Jesus | Knowable Word

Jesus is More Than Our High Priest

October 21, 2024 By Ryan Higginbottom

The Word of God became flesh and dwelt among us (John 1:14). This profound truth leads an honest reader to ponder what Jesus’ earthly existence was like.

In the incarnation of Jesus, Christians understand that God identified with his people. The details of this identification are important enough that the author of Hebrews writes about it at length.

Our Great High Priest

In Hebrews 4 and 5, the author writes about Jesus’ high priesthood. Jesus is our “great high priest who has passed through the heavens” (Heb 4:14). He is able to sympathize with our weaknesses because he has been tempted in every respect as we are. Yet in all his temptations, he didn’t sin (Heb 4:15).

Because of this, we can draw near with confidence to the “throne of grace, that we may receive mercy and find grace to help in time of need” (Heb 4:16).

The original recipients of this epistle were much more familiar with what we think of as the “Old Testament” priesthood. The author calls Jesus a great high priest and then makes it clear what he means.

High priests “chosen from among men” are “appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins” (Heb 5:1). They are themselves weak, so they can “deal gently with the ignorant and wayward” (Heb 5:2). These priests must offer sacrifices for their own sins before sacrificing for the people (Heb 5:3). And no one volunteers for this—they must be called by God like Aaron (Heb 5:4).

How is Jesus like and unlike these more familiar high priests?

Jesus is a Priest-King

Like Aaron, Jesus was appointed to his position (Heb 5:5). The author quotes Psalm 2:7 regarding this appointment. However, this is not a text referring to any sort of priest! Psalm 2 is thought of as a royal coronation psalm, detailing the installation of a king. (I have written more extensively about how the title “Son of God” in Scripture is used to refer to kings.)

That kingly reference may feel surprising in the context of Hebrews. But it is confirmed in the next verse: Jesus was also appointed when God said, “You are a priest forever, after the order of Melchizedek” (Heb 5:6). This quotation of Psalm 110 refers to the mysterious figure who appeared briefly in Genesis 14:18–20 as both a priest and a king. (Melchizedek knew God’s promises to Abram and blessed Abram, and Abram tithed to Melchizedek.)

If we look back a few verses, it’s clear we should have seen this coming. The author encourages his readers to draw near to Jesus’ throne of grace (Heb 4:16), which is furniture for a king, not a priest.

Jesus Identifies With Us

So Jesus is like other high priests in that he was appointed and offers sacrifice for sin. He is unlike other priests (except for Melchizedek) because he is also a king.

One beautiful part of the description of high priests in Heb 5:2 is that they can deal gently with the people because they share the same weaknesses. We know that Jesus sympathizes with our sinful weaknesses (Heb 4:15), but he does not share them. Does this make him more distant?

No. The author of Hebrews argues that Jesus identifies with us as a fellow sufferer, not as a fellow sinner. Jesus prayed with “loud cries and tears” in hope that he would be saved from death (Heb 5:7). He “learned obedience through what he suffered” (Heb 5:8).

Like all humans, Jesus had to depend on God in his suffering. He showed this radical dependence in his passionate prayers and his trust in God to deliver him from death.

The Source of Salvation to Those Who Obey

We might ask what difference it makes that Jesus is both priest and king. I suspect the readers of this letter were wondering the same thing.

It makes a massive difference!

And being made perfect, he became the source of eternal salvation to all who obey him. (Heb 5:9).

As a priest, Jesus offered sacrifice for sin. The perfect sacrifice he offered was himself. But a mere priest does not make laws, command obedience, or rule—that is a king’s domain.

So, as a king, Jesus commands us to obey him in his gospel. This primarily means believing the gospel and trusting him. And the ruler of the earth then declares (as the king) that all who trust in him—having made an offering for sin (as the priest) of himself (as the sacrifice)—shall be eternally saved.

10 Truths About Jesus from Hebrews 3

March 11, 2024 By Ryan Higginbottom

The first six verses of Hebrews 3 are bursting with truths about Jesus. In this article, I will hang these truths in frames on the wall, as it were, so that we might walk around and consider them. Like the author of Hebrews, I want us to see how glorious Jesus is so that we might respond by listening and holding fast to him.

Consider Jesus

That word “consider” in the opening paragraph was no accident. In Hebrews 3:1–6, there is only one command: Consider Jesus.

Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession, who was faithful to him who appointed him, just as Moses also was faithful in all God’s house. (Hebrews 3:1–2)

In the verses that follow, the author gives us much to consider!

Thus far in the epistle, the author has been arguing that because Jesus is superior to the angels, readers/hearers should “pay much closer attention” to what they have heard from Jesus (Hebrews 2:1). What the angels declared was good and reliable, but now Jesus has accomplished “a great salvation” (Hebrews 2:3).

In chapter 3, the author compares Jesus to Moses, providing many reasons for these first century Jews to endure to the end as Christians.

Ten Truths

In my observation of Hebrews 3, these ten truths about Jesus jumped out. (Some of what I’ve included also requires interpretation, but that is to be expected!)

Jesus is the apostle of our confession (verse 1)

We think about Jesus having apostles much more than him being an apostle. But “apostle” just means “one who is sent out,” which is an apt description of Jesus.

Jesus is the high priest of our confession (verse 1)

The author of Hebrews spends a lot of time on this subject, introducing Jesus as a high priest a few verses earlier (Hebrews 2:17). Note the way these two offices—apostle and high priest—reference the new and old covenants.

Jesus is the apostle and high priest (verse 1)

I’m not repeating myself here, I’m only drawing attention to the singularity of Jesus. There were many apostles, and there were many high priests (each one was replaced when they retired or died), but Jesus is the only one who occupies both offices.

Jesus was faithful to God (verse 2)

All that the Father called Jesus to do, Jesus did. He did not duck a single responsibility or duty.

God appointed Jesus (verse 2)

The one Jesus was faithful to was the one who appointed Jesus to his work.

Jesus’s faithfulness was like Moses’s faithfulness (verse 2)

Moses was a man who spoke with God with a frequency and intimacy unlike anyone else in the Old Testament. Moses was not perfect, but he was faithful, and Jesus’s faithfulness was like that.

Jesus has been counted worthy of more glory than Moses (verse 3)

Despite their faithfulness being comparable (to a degree), the glory they are due differs dramatically. Jesus is far more glorious.

In terms of glory, Jesus is like the builder and Moses is like the house (verse 3)

How much more glorious is Jesus than Moses? Well, we do not praise a building for its design, beauty, or longevity, do we? No, we praise the architect and builder! Praising the building would be just as misguided as preferring Moses.

Jesus is the Christ (verse 6)

Note how the author had been referring to “Jesus” in verses 1–3 but then calls him “Christ” in verse 6. Titles are never used by accident, and we should hear the author emphasizing that Jesus is the Messiah. That would be powerful for Jewish Christians.

Jesus is faithful over God’s house as a son (verse 6)

The contrast in verses 5–6 is masterful.

Now Moses was faithful in all God’s house as a servant, to testify to the things that were to be spoken later, but Christ is faithful over God’s house as a son. And we are his house, if indeed we hold fast our confidence and our boasting in our hope. (Hebrews 3:5–6)

Moses was faithful, but Jesus is faithful. Moses was faithful in God’s house, but Jesus is faithful over God’s house. Moses was faithful as a servant, but Jesus is faithful as a son.

Listen to Jesus

At first glance, this contrast appears to be missing one ingredient. Moses’s task as a servant is stated, “to testify to the things that were to be spoken later.” Where is the corresponding task of Jesus?

It is included in Moses’s job description! Moses pointed to the one who would speak later—Jesus, the Messiah, the son who is over God’s house. And we are his house!

Jesus is the one who speaks to us; this is a key to understanding the entire letter and is introduced in Hebrews 1:2. And if we follow the author’s logic, the implication is clear. If faithful Moses pointed to Jesus as the one worthy of our attention, respecting this great prophet of old means following Jesus of Nazareth now.

We Must Pay Close Attention or We Will Drift Away

January 29, 2024 By Ryan Higginbottom

Imagine a leaf in autumn pulling free from the branch where it started to grow just seven months before. It tumbles and glides through the air, landing in the river below. Once in the water, the leaf does not choose its destination; the current carries it away.

This leaf is experiencing drift. The whims of water and wind, along with gravity and the shape of the riverbed, take the leaf along to its next resting place.

The author of the book of Hebrews wants us to know that unless we are careful, we will be much like this leaf.

What We Have Heard

The second chapter of Hebrews opens with a conclusion to an argument.

Therefore we must pay much closer attention to what we have heard, lest we drift away from it. (Hebrews 2:1)

The word “therefore” presses our noses in the words previously written, focusing on “what we have heard.” We have been told that while God spoke to the fathers “by the prophets,” “he has spoken to us by his Son” (Hebrews 1:1-2). The writer, after highlighting the nature and work of the Son, goes on for the rest of the chapter to argue how much “superior to angels” this Son is (Hebrews 1:4).

Do Not Neglect Such a Great Salvation

The fact that Jesus is superior to the angels means that we should pay more attention to his words than theirs. The testimony of the angels “proved to be reliable” and laid the foundation for just retribution for disobedience (Hebrews 2:2), but the testimony of the Son brings a great salvation (Hebrews 2:3).

Side note: The reference to the Mosaic covenant as being delivered by angels seems to be a mixture of Scriptural allusions (Acts 7:53 and Galatians 3:19) and tradition.

The implication of this line of reasoning is clear: Ignore the Son at your own risk! Since “every transgression” under the Mosaic law “received a just retribution,” and since Jesus’s words are worthy of closer obedience (since he is greater than the angels), we shall not escape “if we neglect such a great salvation” (Hebrews 2:2-3). Those who have heard the Son have not just heard the offer of salvation—there is judgment for those who ignore or refuse this offer.

A Sure Message

The author wants readers to know this message of the Son can be trusted. He writes that this “great salvation” was “declared at first by the Lord” and also “attested to us by those that heard” (Hebrews 2:3). A first-hand account of Jesus’s teaching was both powerful and persuasive! But the testimony didn’t end there.

The author of Hebrews says that God himself was involved—he “bore witness by signs and wonders and various miracles” (Hebrews 2:4). Like in the days of Moses and Aaron before Pharaoh, God occasionally gives signs and miracles to authenticate the message of his servant.

God also bore witness to the veracity of Jesus’s message “by gifts of the Holy Spirit distributed according to his will” (Hebrews 2:4). After the pouring out of the Spirit at Pentecost, gifts were visible throughout the young church. These also pointed to the great salvation declared by the Lord.

Pay Much Closer Attention

In Hebrews 2:1–4 there is only one command (with one reason). We “must pay much closer attention to what we have heard” (Hebrews 2:1). Given the context, this means we must pay careful attention to God’s message through his Son.

If we don’t focus on this message—this gospel—we will drift away from it. Like the leaf in the water, we will not stay still. When we stop fixing our eyes on the good news of king Jesus, we will get caught up in just about anything else. The cultural currents that flow strongest and closest to our hearts will carry us downstream, away from our great salvation.

In this case, the what of application is easy but the how is more challenging. How exactly do we pay close attention to what we have heard? How do we help those around us pay close attention?

Part of the answer for all of us is recognizing that we are “prone to wander,” as the hymn writer says. Because we are forgetful, we need reminders about what is important and true and vital to our faith.

Within our churches, we must therefore figure out good ways to build friendships and structures that support these reminders. These reminders must happen during weekly worship, but there may be other opportunities that could help us remind each other about what we tend to forget.

The Titles of Jesus in the Gospels

January 15, 2024 By Ryan Higginbottom

Do you remember choosing your first email address or social media username? This was a heady experience for me—I was picking a word or phrase by which I would be known. And this was nothing compared to the pressure my wife and I faced when selecting names for our children!

Authors know a bit of this pressure. The ways that characters refer to each other carry a lot of meaning. Consider the following scenario. A man appears in a courtroom before a judge, and the judge asks if he would like to make a statement. Among many other possibilities, the man might begin his statement with “Your honor,” “Judge Perkins,” “Ms. Perkins,” “Barbara,” or “Honey.” In that setting, each of those addresses carries a different, significant meaning.

The writers of the New Testament Gospels, while inspired by the Holy Spirit, were human authors. They chose their words carefully, especially when referring to the central character of their work: Jesus of Nazareth. Therefore, we can learn a lot about the purpose of a Gospel as well as Jesus Himself by studying the ways that Gospel writers referred to Jesus.

I have made a small project of this study and I have listed the criteria I used for including a title or name in the first post of the series. I’ve also posted a link to the raw data on our Resources page so that interested readers might ask their own related questions.

Before listing the articles in this series, an important note is in order. The titles and names used for Jesus should not be considered apart from the context in which they are written. Just like the example of the man before the judge, the details of the setting, offense, and personal history of the characters involved matter a great deal. So while this current study can identify trends and tendencies, it is not definitive on its own. Each use of a name or title has its primary and most significant meaning within the historical and literary context in which it is used.

With that said, here are the eight articles in this series. I hope they will be of benefit to all who dive in.

Top 10 Titles of Jesus in the Gospels

The Titles of Jesus in Matthew

The Titles of Jesus in Mark

The Titles of Jesus in Luke

The Titles of Jesus in John

Jesus is the Christ

Jesus is the Son of God

Jesus is the Son of Man

December 18, 2023 By Ryan Higginbottom

eberhard grossgasteiger (2017), public domain

All authors employ names and titles to convey meaning. The biblical writers are no exception.

I’m nearing the end of a project examining the names and titles for Jesus in the Gospels. My first article laid out my methodology and looked at the top 10 titles of Jesus in the Gospels. I have written about the titles of Jesus in Matthew, Mark, Luke, and John, and I am wrapping up this project by studying three specific titles of Jesus used in the Gospels. I’ve written about Jesus being called “Christ” and the “son of God.” Today we will consider what it means for Jesus to be called the “son of Man.”

Old Testament Background

We may think of “Son of God” as the title of Jesus that points to his divinity and “Son of Man” as Jesus’s title which emphasizes his humanity. As I wrote previously, that’s a bit too simplistic.

In many Old Testament uses, the phrase “son of Man” does mean “human.” See, for example, Numbers 23:19, Job 16:21, Isaiah 56:2, Jeremiah 50:40, or Ezekiel 2:1. Most uses of this phrase in the Old Testament occur in Ezekiel as it is God’s preferred way to address the prophet.

However, when Jesus is called the “son of Man,” it is clear this is not just a stand-in for “person.” Jesus called himself the Son of Man scores of times, in ways that pointed beyond mere humanness.

As we explore additional Old Testament background for this title, we find an important passage in the book of Daniel.

I saw in the night visions,
and behold, with the clouds of heaven
    there came one like a son of man,
and he came to the Ancient of Days
    and was presented before him.
And to him was given dominion
    and glory and a kingdom,
that all peoples, nations, and languages
    should serve him;
his dominion is an everlasting dominion,
    which shall not pass away,
and his kingdom one
    that shall not be destroyed. (Daniel 7:13–14)

In one of Daniel’s visions, great, terrible beasts have gained power until the Ancient of Days sits on a throne of judgment. Dominion was taken from the beasts and then, in this passage, given to “one like a son of man.” But we see from verse 14 that this is no ordinary human—this is an everlasting king with a worldwide dominion who seems to have a heavenly origin.

Daniel hears an interpretation of this vision, and the one like a son of man seems to be—in part—representative. Daniel is told that the “saints of the Most High” will receive and possess the kingdom (Daniel 7:18, 22, 27). What is given to the one like a son of man is eventually given to (or shared with) the saints.

By Jesus’s time, it seems that “Son of Man” had become a title with this passage as a large part of its background. In other words, “Son of Man” had distinct Messianic overtones.

Usage in the Gospels

By far, the person in the Gospels who most frequently refers to Jesus as the “Son of Man” is Jesus himself. I count 80 occurrences of this title in the Gospels, and 77 of them are spoken by Jesus. Additionally, this was Jesus’s favorite way to refer to himself—he used a title for himself a total of 131 times, with the 77 occurrences of “Son of Man” followed distantly by “Son” (23 times), “teacher” (6 times), and “Lord” (6 times).

Given the background discussed above, we should not be surprised to see the title “Son of Man” closely associated with authority, judgment, or a future coming of Jesus. (He also uses this title often when predicting his own suffering and death.) We don’t have the space for a complete list—see the data for yourself—but here are a few examples.

“But that you may know that the Son of Man has authority on earth to forgive sins”—he then said to the paralytic—’Rise, pick up your bed and go home.'” (Matthew 9:6)
“For the Son of Man is lord of the Sabbath.” (Matthew 12:8)
“The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers, and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth.” (Matthew 13:41–42)
“As they were gathering in Galilee, Jesus said to them, ‘The Son of Man is about to be delivered into the hands of men, and they will kill him, and he will be raised on the third day.’ And they were greatly distressed.” (Matthew 17:22–23)
“Jesus said to them, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.” (Matthew 19:28)

Conclusion

Jesus’s title as the “Son of Man” points to his humanity, but it carries more weight. Jesus is the one who will be given all dominion and authority, and all people and all nations will serve him.

At this time of year, Jesus’s supreme reign might appear paradoxical. His path to the throne leads through the grave; he conquers by dying. And a crucial part of the story begins in the middle of history, as a baby is born to a humble young couple.

(Note: This was a helpful source as I prepared this article.)

Jesus is the Son of God

December 4, 2023 By Ryan Higginbottom

All authors employ names and titles to convey meaning in their work. The biblical writers are no exception.

I’m nearing the end of a project examining the use of titles and names for Jesus in the Gospels. My first article laid out my methodology and looked at the top 10 titles of Jesus in the Gospels. I have written about the titles of Jesus in Matthew, Mark, Luke, and John. I will wrap up this project by looking closely at three titles of Jesus that were used frequently in the Gospels. I’ve written about Jesus being called “Christ,” and today we’ll examine what it means for Jesus to be called the “son of God.”

Not Only Meaning “Divine”

Both “son of God” and “son of Man” are common titles for Jesus in the Gospels. For Bible readers familiar with the doctrine of the dual nature of Jesus—that he is both human and divine—it may be easy to file “son of God” as a claim to his divinity and “son of Man” as a marker of his humanity. However, this divide is not as neat as we might guess.

In fact, both titles point to both natures of Jesus.

Old Testament Background

Luke 3:38 identifies Adam as a “son of God,” so even within the Gospels that term cannot only connote divinity. Beyond pure biology, theologians point to the use of “son” in the Bible as capturing (among other things) both resemblance and obedience. The nation of Israel is also referred to as God’s son (Exodus 4:22–23), and the way that Jesus is identified with Israel (see Matthew 2:13–15) contributes to the meaning residing in this title.

However, one of the most influential Old Testament passages behind the title “son of God” is 2 Samuel 7. Here is an important excerpt.

When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. I will be to him a father, and he shall be to me a son. (2 Samuel 7:12–14a)

In this passage, God promised David a descendent to rule on his throne. Solomon cannot be the ultimate fulfillment of this promise, because God promises to “establish the throne of his kingdom forever” (emphasis mine). From this we can see that “son of God” was connected to the kings of Israel.

So, we should not be surprised when we see Jesus referred to as the “son of God” in close proximity to claims or questions about a king over Israel. We read this when Nathanael erupted in praise, “Rabbi, you are the Son of God! You are the King of Israel!” (John 1:49). These titles are also linked when Jesus is taunted during his crucifixion (Matthew 27:40–43).

Usage in the Gospels

What we find in the Gospels is that “son of God” is used both with the Old Testament background in view—which has a decidedly human element—and to indicate that Jesus is divine, begotten of the Father. In other words, “son of God” can mean, depending on the context, either that Jesus is the royal, human, chosen representative of God, or that he is the divine Son. (Of course, some uses by the Gospel authors may have both meanings in mind!)

The Gospel authors use the title “son of God” in fascinating ways. Mark opens his Gospel with this title (Mark 1:1) and John closes his with the same, where he states his purpose for writing (John 20:31). A large number of appearances of “son of God” are in the mouths of either demons, those demon-possessed, or the devil himself (Matt 4:3; 4:6; 8:29; Mark 3:11; 5:7; Luke 4:3; 4:9; 4:41; 8:28).

Many of the uses of this title are linked to the title “Christ” (Matt 16:16; 26:63; Mark 1:1; 14:61; Luke 4:41; John 11:27; 20:31). “Son of God” also appears to be a title that comes out in worship or confession (Matt 14:33; 16:16; 27:54; Mark 15:39; John 1:34; 1:49; 11:27). Finally, appropriate to the Christmas season we will soon enter, the angel Gabriel told Mary that her child would be the Son of God (Luke 1:32, 35).

Conclusion

Jesus’s title as the “son of God” is rich and complex. While it indicates Jesus’s divinity, it also marks him as the king who has come to reign. This is good for us to remember as we confess Jesus as the Son of God—he is the second person of the Trinity, but he is also the good and gracious king to whom we owe obedience and worship.

(Note: these were two helpful sources for me in preparing this article: source 1, source 2.)

Jesus is the Christ

September 25, 2023 By Ryan Higginbottom

The Anointing of David – Veronese 1555, Creative Commons

All authors employ names and titles to convey meaning in their work. The biblical writers are no exception.

I’m nearing the end of a project examining the use of titles and names for Jesus in the Gospels. My first article laid out my methodology and looked at the top 10 titles of Jesus in the Gospels. I have written about the titles of Jesus in Matthew, Mark, Luke, and John. I will wrap up this project by looking closely at three titles of Jesus that were used frequently in the Gospels; today we’ll examine what it means for Jesus to be called “Christ.”

Not a Last Name

“Christ” is used so often to refer to Jesus in the modern church that it may be his title with which we’re most familiar. We use and hear the phrase “Jesus Christ” so frequently that we may think “Christ” is Jesus’s surname. (I’m fairly certain I thought this when I was young!)

“Christ” is the transliteration of the Greek word Christos, which means “the anointed one” or “the chosen one” (source). This is closely tied to the Hebrew word “Messiah,” and in the Gospel of John we see those terms identified (John 1:41, 4:25).

There are scenes in the Gospels where it is clear that the Jewish people were waiting for the Messiah—the Christ—to appear (John 10:24). It seems there was much debate over the lineage of the Christ and where he would originate (John 7:40–44).

The Old Testament Background

Anointing happens in the Old Testament when specific people are set apart for specific tasks. Aaron and his sons were anointed to be priests (Exodus 30:30). Isaiah and Elisha were both anointed to be prophets (Isaiah 61:1, 1 Kings 19:16). And both Saul and David were anointed to be kings over Israel (1 Samuel 10:1, 16:13).

In the Old Testament, God gave many promises to Israel of a Savior to come. The expectation of this coming Redeemer, and the understanding of the need for this person to be sent and designated by God for a special purpose, produced the anticipation for The Anointed One. This notion of Messiah was carried into the New Testament.

Usage in the Gospels

Matthew and Mark both open their Gospels by referring to Jesus as the Christ (Matthew 1:1, Mark 1:1). Luke writes that an angel appeared to the shepherds when Jesus was born, telling them of a “Savior, who is Christ the Lord” (Luke 2:11). John uses “Christ” not only as a title near the beginning of his Gospel but also when disclosing the purpose of his work (John 1:17, 20:31). All four Gospel writers are eager to introduce Jesus as the Messiah.

Further, Peter’s confession of Jesus—his response to the question, “But who do you say that I am?”—rests on this title. “You are the Christ, the Son of the living God.” (See Matthew 16:16, Mark 8:29, and Luke 9:20.) John also records Jesus referring to himself as “Christ” toward the beginning of his high priestly prayer, (John 17:3).

We also read of the connection between Jesus and the Messianic figure of the Old Testament. In Luke 4:16–21, Jesus read from Isaiah 61:1–2 and told those who were listening, “Today this Scripture has been fulfilled in your hearing.” This Old Testament passage describes a prophet “anointed” by God and sent with his Spirit. And while it is not in a Gospel, Peter and John identify Jesus as the Anointed One of Psalm 2 in Acts 4:26.

Conclusion

In the first century, the Jewish people were waiting for a Messiah. They knew that the Anointed One they sought would be sent and prepared by God for great things.

The title “Christ” is used for Jesus 35 times in the Gospels. These authors use this title to connect Jesus to all of the promises of God he fulfilled.

The Titles of Jesus in John

September 11, 2023 By Ryan Higginbottom

All authors employ names and titles to convey meaning in their work. The biblical writers are no exception.

I’m in the middle of a project examining the use of titles and names for Jesus in the Gospels. My first article laid out my methodology and looked at the top 10 titles of Jesus in the Gospels. I have written about the titles of Jesus in Matthew, Mark, and Luke. Today we turn to the Gospel of John.

Top 5 Titles

John uses 129 titles for Jesus, which is 29.1% of all such titles in the Gospels. Since John contains 23.3% of the verses in the Gospels, we might say John contains more titles than expected.

Here are the top 5 titles in John.

Lord (36 times)
Son (18 times)
Son of Man (11 times)
Son of God (9 times)
Christ (8 times)

The title “Son” is used here more than in any other Gospel, making up 18/30 uses in all of the Gospels. Fourteen of these times, Jesus claims this title for himself, and the other four times are by the Gospel author.

In general, the titles in John tend to be clustered. For example, while “Lord” appears most frequently as a title, 32 of these 36 occurrences happen in just five chapters (chapters 11, 13, 14, 20, and 21). Something similar is true for the title “Son”—15/18 of these uses happen in chapters 3, 5, and 17.

Titles Used by John

Of all the Gospel authors, John uses the most titles for Jesus. He wrote titles for Jesus 17 times, calling him “Lord” five times, “Son” four times, and “Word” four times, among others.

Unlike in Luke, none of these titles dominates the others.

Titles and John’s Purpose

As my co-blogger Peter Krol pointed out in his article about the feeding of the 5000 in John, this fourth Gospel leaves no doubts about its purpose.

Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (John 20:30–31)

All that John wrote was to convince his readers and hearers that Jesus is the Christ, the Son of God. How do the titles that John used reveal or support this?

John used both the titles “Christ” (8 times) and “Son of God” (9 times). However, the title “Son” (used 18 times) is also relevant here. In context, most of the time “Son” is used it is shorthand for “Son of God.” The title is put in context with “Father” when that title clearly refers to God. Here are some examples.

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.” (John 3:16–17)
“The Father loves the Son and has given all things into his hand. Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” (John 3:35–36)
“So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise. For the Father loves the Son and shows him all that he himself is doing. And greater works than these will he show him, so that you may marvel. For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. For the Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.” (John 5:19–24)

John walked with Jesus and wrote his words down, and Jesus was not ambiguous about his mission or his power. Anyone reading John’s Gospel honestly will see Jesus presented as the Son of God and Savior of the world.

John’s use of titles in his Gospel doesn’t just support his main point. John used the titles of Jesus as a tool to communicate his main point.

The Titles of Jesus in Luke

August 28, 2023 By Ryan Higginbottom

All authors employ names and titles to convey meaning in their work. The biblical writers are no exception.

I’m in the middle of a project examining the use of titles and names for Jesus in the Gospels. My first article laid out my methodology and looked at the top 10 titles of Jesus in the Gospels. I recently wrote about the titles of Jesus in Matthew and Mark, and today we turn to the Gospel of Luke.

Top 7 Titles

Luke uses 122 titles for Jesus. So while Luke contains 30.5% of the verses in the Gospels, it contains only 27.5% (122/443) of the titles.

Here are the top 7 titles in Luke. (I’ve included 7 instead of 5 because of equal numbers at the end of this list.)

Lord (35 times)
Son of Man (25 times)
teacher (13 times)
Christ (7 times)
Master (5 times)
Son (5 times)
Son of God (5 times)

Titles Used by Luke

Luke is notable in that he himself used titles for Jesus more than Matthew (10 times) or Mark (5 times). Luke referred to Jesus by a title 16 times. He called Jesus “Lord” 13 times, “Christ” two times, and “son (as was supposed) of Joseph” once.

Compared to the writers of the first two Gospels, it seems Luke had a favorite way of referring to Jesus. This is likely related to why that particular title is used so much by other characters in Luke’s Gospel.

Titles and Luke’s Purpose

Courtesy of my co-blogger Peter Krol, we have an abundance of resources on this website related to the Gospel of Luke. Most of these articles are linked from Peter’s Interpretive Overview of Luke.

Peter stated the main point of Luke this way.

The hope of Israel, God’s plan of salvation for the world, has arrived in Jesus.

Can we draw any connections between this main point and the titles of Jesus that Luke uses?

We must remember that Luke was a historian. He wrote these investigative accounts (Luke and Acts) to “most excellent Theophilus” so that he might “have certainty concerning the things [he has] been taught” (Luke 1:3-4).

In addition to being a historian, Luke was a companion of the apostle Paul. There are moments in the narrative of Acts (such as in chapter 21) where Luke’s account shifts from “they” to “we.”

I noted above that Luke himself used the title “Lord” for Jesus quite a bit in his Gospel (13 times). When I look at those occurrences, I can’t detect any trends or patterns. I can only conclude that “Lord” was simply a natural way for Luke to refer to Jesus.

And upon reflection, this makes sense, doesn’t it? Who better to write an accurate historical account of Jesus’s life and ministry—in addition to an account of his followers in the years after his death—than someone who called him “Lord”? Luke could masterfully write about God’s salvation for the world arriving in Jesus because that same salvation had come to him.

Luke was not a modern historian, writing in stuffy remove and objectivity. Luke wrote as an ancient historian—accurate, yes, but with an accuracy compelled by love of his subject.

The Final Days of Jesus

March 30, 2020 By Ryan Higginbottom

Despite the disruption and upheaval in the world, Easter is coming. Whether or not we can gather in person to worship, we will soon celebrate the resurrection of Jesus.

With that celebration in mind, I recently turned my attention to a book which has been on my shelf for a while: The Final Days of Jesus, by Andreas Köstenberger and Justin Taylor. The subtitle of the book says it all: “The Most Important Week of the Most Important Person Who Ever Lived.” (Be sure to read to the end of this article to see how to get a copy of this book for free, no strings attached.)

What’s Inside

In this book, the authors follow the chronology of Jesus’s final week on earth through the Biblical accounts. The book also includes several helpful aids, including maps, charts, and tables.

Each chapter of the book is devoted to a day of Jesus’s final week, and for each discrete scene or event, the authors first include the relevant Gospel texts. Consequently, a large portion of this book is simply Scripture. After the words of Matthew, Mark, Luke, and/or John we find related commentary. Sometimes this includes historical or cultural information to aid our understanding, and other times this includes an attempt to write a single narrative which is faithful to all of the available Gospel accounts. This is what is known as a harmonization. More on this in just a bit.

The book is simple in the best way. I did not get bogged down in technical textual study or overwhelmed by sophistated terms and phrases. Köstenberger and Taylor have executed well a straightforward mission: bring the reader along with Jesus in the final seven days of his life. The commentary is insightful and helpful, written for a lay audience.

Some of the more speculative or advanced scholarship is relegated to footnotes, and there is a generous reading list for those with deeper interests provided near the end of the book. The glossary and reference guide which close the book will also be helpful to a number of readers.

What About Harmonization?

My co-blogger Peter has written before about the dangers of harmonization. So, it’s worth asking: Do I recommend this book? Does it undermine the sort of Bible study we recommend and urge here at Knowable Word?

The authors of The Final Days of Jesus clearly value a unified account of Jesus’s journey to death and resurrection. But they also acknowledge the importance of each Gospel on its own. When addressing the question of why we have four accounts of Jesus’s life instead of just one, they write that the early church regarded these four accounts as four witnesses to one Gospel.

Like witnesses in the courtroom each recounting what they saw, using their own words and recalling events and statements from their unique perspective, the Gospel writers each tell us how they witnessed the unfolding story of Jesus (or in Mark’s and Luke’s case, how their firsthand sources did). This should in fact enhance our appreciation for the four biblical Gospels, not diminish it! Demonstrably, the four evangelists did not sanitize their accounts or somehow streamline them so as to make them artificially cohere; they were unafraid to tell the story of Jesus each in his own way, without fear of contradiction—because they were all witnessing to the one story of Jesus, the one gospel of our Lord Jesus Christ. (The Final Days of Jesus, page 17)

Köstenberger and Taylor also urge us to read the Gospels “vertically” as well as “horizontally.” A vertical reading treats each account as a self-contained story.

The other way to read the Gospels is horizontally, that is, how each relates to the others, as complementary accounts and witnesses to the same historical reality and set of statements and events. Refusing to supplement our vertical reading of the individual Gospels with a horizontal reading is tantamount to the ostrich policy of refusing to acknowledge that while the Gospels tell the same story, they don’t do so in exactly the same way. (The Final Days of Jesus, page 19)

Köstenberger and Taylor land with more emphasis on a horizontal reading than I would, but that does not diminish the value of their work. Their book shows that there are solid, reasonable answers to every question of contradiction that arises from comparing one Gospel to another.

This book will only undermine personal Bible study if you use it in a way it is not intended. The authors are not out to create a master text which will be studied instead of Matthew, Mark, Luke, or John. This book contains a lot of Scripture, but we should always take our study and our questions back to the Bible itself. Each Gospel author had a specific perspective, message, and audience in mind, and they included and excluded certain details and events accordingly. It is best to study the final week of Jesus’s life in the context of one of the four Gospels.

Get Yourself a Copy

At the time of this writing, Crossway has made the ebook of The Final Days of Jesus free to download. If you prefer a paperback version, you can visit Amazon or Westminster Bookstore. Crossway also has a free study guide and a free devotional guide available to accompany this book.

I recommend this book for anyone who wants to take a sustained look at Jesus’s final week. This work will show you that the four Gospels complement rather than contradict each other. The Bible gives a trustworthy, historical account of the central events of the Christian faith.

Disclosure: This post contains affiliate links, which means that the blog may receive a small amount of money/credit if you make a purchase after following that link.

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