark 1:5; see also Acts 19:18; James 5:16; 1 John 1:9). John encouraged the people to demonstrate their repentance by their good actions and good works (Matthew 3:8; Luke 3:8-9; see also Jeremiah 18:11; Jeremiah 35:15; Acts 26:19-20).

Interestingly, John the Baptist’s message of repentance continued to be proclaimed by our Lord and Savior Jesus (e.g., see Matthew 3:2; Matthew 4:17; Mark 1:15; Luke 3:3; John 1:26, 33; Acts 1:5, 22). After John was imprisoned, Jesus proclaimed a message of repentance to the people (e.g., see Matthew 4:12, 17; Mark 1:14-15). Moreover, Jesus sent His disciples and apostles also to preach a message of repentance (e.g., see Mark 6:12; Luke 24:47). The early disciples and apostles of Jesus obeyed Jesus and continued His message of REPENTANCE. Jesus’ disciples and apostles encouraged the early church to turn away from sins, turn to the LORD God and His Son Jesus, and demonstrate their repentance by their good deeds (e.g., see Acts 2:38; Acts 3:19; Acts 11:16; Acts 13:24; Acts 17:30-31; Acts 26:19-20; Titus 2:11-12).

Even more important, John declared to the people that he baptized with water but One greater and more powerful was coming that would baptize with the Holy Spirit and fire – the Holy Ghost (John 1:26-27, 31, 33; see also Mark 1:8; Luke 3:16; Acts 1:5; Acts 2:3-4; Acts 11:16). Jesus’ coming would bring not only salvation (healing) but also judgment on those who refused to turn from their sins and turn to His Father, the living Sovereign LORD God (Matthew 4:17; Matthew 11:20-24; Mark 2:17; see also Malachi 4:5-6).[5] John’s baptism was a baptism of repentance, and he encouraged EVERYONE to believe in Jesus to receive a baptism with the Holy Spirit (John 1:7; see also Mark 1:4; Acts 2:38; Acts 19:3-6).[6] Though John never performed a sign, all that John said about Jesus was true and many believed in Jesus (see John 10:40-42).

When the Jewish leadership heard about John’s ministry, they sent a committee of priests and Temple assistants (also called Levites) from Jerusalem to ask John about his identity (see John 1:19). The people had been waiting expectantly for years and were all wondering in their hearts if John might be the Messiah[7] (see Luke 3:15). John confessed and informed the Jewish leadership that he was not the long-awaited Messiah but a messenger sent ahead of Him to prepare for His coming (John 1:20; see also Isaiah 40:3-5; Malachi 3:1; John 3:28; Acts 13:25; Acts 19:4).

Then, the Jewish leaders asked John whether he was the long-awaited Elijah as predicted by the prophets (see John 1:21). The Jews remembered that the prophet Elijah never died, and they expected Elijah’s return in the end times (see 2 Kings 2:11; Malachi 4:5). John said that he was not Elijah (see John 1:21). As mentioned earlier, the Old Testament prophecies predicted the prophet Elijah would come FIRST before the arrival of the LORD (e.g., see Malachi 4:5; Matthew 11:7-10; Mark 9:11-13).[8] Although John denied he was Elijah, John the Baptist looked and acted just like the prophet Elijah as John dressed in camel hair like Elijah (Matthew 3:4; Mark 1:6; see 2 Kings 1:8). Like the prophet Elijah, John called the people to REPENT by turning from foreign gods and to worship and serve the Sovereign LORD God and obey Him only (Matthew 3:2, 8; Luke 3:3, 8; see also Deuteronomy 6:4-6; 1 Kings 18:21, 24, 36-39). As mentioned earlier, the angel Gabriel announced to John’s father Zechariah that his son John would be filled with the spirit and power of Elijah (see Luke 1:17). Thus, Luke 1:17 harmonizes John’s statements as John came “in the spirit and power of Elijah.” Presumably, John was denying that he was the literal Elijah returned from heaven. Importantly, our Lord and Savior Jesus precisely called and confirmed that John the Baptist was the Elijah to come as predicted by the Old Testament prophecies (e.g., see Matthew 11:13-15; Matthew 17:10-13). John the Baptist went before the Lord Jesus to preach a message of repentance so the people would restore their whole hearts, lives, and minds to the Sovereign LORD (Yahweh) so they could find salvation and deliverance (e.g., see Malachi 4:6; Luke 1:17, 77). Thus, John was the prophet Elijah because he prepared the way for the Lord Jesus’s coming, who is God (e.g., see Luke 1:76-77; John 1:1-5).

Next, the Jewish leaders asked John if he was the great Prophet predicted by Moses (John 1:21, 25; see also Deuteronomy 18:15-18). In Deuteronomy 18, the Sovereign LORD through His prophet Moses announced to His people Israel that He would raise up a true and great Prophet like Moses from amongst the Jewish people of Israel (Deuteronomy 18:15-18; see also Acts 3:22-23; Acts 7:37). Moses was a true prophet of the LORD, whom the LORD knew face to face (e.g., see Exodus 33:11; Numbers 12:8; Deuteronomy 34:10-12). Moreover, the Sovereign LORD commanded the people to listen and obey this great Prophet (see Deuteronomy 18:15, 19). The Sovereign LORD promised that He would place His words in the great Prophet’s mouth, and the great Prophet would tell the people everything the Sovereign LORD command Him (Deuteronomy 18:18; e.g., see also John 14:24; John 17:8, 14). Once again, John denied that he was the great Prophet to the Jewish authorities (see John 1:21). The Gospel writer John knew that this role of the great Prophet predicted by Moses would ultimately be fulfilled by Jesus (see John 1:45).

Finally, the Jewish leaders demanded John answer as to his identity so they can report to Jerusalem (see John 1:22). John stated that he was simply a voice from the Judean wilderness, preaching a message of repentance as the prophets predicted, to prepare the world for the coming of the LORD so that everyone could receive salvation and healing through Him (John 1:23; see also Isaiah 40:3-5; Malachi 3:1; Matthew 3:1-3; Mark 1:1-3; Luke 3:2, 4-6).

Next, some Jews who were sent by the Pharisees asked John that if he was not the promised Messiah (Christ), the prophet Elijah, nor the great Prophet predicted by Moses, what right did he have to baptize (John 1:24-25; see also Acts 13:25).[9] Interestingly, the Jewish people believed the Messiah and the great Prophet would be two different and separate people (John 1:20-21; see also John 7:40-41). John announced to the Jews leadership that he merely baptized with water in the Jordan River (John 1:26, 28, 31, 33; see also Matthew 3:11). However, John announced to the Jews that right there in the crowds by the Jordan River was One that was much GREATER and more POWERFUL because He came from heaven (John 1:15, 26-28, 30; see also Mark 1:7; Luke 3:15-17; John 3:13, 30-31; John 6:41, 51). John the Baptist rejoiced and delighted in Jesus’ coming as Jesus spoke the words of His Father – the Sovereign LORD of heaven and earth – as His Father gave Jesus the Spirit without limit (see John 3:28-29, 34). As mentioned earlier, John knew that he baptized with water; however, Jesus baptized with the Holy Spirit of God and fiery judgment (John 1:26, 31, 33; see also Matthew 3:11; Mark 1:7-8; Luke 3:16-18; Acts 1:5; Acts 2:3-4; Acts 11:15-18; Acts 19:4-6).

The next day John saw Jesus coming toward him and announced, “Look! There is the Lamb of God who takes away the world’s sin” (John 1:29, 36; see also Genesis 22:8, 13; Isaiah 53:7; 1 Peter 1:19-20). Jesus is the Sovereign LORD’s Passover Lamb (e.g., see 1 Corinthians 5:7; Ephesians 5:2). This title of Jesus as the Lamb of God is an important title throughout the Holy Scriptures. In one sense, the entire message of the Holy Bible can be summed up in Jesus’ title as the Lamb of God. Some biblical scholars see within this title Lamb of God as Jesus’ presence throughout the Holy Scriptures:

1.   Jesus is the Lamb given to Abraham as a substitute for Isaac (see Genesis 22:6-8, 13-14)

2.   Jesus is the sacrificial Lamb of God predicted by Isaiah (see Isaiah 53:7; John 19:17-18)

3.   Jesus is the spotless Passover Lamb’s blood as John 19:36 references that protected the Jews from the LORD’s destructive plague – the destroyer – during their great Exodus and redemption from Egyptian slavery (e.g., see Exodus 12:3-5, 7, 12-13, 21-23, 27, 29, 46; Mark 14:12-16).

4.   Jesus is the Lamb worthy of our praise and worship (see Revelation 5:6, 8, 11-12)

Significantly, the book of Revelation reveals Jesus the King as the mighty Apocalyptic Lamb that entered the Throne Room of heaven and begins judgment on the wicked who rejected Him and His Father the LORD (see Revelation 5:6; Revelation 6:1, 15-17; Revelation 13:7; Revelation 20:12). In the book of Revelation, the Apostle John – the same author of John’s Gospel – sees the Resurrected and Triumphant Jesus as the Warrior Lamb deserving our worship and praise as He brings comfort and healing to God’s people (see Revelation 5:6, 8-13; Revelation 7:17; Revelation 19:7, 9-10). Moreover, the Apostle John sees the Triumphant Lamb as the Lord of lords and King of kings (Revelation 17:14; Revelation 19:16; see also Acts 10:36). Even more important, the Apostle John sees the new heavens and the new earth with the living LORD God and His Son Jesus the Lamb reigning and ruling with healing, continuous light, and glory coming from the Throne (Revelation 21:10-11, 22-23; Revelation 22:1-5; see also Ezekiel 47:12). Here is the GOOD NEWS! Everyone that BELIEVES IN JESUS can NOW have streams of healing, light, and glory to come into their lives (e.g., see John 7:37-39). Therefore, REPENT and turn to God and His Son Jesus, so that your sins may be wiped out, that times of refreshed healing may come from the Lord (e.g., see Acts 3:19).

The Apostle John wrote his Gospel and his letters to prove that Jesus is the atoning sacrifice for our sins, and the sins of the whole world (e.g., see John 1:29, 36; John 3:16-17; 1 John 2:2). Jesus the Lamb was slain from the creation of the world so we can have life through faith in Him (e.g., see Acts 2:23; 1 Peter 1:19-20; Revelation 13:8). Truly, the Sovereign LORD of heaven and earth sent His Son Jesus to be the Savior of the world (e.g., see Matthew 1:21; Luke 2:11; John 3:16-17; John 12:47; John 4:42; 1 John 4:14). Even more, Jesus came to earth to take away sins as the sacrificial and sinless Passover Lamb of God on Calvary’s Cross so that we might die to sin, become healed (saved), and live for goodness (e.g., Isaiah 53:9, 11-12; 1 Corinthians 15:3; Hebrews 9:26; 1 Peter 2:24; 1 John 3:5, 8-9). Salvation is found in our Lord Jesus and no one else, for there is no other name under heaven given to humankind by which we must be saved (Acts 4:12; Acts 5:31; Acts 15:11; see also Matthew 1:21; Romans 11:14).

Next, John the Baptist declared to the crowds that Jesus is the One that he was talking about when he said, “Soon a Man far greater than I am is coming, who existed long before me!” (see John 1:30, Living Bible Translation). As mentioned earlier, John knew that Jesus was GREATER and more POWERFUL because Jesus existed from beginning of time and He was from heaven (John 1:30; see also Matthew 3:11; John 1:1-3, 15, 27; John 3:31; Acts 7:55-56). John was only a forerunner sent by the Sovereign LORD to announce Jesus’ coming (John 1:23 see also Isaiah 40:3-5). At first, John announced to the crowd of people that he did not know and recognize Jesus was the Chosen One of God (see John 1:26, 31, 33-34). However, John testified he came baptizing with water and preaching a message of repentance to get Israel ready to recognize Jesus as the God-Revealer (see John 1:31).

Then, John testified to the crowds about seeing the Holy Spirit in the form of a dove flying down out of heaven and resting upon Jesus (John 1:32; see also Matthew 3:16; Mark 1:10; Luke 3:22). Significantly, the Holy Spirit of God remained with Jesus and never left Him (John 1:32-33; see also e.g., Luke 4:18-19; Acts 10:38). In the Old Testament, the prophet Isaiah saw the Servant-Messiah receiving the Spirit permanently (Isaiah 11:2; Isaiah 61:1; see also Luke 4:18-19). The living LORD God permanently gave His Son Jesus the Spirit without limit and without measure (see John 3:34-36).

John the Baptist declared that he did not recognize and know Jesus at first as the Chosen One of God (see John 1:33-34). The Sovereign LORD announced to John that when he see the Holy Spirit descending and remaining upon Someone, then he would know that He was the Chosen One of God (John 1:33-34; see also Matthew 3:11; Mark 1:8; Luke 3:16; John 11:27; Acts 1:5).[10] The Chosen One of God is the One who that would baptize with the Holy Spirit (John 1:33; see also John 3:3-8). Jesus cause those who believe in Him the Holy Spirit’s powers and graces of the new life (e.g., see John 3:3-8, 16). John the Baptist declared that he saw the Holy Spirit descend upon Jesus and remain upon Him, and therefore John could testify that Jesus is indeed the Chosen One of God (John 1:34; see also Matthew 16:16).

The Old Testament prophet Isaiah predicted the Spirit of the LORD will come and rest on the Messiah — the Anointed Servant of God (Isaiah 11:2-3; Isaiah 42:1; Isaiah 61:1; see also Matthew 12:18; Luke 4:18-19). When the New Testament opens, the Sovereign LORD God anointed His Son Jesus with the Holy Spirit and power so JESUS COULD HEAL AND SAVE those under the power of the evil because God was with Jesus (e.g., see Matthew 4:23-25; Matthew 11:4-6; Matthew 15:31; John 1:14, 16; Acts 10:38). Everyone that came to Jesus, JESUS HEALED THEM ALL (e.g., see Matthew 8:14-17; Matthew 14:36; Mark 1:29-34, 40-42; Mark 3:10; Luke 6:19).

The Gospel of John does not describe the actual baptism of Jesus like the Synoptic Gospels – Matthew, Mark, and Luke. Instead, John’s Gospel gives the testimony of John the Baptist where he saw the Holy Spirit coming and remaining on Jesus (see John 1:31-34). However, the Synoptic Gospels — Matthew, Mark, and Luke — tells the story of Jesus coming from Nazareth of Galilee to the Jordan River to be baptized by John the Baptizer (see Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22). As soon as Jesus was baptized and came up out of the Jordan River, the heavens opened, and John saw the Spirit of God descending like a dove and landing on Jesus (e.g., see Matthew 3:16; Mark 1:10; Luke 3:22). Then, the Sovereign LORD announced from His glory cloud of heaven that Jesus was indeed His Son, whom He loved and was well pleased with Him (e.g., see Matthew 3:17; Matthew 17:5; Mark 1:11; Mark 9:7; John 12:28; 2 Peter 1:16-18).

Following Jesus’ baptism, the next day John the Baptist was standing with two of his disciples (see John 1:35). As Jesus walked by them, John looked at Jesus closely, and then he powerfully again declared about Jesus, “Look! There is the Lamb of God!” (see John 1:36, New Living Translation). As mentioned earlier, John previously revealed Jesus’ identity at Jesus’ baptism (see John 1:29-34). No doubt some of the same committee members sent from Jerusalem were present to hear John the Baptist’s message that Jesus is God’s Passover Lamb of God (see John 1:29, 36).

After hearing John’s declaration about Jesus, two of John’s disciples started following Jesus (see John 1:37). Jesus looked around and saw John’s disciples following Him, and He asked, “What are you seeking?” (see John 1:38, English Standard Version). These two disciples spent the day with Jesus (see John 1:39). John the Baptist rejoiced when people left him to follow Jesus because his ministry focused on Jesus’s coming (see John 3:28-29). Importantly, John knew Jesus’ ministry must increase, but he must decrease because Jesus is GREATER as He comes from heaven (see John 3:30-31).

John’s two disciples called Jesus “Rabbi” (which translated means “Teacher” or “Master”), and they informed Jesus that they wanted to follow Him (see John 1:38-39). In first-century Palestine, many people called Jesus Rabbi or Teacher, including respected Jewish leaders, like Nicodemus (e.g., see Mark 10:51; John 1:49; John 3:1-2; John 4:31; John 6:25; John 9:2; John 20:16). In Hebrew, “rabbi” means “my great one.” Rabbi is used to recognize a teacher of the Scriptures. During Jesus’ public ministry, He taught with authority and power unlike many other Jewish teachers because Jesus spoke and taught God’s Words (e.g., see Mark 1:21-22; Mark 6:1-2; Luke 4:22; Luke 5:1; John 7:15).

One of John’s two disciples that heard John’s testimony or witness about Jesus was named Andrew, and Andrews was Simon Peter’s brother (see John 1:40). Many biblical scholars believe the other unnamed disciple of John the Baptizer was John, who authored this Gospel.

Afterwards, Andrew then went to find his brother Simon and told him, “We have found the Messiah (which means Christ)”[11] (see John 1:41, English Standard Version). Andrew immediately led Simon to meet Jesus (see John 1:42). There was no question in Andrew’s mind that Jesus was the long-awaited Messiah. Not only did Andrew tell his brother Simon, but he was also eager to introduce others to Jesus the Messiah (e.g., see John 6:8-9; John 12:22).

When Jesus first met and saw Simon, Jesus looked carefully at Simon for a moment and then said, “You are Simon, John’s son — but you shall be called Peter, the Rock!” (see John 1:42, Living Bible Translation). Other biblical translations such as the New Living Translation and English Standard Version states that Jesus said, “Your name is Simon, son of John — but you will be called Cephas” (which means “Peter”) (John 1:42; see also John 21:15-17). Other translations read, “Simon, son of Jonah” or “Simon, son of Joannes” (see also Matthew 16:17). The names Cephas (from Aramaic) and Peter (from Greek) both means “rock” (see also Matthew 16:18). Cephas and Peter are from the word for “rock” or “stone” in Aramaic and Greek. The Aramaic word for rock is the parallel to the Greek word “petros” from which the English name Peter is derived.[12] Jesus named Simon the Rock because he would later become a great church leader after Jesus’ death and ascension to heaven (e.g., see Acts chapter 1 through 5, Acts chapters 8 through 12, and Acts chapter 15).

Interestingly, the Synoptic Gospels – Matthew, Mark, and Luke – have a different version of Jesus’ calling of His first disciples (apostles). According to the Synoptic Gospels, Jesus was walking beside the Sea of Galilee, when He saw two brothers, Simon called Peter and his brother Andrew (see Matthew 4:18; Mark 1:16). Simon and his brother Andrew were casting a net into the lake, for they were fishermen (see Matthew 4:18; Mark 1:16). Jesus called Simon and his brother Andrew to come and follow Him, so they could become fishermen of people (see Matthew 4:19; Mark 1:17). At once, Simon called Peter and his brother Andrew left their nets and immediately followed Jesus (see Matthew 4:20; Mark 1:18). Then, Jesus saw two other brothers, James son of Zebedee and his brother John (see Matthew 4:21; Mark 1:19). James and his brother John were in a boat with their father Zebedee as they were also fishermen like Simon and Andrew (see Matthew 4:21; Mark 1:19; Luke 5:10). Like Simon and his brother Andrew, James and his brother John immediately they left their fishing boat, everything, and followed Jesus (see Matthew 4:22; Mark 1:20; Luke 5:10-11).

Interestingly, the Synoptic Gospels show the disciples dropping their fishing nets to follow Jesus instantly. However, John’s Gospel describes a more gradual process. When two of John’s disciples grew curious, Jesus invited them to come and spend a day with Him (see John 1:37-39). Soon, these two disciples were ready to tell others what they had seen and heard about Jesus.

Moreover, the Gospel of Matthew has a different version of Jesus’ naming of Simon, Andrew’s brother. According to Matthew’s Gospel, when Jesus came to the region of Caesarea Philippi, He identified Simon Peter as Simon son of Jonah. Jesus called Simon Peter a rock or stone (see Matthew 16:17). As mentioned earlier, the name Peter in Greek means Petros and can be translated as “rock” or “rock-man.” Even more, Jesus informed Peter that upon this rock He will build and put together His church, a church so expansive with energy (power) that not even the gates of hell will overcome His church (see Matthew 16:18). Peter was uniquely used by God to build Jesus Christ’s church (e.g., see Acts 2:14-42; Acts 3:1-26; Acts 10:27-48). The house of God – believers in Christ Jesus – are built on the foundation of the apostles and prophets, with Christ Jesus Himself as the chief Cornerstone or the chosen and precious living Stone (see Ephesians 2:19-20; 1 Peter 2:4-6). In Christ Jesus, foreigners and strangers are fellow citizens with God’s people (the Jews) and jointed together to become a holy temple in the Lord (see Ephesians 2:21). Importantly, all God’s people are fellow citizens and being built together to become a dwelling in which God lives by His Spirit by faith and trust in Christ Jesus as our Lord and Savior (see Ephesians 2:22; 1 Corinthians 3:16).

Later at Caesarea Philippi, Simon Peter would make one of the most foundational statements of the Christian faith about Jesus: “You are the Messiah, the Son of the living God” (see Matthew 16:16, 20; Mark 8:29; Luke 9:20; John 11:27). In the New Testament, the word Messiah translates the Greek word for Christos or Christ, which means Anointed One (see Matthew 1:17). Messiah (Hebrew term) and Christ (Greek term) both means “Anointed One” (John 1:41; see also John 4:25). For the Jews, the Messiah was the same as “Son of God” (see Matthew 26:63-64; Mark 14:61-62; Luke 22:67-70). Moreover, when the Jews spoke about their Messiah, they were also thinking of the King from David’s family line who would come to deliver them and establish God’s Kingdom (see Matthew 1:1, 16-17).

For centuries, the Jews had been waiting for the great Messiah-King from David’s family line that would come and lead God’s people (e.g., see 2 Samuel 5:1-2; 2 Samuel 7:12-16; Psalm 23:1; Jeremiah 23:3-6; Ezekiel 34:11-16, 23-30; Ezekiel 37:22, 24-25; Micah 5:2, 4; Matthew 2:6). The Jews writers held onto the LORD of Heaven’s Armies’ great promise (covenant) He made with David, and they predicted a good, wise, just, honest, and moral Messiah-King and Priest would Branch from David’s family line and lead the people as their Righteous LORD and King forever (e.g., see 2 Samuel 7:12-16; 1 Chronicles 17:10-15, 17, 25-27; Isaiah 4:2; Isaiah 11:1; Jeremiah 23:5-6; Jeremiah 30:9; Jeremiah 33:14-22).^[13] Even more, the Old Testament writers predicted a great King from David’s family line would not only rule the Jewish people but the entire world (e.g., see 2 Samuel 7:12-16; 1 Kings 2:4; Psalm 89:3-4; Psalm 132:11-12; Isaiah 4:2; Isaiah 9:6-7; Isaiah 11:1, 10; Jeremiah 23:5-6; Ezekiel 37:24-25; Micah 5:2).

After Jesus’ calling of his first three apostles (disciples), the next day Jesus decided to go to Galilee (see John 1:43). Galilee was in the northern region of Israel (Palestine), and this region included a mixture of Jews and Gentiles (e.g., see Matthew 4:15-16). While in Galilee, Jesus found Philip, and Jesus invited Philip to come and follow Him (see John 1:43). Interestingly, Jesus called Philip personally, and Philip without hesitation trusted and followed Jesus. Philip is listed in the Synoptic Gospels and the book of Acts with the Twelve apostles (e.g., see Matthew 10:3; Mark 3:18; Luke 6:14; Acts 1:13). However, John’s Gospel tells the most about Philip (e.g., see John 1:43-44; John 6:5-7; John 12:21-22; John 14:8-9).

Philip was from the town of Bethsaida, which was the same hometown of Andrew and his brother Simon Peter (John 1:44; see also John 12:21). Bethsaida was in Galilee (see John 12:21). Bethsaida was a village in the Galilee region. Interestingly, Jesus’ disciples (believers) came from Galilee (e.g., see Matthew 4:18, John 1:43-44; Acts 1:11; Acts 2:7). Furthermore, Jesus’ major public ministry was in Galilee, and He did His first of His signs (miracles) in Cana of Galilee through which He revealed His glory (see John 2:11). Importantly, Galilee would also become the location of Jesus’ first public sermon – a message of repentance and hope (e.g., see Matthew 4:12, 17; Mark 1:14-15; Luke 4:14-21; Acts 5:31).

Afterwards, Philip found Nathanael and said to him, “We have found the Messiah” (see John 1:45, New Living Translation). In another translation, Philip told Nathanael, “We have found the One Moses wrote of in the Law, the One preached by the prophets” (see John 1:45, the Message Bible). Philip knew Moses in the Law, all the Old Testament Prophets, and the Psalms wrote about Jesus the Messiah (Luke 24:27, 44-45; John 5:46; Acts 7:52; Acts 9:22; Acts 10:43; Romans 1:2; Romans 3:21; see also e.g., Genesis 3:15; Genesis 12:3; Numbers 21:9; Numbers 24:17; Deuteronomy 18:15-18; 2 Samuel 7:12-16; Isaiah 7:14; Isaiah 9:6-7; Isaiah 40:10-11; Isaiah 52:13-53:12; Isaiah 61:1-2; Jeremiah 23:5-6; Ezekiel 34:23; Daniel 7:13; Daniel 9:24-27; Micah 5:2; Zechariah 9:9-10; Zechariah 12:10; Malachi 3:1). Jesus was the goal of the Old Testament prophets as the Old Testament writings pointed to Him (see Luke 24:27, 44-47; John 5:39-40; Romans 1:2; Romans 3:21). Even more, Jesus brought God’s glory to earth (e.g., see John 1:14; John 12:41). Truly, Jesus is the Son of God and the long-awaited Messiah (Christ) promised by the Old Testament prophets (e.g., see John 20:30-31; Acts 5:42; Acts 9:20, 22; Acts 13:27, 32; Acts 17:2-3; Acts 18:5, 28).[14]

As mentioned earlier, Moses in the Law and the Prophets wrote about the coming Messiah and the great Prophet (e.g., see Deuteronomy 18:15-18; Isaiah 52:13-53:12; Luke 16:29, 31; Acts 10:43; Acts 26:22-23). In fact, the prophet Isaiah saw Jesus’ glory and spoke about Him (e.g., see Isaiah 6:1-4; John 12:41). Initially, most Jews thought that Joshua was the Prophet predicted by Moses in Deuteronomy 18:15 as Joshua led Israel into the Promised Land after Moses’ death (e.g., see Numbers 27:18; Deuteronomy 34:9; Joshua 1:1-9). Moreover, some Muslims believe Deuteronomy 18:15 refers to the coming of Muhammad. In the book of Acts, both Peter and Stephen clearly identified Jesus as the fulfillment of this prophecy from Deuteronomy 18:15 (see Acts 3:22; Acts 7:37).

Initially, many Jews expected the Prophet and the Messiah to be two distinct persons (e.g., see John 1:20-21; John 7:40-41). However, the Christian view unites the long-awaited Messiah and Prophet into the one Person of Jesus Christ. The Apostle Peter and many other Jews of Palestine knew Jesus was the great Prophet and Messiah (e.g., see Acts 3:21-24). As Jesus’ continued His earthly ministry, the Jewish crowds called Jesus, “the prophet from Nazareth in Galilee” (see Matthew 21:11, King Jesus Version).

The first century Jews of Palestine considered Jesus to be a prophet (e.g., see Matthew 21:46; John 9:17). Jesus was powerful in both word and good deeds before God and all the people because God was with Him (e.g., see Luke 24:19; Acts 10:38). Throughout His public ministry, Jesus raised the dead, healed the sick, gave sight to the blind, and brought hope of a new life, and news about Jesus spread throughout Judea and the surrounding country (e.g., see Matthew 4:23-25; Matthew 9:18-26; Matthew 11:2-6; Mark 2:3-12; Mark 6:32-40; Luke 7:11-17). Therefore, many Jews considered Jesus the long-awaited great Prophet and Messiah predicted by Moses after seeing Jesus’ miraculous  signs He performed (Luke 7:16; John 4:19, 25-26; John 6:14; John 7:40-41; Acts 3:18-23; Acts 7:37; see also Deuteronomy 18:15-18). Even Jesus’ apostles and political officials thought Jesus was Elijah, Jeremiah, or like one of the prophets of long ago (e.g., see Matthew 16:14; Mark 6:15; Mark 8:28; Luke 9:7-9, 18-19).

Jesus the Messiah (Christ) is the great and final Prophet of God predicted by Moses and the prophets (Luke 24:19; John 1:21, 25, 45; John 6:14; John 7:40; Acts 3:18-26; Acts 7:37; see also Deuteronomy 18:15-18). The prophet Moses wrote about Jesus (John 5:45-47; Luke 24:27; e.g., see Genesis 3:15; Genesis 12:3; Numbers 21:9; Deuteronomy 18:15-18; John 3:14). Like Moses and many other true prophets of God, Jesus spoke God’s true word (Deuteronomy 18:18; see also e.g., Exodus 4:15-16; Exodus 7:1-2; Jeremiah 1:9; John 3:34). Jesus spoke the words His Father – the Sovereign LORD God of heaven and earth – had given Him to speak (e.g., see John 8:27-30; John 12:49-50; John 14:24; John 17:8, 14).

After that, Philip informed Nathanael that the Messiah’s name is Jesus, the son of Joseph from Nazareth (John 1:45; see also Matthew 2:23). Nathanael shouted and said to Philip, “Can anything good come out of Nazareth?” (see John 1:46, English Standard Version). As background, Jesus the Messiah-King and Savior was born in Bethlehem (southern Israel) in the city of David, as predicted by the Old Testament prophet Micah (Matthew 1:1, 16-17, 21-23; Matthew 2:1-2, 5-6; Luke 2:4-7, 10-11; see also Micah 5:2). However, Jesus grew up and lived in a small town called Nazareth located in Galilee (northern Israel) with His parents, Joseph and Mary (see Matthew 1:16; Matthew 2:23; Mark 1:9; John 6:42). In the Holy Scriptures, Jesus is sometimes called “Jesus of Nazareth” or “Jesus the Nazarene” (e.g., see Matthew 2:23; Matthew 21:11; Matthew 26:71; Mark 10:47; John 18:5, 7; John 19:19; Acts 4:10; Acts 22:8; Acts 24:5). Nazareth was Joseph and Mary’s hometown; however, Joseph was also a descendant of King David (see Matthew 1:20; Luke 1:26-27; Luke 2:4; see also 2 Samuel 7:12-16). When Jesus lived, Nazareth was a small town with a negative or bad reputation at this period (e.g., see John 1:46; John 7:52).

Importantly, Philip informed Nathanael that Jesus the Messiah is the son of Joseph (John 1:45; see also Matthew 2:23). In the Scriptures, Jesus is also often called “son of Joseph” (e.g., see John 1:45; John 6:42). Jesus was thought to be the son of Joseph (e.g., see Luke 1:27; Luke 3:23). Joseph was Jesus’ legal, though not natural, father. Notably, Jesus was the Son of the living Sovereign LORD God of heaven and earth (e.g., see Matthew 14:33; Matthew 16:16; Mark 1:1; Luke 1:30-33, 35; Luke 22:70; John 20:30-31).

Notably, Philip invited Nathanael to come and meet Jesus (see John 1:46). Philip led others to Jesus too (e.g., see John 12:21-22). Philip’s invitation is the GREATEST Nathanael will ever receive! Philip asked Nathanael to come Jesus, who is God’s grace and truth (see John 1:14). Jesus is the Prince of God, Savior of the world, and He is Lord (e.g., see Matthew 1:21; Luke 2:11; John 3:16-17; John 4:42; Acts 5:31; Romans 10:9). The living Sovereign LORD God sent His Son Jesus to be the Savior of the world (e.g., see 1 John 4:14). Everyone who believes and obeys Jesus also receives the Holy Spirit of God and adoption into the living Sovereign LORD God’s family (e.g., see John 1:12-13; John 3:3-8; Acts 5:32; 1 John 4:15-16). Through Jesus, we receive salvation (healing and safety), changed hearts and lives, and have our sins forgiven (e.g., see Luke 24:47; Acts 4:12; Acts 10:43; Acts 13:23). Jesus is the Author of life and the Light of the world (e.g., see John 1:4-5; John 8:12; John 12:35-36, 44-47). The Apostle Paul personally saw the Light of Jesus on the Damascus Road (e.g., see Acts 9:3-5; Acts 22:6-8; Acts 26:13-15).

Many scholars believe Nathanael was probably Bartholomew from the Synoptic Gospels (Matthew, Mark, and Luke) and the book of Acts. The Gospel of John never mentions Bartholomew, but the other three other Gospel writers and the book of Acts name Bartholomew and not Nathanael (see Matthew 10:3; Mark 3:18; Luke 6:14). Thus, some scholars believe that Nathanael and Bartholomew are the same person. Philip is linked with Bartholomew in the lists of names in the Synoptic Gospels (Matthew 10:3; Mark 3:18; Luke 6:14), so it is possible that Philip and Bartholomew were “paired off” and served together. The name “Nathanael” means “God gives” or God has givem.”   

Jesus called and appointed Twelve disciples (believers, learners) to continually be with Him, and He also designated the Twelve as His apostles (see Mark 3:13-14; Luke 6:12-13). Also, Jesus sent these Twelve out to preach (see Mark 3:14), and He gave the Twelve authority to drive out demons (unclean or evils spirits) and to heal every disease and sickness (see Matthew 10:1; Mark 3:14-15; Luke 9:1-2).

These are the names of the Twelve apostles Jesus appointed: Simon (to whom He gave the name Peter), his brother Andrew, James son of Zebedee and his brother John (to them he gave the name Boanerges, which means “sons of thunder”), Philip, Bartholomew (Nathanael), Matthew the tax collector, Thomas, James son of Alphaeus, Thaddaeus (also known as Judas son of James), Simon who was called the Zealot, and Judas Iscariot, who became a traitor and betrayed Him (see Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16; Acts 1:13). These Twelve apostles were ordinary people from all walks of life — fishermen, political activists, and tax collectors — who accepted the calling of Jesus (e.g., see Matthew 4:18-22; Matthew 9:9; John 21:2). From these Twelve apostles along with the prophets, the Sovereign LORD God has joined His people the Jews together with Gentiles (non-Jews) into one family through wholehearted faith and obedience to Him and His Son Jesus (e.g., see John 1:12-13; Ephesians 2:11-19). Jews and Gentiles together are the Sovereign LORD’s house, built on the foundation of the apostles and the prophets with Jesus the Messiah joining Jews and Gentiles as the Cornerstone of God’s house (Ephesians 2:20-22; see also Matthew 16:18-20; Revelation 21:14). Truly, Jesus is the chief Cornerstone and the head of God’s people – the Church (e.g., see Matthew 21:42; Luke 20:17; Acts 4:11; Ephesians 1:22-23)!

As mentioned earlier, in John’s Gospel, there was a chain of evangelism. First, John the Baptist pointed out Andrew and John to Jesus as the Lamb of God (see John 1:35-40). Then, Andrew brought his brother Simon Peter to Jesus (see John 1:40-42). Afterward, Jesus found and called Philip to follow Him, and Philip brought Nathanael to Jesus (see John 1:43-49). The Synoptic Gospels – Matthew, Mark, and Luke – shows the disciples dropping their nets and immediately following Jesus. However, John’s Gospel describes a more gradual process (see John 1:35-49).

Next, Nathanael came to Jesus (see John 1:47). As Nathanael approached Him, Jesus said of Nathanael, “Here comes an honest man — a true son of Israel” (see John 1:47, Living Bible Translation). Jesus knew Nathanael’s heart, and He found Nathanael to be a true Israelite with no deceit and no dishonesty (John 1:47; see also Zephaniah 3:13; Romans 9:4-6; Revelation 14:5). Jesus found Nathanael as a genuine son of Israel — a man of complete integrity without a false bone in his body (John 1:47; see also Psalm 32:2). God is good to those who are pure in heart (e.g., see Psalm 24:4; Psalm 73:1; Matthew 5:8).

Then, Nathanael asked Jesus how He knew him (see John 1:48). Jesus answered Nathanael that He saw him under the fig tree before Philip found him (John 1:48; see also John 2:24-25). As God incarnate, Jesus is all-knowing (omniscient) and universal (omnipresent), and He knows what is really inside a person’s heart and mind (e.g., see 2 Chronicles 6:30; Jeremiah 17:10; Ezekiel 11:5; Matthew 9:4; John 2:24-25; John 13:11; Revelation 2:23). Even more, Jesus is the Messiah, and He is all knowing (e.g., see Matthew 1:1, 16-17; John 4:25-26, 29). Jesus, John the Baptist, and the first apostles of Jesus were Jews, and they were born in first century Palestine. Jesus is a Jew descended from the people of Israel, and He is the Messiah, who is God overall and forever praised (e.g., see John 1:1; Romans 1:3-4; Romans 9:4-5; Colossians 2:9).  

Then, Nathanael made an important confession of faith about Jesus. Nathanael’s climax confession announced to Jesus, “You are the Son of God — the King of Israel” (see John 1:49, New Living Translation). Like John the Baptist’s two other disciples, Nathanael called Jesus “Rabbi,” which means Teacher (see John 1:38, 49). Even more important, Nathanael confessed that Jesus was the Son of the living God and the long-awaited King of Israel (John 1:49; see also Matthew 2:2; Matthew 16:16; Matthew 27:11; Luke 22:70; Luke 23:3; John 1:14, 18; John 3:16; John 18:33-37, 39). Everyone on the said of truth accepts and obeys Jesus as King because Jesus is the Truth (integrity, honesty) (e.g., see John 1:14, 17; John 10:16, 27; John 14:6; John 18:37; 1 John 5:20).

Finally, Jesus said to Nathanael, “Do you believe simply because I told you I saw you under the fig tree?” (see John 1:50, New Century Version). Jesus announced to Nathanael that he will see greater proofs of His identity when he sees heaven open and the angels of God coming back and forth to Him as the Messiah (see John 1:50-51). Some biblical translations such the English Standard Version translates verse 51 as “the angels of God ascending and descending on the Son of Man” (see John 1:51, English Standard Version). Significantly, some biblical translations such the New Living Translation translates verse 51 as follows: “You will all see heaven open and the angels of God going up and down on the Son of Man, the One who is the stairway between heaven and earth” (see John 1:51, New Living Translation).

Incredibly, the opening chapter of John’s Gospel gives Jesus many important titles from His disciples: the Word (see John 1:1), God (see John 1:1), Creator (see John 1:3), Light (see John 1:7), only begotten God (see John 1:18), Lamb of God (see John 1:29, 36), the God’s Chosen One or the Elect One (see John 1:34), Son of God (see John 1:34, 49), Rabbi (see 1:38, 49), Messiah (see John 1:41), the One whom Moses wrote about in the Law and whom the prophets also wrote (see John 1:45), King of Israel (see John 1:49), and finally Son of Man (see John 1:51). “Son of Man” was Jesus’ favorite titles for Himself (e.g., see Mark 8:31). Throughout the four New Testament Gospels, the “Son of Man” it is used eighty-three times in the Synoptic Gospels (Matthew, Mark, and Luke) and at least thirteen times in John’s Gospel.

The title “Son of Man” speaks of Jesus’ identity as both God and Man. In the book of Daniel, the “Son of Man” is presented as coming in the glory cloud to the Ancient of Days – the Sovereign LORD God (Daniel 7:13 see also e.g., Matthew  16:27-28; Matthew 24:30; Matthew 26:64; Mark 14:61-62; Revelation 1:7; Revelation 14:14). Moreover, the prophet Daniel sees the Son of Man receiving an everlasting dominion, glory, and kingdom so that all peoples, nations, and languages should serve Him (Daniel 2:44; Daniel 7:14; see also Isaiah 9:6-7; Matthew 28:18; John 3:35; Philippians 2:9-11; Revelation 11:15).

As the Son of Man, Jesus is now the stairway or ladder between heaven and earth, and this explains Jesus’ reference to “Jacob’s ladder” in Genesis 28 (see also John 14:6; Romans 5:1-2; Ephesians 2:18; Ephesians 3:12). The Sovereign LORD God sent His Son Jesus to announce the good news of peace with Him through His Son Jesus, who is Lord of all (e.g., see Luke 2:13-14; Acts 10:36; Romans 5:1-2). For there is one God and one Mediator or go-between God and humankind, and His name is Jesus Christ (e.g., see 1 Timothy 2:5). Jesus unites and reconciles God and humankind through His death on the Cross, that forgives our sins (e.g., see 2 Corinthians 5:17-21; Hebrews 9:15; Hebrews 12:24).

Originally, the Sovereign LORD called the chosen patriarchal family – Abraham, then Abraham’s son Isaac, and later Isaac’s son Jacob, later renamed “Israel,” which means “prince of God,” to be His “living link” and blessing ladder between heaven and earth (e.g., see Genesis 12:1-3; Genesis 22:18; Genesis 26:4; Genesis 28:12-15; Genesis 32:28; Deuteronomy 4:5-8; Nehemiah 9:5-7). In the Old Testament, Israel is called God’s son (e.g., see Exodus 4:22; Deuteronomy 1:31; Deuteronomy 32:6; Jeremiah 31:9, 20; Hosea 11:1). The people of Israel belong to the Sovereign LORD as His special possession and treasure (e.g., see Exodus 19:5-6; Deuteronomy 7:6; Psalm 135:2). The Sovereign LORD God gave the people of Israel adoption to sonship, the divine glory, the covenants, the receiving of the Law, the Temple worship, and entrusted Israel with the very words of God (e.g., see Deuteronomy 32:9-12; Psalm 147:19-20; Isaiah 2:3; Acts 7:38; Romans 3:1-2; Romans 9:4). From the patriarchs (Abraham, Isaac, and Jacob) is traced the human ancestry of Jesus the Messiah, who is forever God over all (e.g., see Romans 9:5; Romans 11:26-27). Jesus is the Savior from the Jews of Israel (e.g., see Matthew 2:4-5; John 4:22; Acts 13:23). In John’s Gospel, Jesus is presented as the successor to Israel or as the better Israel and most importantly the Son of God (e.g., see John 1:14, 18, 51; John 3:16, 18).

Now, Jesus informed Nathanael that He is the bridge or stairway to the Sovereign LORD God of heaven and His grace (John 1:14, 51; see also John 14:6). In verse 51, Jesus announced to Nathanael that he would “see heaven opened, and the angels of God ascending and descending on the Son of Man,” which recalls the story of Jacob in Genesis 28 (see John 1:51, English Standard Version). In Genesis 28, Jacob dreamed about a stairway on which he saw angels “going up and down” (see Genesis 28:12). In Jesus, heaven was once again opened! Jesus came down from heaven so we can all have access to the Sovereign LORD God heaven through faith in Him (e.g., see John 3:13; John 6:38, 41-42, 51). Jesus is God come in the flesh! In Jesus and through faith in Him, we have a better access to the Sovereign LORD God of heaven and earth with freedom and confidence (e.g., see Ephesians 2:18; Ephesians 3:12; Hebrews 4:14-16; Hebrews 10:19-20). One day, Jesus will once again return in the glory cloud to Palestine – the gate of heaven (e.g., see Genesis 28:15-19; Matthew 16:27; Matthew 26:64; Acts 1:11; Acts 3:21; 1 Thessalonians 4:16-17; Revelation 1:7). In the Old Testament, Jacob called the stairway to heaven Bethel, which means the house of God (see Genesis 28:12, 15-19). Now, Jesus is the new Bethel, and the new Israel because He is the house where the Sovereign LORD God lives (e.g., see John 1:14, 16).

Knowing all these wonderful facts about the Sovereign LORD God and His Son, Jesus the Lamb, we must all REPENT and turn away from sin and evil! Seek the Sovereign LORD God and His Son Jesus and humbly do what is right, fair, and good towards ALL PEOPLE (e.g., see 2 Chronicles 7:13-14; Isaiah 1:17; Amos 5:4, 6, 14-15; Micah 6:6-8; Zephaniah 2:3; Acts 2:38). Obedience, goodness, fairness, faith, and mercy please the Sovereign LORD God and His Son Jesus (e.g., see Deuteronomy 32:3-4; Isaiah 58:6-14; Matthew 23:23; Acts 5:29-32). Such good behavior will save you from the Sovereign LORD God and His Son Jesus’s coming wrath and judgment (e.g., see Isaiah 56:1-2; Jeremiah 18:8-10; Joel 2:13-14; Jonah 3:4-10). REPENT and TURN to the Sovereign LORD God and His Son Jesus and receive peace, healing, and refreshment from heaven, otherwise, you will receive the Sovereign LORD God and His Son Jesus’s punishment (e.g., see Isaiah 9:6-7; Isaiah 26:3-4, 21; Acts 3:19-20).

References

Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

ESV Study Bible, English Standard Version (Wheaton, IL: Crossway Bibles, 2008).

Life Application Study Bible (Carol Stream, IL: Tyndale House, 1971).

Message Bible (Colorado Springs, CO:  NavPress, 2002).

New Student Bible (Grand Rapids, MI: Zondervan, 1992).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

The Living Bible Paraphrase (Tyndale House, 1971).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Carson, D.A. The Gospel According to John (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1991).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

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[1] The LORD is a transliteration or conversion of the proper name YHWH that is sometimes rendered “Jehovah” or “Yahweh” (e.g., see Exodus 20:7; Leviticus 24:16). The LORD of the entire heavens and earth is God Almighty, translated in Hebrew meaning “El Shaddai” (shuh-DYE). Also, the LORD is the God of Abraham, the God of Isaac, and the God of Jacob, and He revealed His Name (character) to Moses (see Exodus 6:2-3). Importantly, the LORD is His eternal Name to remember for all generations (e.g., see Genesis 4:26; Genesis 14:22; Genesis 26:22; Exodus 3:14-15). In the Gospel of John, Jesus revealed His Father, the living LORD God of heaven and earth, to the world (e.g., see John 1:1-5, 14, 18; John 6:38, 42; John 13:1, 3).

[2] Both Messiah (Hebrew) and Christ (Greek) mean “Anointed One” or “God’s Chosen Instrument.” By the first century, the term Messiah had come to refer specifically to Jesus the Savior from King David’s family line who would deliver God’s people (e.g., see Matthew 1:1, 16-17, 21; John 1:34). 

[3] Unfortunately, Israel and Judah ignored the Sovereign LORD’s warnings to repent, and they experienced His wrath. In 722 BC, the northern kingdom of Israel was invaded and destroyed by the Assyrians (see 2 Kings 17:7-23). Then in 586 BC, the Sovereign LORD allowed the southern kingdom of Judah, Jerusalem, and the Temple to be destroyed by the Babylonians (see 2 Kings 25:1-21; 2 Chronicles 36:15-21; Jeremiah 52:4-27).

[4] Sadly, the people of God once again ignored John and the others message of repentance, and they experienced the Sovereign LORD’s wrath. In AD 70, the Sovereign LORD allowed Jerusalem and the Temple to be destroyed by the Roman army, and thereby ending the Jewish sacrificial system. Nevertheless, Stephen’s preaching tended to free Christian thinking from the necessity of a Temple (see Acts 7:46-50), and the apostle Paul taught Jesus’ church with His obedient believers are the new Temple (e.g., see 1 Corinthians 3:16-17; 1 Corinthians 6:19-20). Even more, the apostle John in the book of Revelation envisioned the Temple will ultimately be realized in the “new Jerusalem” (see Revelation 21:1-2).

[5] Interestingly, the Old Testament prophets like Zephaniah and Amos also warned the people seek the living LORD God and humbly do His good commands of mercy, fairness, and love towards all to find life or they would reap the living LORD God’s wrath and destruction (e.g., see Amos 5:4, 6, 14-15, Zephaniah 2:1-3).

[6] Jewish baptisms were ritual washings for becoming ceremonially pure following contact with impurity (e.g., see Leviticus 8:6; Numbers 19:7). John the Baptist’s announcement of the Messiah’s arrival required that participants confessed their sins and be baptized (see Matthew 3:6; Mark 1:5; Luke 3:3). Baptism later became a symbol of membership into Jesus’ Kingdom (e.g., see John 3:22, 26; John 4:1-2; Acts 2:38).

[7] Messiah is the Hebrew form of the Greek name Christ or Christos, which means Anointed One (John 1:41; John 4:25-26; see also Matthew 1:16-17).

[8] Elijah was one of the greatest prophets who ever lived along with the prophet Moses. Like the prophet Moses, Elijah called the people to turn from their foreign gods and wickedness and to worship and serve the Sovereign LORD God and obey His commands (1 Kings 18:36-39; see also Deuteronomy 6:4-6; Deuteronomy 11:1-32). Interestingly, the prophets Elijah and Moses met with Jesus during His public ministry (see Matthew 17:3-4; Mark 9:4-5; Luke 9:30-33).  To learn more about the prophet Elijah and his powerful ministry read 1 Kings 17 through 2 Kings 2.

[9] The Pharisees were deeply devoted to the Holy Scriptures and earnestly desired a righteous life. Some Pharisees became believers in Jesus, including the Nicodemus and the apostle Paul (e.g., see John 3:1-5; John 7:50; Acts 15:5; Acts 23:6; Acts 26:5; Philippians 3:5). 

[10] Some biblical translations reference the Chosen One as the “Son of God” (e.g., see John 1:34, King James Version).

[11] In the New Testament, the word Messiah translates the Greek word for Christos or Christ, which means Anointed One (see Matthew 1:17). Messiah (Hebrew term) and Christ (Greek term) both means “Anointed One” (see also John 4:25). Jesus the Messiah (Christ) is of God, and He is the Son of the living God (e.g., see Matthew 16:16, 20; Mark 8:29; Mark 15:39; Luke 9:20; John 20:30-31; 1 Corinthians 3:23).

[12] Interestingly, the Sovereign LORD is called the “Rock”, and He is the Rock of our salvation (see Deuteronomy 32:3-4, 15, 18; Isaiah 26:4).

[13] The New Testament, and particularly the book of Hebrews, teaches that these promises were fulfilled in the Lord Jesus Christ our Savior, who is both Priest and King.

[14] For a summary of the Old Testament and the works of God, read the book of King’s summary at 2 Kings 17:7-23 and 2 Kings 21:10-16, Nehemiah’s summary at Nehemiah 9:1-38, Daniel’s summary at Daniel 9:4-19, Stephen’s summary at Acts 7:1-53, and Paul’s summary at Acts 13:16-45).