Life and work of Jeshua, Jesus Christ,
the Messiah and ‘Sent one from God’
Begin of Jeshua’s childhood life
Because no Gospel provides exhaustive data on the life of Jeshua people often think it is impossible to construct a full biography of his life. Often they forget that there are out of the Gospel writings many civil writings about that special man who was born in 4 BCE October 17 at Bethlehem and who was already visited by very wise men on his first day of life, because those men knew that this newborn was going to be very special for the world.
Sometimes the order of events in the Messianic writings is not chronological, but that is not exactly necessary to get to know Jeshua. Each Gospel writer felt free to present material according to his own objective. Them looking from their own perspective and for trying to speak to their own targetted group of people may also present another perspective of the same story.
When we look at the Kethuvim Bet we find both Matthew and Luke providing information about the birth and early life of Jesus. From their writings we come to know that Jeshua came into life in a special way by the Ruach or Force of God having the almah Miryam (also know as Mary and Maria) fiancée of Yosef [ben Dovid] (Yoseph or Joseph), giving birth to Jesus by the biological miracle of a ‘virgin birth‘.
That Jeshua’s person attracted several people was already soon visible, already the first night having shepherds coming to visit him in the fold or stable in Bethlehem.
Luke provides us with this information and includes the story of Jesus’ presentation in the temple on the eighth day after his birth (Luke 2:8–38). Matthew tells the story of the visit of the wise men (the Magi) and Herod’s slaughter of the innocent children in Bethlehem (Matt. 2:1–18).
Because of his particular position and relationship with God he received also the name Immanuel (Hebrew: עִמָּנוּאֵל meaning, “God with us“; also romanized Emmanuel, Imanu’el). This “God with us” presenting Jeshua or Yehoshua as the representative for God, like before the prophet with a similar name Joshua, is once again given as a sign that God will protect the House of David. (Matthew 1:22–23)
Several believers are convinced that by the astronomical data, the known data of the census carried out by the Romans and the slaughter of innocent newborn babes we may have some good idea when Jeshua or Christ Jesus was born. Josephus mentions Jesus birth also in connection with a lunar eclipse (Antiquities 17.167) that shortly preceded the Passover of the year Herod died (Antiquities 17.213; compare Jewish War 1.210).
Some claim that additional details in Matt 2:16–23 and Luke 3:23a imply that Jesus was born no more than a couple of years earlier than Herod’s death: circa 6/5 BC. (Meier suggests 7 or 6 BC [Jew, 1.407]; Stein offers 7–5 BC [Messiah, 60].) {Sweeney, J. P. (2016). Chronology of the New Testament. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.}
We look more at the “decree” (δόγμα, dogma) that “went out from Caesar Augustus to register all the empire for taxes” (Luke 2:1), having “Caesar Augustus” as a reference to Octavian, the first Roman emperor. He ruled the empire solely 27 BCE – 14 CE. The timeframe of this decree is given as follows:
“This was the first registration, taken when Quirinius [Κυρήνιος (Kyrēnios)] was governor of Syria” (Luke 2:2). However, these two verses have been the subject of a long historical debate. {Sweeney, J. P. (2016). Chronology of the New Testament. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.}
Matthew includes the sojourn in Egypt (Matt. 2:19–23), and Luke narrates the visit of the twelve-year-old Jesus to Jerusalem for the Passover. Already as a twelve-year-old, the son of the manual worker (or carpenter) Joseph, amazed the Jewish scribes by his insights into the Torah. At such a young age he talked already hours about God’s plans (Luke 2:41–50). The Netzarim Writings (or Messianic writings) are virtually silent about Jeshua his life between the age of twelve and the events just prior to the beginning of his public ministry (Luke 2:51–52)
Begin of public life and declaration of Jeshua’s position
Several canonical and noncanonical references to chronology give clues as to when Jesus’ public ministry began and how old He was when it started.
Before his public ministry Jeshua, from Davidic lineage or of devout Jewish heritage (2 Corinthians 11:22; Romans 9:1–5; 11:1; Philippians 3:5–6), wanted himself cleansed by presenting and offering himself to God by baptism. (Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22) It is at that time, when he came out of the water, the Most High Elohim, in front of all present, declared this man of flesh and blood, to be His only begotten beloved son.
Matthew 3:13-17 OJB Then Yehoshua comes from the Galil to the Yarden to Yochanan, to submit to Yochanan’s tevilah. (14) But Yochanan would have deterred him, saying, I have need to submit to your tevilah [T.N. i.e., Moshiach’s tevilah], and yet you come to me? (15) But answering him, Yehoshua said, Permit it now, for thus it is proper to fulfill all Tzidkat Hashem [Dan 9:24]. (16) And having received the tevilah in the Yarden’s mikveh mayim, Rebbe, Melech HaMoshiach immediately came up. And, hinei! The Shomayim were opened to him, and he saw the Ruach Hakodesh of Hashem descending like a yonah (dove) and coming upon him. (17) And, hinei, a bat kol (a voice from heaven) came out of Shomayim, saying, ZEH BNI AHUVI ASHER BO CHAFATZTI (This is my Son, the beloved, with whom I am well pleased).
Mark 1:11 OJB And there was a bat kol out of Shomayim, ATAH BNI AHUVI ASHER BCHA CHAFATSTI (You are my Son, the beloved, with whom I am well pleased).
Luke 3:22 OJB And the Ruach Hakodesh descended in demut gashmit as a yonah upon Rebbe, Melech HaMoshiach; and then came a bat kol out of Shomayim, saying, ATAH BNI AHUVI ASHER BCHA CHAFATSTI
Lovers of God should believe what the Most High Elohim says and should recognise Jeshua as His Son, the Beloved, in whom God finds delight. Like the Elohim had brought forth David, He now brought forth the promised one (Psalm 2:7). God repeated that claim in Jehsua’s public life, telling those around Jeshua, when a cloud came and overshadowed them, that they had to hear him who is God His son.
Luke 9:34-35 OJB And while Kefa was saying these things, an anan (cloud) came and was overshadowing them, and while they entered into the anan they were afraid. (35) And a bat kol came from the anan (cloud), saying ZEH BENI BECHIRI, ELAV TISHMAUN (This is my Son the Chosen One, listen to him. [YESHAYAH 42:1; TEHILLIM 2:7]
The Voice which came out of the cloud (from heaven), saying,
This is my Son, my chosen: hear ye him.
was the Voice of the Most High Who had sent this man to earth to bring His Words, and would inspire Jeshua all the way long his short period of activity for this God of Israel. But before Jeshua went to do his mission God had given, he went to contemplate in the desert to prepare him for that great assignment. He, being a man, was like all of us receiving different thoughts. He too, like the first Adam, before taking up the commission received from his Father God, got subjected to nachash or temptation. The God of gods and Lord of lords (Deuteronomy 10:17) who is a Holy One (Levites 19:2; Mark 12:29; Revelation 4:8; 19:6) who cannot be tempted though He might often be tested by man (Exodus 17:2, 17:7; Numeri 14:22; Deuteronomy 6:16; Psalms 78:18, 78:41, 78:56, 95:9, 106:14; Malechai 3:15; Acts 5:9; Hebrews 3:9), but Jesus like any other human being faced nisyonos (temptations) stood up against the adversary of God (the Hasatanas or Hasatan / Satan)
Matthew 4:1-2 OJB Then Rebbe, Melech HaMoshiach was led up into the midbar by the Ruach Hakodesh of Hashem to undergo nisyonos (temptations) by Hasatan. (2) And, having undergone a tzom (fast) for arbaim yom varbaim lailah (forty days and forty nights), afterward Rebbe, Melech HaMoshiach was famished.
Matthew 4:7 OJB Rebbe, Melech HaMoshiach said to Hasatan, Again, it is written, LO TENASSU ES HASHEM ELOHEICHEM (Do not test Hashem your G-d, Devarim 6:16).
His cousin, when questioned if he was the promised one from God, told the people that it was Jeshua who was coming after him and is preferred before him, whose shoe’s lace he was not worthy to unloose.
John 1:27 OJB Hu HaBah (he who comes, i.e., the Rebbe, Melech HaMoshiach who is coming into the Olam Hazeh), that is, He who comes after me, is one that I am not worthy even to untie the thong of his sandal.
At the time of Jeshua John the Baptist is the one who is the first to tell others about Jeshua his task and that Jeshua is the Messiah and the one son of God (Ben HaElohim) who one is he who immerses in the Holy Spirit. (Luke 1:19-34).
John 1:33-34 OJB And I did not recognize him, but the One who sent me to give the mikveh mayim’s tevilah said to me, Upon whomever you see the Ruach Hakodesh descending and remaining, this is the One giving the tevilah in the Ruach Hakodesh. [YOEL 3:1 (2:28)] (34) And I have seen and I have given solemn edut (testimony) that this One is the Ben HaElohim. [2Sm 7:14; Ps 2:7; 1Ch 17:10-14; Prov 8:30; 30:4]
Already before his first miracle (Luke 2:1-12) Jeshua could find his first talmidim to follow him (Luke 1:35-51) Those close disciples would bring a pattern in early Christian preaching that included the following elements
• The prophecies are fulfilled, and Jesus’ coming has inaugurated the new age.
• Jesus was born of the seed of David.
• He died according to the Scriptures to deliver us out of this evil age.
• He was buried.
• He rose on the third day according to the Scriptures.
• He has been exalted at God’s right hand.
• He will come again as judge and saviour of mankind.
Jeshua’s public life and ministry
From the talmidim their writings we can see that Jeshua his ministry was one of helping people achieve the fullness of life and assisting them in developing their ability to deal with the problems, conflicts and burdens of life.
Jeshua living a life of faith showing to others how he was obedient to God captivated men from all sorts of professions. The gospel writers also tried to show how the relationship between Jeshua and his heavenly Father, the Divine Creator and Only One true God, was centred on Jeshua his obedience to the Elohim Most High God — the mainstay of Jeshua his life. From the apostles their writings we can see that because of Jeshua his obedience, putting his own will aside, that Jeshua was able to put things in proper perspective, seeing through God’s eyes. The example of the death of the synagogue official’s daughter and Jeshua’s response to the statement of her death showed His faith.
Mark 5:36 OJB But Rebbe, Melech HaMoshiach, having overheard what was being spoken, says to the Rosh Beit HaKnesset, Do not be afraid; only have emunah.
Jeshua uttered these words to the ears of a parent who had just lost a child. He did not want to hurt them, but comfort them by showing them when they would believe in the Giver of Life (the Elohim Hashem Jehovah) they could count on it that their daughter would find life again.
All the time Jeshua showed concern about others. Often he put his own desires aside to help others. He always was personally sincerely involved in his ministry — with the talmidim and other disciples and with others. He was not aloof; rather, he was personal, sensitive and caring.
The physician Luke indicates that Jesus was full of the Ruach or Holy Spirit and was led by that Breath of God, and the Spirit of God was upon him giving the incredible power not only to heal but also to bring people out of the dead.
Jeshua never claimed to do the works from himself, but assures the people that he can not do anything without his heavenly Father, God Who is greater than him. It is by samchut (authority) of God, Who can not be seen by man, that Jeshua could do all those things and that he shall come to judge, so that everyone may come to honour this man of flesh and blood who is a son of man and a son of God. We are told that whoever does not honour this Son of God Jeshua, does not honour the Father Who sent him.
John 5:19-38 OJB In reply, therefore, Rebbe, Melech HaMoshiach was saying to them, Omein, omein, I say to you, HaBen is not able to do anything from himself except what he sees HaAv doing, for what things that One is doing, these things also HaBen likewise is doing. (20) For HaAv has ahavah for HaBen and all things He shows to him which He does and ma’asim gedolim (greater works) than these He will show him that you may marvel. (21) For just as HaAv raises the Mesim (dead ones) and makes them alive, so also HaBen makes alive whom he wills. [Devarim 32:39; Shmuel Alef 2:6; Melachim Bais 5:7; Hoshea 6:2; Rurth 4:5] (22) For not even HaAv judges anyone, but all Mishpat Hashem has given to HaBen [Bereshis 18:25; Shofetim 11:27; Daniel 7:10,13-14] (23) That kol Bnei Adam may honor HaBen as they honor HaAv. The one not honoring HaBen does not honor HaAv who sent him [Dan 7:13-14]. (24) Omein, omein, I say to you, that the one, hearing my dvar and having emunah in the One who sent me, has Chayyei Olam and does not come into the Mishpat Hashem, but has been transferred out of mavet (death) into Chayyim (Life). (25) Omein, omein, I say to you, that a sha’ah (hour) is coming and now is, when the Mesim (dead ones) will hear the kol (voice) of the Ben HaElohim and the ones having heard will live. (26) For just as HaAv has Chayyim (Life) in himself [Devarim 30:20; Iyov 10:12; 33:4; Tehillim 36:10 (9)], so also HaBen He gave to have Chayyim (Life) in himself. (27) And samchut (authority) He gave to him to make mishpat (judgment) because he is the Ben HaAdam [Daniel 7:13-14]. (28) Do not marvel at this. For a sha’ah (hour, time) is coming in which all the ones in the kevarim (graves) will hear the kol of Rebbe, Melech HaMoshiach, [Yeshayah 26:19; Yechezkel 37:12] (29) And will come out, the ones having practiced HaTov to a Techiyas HaMesim of Chayyim (Life), the ones having practiced HaRah to a Techiyas HaMesim of Mishpat (Judgment). [Daniel 12:2] (30) I am not able to do from myself anything. As I hear I judge, and mine is mishpat tzedek [Yeshayah 28:6], because I do not seek my own ratzon (will) but the ratzon (will) of the One having sent me. [Bamidbar 16:28] (31) If I give solemn edut (testimony) about myself, the edut of mine is not ne’emanah (reliable). (32) There is Another giving solemn edut about me, however, and I have da’as that the edut He testifies about me is ne’emanah (reliable). (33) You (pl.) have sent to Yochanan and he has given solemn edut (testimony) to HaEmes (the Truth). (34) Not that I accept edut from Bnei Adam, but I say these things that you may come to Yeshu’at Eloheinu. (35) He [Yochanan] was a menorah burning and shining and you chose to exult for a time in his Ohr (Light); [Tehillim 132:16; Daniel 12:3] (36) but l have edut (testimony) greater than Yochanan’s. For the ma’asim (works) which HaAv has given to me that I should accomplish, these ma’asim which I do give solemn edut (testimony) about me, that HaAv has sent me. (37) And HaAv who sent me has Himself given solemn edut (testimony) about me. You have neither heard His kol (voice) nor the mareh of Hashem have you seen [Devarim 4:12], (38) and the dvar Hashem you do not have abiding and dwelling in you, because you have no bitachon (trust), no emunah (faith) in the one whom Hashem has sent. [Yeshayah 26:10; 53:1; Yirmeyah 8:8]
For Jeshua it was always very clear that his HaAv, the Elohim Hashem Jehovah God, is greater than him or than any other person in this world.
John 14:28-31 OJB You heard me say to you, I am going [14:12], and I am coming to you [14:18]. If you were having ahavah for me, you would have simcha, because I go to HaAv, for HaAv is greater than me [Yn 1:1, 14]. (29) And now I have told you before it happens, that when it happens, you may have emunah (faith). (30) No longer many things I will speak with you, for the Sar HaOlam Hazeh is coming; and in me he has nothing. (31) But in order that HaOlam may have da’as that I have ahavah for HaAv, as HaAv gave me mitzvah, so I do. Arise, let us go from here.
Miracles performed by the man of God
Jeshua went many places, of which Galilee, Nazareth, Samaria and Jerusalem where the most noticed. It is in Galilee that he is at the height of his popularity and is pursued by large crowds who want to see him perform nis’im or miracles. He finds it hard to make time to teach his disciples. Jeshua taught them until late in the day, and there was then the problem of how to feed more than 5,000 people John tells us that it is Andrew, the master of introductions, who brings forward a boy with five small barley loaves and two small fish. As the disciples get the people to sit down in an orderly fashion, their rebbe thanks God for the food, breaks it and distributes it among the crowd. By an extraordinary miracle, there is not only enough food for everyone, but a considerable surplus. This is a day of plenty — a Messiah’s banquet in the wilderness.
This is the only miracle that is recorded in all four Gospels. It is the boldest and most public of the signs that Jeshua performs. The people think of the days of Moshe, the supply of manna and the promise that one day a prophet will appear. Some might have wondered if this could be that Saviour or Kristos being spoken of. From the leaders of the state there were some who also thought this could be God’s moment for the Jews to rise up in rebellion. Five thousand men plus women and children with unlimited food! They see this man of stories and miracles not as a Messiah meeting hunger, but as a king bringing victory. Though Jeshua is not on for honour and realizes that the crowd wants to make him king, so he retreats further into the mountains.
Many acts Jeshua performed were supernatural deeds with healing (a.o. the Blind Man of Bethsaida, healing the Centurion’s servant, curing a leper, a bleeding woman , healing a paralytic at Capernaum and one at Bethesda, healing the mother of Peter’s wife, healing an infirm woman, a man with dropsy, a man with a withered hand, a deaf mute of Decapolis, a Centurion’s servant), exorcisms (Exorcism at the Synagogue in Capernaum, the miracle of the (Gadarene) Swin, exorcism of the Syrophoenician woman’s daughter, exorcising the blind and mute man, a boy possessed by a demon, a mute, casting ‘seven devils’ out of Mary Magdalene), resurrection of the dead (Daughter of Jairus, the Young Man from Nain and the Raising of Lazarus) and control over nature (Turning water into wine, a miraculous catch of fish, feeding a multitude, Walking on water, Calming the storm)
When Jeshua previously had been in Jerusalem for one of the Jewish feasts and on the Sabbath had healed a man who has been an invalid for thirty-eight years, the Jewish authorities, already suspicious of Jesus, hand then found a point at which to attack the healer of breaking God’s law by working on the day of rest. when he was accused of that act on the Day of God Jeshua had tackled them head-on, telling them he was merely sharing his Father’s work, which goes on every day and trying to get more people to come to know the Shem of Hashem (Name of the self Existent or Eternal) which is יהוה {Jehovah} and his heavenly Father. This enraged his accusers, because what he said seemed blasphemous, because in it they saw it as him implying that he is God’s Son. This was a marvellous occasion for Jeshua to explain that he was doing his Father’s will and not his own will. These healings were just the beginning of a life-giving work which will continue until all who believe are raised to eternal life.
The authorities doubted that the rebbe was genuine and they were hostile to Jeshua because they were far too concerned to win each other’s approval and to be in control of everything. Moshe himself would have disagreed with them, because they had turned the Torat Hashem Eloheicha or God’s law into a burden, and completely missed the delight of a covenant relationship with God.
When Jeshua tried to explain that the bread he let the disciples distribute the gathering of so many thousands of people was merely a sign and that the ‘true bread from heaven’ is the eternal life that God gives, and him saying that he is that Lechem haChayyim or “bread of life” (Matthew 6). He promises that those who believe in him will never be spiritually hungry and will have Chayyei Olam or everlasting life, a life that shall have no end any more.
Jeshua working on the nerves of some
Some of those who hear Jesus speaking about being a bread or a Mayim Chayyim (Living Water or water of life) were disgusted and had the idea that this teacher was promoting a form cannibalism. Several took Jeshua literally, like the Samaritan woman who thought that if Jesus was ‘living water’ she needed never come to the well again. These critics wanted a ready supply of food for their stomachs — not a costly commitment to the broken and shared life of Christ.
Several people who had followed the Nazarene rebbe got disappointed, him not calling to fight the Roman oppressors. They had followed him in the hope of military action and a better life with plentiful food but always heard him talking about peace and sharing brotherly love and now heard him insisting that they had to trust him in some spiritual way, by eating his flesh and drinking his blood. Disgusted and disillusioned, they decide to leave, but also got a grudge against him, a resentment which would bring many later to call for his death.
Left with the Twelve chosen ones, Jesus asked them if they wanted to desert him too. Simon Peter expressed his rock-solid commitment.
Six months later Jeshua could be found in Galilee dogged by those who wanted him to do miracles. In Judea and Jerusalem, he was in danger from those who wanted to kill him. His own brothers were torn between doubting his claims and wanting a share in his success.
After the first few days of the Chag of Sukkot (Feast of Tabernacles) Jeshua went to teach in the temple courts, where his hearers were amazed at his clarity and directness, him not using complicated arguments and long quotations like their rabbis. Aware of the eagerness to get rid of him, Jeshua asked the crowd (which included some Jewish leaders) why they were trying to kill him. He told them they had to stop being bound by legalism and to ask instead what God really intends. For example, if God wants invalids to be healed, then the Sabbath is the ideal day, being a Day of God, because they also had babies circumcised on the Sabbath, when that was the eighth day after their birth. For Jeshua if a baby could be circumcised, surely a man could be healed!
Having Jeshua on the last and greatest day of the feast standing up in the temple and shouting an invitation for the thirsty, to come to him to drink as the real source of life which that water ceremony was celebrating, the temple guards were sent to arrest him, but returned without Jeshua, because they were so impressed by this master teacher that they found themselves taking his side. The Council bosses accused the guards of being ignorant — taken in, like the uneducated mass of people who followed this peasant from the north.
The council member Nicodemus, who had met Jeshua personally intervened and reminded the Council that the law does not condemn someone without a fair hearing. But his colleagues turned on him.
For Israel light has always been a symbol of Kevod Hashem or God’s glory, an image of His perfect law and a picture of His guidance. After having said he is the bread of life, now he confronted his listeners with him saying he is the light of the world, the light of life. Many were indignant at his astonishing claim — that he is actually the light that gives life! For them, he was also claiming to be the spiritual equivalent of the sun.
The Pharisees challenged Jeshua several times and were on the lookout for witnesses who were willing to agree with what this man said, or who would declare him a fool or a mad person.
Increasing offence
Despite the doubts about Jeshua, there were many Jews who believed that he brought HaEmes HaElohim (the Truth from the Elohim) which would set them free. Jeshua demanded a lot from his listeners, wanting them to dig deep in the Torah and to show lively obedience to God. He challenged their racial prejudice and spiritual complacency. When Jeshua stated bluntly, ‘before Abraham was born, I am!’ many where stepped on their sore toes. Being offended at his so-called claim to be greater than Abraham, they tried to stone him for blasphemy, but Jeshua managed to hide from them and to slip away. In Galilee, too, Jesus had saved himself from attempts to execute him, or to make him king (Luke 4:28–30; John 6:14).
The offence increased even more when Jeshua told the people that he as a good shepherd had come to tend and protect his people Israel, and to call other flocks (the Goyim or Gentiles) as well and that he was going to lay down his life for them — as every genuine shepherd is prepared to do for his sheep.
Him instructing them to eat his flesh and drink his blood, telling them that if they didn’t, they would have no life in them, was a bridge too far. This was a repulsive thought to the Jews. Mosaic law prohibits the drinking of blood (see Levites 3:17; 7:26, 27; 17:10–14). But his death — the shedding of blood — he told would enable people to have eternal life. To “eat his flesh” and “drink his blood” is to appropriate, by faith, the meaning of Jeshua’s sacrificial death and is repeated by believers in Jeshua by using the symbols of bread and wine, by the “Breaking of bread“.
Jeshua knew that laying down his life was not just a noble thought and that he had to trust his heavenly Father concerning with what would happen to him and with what would happen to his followers. Jeshua knew very well that man can do God nothing and that God is the only One Who can not die. But he (יהושע Jeshua), even when the only begotten beloved son of God, was a man of flesh and blood, as mortal like everybody.
He was desperately desperate to do the will of God but also had moments of doubt and fear, knowing that when God would find the time ready he had to face a painful reality. He felt that the time came near to lay down his life of his own free will, and in the sure hope that God would raise him to life again.
At the Chag of Channukah (Hanukka or Feast of Dedication) Jeshua was once more challenged if he was the Kristos or Christ. The title “Kristos” or “Christ” occurs about 530 times in the Messianic Scriptures. The Gospel writer Paul used the title more than any other writer (about 380 times). Since Paul used this title so profusely in his letters, which are all dated between 50–65 C.E., it stands to reason that “Christ” was a very popular title for Jeshua in the early years of this common era and at the beginning of the ecclesiastical system or church. Thus, believers in the early church confessed their belief that Jesus was the Messiah the Old Testament prophesied about by calling him the Christ. {Carpenter, E. E., & Comfort, P. W. (2000). In Holman treasury of key Bible words: 200 Greek and 200 Hebrew words defined and explained (p. 250). Nashville, TN: Broadman & Holman Publishers.}
When several heard Jeshua claimed him to be the resurrection and the life and seeing and/or hearing about him having called Lazarus from the village of Bethany, on the eastern slope of the Mount of Olives, about two miles south-east of Jerusalem, to come out his grave, what happened, many found this very weird and considered him a dangerous person or demon.
Those wonders of Jeshua had the effect of dividing people. While some believed in him, others rushed off to report him. Soon the chief priests and Pharisees were meeting together in the Sanhedrin, the Jewish Council, to plan their next move.
The Jewish leaders believed that the raising of Lazarus would draw massive support for this man with so many attractive words for many. They also became afraid that there would come a Jewish rebellion, which the Romans would then crush and then would also result in the loss of the temple and the destruction of their nation. The wily (and, as it turns out, inspired) Jewish high priest Caiaphas had the solution. Jeshua had to die so that the nation may be spared and as such they began to plot his death.
Jeshua looking at the end of his life
In 30 C.E. Rebbe Jeshua withdrew to Ephraim, about twelve miles from Jerusalem, and awaited the Passover (the third and fateful Passover of John’s Gospel) and six days before the Passover he moved to Bethany to stay with Lazarus, Martha and Mary. It might have been at the Sabbath meal, on the Friday evening, that Mary poured expensive perfume over Jeshua’s feet and wiped them with her hair. There it was that Judas took exception to this waste of a rare luxury (and money), but Lazarus friend accepts Mary’s act as his anointing for burial. By that time the next week he would be dead. But on the next day, Jeshua came to fulfil an ancient prophecy, him also coming into Jerusalem as a king not mounted on a proud warhorse, but riding a humble donkey (Zechariah 9:9)
Zechariah 9:9 OJB Rejoice greatly, O Bat Tziyon; shout, O Bat Yerushalayim; hinei, thy Melech cometh unto thee, tzaddik, and having Salvation; ani (lowly, meek), and riding upon a chamor, even upon a colt the foal of a donkey. [Mt 21:5; Yn 12:15]
Matthew 21:1-11 OJB When they came near to Yerushalayim and arrived at Beit-Pagey on the Mount of Olives, then Rebbe, Melech HaMoshiach sent two talmidim, (2) saying to them, Go into the shtetl ahead of you, and immediately you will find a donkey having been tied and a colt with her; untie them and bring them to me. (3) And if anyone should say to you anything, you say, HaAdon has need of them. And he will send them immediately. (4) And this took place in order that might be fulfilled the thing spoken by the Navi (Prophet), saying: (5) IMRU LBAT TZIYON! (Tell the Daughter of Zion!) Hinei! Your Melech comes, ANI VROCHEV AL CHAMOR VAL AYIR BEN ATONOT (poor, humble and riding on a donkey and upon a colt, the foal of donkeys YESHAYAH 62:11; ZECHARYAH 9:9). (6) And having accomplished just what Rebbe, Melech HaMoshiach had commanded them, (7) they brought the donkey and the colt and they put their garments upon them, and Rebbe, Melech HaMoshiach sat upon them. (8) And the very large multitudes spread out their garments on the road, and others were cutting lulavim from the trees, and were spreading them out on the road. (9) And the multitudes going before him and the multitudes following after him were crying out, saying, HOSHAN NAH (Save now, Tehillim 118:25-26) to Ben Dovid! BARUCH HABAH BSHEM ADONOI! Hoshannah in the Highest! (10) And when Rebbe, Melech HaMoshiach had entered into Yerushalayim, the whole city was stirred, saying, “Who is this ?” (11) And the multitudes were saying, This is Yehoshua HaNavi! From Natzeret in the Galil.
Although palms are waved at the Feast of Tabernacles, they have also become a national symbol for the Jews. There were cries of “Hoshana–Hosana” or ‘Hosanna!’ which means ‘Give salvation now!’
The time had broken that Jeshua at last arriving in Jerusalem came into the place where he shall reign as a king like David, proclaiming peace, releasing prisoners and opening the gates for those who do not belong to the Judaic race.
While the Jewish leaders plotted to kill Jeshua, some Greeks eager to meet him, Philip and Andrew (both of whom have Greek names) introduced them, invited the rebbe to travel with them to their country. Somehow their enquiry prompted Jeshua to announce that the time had come for him to die, and that he would be ‘glorified’ — that is, his real nature and worth are to be revealed through his death at the stake. (John 12:20–36)
Like the gargeer hakhitah (grain of wheat) having fallen into the ground, dies, Jesus pictured his death and his burial as a necessity if a harvest was to grow, out of his Body having to come a fruitful community of believers and lovers of God able to grow with their face to heaven.
But the death at the stake casts a sinister shadow across his heart. As a human being with a dread of torture and the fear of the unknown, he longed that the Father would spare him. However, even more than that, he wanted God’s name to be glorified.
For the only time in John’s Gospel, the Voice of God is heard when Jeshua told the people around him that he was troubled and wondered if he had to ask his Father to save him from that hour.
John 12:23-35 OJB And Rebbe, Melech HaMoshiach answers them, saying, The sha’ah (hour, time) has come that the Ben HaAdam [Dan 7:13] may receive kavod. (24) Omein, omein, I say to you, unless the gargeer hakhitah (grain of wheat) having fallen into the ground, dies, it remains alone; but if it dies, much p’ri it bears. (25) The Ohev (lover) of his neshamah will lose it, but the Soneh (hater) of his neshamah in the Olam Hazeh will keep it unto Chayyei Olam. (26) If anyone serves me, let him follow me, and where I am, there also my eved will be. If anyone serves me, HaAv will honor him. (27) Now my neshamah has been troubled, and what may I say? Save me from this sha’ah? No, it is for this tachlis that I came to this sha’ah. [Tehillim 6:3,4f; 42:5,11] (28) Avi, bring kavod to Your Name. A bat kol came out of Shomayim, saying, I have both brought kavod to it and I will bring kavod to it again. (29) Therefore, the multitude that was standing there and heard, said, That was ra’am (thunder)! Others were saying, A malach (angel) has spoken to him! [Job 37:5; Gn 21:17] (30) In reply, Rebbe, Melech HaMoshiach said, Not for my sake has this bat kol come, but for yours. [Shemot 19:9] (31) Now is the Mishpat HaOlam Hazeh. Now the Sar HaOlam Hazeh will be cast out! (32) And if I receive the hagbah (lifting up) from ha’aretz, I will draw kol Bnei Adam to myself. [Isa 11:10] (33) And this Rebbe, Melech HaMoshiach was saying, signifying by what kind of mavet he was about to die. (34) Then the crowd answered him, We heard from the Torah that the Rebbe, Melech HaMoshiach remains l’Olam (forever) and how do you say that it is necessary for the Ben HaAdam to be lifted up? Who is this Ben HaAdam? [Ps 89:4,36 37; 110:4; Isa 9:7; Ezek 37:25; Dan 7:14] (35) Therefore, he said to them, Yet a little time is the Ohr among you. Walk while you have the Ohr lest choshech overtake you; the one walking in the choshech does not have da’as of where he is going.
Somehow the arrival of the Greeks and their request had brought home to Jeshua the nearness of his death and w can imagine that there again the nachash came along to travel with them and teach far away from Jerusalem, and so escape the pain of betrayal and crucifixion.
Time had come for the master teacher to call his talmidim for a last gathering to remember the Yetzi’at Bnei Yisroel or exodus from Egypt, the liberation from slavery of man, but now also to bring the good news of the liberation from the slavery of the curse of death, by Jeshua’s sacrificial ransom offer.
Yeshayahu (Jeshua) saw the blinded eyes of the people to whom he for a last time made an appeal to come to believe in him as light for the world and revealed arm of יהוה {Jehovah}.
John 12:38 OJB That the dvar of Yeshayah HaNavi may be fulfilled, which said, Adonoi, MI HE’EMIN LISHMU’ATEINU UZERO’A HASHEM AL-MI NIGLATAH? (Who has believed our report and to whom is the arm of Hashem revealed?– Isa 53:1)
John 12:41 OJB These things Yeshayah spoke because he saw the kavod (glory) of Rebbe, Melech HaMoshiach and he spoke about him. [Isa 6:1]
People had to know that Jeshua had not spoken of himself, which he would have when he would have been God. As a sent one from God, a prophet like the previous men of God, he too had received a commandment, what he had to say, and what he should speak, to all of the living beings on earth to decide if they shall hear and listen to the dvar HaMoshiach.
John 12:44-50 OJB But Rebbe, Melech HaMoshiach cried out, The ma’amin in me does not have emunah in me, but in the One having sent me. (45) And the one seeing me sees the One having sent me. (46) I have come as an Ohr (Light) into the Olam Hazeh that everyone believing in me may not remain in the choshech (darkness). (47) And if anyone hears my dvarim and of my dvarim is not shomer, I do not judge him, for I did not come to bring the Olam Hazeh into mishpat, but that I may save the Olam Hazeh. (48) The one setting me aside and not receiving the dvarim has his Shofet: the dvar which I spoke will judge him on the Yom HaAcharon [i.e., the Yom HaDin]. (49) Because I do not speak on my own, but the one having sent me [Elohim] HaAv He has given me a mitzvah of what I may say and what I may speak. (50) And I have da’as that the mitzvah of Him is Chayyei Olam. Whatsoever things I speak, I speak, therefore, just as HaAv has told me.
14 Nisan a day to remember
On the 14th of Nisan, the first month of the year 3791 J.T., (April the 5th of the year 30 C.E.) Jeshua came together in an upper room at the eve of the Passover feast. Sharing a meal with them, he showed them what humbleness is, by washing their feet (as symbol of Jeshua cleansing man from their most intimate and shameful sin), and spend one more time teaching them and praying for them.
Jeshua also gave an example of what they had to do regularly at their meetings when he would be gone. They had to break bread and drink wine as symbols for Jeshua as the new Passover lamb. Jeshua presented himself as the Lamb of God who has come to take away the sins of the world.
Jeshua who was also close to Judas passed him a special morsel of bread, in the same manner, the host might pass a tasty morsel to his wife or honoured guest. It is at that very moment that Judas finally resolved to betray Jeshua and left them to “extinguish the light of the world”.
The talmidim realized that this was a night where they saw their master deeply distressed, and they shared something of his agony, but Jeshua tried to steady and reassure them, in this time all had to trust God.
Thomas who wanted to understand and to have an idea where his rebbe was going and how to follow him got to hear that there is not a map or a set of directions, but a person — Jeshua himself, for the place where all his beloved would have to look for.
His being exceedingly grieved, even to death, Jeshua assured them that all they had heard would become more clear when the hour would come and when a Helper would come to give them zikaron, a way to remember it all, and spirit.
John 16:4 OJB But these things I have spoken to you, that, when the sha’ah of these things comes, you might have zikaron (remembrance) of these things, that I told you. But I did not say these things to you from the beginning, because I was with you.
John 16:7 OJB But I tell HaEmes (the truth), it is better for you that I go away. For if I do not go away, the Melitz Yosher (Praklit, Advocate, Counselor, Helper in Court) will not come to you. But if go, I will send Him (the Ruach Hakodesh) to you.
The world hated Jeshua and now it would come to hate his friends, the world treating them in the same way that it has treated him. (John 15:18–16:4).
As Jesus prepared to leave this world, he knew that his disciples would have to engage in an awesome struggle and that those newly sent ones had to go out into the world to get again new disciples and bring again new people into the faith. Therefore he prayed that God would fill them to the brim with the delight that comes with knowing the Father and sharing His work. Jeshua prayed for all those who will believe in him through the gospel message of the disciples and asked God that those believers of the future will be united (John 17:20–26).
At an olive grove across the Kidron Valley from Jerusalem, the Mount of Olives, a favourite place with Jeshua, because it is away from the Passover crowds, Judas with the Roman soldiers knows to find them there. (John 18:1–11). Jeshua concerned to avoid harm to his friends and surrendered without a struggle, stepping willingly towards the climax of his mission.
First Jeshua was brought to Annas, the father-in-law of the high priest (John 18:12–14) then after an informal hearing rather than a trial (John 18:19–24) in the presence of a hastily convened Sanhedrin, with a trial before Caiaphas, Jeshua was brought for trial before the Roman governor Pontius Pilate (18:28–40). Having no interest in a blasphemy charge Pilate suggested that the Jews should try Jeshua (or Jesus) by their own law. However, the Jews wanted Jeshua executed and asked a verdict from Pilate, because under Roman occupation they had no power of their own to put a person to death.
Jeshua told Pilate that he had come into the world to proclaim the truth, but the governor thought it not possible to know the truth, truth being merely a matter of opinion, and never to be proved.
The governor told the Jews that he had no basis on which to charge Jeshua and suggested that he might release him as his annual gesture of goodwill to the Jews at Passover time. The cautious Jewish leaders and reckless Jewish crowd united to get Jeshua condemned shouted instead for the release of a convicted rebel called Barabbas.
Death of Jeshua
Jeshua being flogged (John 19:1–16) and given a mock coronation, with a crown made of twisted thorns and a purple robe, got accompanied, to be impaled, by a Roman execution squad (John 19:16–27) carrying his own piece of wood (HaEtz or the Tree) on his bleeding back. Outside the city, at a place called Mekom HaGulgolet also known as Gulgolta (Golgotha or Gagulta – Calvary or Place of the Skull), he was nailed to the stake between two criminals.
Pilate had decided to show his contempt for the Jewish authorities and had a notice made which declared Jeshua to be ‘Melech Hayehudim (King or Sovereign of the Yehudim)’, written in three languages and fastened to the wooden beam.
John 19:16-22 OJB Then, therefore, Pilate delivered Rebbe, Melech HaMoshiach to them that he should be hanged on HaEtz. [Devarim 21:22] Therefore, they took Rebbe, Melech HaMoshiach. (17) And carrying by himself HaEtz (The Tree) [Bereshis 22:6; Devarim 21:23], he went out to the place being called Mekom HaGulgolet (Place of the Skull), which is called in Aramaic Gulgolta. (18) There they hanged Rebbe, Melech HaMoshiach on HaEtz and with him two others on this side and on that side, and, in the middle, Rebbe, Melech HaMoshiach. (19) And, also, Pilate wrote out an inscription and had it placarded on top of HaEtz (The Tree). And what it said was, YEHOSHUA, THE ONE FROM NATZERET, MELECH HAYEHUDIM. (20) This inscription, therefore, many of those of Yehudah read, because the place where Rebbe, Melech HaMoshiach was hanged on HaEtz was near the Ir (City). And it had been written in Ivrit, in Latin, and in Greek. (21) Therefore, the Judean Rashei Hakohanim were saying to Pilate, Do not write Melech HaYehudim. Rather write, That one said I am Melech HaYehudim. (22) In reply, Pilate said, What I have written, I have written [1Chr 21:17; Isa 53:8].
Parched by the midday heat and loss of blood Jeshua cried out for a drink (John 19:28–37) and was given some wine vinegar on a sponge to moisten his lips. Short afterwards he gave the spirit after saying that it was nishlam (accomplished).
John 19:28-30 OJB After this, having had da’as that already everything has become shleimah, Rebbe, Melech HaMoshiach, that the Kitvei Hakodesh may be fulfilled, says, Ani tzameh (I thirst) [Tehillim 22:16(15)]. (29) A k’li (vessel) full of sour wine chometz vinegar was set there [Tehillim 69:22(21)]. The sponge full of vinegar having been wrapped around a hyssop branch [Shemot 12:22] they brought to his mouth. (30) Therefore, when Rebbe, Melech HaMoshiach received the vinegar, he said, Nishlam! (It is finished!) [Iyov 19:26-27 Targum Hashivim] And having bowed his rosh, Rebbe, Melech HaMoshiach gave up his neshamah.
Jeshua had brought a ‘self-offering’ to his heavenly Father, the willing sacrifice of himself for the lost human race and died on 14 Nisan in the second part at 3 p.m. which is in our calendar the day after the Last Supper, Thursday 6 April 30 C.E. .
Burial of Jeshua
The following day being a special Sabbath, falling as it did in the Passover week, the law of Moshe saying that a body must not be left to hang on a tree overnight (that is, after execution), because it will desecrate the land (Deuteronomy 21:23), the corpse had to be taken of the stake and buried before night time.
The Jewish authorities ask Pilate for permission to break the legs of the victims so that they can be lifted down from their crosses without any risk of escaping.
Although the soldiers break the legs of the criminals either side of Jesus, they find that he has already died. To make certain, one of the soldiers pierces Jesus’ side with a spear. The result is a sudden flow of blood and water from the wound.
The blood and water are a sign that Jesus’ blood has coagulated in death, or that his lungs have become congested with fluid. There is no doubt at all that he is dead.
John seems to refer to himself here as a witness of Jesus’ death. He can vouch for the fact that Jesus really died and was not merely pretending.
Resurrection of Jeshua
According to the Bible God is an eternal Spirit, having no birth and no death. At the beginning of times He created man to live forever in His Royal Garden the Gan Eden. By the fall of man, it was man himself who made it impossible to live forever, having got the death as part of his being bringing him back to dust, where he came from.
By always doing the Will of his heavenly Father, Jeshua as second Adam was without fault and as such, being a son of Adam he too died, but being clean of sins God took him out of the dead.
After three days in sheol (hell) Jeshua was taken out of the dead by his heavenly Father. Normally for man it is impossible to come out of the death, but God granted Jeshua a new life, which is now without an end for him.
Matthew 28:1-10 OJB Now after Shabbos, at the time of Shacharis on Yom Rishon (the first day of the week), Miryam of Magdala and the other Miryam came to look at the kever. (2) And hinei! a great earthquake had occurred, for a malach Adonoi (an angel of Hashem) descended from Shomayim and came and rolled away the stone and sat upon it. (3) And his appearance was like lightning and his garment as white as snow. (4) And the shomrim (guards) shook for fear of him and became like dead men. (5) And the malach, in reply, said to the nashim, Do not be afraid, for I know that you are seeking Yehoshua, who has been hanged on HaEtz. (6) He is not here. To him has come the Techiyas HaMesim, just as he said. Come, see the place where HaAdon was lying. (7) And go quickly, tell his talmidim about the Techiyas HaMoshiach from HaMesim. And, hinei! He is going ahead of you into the Galil. There you will see him. Hinei! I have told you! (8) And they departed quickly from the kever with fear and great simcha and ran to report everything to Moshiach’s talmidim. (9) And hinei! Moshiach met them, saying Shalom Aleichem. And they came up and took hold of his feet and fell prostrate before him. (10) Then he said to them, Do not be afraid; go and take word to my Achim that they may go away to the Galil, and there they shall see me.
His grave was guarded by soldiers but they could do nothing. Friends of Jeshua were so surprised they at first could not believe it. But after Jeshua had appeared to them and had shown them his wounds to proof he was not a ghost, they came to understand that at last the curse of sin was broken and man now could have their hope on a new life, thanks to Christ. It was not that Jeshua his body was stolen out of the grave. No, his close disciples and many followers of the first hour came to see him as if he was alive.
This possibility to see Jeshua again after they saw him death, an ultimate miracle, gave many hope and made them believe that what the rebbe had said was really going to become a reality also for them who believed in him. Now they came to see that the Most High Divine Creator gave their master teacher a special place and had taken him out of the dead to come to sit next to Him in the heavens.
People came to understand that life is found in believing in Jesus Christ, the man who they had heard and seen doing special things. Lots of people had heard from Jeshua turning water to wine, having cripple standing up, even something incredible, raising Lazarus from the dead, but now got to hear of that final miracle, which concerned something around or for his own, having his death with several strange events (earthquakes, the curtain in the temple tearing), burial and then his resurrection.
In the set-apart Scriptures, we do find records of several people who were raised from the dead. Elijah raised a widow’s son from the dead, another widow’s son was raised by Jeshua, and Lazarus was also raised by Jeshua. However, their revitalization (or resuscitation) is absolutely not the same as Christ’s “resurrection,” which is anastasis in Greek. They arose only to die again; with this coming out of the dead Jeshua came to life never to end again, he arose to live forever. The other people who came miraculously to live again, arose still doomed by corruptibility; he arose incorruptibly. They arose with no change to their constitution. Jeshua had been sown in corruption, dishonour, and weakness; but in the resurrection, he came forth perfect, in glory and power, to become a life-giving spirit.
Luke 24:6-8 OJB He is not here, he kam (stood up) litechiyyah (to come to life again). Have zikaron (recollection) how he spoke to you while he was still in the Galil, (7) Saying, It is necessary for the Ben HaAdam (Moshiach, DANIEL 7:13-14) to be delivered over into the hands of anashim choteim and to be talui al HaEtz [to be hanged on the Tree, DEVARIM 21:23] and on HaYom HaShlishi to stand up alive again. (8) And they remembered the words of Rebbe, Melech HaMoshiach.
Luke 24:24-27 OJB And some of the ones with us departed to the kever (tomb), and they found it so, just as also the nashim (women) said, but him they did not see. (25) And Moshiach said to them, O foolish ones and slow in lev (heart) to have emunah in all which the Neviim spoke. (26) Was it not necessary for the Rebbe, Melech HaMoshiach to suffer these things and to enter into his kavod (glory)? (27) And having begun from Moshe Rabbenu and from all the Neviim, he explained to them in all the Kitvei Hakodesh the things concerning himself. [BERESHIS 3:15; BAMIDBAR 21:9; DEVARIM 18:15; YESHAYAH 7:14; 9:6; 40:10,11; 53; YECHEZKEL 34:23; DANIEL 9:24; TEHILLIM 22; MALACHI 3:1]
Philippians 3:20-21 OJB (20) But the torat haEzrakhut (citizenship-see 1:27) we conduct exists in Shomayim [Ep 2:6; MJ 12:22; Ga 4:26; 6:16], from where also we eagerly await a Moshi’a (Savior), a Go’el, Adoneinu Rebbe, Melech HaMoshiach Yehoshua, (21) Who will transfigure the basar of our humiliation into the demut of the mode of being of the guf kavod of Moshiach, according to the pe’ulah (action, work–1:6; 2:13) of his ko’ach (power) [Ro 8:29;1C 15:43 53], even to the subjecting of all things to himself [1C 15:28]. [T.N. The joyous tone of this letter is miraculous, given the fact that Rav Sha’ul is, as he is writing it, in danger of capital punishment by decapitation at anytime and without warning. But Sha’ul selflessly thinks about two quarreling women and the danger their quarrel poses to the kehillah in Philippi. He seems to have been leading up to this statement in 4:2: “I appeal to Euodias and I appeal to Syntyche, think the same thing in Adoneinu.” ]
1 Corinthians 15:45 OJB (45) So, also, it has been written, VAY’HI HAADAM L’NEFESH CHAYYAH (“And the [first] Man became a living soul,” BERESHIS 2:7); but the Adam haacharon (last Adam) became a Ruach mechayyeh (Yn 5:26).
Jeshua had proven that man can do the Will of God and that it is possible to live according to the Laws of God and by doing so building up a good relationship with the Divine Bore. By his death and resurrection man also receive the proof that it shall be possible for man to stand up from the dead and to become partakers of the Body of Christ and to enter the small gate of the Kingdom of God. All receive the free gift of salvation but have to use it properly and make something from it.
All people have the opportunity to become changed. shall be changed, having the corruptible to put on incoruption, and to put that mortal body aside to put on immortality, showing to the world that “Death is swallowed up in overcoming.” But we may not forget that to come to such a state we shall have to be steadfast, immovable, always excelling in the work of the Adonai, knowing that your labour is not in vain in the Elohim.
1 Corinthians 15:51-58 OJB (51) Hinei! I speak a sod (mystery) to you: we will not all sleep the sleep of the Mesim, but we will all be changed. (52) In a rega (moment), in the wink of an eye, at the last shofar blast. For the shofar will sound, the Mesim (dead ones) will be raised imperishable, and we will be changed. (53) For it is necessary for this perishable nature to put on the imperishable, and this mortal nature to put on the immortal. (54) But when this perishable nature puts on the imperishable, and this mortal, the immortal, then the dvar hanevu’ah will come to pass that stands written, “He will swallow up death forever” (YESHAYAH 25:8) in victory. (55) EHI DEVARECHA MAVET EHI KATAVECHA SHEOL? (“Where are your plagues, O Death? Where is your destruction, O Sheol?” HOSHEA 13:14) (56) Now the sting of death is chet (sin) and the ko’ach (power) of chet (sin) is chukkat haTorah [see Dt 27:26; Ga 3:1-13; Ro 7:7-13]. (57) But Baruch Hashem, Who is giving us the nitzachon (victory) through Adoneinu Rebbe, Melech HaMoshiach. (58) So then, Chaverim and Achim b’Moshiach of mine, be steadfast, immovable, abounding always in the avodas kodesh of Adoneinu, have da’as that your po’al (work) is not in vain in Hashem [2Ch 15:7; Isa 65:23].
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Dutch version / Nederlandse versie: Pagina 2
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Additional reading
- Ignorance of Today’s Youth (and Adults)
- Searching, light, fear and deliverance
- People Seeking for God 5 Bread of life
- About a man who changed history of humankind
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- Written to recognise the Promised One
- Bible, sword of the Spirit to come into the unity of the faith and of the knowledge of the Son of God, unto a perfect man
- For the Will of Him who is greater than Jesus
- Out of Context: How to Avoid Misinterpreting the Bible
- God’s wrath and sanctification
- Redemption #2 Biblical solution
- Who was Jesus? (Video)
- Jesus Messiah
- Our love for Jesus – A Christian Science perspective
- Called Immanuel does not mean to be Jesus being God
- Around pre-existence of Christ
- The nativity of Jesus is the sunrise of the Bible
- Christmas, Saturnalia and the birth of Jesus
- Matthew 2:1-6 – Astrologers and Priests in a Satanic Plot
- Jesus begotten Son of God #1 Christmas and Christians
- Jesus begotten Son of God #2 Christmas and pagan rites
- Jesus begotten Son of God #3 Messiah or Anointed one
- Jesus begotten Son of God #4 Promised Prophet and Saviour
- Jesus begotten Son of God #5 Apsotle, High Priest and King
- Jesus begotten Son of God #6 Anointed Son of God, Adam and Abraham
- Jesus begotten Son of God #7 A matter of the Future
- Jesus begotten Son of God #8 Found Divinely Created not Incarnated
- Jesus begotten Son of God #9 Two millennia ago conceived or begotten
- Jesus begotten Son of God #10 Coming down spirit or flesh seed of Eve
- Jesus begotten Son of God #11 Existence and Genesis Raising up
- Jesus begotten Son of God #12 Son of God
- Jesus begotten Son of God #13 Pre-existence excluding virginal birth of the Only One Transposed
- Jesus begotten Son of God #14 Beloved Preminent Son and Mediator originating in Mary
- Jesus begotten Son of God #15 Son of God Originating in Mary
- Jesus begotten Son of God #16 Prophet to be heard
- Jesus begotten Son of God #17 Adam, Eve, Mary and Christianity’s central figure
- Jesus begotten Son of God #18 Believing in inhuman or human person
- Jesus begotten Son of God #19 Compromising fact
- Jesus begotten Son of God #20 Before and After
- The Beginning of the life of Jesus Christ
- A birthday passed nearly unnoticed
- On the Nature of Christ
- Authority given to him To give eternal life
- Doing the works of God
- Roman, Aztec and other rites still influencing us today
- A voice cries out: context
- Infinite payment of sin by the son of God
- Why think that (2) … Jesus claimed to be something special
- Lost senses or a clear focus on the one at the stake
- Not bounded by labels but liberated in Christ
- Preparation for unity
- Responsibility bigger than those who talk about worldly matters
- The Weekend that changed the world
- God’s Special Gift
- He sent his one and only Son into the world that we might live through him.
- Do not be afraid. Good news because a Saviour has been born
- Christ begotten through the power of the Holy Spirit
- Apple of Gods eye
- No Other Name (But Jesus)
- The Real Christ
- About a man who changed history of humankind
- Which man is mentioned most often in the Bible? Jesus, Moses, Abraham or David?
- Yahushua, Yehoshua, Yeshua, Jehoshua of Jeshua
- Lord or Yahuwah, Yeshua or Yahushua
- Who was Jesus?
- Jezus, Yeshua, Yahushua
- Jesus spitting image of his father
- The meek one riding on an ass
- What did Jesus sing?
- What Jesus sang
- Christ’s ethical teaching
- Believing what Jesus says
- Was Jesus Religious
- Jesus and His God
- Yeshua a man with a special personality
- A man with an outstanding personality
- How is it that Christ pleased God so perfectly?
- Swedish theologian finds historical proof Jesus did not die on a cross
- Impaled until death overtook him
- Jesus three days in hell
- The redemption of man by Christ Jesus
- Christ’s coming
- Revelation 1:8 – Who is Speaking?
- Americans really thinking the Messiah Christ had an English name
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Further reading
- The Baptism of Jesus – Why?
- The Good Shepherd: Jesus
- The Three Comings of Jesus
- Glorified: Jesus departs
- What’s Easter all about?
- A Bold Statement
- Resurrection: Reasonable or Ridiculous?
- Easter Sunday 2017: Christ is Risen! Do not be Afraid!
- C. S. Lewis on the Resurrection
- Did Jesus Rise From the Dead?
- Arguments for the Resurrection of Jesus Christ – Part 1
- The Ecclesiological Significance of the Resurrection of Christ
- Reactions in Athens
- The Case for Christ – Movie Discussion
- Know Jesus: context
- Know Jesus: grace and glory
- Knowing Jesus: reflection
- Focus on Jesus
- All That Jesus Is Before God, You Are
- Making Jesus Lord
- What Is A Christian
Jeshuaisten / Jeshuaists 