Who Is Jesus?

A Comprehensive Study of Christ's Identity, Origins, and Work

Introduction

“By what authority are you doing these things, or who gave you this authority to do them?”.
^{Mk 11:28}

When Jesus appeared in the flesh on the stage of humanity, there was never a moment's doubt that his power exceeded human capabilities. The balance of power was quickly established. The people who had waited so long for the promised Messiah King had long since lost their personal relationship with God. Their principles did not allow them to step outside the confines of their expectations and religion. Direct confrontation with the supernatural did not help: they remained hostile.
For us, however, this conflict is a great help: we have nothing to lose, we are free to ask: is the power that Jesus has from Heaven, or should we wait for someone else to save humanity?
Below, we examine the person of Jesus from three perspectives: his human origins, his heavenly prophetic origins, and his earthly work.

Chapter 1: Human Family Line - Christ Is the Offspring of Abraham

1. The Genealogy of Jesus

Matthew opens his Gospel with a deliberate and purposeful genealogy that establishes Jesus' rightful claim to be the promised Messiah. The genealogy demonstrates two critical truths: Jesus' legal right to David's throne through Joseph, and his fulfillment of God's covenant promises to Abraham.
Matthew records Jesus' lineage through Joseph, tracing the legal succession to the throne of David. This genealogy is structured intentionally into three groups of fourteen generations each - from Abraham to David, from David to the Babylonian exile, and from the exile to Christ. This arrangement is not coincidental; the numerical value of David's name in Hebrew equals fourteen, symbolically pointing to Jesus as the promised "Son of David."
The genealogy serves multiple purposes beyond mere historical record. It roots Jesus firmly in the story of Israel, connecting him to Abraham, through whom God promised to bless all nations, and to David, whose dynasty was promised to endure forever. As the Son of Abraham, Jesus is identified as the One through whom all nations on earth are to be blessed - not merely a tribal deity, but the universal Savior for all humanity.
Luke provides what scholars believe to be Mary's genealogy, tracing Jesus' biological lineage. Where Matthew emphasizes legal succession through Solomon's line, Luke traces descent through Nathan, another son of David. Both genealogies converge at David, establishing Jesus' legitimate claim from both legal and biological perspectives.
The genealogies also reveal God's grace through their inclusion of unexpected figures - gentile women like Rahab and Ruth, and individuals with complicated moral histories. This foreshadows the inclusive nature of Christ's salvation, reaching beyond ethnic Israel to embrace all who would believe.

2. The Society He Arrived To

The first-century Jewish world into which Jesus was born was a complex tapestry of religious fervor, political tension, and spiritual longing. Understanding this context illuminates both the challenge Jesus faced and the revolutionary nature of his ministry.

Religious Leadership and Parties

In the first century, religious life in Israel was dominated by several competing groups, each with distinct beliefs and practices:
The Pharisees were influential teachers and interpreters of the Law who had considerable sway over the common people. They developed elaborate traditions and interpretations that extended far beyond the written Torah. By Jesus' time, many rabbis had created burdensome regulations - for example, defining precisely what constituted "work" on the Sabbath in such minute detail that ordinary people could barely navigate daily life without violating some rule. Ancient rabbis taught that on the Sabbath a man could not carry something in his right hand or left hand, across his chest or on his shoulder, but could carry something with the back of his hand, with his foot, elbow, or in his ear.
The Sadducees represented the priestly aristocracy and held power in the temple. Unlike the Pharisees, they rejected beliefs in resurrection, angels, and spirits, accepting only the written Torah. They were politically pragmatic, maintaining cooperative relationships with Roman authorities to preserve their positions and the temple's operation.
The Scribes functioned as professional interpreters and teachers of Scripture. As most of society was illiterate, scribes held tremendous authority as guardians of the Law. They established schools and served on the Sanhedrin, the Jewish ruling council.
The Zealots represented the revolutionary wing of Judaism, fiercely opposing Roman occupation and willing to use violence to achieve political independence. Their messianic expectations centered on a military deliverer who would overthrow Rome and restore Israel's sovereignty.
The Essenes, though not mentioned in the Gospels, formed separatist communities like the one at Qumran. They considered themselves the only true Israel, rejecting the temple priesthood as corrupt and awaiting divine intervention through messianic figures.

Political Reality

The Jewish people lived under Roman occupation, administered through puppet rulers like the Herodian dynasty and Roman governors such as Pontius Pilate. This foreign domination created constant tension. The high priesthood had become a political appointment rather than a purely religious office, with Rome ensuring cooperative leaders held power.
Taxation was oppressive, collected both by Rome and for temple maintenance. Tax collectors were despised as collaborators with the occupying forces, often grouped with "sinners" and "prostitutes" as the dregs of society. Economic hardship forced many farmers from their land, creating a class of landless poor and even bands of outlaws who resisted the wealthy elite.

Spiritual Condition

Into this world of religious complexity and political turmoil, Jesus arrived to find a people whose "hearts grew cold" and whose "intimate knowledge of God had faded." The religious leaders had transformed genuine faith into a system of external compliance. They emphasized ritual purity, Sabbath regulations, and proper tithes while neglecting justice, mercy, and faithful love for God.
The Pharisees often publicly challenged Jesus' authority, testing him with questions about divorce, taxes, and his interpretation of the Law. They were more concerned with protecting their positions and traditions than recognizing the Messiah standing before them. The chief priests, scribes, and elders repeatedly demanded to know by what authority Jesus performed his works - revealing their spiritual blindness despite all their religious knowledge.

3. His Empathy and Representation

Jesus, who is Christ, who has become Our Word in flesh, perfectly represents the Heavenly Desire already articulated in prophecies: Jesus fully identifies with the sins of the people in every way, desiring mercy - that is, according to Hosea 6:6, the knowledge of God, and not dedicated sacrifices, since the Father desires relationships, not principles. So the Son embodies this. He is the incarnate word of God.
However, the Big Wall of Separation between God and man must also be demolished. Jesus arrives in a vacuum where:
- Hearts grew cold
- The intimate knowledge of God has faded
- Destruction is approaching (as we will see in a few years in the history of Jerusalem)
Jesus' arrival in this context demonstrates divine compassion. He didn't come to a spiritually thriving people who merely needed minor course corrections. He came to a people trapped in religious externalism, political oppression, and spiritual deadness - exactly the people who most desperately needed a Savior who understood their struggles and could bridge the chasm between holy God and sinful humanity.

Chapter 2: Jesus' Prophetic Message in the Old Testament

Christ Is the Offspring of Abraham and the Last Adam

The biblical narrative presents Jesus not merely as another figure in Israel's history, but as the culmination of God's redemptive plan extending back to humanity's very beginning. Paul's teaching in Romans 5 reveals a profound parallel between Adam and Christ that illuminates both the depth of humanity's problem and the glory of God's solution. Let's take a closer look at this!

The First Adam and the Last Adam

Adam stands as the first representative head of humanity. Through his disobedience, sin entered the world, and through sin came death - not just physical death, but spiritual separation from God. Paul writes in Romans 5:12, "Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned."
This presents a mystery that we must understand: we are affected by Adam's sin even though we did not personally commit it. Death reigned even over those "who had not sinned in the likeness of the offense of Adam" (Romans 5:14). We are connected to Adam in such a way that his sin became our sin, his condemnation became our condemnation. This is not unjust, because Adam truly was our representative head and our ancestor - the father of all human beings.
Yet this very mystery reveals God's wisdom, for Adam serves as "a type of Him who was to come" (Romans 5:14). Just as we were condemned through our connection to Adam, so we can be justified through our connection to Christ. The parallel is striking:
- Adam's sin → humanity condemned in him → eternal death
- Christ's righteousness → new humanity justified in him → eternal life
We will talk about our righteousness later on.

The Superiority of Christ's Work

While Adam is a type of Christ, Paul stresses that the comparison reveals Christ's superiority through several "much more" statements. The free gift is not like the trespass. If death reigned through Adam's sin, "much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the One, Jesus Christ"* (Romans 5:17).
_{*they will reign in life, not death.}
Why "much more"? Because God's ultimate purpose is not judgment but the display of the glory of his grace. Judgment is real and necessary, but it serves as the backdrop against which God's abounding grace shines most brilliantly. The glory of God's grace is the glory of Christ applied to all who are in him.

Universal Significance

This Adam-Christ parallel demonstrates that Jesus is no tribal God or limited, local Savior. If Adam is the father of all human beings, and if the fundamental problem with all human beings is found in how we are related to Adam and what happened to us when Adam sinned, then everybody in the world - no matter when or where or who, whatever tribe or language or culture or ethnic identity - everybody has the same fundamental problem.
Therefore, if Jesus Christ is the "last Adam" or the "second man" (1 Corinthians 15:45, 47), who provides a righteousness better than what we lost in Adam, then Jesus is the one and only remedy for the divine judgment of condemnation that rests on every human soul. This means he is a great Savior able to save persons from all times and all places and all peoples.

The Nature of Justification

Through this comparison, Paul clarifies the nature of justification. Just as we were "made sinners" through Adam's disobedience not by infusing sin into our nature first but by imputing his sin to us, so we are "made righteous" through Christ's obedience not by an infusion of righteousness into our character but by the imputation of Christ's righteousness to us (Romans 5:19).
This is why our justification is not based on "deeds which we have done in righteousness" (Titus 3:5), but on the deeds that Christ has done in righteousness. The reason God saves us this way is because it corresponds to what happened to us in relation to Adam. We did not earn Adam's condemnation through our works; we inherited it through our connection to him. Similarly, we do not earn Christ's righteousness through our works; we receive it through our connection to him by faith.

Our righteousness and justification in Christ Jesus

The declaration of righteousness is best understood in "Paul's gospel." The apostle gives one of the most comprehensive explanations of our righteousness, which is central to the gospel, in his letters to the Galatians and the one of the most comprehensive explanations of our righteousness {justification} at the heart of the Gospel in his letters to the Galatians and Romans.

The great transition: "But now"

Paul declares in Romans 3:21 that "now the righteousness of God apart from the law is revealed". These words mark one of Scripture's most glorious transitions—from humanity's hopeless condemnation to God's gracious justification.
The law points out sin, but it cannot save us. But God has prepared us a plan: he created and brought us a righteousness that will save us, apart from the law, apart from our own earning and deserving, apart from our own merits.

Righteousness Through Faith, Not By Faith

The righteousness of God is not ours by faith; it is ours through faith. This distinction is crucial. We do not earn righteousness by our faith—we receive righteousness through faith in Jesus Christ. Faith is not a merit that earns salvation; it is merely the open hand that receives the gift God freely offers.

The Divine Exchange

God's solution to our sin and condemnation is magnificent: He sent His Son Jesus to die for our sin and to give us His own righteousness when we trust in His Son. This is propitiation for Sin but sg. much more also! The guilty sentence is transformed into a sentence of justified, and justified by faith. God laid upon the spotless Savior the sin of the guilty, then took the righteousness from the innocent Savior and put it to the account of once-guilty sinners. {good heritage}
Abraham, our forefather in faith provides the supreme Old Testament example—his righteousness did not come from performing good works, but from belief in God. Genesis 15:6 declares that "Abraham believed God and it was accounted to him for righteousness."
As Charles Spurgeon powerfully declared, "Nothing can damn a man but his own righteousness; nothing can save him but the righteousness of Christ."

Our best efforts fall infinitely short

Israel had zeal for God, but they sought to establish their own righteousness and have not submitted to the righteousness of God. "Christ is the end of the law for righteousness to everyone who believes" (Rom 10:1-4) We are justified freely by His grace through the redemption that is in Christ Jesus
John Bunyan testified of the liberation this truth brings: "My righteousness was Jesus Christ himself, 'The same yesterday, today and forever.' Now did my chains fall off my legs indeed."
This is our only hope and greatest joy—resting not in ourselves, but in Him who is our righteousness.
And it is not only in this life that we are called and formed to be righteous. Our highest level of righteousness will come in the next, timeless, heavenly age. Then we will be able to be with the most perfect and holy righteous God.

For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.
Gal 5:5

Chapter 3: Jesus Has a Prophetic Message in the New Testament

The New Testament highlights the fulfillment of God's saving promises in the Old Testament, but it particularly stresses that those promises and covenants are realized through his Son, Jesus the Christ.

Who is Jesus According to the New Testament?

According to the New Testament, Jesus is the new and better Moses, declaring God's word as the sovereign interpreter of the Mosaic law (Matthew 5:17-48; Hebrews 3:1-6). Where Moses mediated the old covenant from Mount Sinai, Jesus authoritatively reinterprets, (moreover) fulfills the Law from the mountain in Galilee, repeatedly saying, "You have heard that it was said... but I say to you."
Jesus is the new Joshua who gives final rest to his people (Hebrews 3:7-4:13). Just as Joshua led Israel into the promised land of Canaan, Jesus leads his people into the ultimate rest - not a geographical territory but a spiritual reality of peace with God.
He is the true wisdom of God, fulfilling and transcending wisdom themes from the Old Testament (Colossians 2:1-3). While Old Testament wisdom literature pointed to the fear of the Lord as "the beginning of wisdom," Jesus himself embodies that divine wisdom in human form.
Jesus is the final prophet predicted by Moses (Deuteronomy 18:15; Acts 3:22-23; 7:37). Moses promised that God would raise up a prophet like himself, and Jesus fulfills this promise as the ultimate spokesman for God - not merely conveying God's words, but being the Word made flesh.

The Divine Authority of Christ

Jesus' miracles, healings, and authority over demons indicate that the promises of the kingdom are fulfilled in him (Matthew 12:28). His miracles also indicate that he shares God's authority and is himself divine, for only the Creator-Lord can walk on water and calm the sea (Matthew 8:23-27; compare Psalm 107:29).
Jesus is the Messiah, who brings to realization the promise that One would sit on David's throne forever. Yet his messiahship transcends political expectations. He is the Son of Man who will receive the kingdom from the Ancient of Days (Daniel 7:13-14) and will reign forever. His reign, however, has been realized through suffering, for he is also the servant of the Lord who has atoned for the sins of his people (Isaiah 52:13-53:12; Mark 14:24; Romans 4:25; 1 Peter 2:21-25).

The Divine Nature of Christ

Jesus is the image of God (Colossians 1:15; see Hebrews 1:3), existing in the very form of God, and equal to God. Yet he temporarily surrendered some of the privileges of deity by being clothed with humanity so that human beings could be saved (Philippians 2:6-8). This is the great mystery of the incarnation: fully God and fully man, united in one person.
Jesus as the Son of God enjoys a unique and eternal relationship with God (Matthew 28:18; John 20:31; Romans 8:32), and he is worshiped just as the Father is (Revelation 4-5). His majestic stature is memorialized by a meal celebrated in his memory (Mark 14:22-25) and by people being baptized in his name (Acts 2:38; 10:48).
In numerous texts, Jesus is specifically called "God" (John 1:1, 18; 20:28; Romans 9:5; Titus 2:13; Hebrews 1:8; 2 Peter 1:1). These declarations are not metaphorical or honorary titles, but statements of ontological reality - Jesus is God in human flesh.

Chapter 4: Christ's Work on the Cross

The New Testament particularly focuses on Jesus' work on the cross, by which he redeemed and saved his people. The narrative of Jesus' suffering and death consumes a significant amount of space in the Gospels. It is the culmination of each of their story lines, indicating that the cross and resurrection are the main point of the story.
In Acts we see the growth of the church and the expansion of the mission, as the apostles and others proclaim the crucified and resurrected Lord. The Epistles explain the significance of Jesus' work on the cross and his resurrection, so that believers are enabled to grasp the height, depth, breadth, and width of the love of God (Romans 8:39).
Various themes woven together - creation, adoption, forgiveness of sins, justification, reconciliation, redemption, sanctification, and propitiation - teach that salvation comes from the Lord, and that Jesus as the Christ has redeemed his people from the guilt and bondage of sin.
The cross represents the place where divine justice and divine mercy meet. There, the holy wrath of God against sin was fully satisfied, and the boundless love of God for sinners was fully displayed. Jesus bore sins not his own, suffered for sins that others had done, so that they could be free from sins.

Chapter 5: Christ Is the High Priest, Mediator, and Sacrifice

1. Jesus as High Priest

The book of Hebrews develops the theme of Jesus as our Great High Priest more fully than any other New Testament book. This priesthood is not according to the order of Aaron, but according to the order of Melchizedek - a priesthood that predates and supersedes the Levitical system.
Every high priest is appointed from among men to represent them before God, offering gifts and sacrifices for sins (Hebrews 5:1). The high priest must be able to sympathize with human weakness, having himself experienced temptation and struggle. Jesus perfectly fulfills this requirement, for though he was without sin, he was "tempted in all things as we are, yet without sin" (Hebrews 4:15).
What makes Jesus' priesthood superior is that it is not based on heredity or the Law, but on "the power of an endless/indestructible life" (Hebrews 7:16). Aaron's descendants served as priests for a time and then died, requiring constant succession. But Jesus lives forever, possessing a permanent, unchangeable priesthood. Because he continues forever, he is able to save completely those who come to God through him, since he always lives to intercede for them (Hebrews 7:25).
Jesus is holy, harmless, undefiled, separate from sinners, and exalted above the heavens (Hebrews 7:26). Unlike the Levitical priests who had to offer sacrifices first for their own sins before offering for the people, Jesus had no need for such sacrifice. He was the sinless priest who offered himself once for all.

2. Jesus as Priestly Mediator

Jesus serves as the Mediator of a better covenant, one established on better promises (Hebrews 8:6). The Greek word for mediator (mesites) means "one who stands in the middle between two people and brings them together." Moses was the mediator of the Old Covenant, bringing the two parties together at Sinai. But Jesus is the Mediator of the New Covenant, a better covenant, bringing us to God the Father.
Jesus' ministry as our High Priest takes place not in an earthly tabernacle or temple, but in the heavenly temple itself - the "true tabernacle which the Lord erected" (Hebrews 8:2). The earthly tabernacle built by Moses was merely a copy and shadow of heavenly realities (Hebrews 8:5). Jesus ministers in the greater and more perfect tabernacle not made with hands - the very throne room of God.
His mediatorial work continues even now. Though his atoning sacrifice is complete and finished, his intercessory work continues. He appears in the presence of God for us (Hebrews 9:24), defending us against the accuser of God's people (Revelation 12:10). When Satan asks to sift believers like wheat, Jesus prays that their faith should not fail. This is the ongoing priestly ministry of intercession that ensures our perseverance.

3. Jesus as Ultimate Sacrifice

With his own blood—not the blood of goats and calves—he entered the Most Holy Place once for all time and secured (obtained) our redemption forever (Hebrews 9:12 NLT). The sacrifices of the Old Covenant could never perfect the worshipers, being merely external regulations pointing forward to the reality that would come in Christ.
The blood of bulls and goats could sanctify for the purifying of the flesh, but "how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?" (Hebrews 9:14). This is the wonder of Christ's sacrifice - it doesn't merely cover sin externally, but cleanses the conscience, dealing with the internal reality of guilt and shame.
Jesus' sacrifice was necessary because "without shedding of blood there is no remission" (Hebrews 9:22). But it was also sufficient - done "once for all" (Hebrews 10:10). He does not need to offer himself repeatedly like the Levitical priests who could never finish their work. When Jesus cried "It is finished" from the cross, he spoke the truth. The work of atonement was complete:
The earthly Tabernacle and Temple had beautiful furnishings but no place for the priests to sit down, because their work was never finished. In contrast, Jesus "sat down at the right hand of the Majesty on high" (Hebrews 1:3), signifying the completion of his atoning work. His ongoing ministry is not one of continuing to atone for sin, but of interceding for those whom he has already redeemed.

Chapter 6: His Earthly Work

Chapter 6.1: Christ's Work Before the Cross

Introduction: The Purpose of Jesus' Earthly Ministry

Before Jesus accomplished the definitive work of redemption on the cross, he engaged in an extraordinary three-year public ministry that revealed the character of God, proclaimed the kingdom of heaven, and demonstrated divine power over every form of human suffering and spiritual bondage. This ministry was not merely preparatory to the cross—it was integral to revealing who Jesus was and what he came to accomplish.
Jesus' earthly ministry began around age 30, following his baptism by John the Baptist in the Jordan River. Luke records that "Jesus was about thirty years of age" at the start of his ministry (Luke 3:23). Matthew summarizes the comprehensive nature of this work: "Jesus went throughout Galilee, teaching in their synagogues, proclaiming the good news of the kingdom, and healing every disease and sickness among the people" (Matthew 4:23-24).
Four primary aspects characterized Jesus' pre-cross ministry:
teaching, preaching, casting out demons, and healing.
Yet all these activities pointed toward a single, unified purpose—to reveal the kingdom of God and prepare humanity for the ultimate sacrifice that would reconcile sinners to their Creator.

1. The Teaching Ministry of Jesus

The Authority of His Teaching

From the very beginning of his public work, people recognized something radically different about the way Jesus taught. After teaching in the Capernaum synagogue, the crowds "were astonished at his teaching, for his word was with authority" (Luke 4:32). Unlike the scribes and Pharisees who constantly quoted other rabbis and relied on human traditions, Jesus spoke with inherent authority—the authority of God himself.
Matthew records that when Jesus concluded the Sermon on the Mount, "the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes" (Matthew 7:28-29). The difference was palpable and undeniable. Jesus didn't need to bolster his teaching with appeals to other teachers; his words carried their own weight because he was the Word made flesh.
This authority revealed Jesus' true identity. He was not merely another prophet or rabbi offering interpretations of the Law—he was the divine Lawgiver himself, come to reveal the true meaning and intent of Scripture. As David Guzik notes in his commentary on Matthew 5, Jesus' authority was evident in how "He spoke with inherent authority, and the authority of God's revealed Word."

The Sermon on the Mount: Declaration of the Kingdom

The Sermon on the Mount, recorded in Matthew chapters 5-7, stands as perhaps the most comprehensive and systematic presentation of Jesus' ethical teaching. It has been rightly called Jesus' "Declaration of the Kingdom"—a manifesto of what life looks like when Jesus reigns as King in human hearts.
The sermon begins with the Beatitudes, which overturn worldly values and announce blessing upon those the world considers weak or insignificant: the poor in spirit, those who mourn, the meek, those who hunger for righteousness, the merciful, the pure in heart, the peacemakers, and the persecuted. As Guzik observes, "The first word of this opening sermon of the ministry of Jesus is Blessed. Sin has cursed the earth... Yet if we will listen, Jesus shows us a better way—a blessed way."
The word translated "blessed" conveys a happiness that has "its secret within itself, that joy which is serene and untouchable, and self-contained, that joy which is completely independent of all the chances and changes of life." This is not superficial happiness dependent on circumstances, but deep joy rooted in relationship with God.
Throughout the sermon, Jesus repeatedly contrasts his teaching with common misunderstandings: "You have heard that it was said... but I say to you."
The Pharisees had reduced God's Law to a system of rules that could be kept externally while the heart remained unchanged. Jesus called for transformation from the inside out. He wasn't abolishing the Law but fulfilling it, revealing its true spiritual depth and demanding a righteousness that exceeds mere external compliance.
The Sermon on the Mount covers every aspect of life: anger, lust, marriage, oaths, retaliation, love for enemies, giving, prayer, fasting, materialism, anxiety, judging others, and perseverance in faith. It presents "a radically different agenda than what the nation of Israel expected from the Messiah. It does not present the political or material blessings of the Messiah's reign" (Guzik). Instead, it expresses the spiritual implications of Jesus' rule in human lives.
Importantly, the sermon was addressed to Jesus' disciples, though the crowds also heard it. This teaching was meant for those who had committed to follow Jesus, showing them how to live as citizens of God's kingdom. Yet it also served as a call to the crowds—the "fence-sitters" who had not yet decided to follow Jesus—confronting them with the radical demands of discipleship.

The Content: Teaching Through Parables

Beyond the Sermon on the Mount, Jesus regularly taught using parables—earthly stories with heavenly meanings. These simple narratives about farmers, seeds, treasure, pearls, fishing nets, and household management contained profound spiritual truths about the kingdom of God.
The parables served multiple purposes. They revealed truth to those "with ears to hear" while concealing it from those who had hardened their hearts. They were memorable, allowing Jesus' teaching to take root in the minds and hearts of his hearers. They also challenged assumptions and provoked thought, forcing listeners to wrestle with their meaning.
Jesus explained to his disciples, "To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given" (Matthew 13:11). The parables functioned as a form of judgment on those who refused to receive the kingdom, while simultaneously being a gift of revelation to those who believed.

Training the Disciples

A significant portion of Jesus' teaching focused on training the Twelve apostles who would carry on his mission after his ascension. As Guzik notes, "We can also regard this as Jesus training the disciples in the message He wanted them to carry to others. It was His message, meant to be passed onto and through them."
Jesus taught them about the cost of discipleship, warning them of the difficulties: "foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head" (Luke 9:58). He didn't glamorize following him but told them the truth about what it would require. He taught them about humility, servanthood, faith, prayer, and the certainty of persecution.
Most importantly, he taught them about himself—his identity as the Messiah, his coming suffering and death, and his resurrection. Though they struggled to understand these teachings before the event of the Cross, after his resurrection and the coming of the Holy Spirit, these teachings became the foundation of their apostolic preaching and writing.
Finally, when he taught them about himself, he revealed the new "rule" or internal "commandment" that would henceforth be their eternal guide. It would manifest itself in their actions and fruits.

A new commandment I give to you, that you love one another:
just as I have loved you, you also are to love one another.
By this all people will know that you are my disciples, if you have love for one another.”
Jn 13:34-35

2. The Miracle Ministry of Jesus

The Purpose of Miracles

The Gospel of John records that "there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books which were written" (John 21:25).
While the Bible records 35 specific miracles performed by Jesus, these represent only a fraction of his miraculous works.
The miracles were not random displays of power or mere acts of compassion (though compassion was certainly present). They had a specific theological purpose: to authenticate Jesus' identity as the Messiah and to confirm his message about the kingdom of God.
Jesus himself declared, "The very works that I do, bear witness of Me, that the Father has sent Me" (John 5:36). When John the Baptist sent messengers to ask if Jesus was truly the Messiah, Jesus pointed to his miracles as evidence: "Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them" (Matthew 11:4-5).
As David Guzik emphasizes, "The miracles exist for the sake of words, not words for the miracles. Jesus performs mighty acts to underline, highlight, and emphasize what he said." The miracles were signs pointing beyond themselves to spiritual realities. They demonstrated that the kingdom of God had broken into human history in the person of Jesus Christ.
The purpose of Jesus' miracles was not primarily physical healing or material provision, but repentance and faith. When Jesus denounced the cities where most of his miracles were performed, he said, "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago" (Matthew 11:21). The miracles were meant to drive people to repentance, to recognize their need for a Savior, and to turn to God in faith.

Categories of Miracles

Jesus' miracles demonstrated his authority over every realm of creation and every form of human suffering:
Authority Over Nature: Jesus calmed storms, walked on water, multiplied loaves and fish, and turned water into wine. These miracles revealed that the Creator himself had entered his creation. Only God could command the wind and waves to obey, yet "even the winds and the sea obey Him" (Matthew 8:27).
Authority Over Disease: Jesus healed every kind of sickness and disease—fevers, leprosy, paralysis, bleeding, blindness, deafness, and withered limbs. No condition was too difficult for him. These healings demonstrated that the curse of sin, which brought disease into the world, was being reversed in Jesus.
Authority Over Demons: Jesus cast out demons with a word, displaying his absolute authority over the spiritual realm of darkness. The demons themselves recognized his identity, crying out, "What have you to do with us, O Son of God? Have you come here to torment us before the time?" (Matthew 8:29). These exorcisms showed that God's kingdom was invading Satan's kingdom and that deliverance was available to all who were oppressed by the evil one.
Authority Over Death: Jesus raised three people from the dead during his earthly ministry—the daughter of Jairus, the son of the widow of Nain, and Lazarus. These resurrections foreshadowed his own resurrection and demonstrated that he possessed power over humanity's ultimate enemy: death itself.

The Compassion Behind the Miracles

While miracles served to authenticate Jesus' message, they were never performed coldly or mechanically. They flowed from Jesus' deep compassion for suffering humanity.
Matthew records, "When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd" (Matthew 9:36). The word translated "compassion" speaks of being deeply moved in one's innermost being—it describes a visceral, emotional response to human suffering.
David Mathis writes in an article titled "Moved by All Our Sorrows," "What a wonder that when God himself takes our own flesh and blood, and walks among us in our fallen world, he is known for his compassion." Jesus had compassion on the crowds, on individuals with specific needs, on the blind, the leprous, the bereaved, and those with unpayable debts.
When Jesus encountered two blind men, "Jesus in pity touched their eyes, and immediately they recovered their sight" (Matthew 20:34). When a leper approached him, "Moved with pity, he stretched out his hand and touched him" (Mark 1:41). When he saw a widow whose only son had died, "... he had compassion on her and said to her, 'Do not weep.' Then he came up and touched the bier, and the bearers stood still. And he said, 'Young man, I say to you, arise'" (Luke 7:13-14).
Jesus' compassion led him to touch the untouchable, to speak to the marginalized, to heal the hopeless, and to raise the dead. His miracles revealed the heart of God toward suffering humanity—a heart that aches with our pain and longs to restore what sin has destroyed.

The Greater Healing: Forgiveness of Sins

Yet even in his miracle ministry, Jesus revealed that physical healing, though wonderful, was not the ultimate need.
As David Guzik puts it, "The greatest need for the paralytic was not the revival of his limbs, but the renewal of his soul. And this restoration came not through the healing that was to follow, but through the knowledge that his sin was forgiven." Jesus gave the man something better than physical healing—he gave him spiritual rebirth, peace with God, and the assurance of being called God's son.
Jesus did heal the man's legs—but only after forgiving his sins, to prove that he had authority on earth to forgive sins. The physical miracle authenticated the greater spiritual miracle. This pattern reveals Jesus' priorities: he cares about our bodies and our physical suffering, but he cares even more about our souls and our eternal destiny.