Jesus (Matthew 1–2; Luke 2:1–52; Matthew 3–4; Mark 1:14–20; Luke 4:16–21; Mark 4:35–41; Matthew 16:13–20; John 11:38–44; Matthew 21:1–11; Luke 22–24; John 20:24–29; Acts 1:1–11; Mark 3:13–19; Mark 6:7; Luke 4:1–13; Matthew 9:35–36; John 13:3–15; Mark 14:61–65; Mark 15:1–5; John 2:1–5; John 19:25–27; Acts 1:14; John 1:29–34; John 1:1–18; Colossians 1:15–20; Hebrews 1:1–4; Philippians 2:5–11; Luke 1:26–38; Luke 2:22–38; John 2:1–11; John 3:1–21; John 4:1–42; Matthew 5–7; Mark 2:1–12; John 6:1–21; Matthew 17:1–8; John 8:58; John 10:1–18; Luke 24:13–49; John 21; Matthew 28:16–20; Acts 7:55–56; Revelation 1:12–18; Revelation 19:11–16; Genesis 3:15; Psalm 22; Isaiah 52:13–53:12; Psalm 110; Micah 5:2; Zechariah 9:9)

Jesus of Nazareth, the Christ, the Son of the living God

The Word who was with God in the beginning, through whom all things were made, became flesh: born of Mary at Bethlehem and brought up at Nazareth, he preached the kingdom of God, healed, forgave sins, and laid down his life on the cross at Jerusalem. He rose the third day, was taken up into heaven, sits at the right hand of God, and shall come again.

“In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). The Gospel of John begins before creation: “All things were made through him” (John 1:3), and the Son is “before all things, and in him all things consist” (Colossians 1:17). From the garden God promised a seed of the woman who would bruise the serpent’s head (Genesis 3:15), and to Abraham, “in thee shall all the families of the earth be blessed” (Genesis 12:3); Paul says that seed “is Christ” (Galatians 3:16).

“And the Word became flesh, and dwelt among us” (John 1:14). The angel told Joseph to call his name Jesus, “for it is he that shall save his people from their sins” (Matthew 1:21). Born at Bethlehem “in the days of Herod the king” (Matthew 2:1) and brought up at Nazareth, he “advanced in wisdom and stature, and in favor with God and men” (Luke 2:52). He, “existing in the form of God … emptied himself, taking the form of a servant” (Philippians 2:6–7).

After John baptized him and the voice from heaven said, “This is my beloved Son, in whom I am well pleased” (Matthew 3:17), he “came into Galilee, preaching the gospel of God, and saying, The time is fulfilled, and the kingdom of God is at hand” (Mark 1:14–15). He taught “as one having authority” (Matthew 7:29), healed the sick, cast out unclean spirits, forgave sins, stilled the sea, fed the multitudes, and raised the dead. “When he saw the multitudes, he was moved with compassion for them” (Matthew 9:36). Peter confessed him: “Thou art the Christ, the Son of the living God” (Matthew 16:16).

He set his face toward Jerusalem, knowing that he must suffer, and said, “the good shepherd layeth down his life for the sheep” (John 10:11). He ate the passover with the Twelve, prayed in Gethsemane, “not as I will, but as thou wilt” (Matthew 26:39), was betrayed, condemned, and crucified, and “bowed his head, and gave up his spirit” (John 19:30). “He was wounded for our transgressions, he was bruised for our iniquities” (Isaiah 53:5).

On the third day he rose: “He is not here; for he is risen, even as he said” (Matthew 28:6). He showed himself alive to his disciples “by the space of forty days” (Acts 1:3), sent them to make disciples of all the nations, and was taken up into heaven. He sits “on the right hand of the Majesty on high” (Hebrews 1:3), where “he ever liveth to make intercession” (Hebrews 7:25), and he says, “I was dead, and behold, I am alive for evermore” (Revelation 1:18).

“This Jesus, who was received up from you into heaven shall so come in like manner as ye beheld him going into heaven” (Acts 1:11). “Yea: I come quickly. Amen: come, Lord Jesus” (Revelation 22:20).

Strengths

• Compassion
• Obedience to the Father
• Prayer
• Humility
• Authority
• Forgiveness
• Holiness
• Meekness
• Truth
• Love
• Servanthood

Themes

• The Word made flesh
• Son of God
• The kingdom of God
• Promise and fulfillment
• Compassion
• Authority to forgive
• The cross
• Resurrection
• At the right hand of God
• He shall come again

In the beginning was the Word (John 1:1–3; Colossians 1:15–17; Hebrews 1:1–3; John 17:5; Micah 5:2)

Before anything was made, the Word was with God and was God; all things were made through him, and he had glory with the Father before the world was.

In the beginning was the Word

John begins where Genesis begins: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made through him; and without him was not anything made that hath been made” (John 1:1–3).

Paul writes the same of the Son: he “is the image of the invisible God, the firstborn of all creation; for in him were all things created, in the heavens and upon the earth … and he is before all things, and in him all things consist” (Colossians 1:15–17). Hebrews says God made the worlds through him, and that he is “the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power” (Hebrews 1:3).

On the night before he died, Jesus himself prayed, “And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (John 17:5). Long before, Micah had said of the ruler to come out of Bethlehem, “whose goings forth are from of old, from everlasting” (Micah 5:2).

Promised from the first (Genesis 3:15; Genesis 12:1–3; Galatians 3:8; Galatians 3:16; Luke 24:27)

From the garden onward God promised a seed of the woman who would bruise the serpent’s head, and a seed of Abraham in whom all nations would be blessed.

Promised from the first

When sin came into the world, God said to the serpent, “I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15).

To Abraham he said, “in thee shall all the families of the earth be blessed” (Genesis 12:3). Paul calls this the gospel preached “beforehand unto Abraham” (Galatians 3:8), and says of the promise, “He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ” (Galatians 3:16).

After he rose, Jesus showed his disciples that the whole of the Scriptures pointed to him: “beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself” (Luke 24:27).

The angel comes to Mary and to Joseph (Luke 1:26–38; Matthew 1:18–25; Isaiah 7:14)

Gabriel tells Mary, a virgin at Nazareth, that she will bear the Son of the Most High; an angel tells Joseph in a dream to take Mary as his wife and call the child Jesus.

The angel comes to Mary and to Joseph

The angel Gabriel was sent to Nazareth, to a virgin betrothed to Joseph, of the house of David: “thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David” (Luke 1:31–32). When Mary asked how this could be, he answered, “The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God” (Luke 1:35). Mary said, “Behold, the handmaid of the Lord; be it unto me according to thy word” (Luke 1:38).

Joseph, finding her with child, was minded to put her away privily, but an angel appeared to him in a dream: “thou shalt call his name JESUS; for it is he that shall save his people from their sins” (Matthew 1:21). Matthew says this fulfilled the word of the prophet, “Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel; which is, being interpreted, God with us” (Matthew 1:23).

The Word became flesh: born at Bethlehem (Luke 2:1–20; John 1:14; Philippians 2:6–8; Micah 5:2)

Joseph and Mary go up to Bethlehem, the city of David; Mary brings forth her firstborn son and lays him in a manger, and an angel brings the shepherds good tidings.

The Word became flesh: born at Bethlehem

“And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth” (John 1:14). He, “existing in the form of God … emptied himself, taking the form of a servant, being made in the likeness of men” (Philippians 2:6–7).

A decree from Cæsar Augustus brought Joseph from Nazareth to Bethlehem, “to enrol himself with Mary, who was betrothed to him” (Luke 2:5), so that the child was born in the town Micah had named (Micah 5:2). “And she brought forth her firstborn son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn” (Luke 2:7).

To shepherds keeping watch by night the angel said, “there is born to you this day in the city of David a Saviour, who is Christ the Lord” (Luke 2:11), and a multitude of the heavenly host praised God: “Glory to God in the highest, And on earth peace among men in whom he is well pleased” (Luke 2:14). The shepherds came with haste, found the babe lying in the manger, and returned “glorifying and praising God” (Luke 2:20).

Presented in the temple: Simeon and Anna (Luke 2:21–38)

On the eighth day he is named Jesus; at the time of purification he is brought to Jerusalem, where Simeon takes him in his arms and Anna speaks of him to all who look for redemption.

Presented in the temple: Simeon and Anna

Simeon, a righteous and devout man, had been told by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. He took the child in his arms and blessed God: “Now lettest thou thy servant depart, Lord, According to thy word, in peace; For mine eyes have seen thy salvation, Which thou hast prepared before the face of all peoples; A light for revelation to the Gentiles, And the glory of thy people Israel” (Luke 2:29–32).

To Mary he said, “Behold, this child is set for the falling and the rising of many in Israel; and for a sign which is spoken against; yea and a sword shall pierce through thine own soul” (Luke 2:34–35). Anna, a prophetess of great age, gave thanks to God and “spake of him to all them that were looking for the redemption of Jerusalem” (Luke 2:38).

The Wise-men, the flight into Egypt, and Nazareth (Matthew 2:1–23; Luke 2:39–40)

Wise-men from the east come to worship the King of the Jews; warned of Herod, Joseph takes the child and his mother into Egypt, and after Herod’s death brings them to Nazareth.

The Wise-men, the flight into Egypt, and Nazareth

Wise-men came to Jerusalem asking, “Where is he that is born King of the Jews? for we saw his star in the east, and are come to worship him” (Matthew 2:2). Finding the young child with Mary his mother, “they fell down and worshipped him; and opening their treasures they offered unto him gifts, gold and frankincense and myrrh” (Matthew 2:11).

Herod sought the young child to destroy him, and Joseph, warned in a dream, fled by night into Egypt, “that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt did I call my son” (Matthew 2:15). When Herod was dead they came and dwelt in Nazareth (Matthew 2:23). “And the child grew, and waxed strong, filled with wisdom: and the grace of God was upon him” (Luke 2:40).

In the temple at twelve (Luke 2:41–52)

At the passover feast the boy Jesus stays behind in Jerusalem; after three days his parents find him among the teachers, and he goes home and is subject to them.

In the temple at twelve

After three days his parents found him “in the temple, sitting in the midst of the teachers, both hearing them, and asking them questions” (Luke 2:46), and all who heard him were amazed at his understanding. To his mother he said, “How is it that ye sought me? knew ye not that I must be in my Father’s house?” (Luke 2:49).

“And he went down with them, and came to Nazareth; and he was subject unto them” (Luke 2:51). “And Jesus advanced in wisdom and stature, and in favor with God and men” (Luke 2:52).

John goes before him (Mark 1:1–8; Luke 3:1–18; John 1:19–34; Isaiah 40:3)

John the Baptist preaches repentance in the wilderness to make ready the way of the Lord, and points to Jesus as the Lamb of God.

John goes before him

John came as the voice Isaiah foretold: “The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight” (Mark 1:3). He preached, “There cometh after me he that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose” (Mark 1:7).

When he saw Jesus coming, he said, “Behold, the Lamb of God, that taketh away the sin of the world!” (John 1:29), and bore witness, “And I have seen, and have borne witness that this is the Son of God” (John 1:34).

Baptized and tempted (Matthew 3:13–4:11; Luke 4:1–13; Hebrews 4:15)

John baptizes Jesus in the Jordan; the Spirit descends upon him and a voice from heaven calls him the beloved Son. Led into the wilderness forty days, he answers every temptation with the written word.

Baptized and tempted

John would have hindered him, but Jesus said, “Suffer it now: for thus it becometh us to fulfil all righteousness” (Matthew 3:15). Coming up from the water, he saw the Spirit of God descending as a dove, and a voice out of the heavens said, “This is my beloved Son, in whom I am well pleased” (Matthew 3:17).

Then he was led up of the Spirit into the wilderness to be tempted of the devil, and after forty days he hungered. To each temptation he answered from Scripture: “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matthew 4:4); “Thou shalt not make trial of the Lord thy God” (Matthew 4:7); “Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve” (Matthew 4:10). Hebrews says he “hath been in all points tempted like as we are, yet without sin” (Hebrews 4:15).

The first disciples (John 1:35–51)

Two of John’s disciples follow Jesus; Andrew brings his brother Simon, Jesus finds Philip, and Nathanael confesses him as the Son of God and King of Israel.

The first disciples

Jesus turned to the two who followed him and said, “What seek ye? … Come, and ye shall see” (John 1:38–39). Andrew found his brother Simon and said, “We have found the Messiah (which is, being interpreted, Christ)” (John 1:41).

Philip told Nathanael, “We have found him, of whom Moses in the law, and the prophets, wrote, Jesus of Nazareth, the son of Joseph” (John 1:45). Nathanael asked whether any good thing could come out of Nazareth, but when he met Jesus he answered, “Rabbi, thou art the Son of God; thou art King of Israel” (John 1:49). Jesus told him, “Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man” (John 1:51).

Water made wine at Cana (John 2:1–11)

At a marriage in Cana of Galilee the wine fails; Jesus has the servants fill the water-pots, and the water becomes good wine, the beginning of his signs.

Water made wine at Cana

His mother said to the servants, “Whatsoever he saith unto you, do it” (John 2:5). They filled six water-pots of stone to the brim, and the ruler of the feast, tasting the water now become wine, said to the bridegroom, “thou hast kept the good wine until now” (John 2:10).

“This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory; and his disciples believed on him” (John 2:11).

Nicodemus comes by night (John 3:1–21; Numbers 21:8–9)

A ruler of the Jews comes to Jesus by night, and Jesus tells him he must be born anew, and that the Son of man must be lifted up as Moses lifted up the serpent.

Nicodemus comes by night

Jesus answered Nicodemus, “Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God” (John 3:3). He spoke of what was ahead: “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth may in him have eternal life” (John 3:14–15).

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. For God sent not the Son into the world to judge the world; but that the world should be saved through him” (John 3:16–17).

The woman of Samaria (John 4:1–42)

Weary at Jacob’s well, Jesus asks a Samaritan woman for a drink, offers her living water, and tells her plainly that he is the Messiah; many of the town believe.

The woman of Samaria

Jesus, wearied with his journey, sat by the well and asked the woman for water, and then said, “whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life” (John 4:14). He told her, “God is a Spirit: and they that worship him must worship in spirit and truth” (John 4:24).

She said, “I know that Messiah cometh (he that is called Christ) … Jesus saith unto her, I that speak unto thee am he” (John 4:25–26). The Samaritans of the town came to say, “we have heard for ourselves, and know that this is indeed the Saviour of the world” (John 4:42).

Preaching in Galilee; reading Isaiah at Nazareth (Mark 1:14–20; Luke 4:14–30; Isaiah 61:1–2; Matthew 4:23–25)

Jesus preaches that the kingdom of God is at hand, calls fishermen to follow him, and in the synagogue at Nazareth reads Isaiah and says the scripture is fulfilled; they would cast him down, but he passes through the midst of them.

Preaching in Galilee; reading Isaiah at Nazareth

Jesus came into Galilee, preaching, “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe in the gospel” (Mark 1:15). To Simon and Andrew he said, “Come ye after me, and I will make you to become fishers of men” (Mark 1:17), and straightway they left the nets and followed him.

At Nazareth he went into the synagogue on the sabbath, “as his custom was” (Luke 4:16), and read from Isaiah: “The Spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that are bruised, To proclaim the acceptable year of the Lord” (Luke 4:18–19). Then he said, “To-day hath this scripture been fulfilled in your ears” (Luke 4:21).

Filled with wrath, they led him to the brow of the hill to throw him down; “But he passing through the midst of them went his way” (Luke 4:30).

Teaching on the mountain (Matthew 5:1–7:29)

Seeing the multitudes, Jesus goes up into the mountain and teaches his disciples: the blessed, the law fulfilled, love for enemies, prayer to the Father, and the house built on the rock.

Teaching on the mountain

He opened his mouth and taught them: “Blessed are the poor in spirit: for theirs is the kingdom of heaven” (Matthew 5:3). “Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfil” (Matthew 5:17). “Love your enemies, and pray for them that persecute you” (Matthew 5:44).

He taught them to pray, “Our Father who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth” (Matthew 6:9–10), and said, “But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you” (Matthew 6:33). He ended with the wise man “who built his house upon the rock” (Matthew 7:24).

“The multitudes were astonished at his teaching: for he taught them as one having authority, and not as their scribes” (Matthew 7:28–29).

Healing, casting out, and forgiving sins (Mark 1:21–45; Mark 2:1–17; Matthew 9:35–36)

Jesus heals the sick, cleanses a leper, and casts out unclean spirits; to a man sick of the palsy he says, Son, thy sins are forgiven, and raises him up to show that he has authority to forgive.

Healing, casting out, and forgiving sins

In the synagogue at Capernaum the people were amazed: “with authority he commandeth even the unclean spirits, and they obey him” (Mark 1:27). When a leper besought him, “being moved with compassion, he stretched forth his hand, and touched him, and saith unto him, I will; be thou made clean” (Mark 1:41).

Four men let down a man sick of the palsy through the roof, and Jesus said, “Son, thy sins are forgiven” (Mark 2:5). The scribes reasoned, “who can forgive sins but one, even God?” (Mark 2:7). He answered, “But that ye may know that the Son of man hath authority on earth to forgive sins (he saith to the sick of the palsy), I say unto thee, Arise, take up thy bed, and go unto thy house” (Mark 2:10–11). The man arose before them all, and they said, “We never saw it on this fashion” (Mark 2:12).

Eating with publicans and sinners, he said, “I came not to call the righteous, but sinners” (Mark 2:17). And “when he saw the multitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd” (Matthew 9:36).

The wind and the sea obey him (Mark 4:35–41)

In a great storm on the sea Jesus sleeps in the boat; awakened, he rebukes the wind and says to the sea, Peace, be still, and there is a great calm.

The wind and the sea obey him

The waves beat into the boat while he was asleep on the cushion. They woke him: “Teacher, carest thou not that we perish?” (Mark 4:38). “And he awoke, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm” (Mark 4:39).

They feared exceedingly and said one to another, “Who then is this, that even the wind and the sea obey him?” (Mark 4:41).

Five thousand fed; walking on the sea (John 6:1–21; Matthew 14:13–33; John 6:35)

With five barley loaves and two fishes Jesus feeds a great multitude; that night he comes to the disciples walking on the sea, and the next day he says, I am the bread of life.

Five thousand fed; walking on the sea

Jesus took the loaves, gave thanks, and distributed to them that were set down, and they were filled, with twelve baskets of fragments over. The people said, “This is of a truth the prophet that cometh into the world” (John 6:14).

In the fourth watch of the night he came to the disciples walking upon the sea, and said, “Be of good cheer; it is I; be not afraid” (Matthew 14:27). When Peter began to sink, Jesus took hold of him: “O thou of little faith, wherefore didst thou doubt?” (Matthew 14:31). They that were in the boat worshipped him, saying, “Of a truth thou art the Son of God” (Matthew 14:33).

At Capernaum he told the multitude, “I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst” (John 6:35).

Thou art the Christ: his death foretold (Matthew 16:13–28; Mark 8:27–38)

At Cæsarea Philippi Peter confesses him as the Christ, the Son of the living God; from that time Jesus shows his disciples that he must suffer, be killed, and be raised the third day.

Thou art the Christ: his death foretold

Jesus asked, “But who say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God” (Matthew 16:15–16). Jesus answered that “flesh and blood hath not revealed it unto thee, but my Father who is in heaven” (Matthew 16:17).

“From that time began Jesus to show unto his disciples, that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and the third day be raised up” (Matthew 16:21). And he said, “If any man would come after me, let him deny himself, and take up his cross, and follow me” (Matthew 16:24).

Transfigured on the mountain (Matthew 17:1–8; Luke 9:28–36; 2 Peter 1:16–18)

On a high mountain Jesus is transfigured before Peter, James and John; Moses and Elijah talk with him, and a voice out of the cloud says, This is my beloved Son; hear ye him.

Transfigured on the mountain

“And he was transfigured before them; and his face did shine as the sun, and his garments became white as the light” (Matthew 17:2). Moses and Elijah appeared talking with him; Luke says they “spake of his decease which he was about to accomplish at Jerusalem” (Luke 9:31).

A bright cloud overshadowed them, and a voice said, “This is my beloved Son, in whom I am well pleased; hear ye him” (Matthew 17:5). When they lifted up their eyes, “they saw no one, save Jesus only” (Matthew 17:8). Peter later wrote, “we were eyewitnesses of his majesty” (2 Peter 1:16).

Before Abraham was born, I am (John 8:12; John 8:51–59; John 10:1–30)

In the temple at Jerusalem Jesus calls himself the light of the world and says, Before Abraham was born, I am; he names himself the good shepherd who lays down his life for the sheep.

Before Abraham was born, I am

“I am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life” (John 8:12). When the Jews asked whether he was greater than Abraham, he answered, “Your father Abraham rejoiced to see my day; and he saw it, and was glad” (John 8:56), and “Verily, verily, I say unto you, Before Abraham was born, I am” (John 8:58). “They took up stones therefore to cast at him” (John 8:59).

Later he said, “I am the good shepherd: the good shepherd layeth down his life for the sheep” (John 10:11). “No one taketh it away from me, but I lay it down of myself” (John 10:18). “My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish” (John 10:27–28). “I and the Father are one” (John 10:30).

Lazarus raised (John 11:1–44)

At Bethany, after Lazarus has been dead four days, Jesus tells Martha, I am the resurrection, and the life; he weeps, and calls Lazarus out of the tomb.

Lazarus raised

To Martha he said, “I am the resurrection, and the life: he that believeth on me, though he die, yet shall he live; and whosoever liveth and believeth on me shall never die” (John 11:25–26). She answered, “Yea, Lord: I have believed that thou art the Christ, the Son of God, even he that cometh into the world” (John 11:27).

At the tomb, “Jesus wept” (John 11:35). Then he cried with a loud voice, “Lazarus, come forth” (John 11:43), and he that was dead came forth, bound hand and foot. “Loose him, and let him go” (John 11:44).

Comes into Jerusalem on a donkey; casts out them that sold (Matthew 21:1–17; Zechariah 9:9; Mark 11:15–17; Luke 19:41–44; John 2:13–17)

Jesus rides into Jerusalem on a donkey as the multitudes cry Hosanna, fulfilling the word of the prophet; in the temple he casts out them that sold and bought.

Comes into Jerusalem on a donkey; casts out them that sold

This was done that it might be fulfilled which was spoken through the prophet: “Tell ye the daughter of Zion, Behold, thy King cometh unto thee, Meek, and riding upon an ass, And upon a colt the foal of an ass” (Matthew 21:5). The multitudes cried, “Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest” (Matthew 21:9). When he drew nigh, “he saw the city and wept over it” (Luke 19:41).

In the temple he overthrew the tables of the money-changers, saying, “My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers” (Mark 11:17). Earlier, at the first passover of his ministry, he had done the like, and his disciples remembered, “Zeal for thy house shall eat me up” (John 2:17).

The passover with the Twelve (Luke 22:7–23; Matthew 26:26–29; John 13:1–35; John 14:1–6)

Jesus washes the disciples’ feet, eats the passover with them, gives them the bread and the cup as his body and his blood of the covenant, and gives them a new commandment.

The passover with the Twelve

“Having loved his own that were in the world, he loved them unto the end” (John 13:1). He girded himself with a towel and washed the disciples’ feet: “If I then, the Lord and the Teacher, have washed your feet, ye also ought to wash one another’s feet” (John 13:14).

“With desire I have desired to eat this passover with you before I suffer” (Luke 22:15). He took bread and gave it to them: “This is my body which is given for you: this do in remembrance of me” (Luke 22:19). Of the cup he said, “for this is my blood of the covenant, which is poured out for many unto remission of sins” (Matthew 26:28).

“A new commandment I give unto you, that ye love one another; even as I have loved you” (John 13:34). And to Thomas: “I am the way, and the truth, and the life: no one cometh unto the Father, but by me” (John 14:6).

Prays in Gethsemane; betrayed and arrested (Matthew 26:36–56; Luke 22:39–53; John 18:1–11)

In Gethsemane Jesus prays in anguish, Not as I will, but as thou wilt; Judas comes with a multitude and betrays him with a kiss, and the disciples leave him and flee.

Prays in Gethsemane; betrayed and arrested

“My soul is exceeding sorrowful, even unto death” (Matthew 26:38). He fell on his face and prayed, “My Father, if it be possible, let this cup pass away from me: nevertheless, not as I will, but as thou wilt” (Matthew 26:39). Luke says, “being in an agony he prayed more earnestly; and his sweat became as it were great drops of blood falling down upon the ground” (Luke 22:44).

Judas came with a great multitude, and said, “Hail, Rabbi; and kissed him” (Matthew 26:49). When Jesus said, I am he, those who came to take him “went backward, and fell to the ground” (John 18:6). He told Peter to put up his sword: “thinkest thou that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels? How then should the scriptures be fulfilled, that thus it must be?” (Matthew 26:53–54). “Then all the disciples left him, and fled” (Matthew 26:56).

Before the council and Pilate (Mark 14:53–65; Mark 15:1–15; John 18:28–19:16; Isaiah 53:7)

Asked by the high priest whether he is the Christ, Jesus answers, I am, and is condemned; before Pilate he says his kingdom is not of this world, and Pilate, finding no crime in him, delivers him to be crucified.

Before the council and Pilate

The high priest asked him, “Art thou the Christ, the Son of the Blessed? And Jesus said, I am: and ye shall see the Son of man sitting at the right hand of Power, and coming with the clouds of heaven” (Mark 14:61–62). They all condemned him to be worthy of death.

Before Pilate he said, “My kingdom is not of this world” (John 18:36), and “To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth” (John 18:37). Pilate said, “I find no crime in him” (John 18:38), yet, wishing to content the multitude, he scourged Jesus and delivered him to be crucified (Mark 15:15). As Isaiah had written, “as a lamb that is led to the slaughter, and as a sheep that before its shearers is dumb, so he opened not his mouth” (Isaiah 53:7).

Crucified (Luke 23:26–49; John 19:16–37; Matthew 27:45–54; Isaiah 53:4–6; 1 Peter 2:24)

At the place called The skull Jesus is crucified between two malefactors; he speaks from the cross, and crying with a loud voice he gives up his spirit.

Crucified

Over him was written, “THIS IS JESUS THE KING OF THE JEWS” (Matthew 27:37). From the cross he spoke:

• “Father, forgive them; for they know not what they do” (Luke 23:34).
• To the malefactor who said, Jesus, remember me: “Verily I say unto thee, To-day shalt thou be with me in Paradise” (Luke 23:43).
• To his mother and the disciple whom he loved: “Woman, behold thy son! … Behold, thy mother!” (John 19:26–27).
• From the sixth hour there was darkness, and about the ninth hour: “Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me?” (Matthew 27:46).
• “I thirst” (John 19:28).
• “It is finished: and he bowed his head, and gave up his spirit” (John 19:30).
• “Father, into thy hands I commend my spirit” (Luke 23:46).

The veil of the temple was rent in two, and the centurion said, “Truly this was the Son of God” (Matthew 27:54). Isaiah had written, “But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed” (Isaiah 53:5), and Peter: “who his own self bare our sins in his body upon the tree” (1 Peter 2:24).

Buried (Matthew 27:57–66; John 19:38–42; Isaiah 53:9)

Joseph of Arimathæa and Nicodemus lay the body in a new tomb hewn in the rock; the stone is sealed and a guard set.

Buried

Joseph, a rich man of Arimathæa, asked Pilate for the body, wrapped it in a clean linen cloth, “and laid it in his own new tomb, which he had hewn out in the rock” (Matthew 27:60); Nicodemus brought a mixture of myrrh and aloes (John 19:39). Isaiah had said, “they made his grave with the wicked, and with a rich man in his death” (Isaiah 53:9).

The chief priests, remembering that he had said he would rise after three days, “made the sepulchre sure, sealing the stone, the guard being with them” (Matthew 27:66).

Risen the third day (Matthew 28:1–10; Luke 24:1–12; John 20:1–18; 1 Corinthians 15:3–8)

On the first day of the week the stone is rolled away and the tomb is empty; an angel says, He is risen, and Jesus calls Mary Magdalene by her name.

Risen the third day

The angel said to the women, “He is not here; for he is risen, even as he said” (Matthew 28:6). Peter and the other disciple ran to the tomb and saw the linen cloths lying.

Mary Magdalene stood weeping outside the tomb. “Jesus saith unto her, Mary. She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, Teacher” (John 20:16). He sent her to his brethren: “I ascend unto my Father and your Father, and my God and your God” (John 20:17).

Paul sets it first among the things delivered to him: “that Christ died for our sins according to the scriptures; and that he was buried; and that he hath been raised on the third day according to the scriptures” (1 Corinthians 15:3–4), and was seen of Cephas, of the twelve, and of above five hundred brethren at once.

On the road to Emmaus (Luke 24:13–35)

Two disciples walking to Emmaus are joined by Jesus, who opens the Scriptures concerning himself; they know him in the breaking of the bread.

On the road to Emmaus

He said to them, “O foolish men, and slow of heart to believe in all that the prophets have spoken! Behooved it not the Christ to suffer these things, and to enter into his glory?” (Luke 24:25–26). “And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself” (Luke 24:27).

At the table he took the bread, blessed, and brake: “And their eyes were opened, and they knew him; and he vanished out of their sight” (Luke 24:31). They said, “Was not our heart burning within us, while he spake to us in the way, while he opened to us the scriptures?” (Luke 24:32).

Appears to the eleven, and to Thomas (Luke 24:36–49; John 20:19–31)

Jesus stands among the disciples, shows them his hands and feet, eats before them, and opens their minds to the Scriptures; eight days later Thomas sees him and says, My Lord and my God.

Appears to the eleven, and to Thomas

“See my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye behold me having” (Luke 24:39). He told them that “all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the psalms, concerning me” (Luke 24:44), and “as the Father hath sent me, even so send I you” (John 20:21).

To Thomas he said, “be not faithless, but believing” (John 20:27). “Thomas answered and said unto him, My Lord and my God” (John 20:28). “Blessed are they that have not seen, and yet have believed” (John 20:29). John adds, “these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name” (John 20:31).

By the sea of Tiberias (John 21:1–19)

After a night of catching nothing, the disciples cast the net at his word and draw in a great draught; Jesus gives them breakfast and three times asks Peter, Lovest thou me?

By the sea of Tiberias

When the net was full, the disciple whom Jesus loved said, “It is the Lord” (John 21:7). Jesus had a fire of coals ready, and said, “Come and break your fast” (John 21:12).

Three times he asked Simon Peter whether he loved him. “Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep” (John 21:17). And at the last he said to him, “Follow me” (John 21:19).

All authority hath been given unto me (Matthew 28:16–20)

On the mountain in Galilee the risen Jesus sends the eleven to make disciples of all the nations, and promises to be with them always.

All authority hath been given unto me

“All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world” (Matthew 28:18–20).

Taken up (Acts 1:1–11; Luke 24:50–53)

After forty days, having promised the Holy Spirit, Jesus is taken up before the apostles’ eyes at the mount of Olives, and a cloud receives him out of their sight.

Taken up

He showed himself alive after he had suffered, “by the space of forty days” (Acts 1:3), and said, “ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judæa and Samaria, and unto the uttermost part of the earth” (Acts 1:8).

“He lifted up his hands, and blessed them. And it came to pass, while he blessed them, he parted from them, and was carried up into heaven” (Luke 24:50–51). “As they were looking, he was taken up; and a cloud received him out of their sight” (Acts 1:9). They returned to Jerusalem “with great joy” (Luke 24:52).

Seated at the right hand of God (Acts 2:32–36; Acts 7:55–56; Hebrews 1:3; Hebrews 7:25; Philippians 2:9–11; Psalm 110:1)

God has made him both Lord and Christ; he sits at the right hand of the Majesty on high and ever lives to make intercession, and Stephen sees him standing at the right hand of God.

Seated at the right hand of God

When he had made purification of sins, he “sat down on the right hand of the Majesty on high” (Hebrews 1:3), as the psalm said: “Jehovah saith unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool” (Psalm 110:1). Peter preached, “God hath made him both Lord and Christ, this Jesus whom ye crucified” (Acts 2:36).

“Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them” (Hebrews 7:25). Stephen, full of the Holy Spirit as they stoned him, said, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God” (Acts 7:56).

“Wherefore also God highly exalted him, and gave unto him the name which is above every name” (Philippians 2:9), that every tongue should “confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11).

Revealed to John on Patmos (Revelation 1:9–18)

On the isle of Patmos John sees one like unto a son of man in glory, falls at his feet as one dead, and hears him say, I was dead, and behold, I am alive for evermore.

Revealed to John on Patmos

In the midst of the golden candlesticks John saw “one like unto a son of man, clothed with a garment down to the foot, and girt about at the breasts with a golden girdle” (Revelation 1:13); “his countenance was as the sun shineth in his strength” (Revelation 1:16).

“And when I saw him, I fell at his feet as one dead. And he laid his right hand upon me, saying, Fear not; I am the first and the last, and the Living one; and I was dead, and behold, I am alive for evermore, and I have the keys of death and of Hades” (Revelation 1:17–18).

He shall come again (Acts 1:11; John 14:1–3; 1 Thessalonians 4:16–17; Revelation 19:11–16; Revelation 22:20)

The same Jesus who was taken up shall come again in like manner; the Lord himself shall descend from heaven, and he comes as King of kings and Lord of lords.

He shall come again

As the apostles looked into heaven, two men in white apparel said, “this Jesus, who was received up from you into heaven shall so come in like manner as ye beheld him going into heaven” (Acts 1:11). He had promised, “And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also” (John 14:3).

“For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first; then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thessalonians 4:16–17).

John saw the heaven opened, and a white horse, “and he that sat thereon called Faithful and True; and in righteousness he doth judge and make war” (Revelation 19:11). “And his name is called The Word of God” (Revelation 19:13), and on his garment a name written, “KING OF KINGS, AND LORD OF LORDS” (Revelation 19:16).

“He who testifieth these things saith, Yea: I come quickly. Amen: come, Lord Jesus” (Revelation 22:20).

Before the world was

Micah says of the ruler to come out of Bethlehem, “whose goings forth are from of old, from everlasting” (Micah 5:2). John opens his Gospel where Genesis opens: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1), and Jesus prays for “the glory which I had with thee before the world was” (John 17:5).

Before the world was

The New Testament does not begin the story of Jesus at Bethlehem. John starts with the first words of Genesis, “In the beginning God created the heavens and the earth” (Genesis 1:1), and writes “In the beginning was the Word” (John 1:1). He adds, “All things were made through him; and without him was not anything made that hath been made” (John 1:3), and Paul says the same: “all things have been created through him, and unto him” (Colossians 1:16).

Hebrews calls him the Son “through whom also he made the worlds” (Hebrews 1:2), and Jesus himself speaks of “the glory which I had with thee before the world was” (John 17:5). Then John writes the turn of the whole story: “And the Word became flesh, and dwelt among us” (John 1:14).

Micah’s words about the ruler from Bethlehem, “whose goings forth are from of old, from everlasting” (Micah 5:2), are often read in this light. Matthew quotes the first half of that verse for the birthplace; the New Testament does not itself cite the closing words for his being before the world, so that link is a reading, not a citation.

This is also how the New Testament reads the prophecies as a whole. After he rose, Jesus “beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself” (Luke 24:27), and said that “all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the psalms, concerning me” (Luke 24:44).

The seed of the woman

The first promise is spoken to the serpent: “I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15). Paul writes that “God sent forth his Son, born of a woman” (Galatians 4:4), and John, “To this end was the Son of God manifested, that he might destroy the works of the devil” (1 John 3:8).

The seed of the woman

After the man and the woman eat of the tree, God curses the serpent and makes a promise in the same breath: “and I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15). One born of the woman will be wounded, and will crush the serpent’s head.

No New Testament writer quotes this verse word for word, so tying it to Jesus is a reading of the pattern. But the pieces are all there. Jesus is “born of a woman” (Galatians 4:4). He shared flesh and blood “that through death he might bring to nought him that had the power of death, that is, the devil” (Hebrews 2:14). “To this end was the Son of God manifested, that he might destroy the works of the devil” (1 John 3:8).

Paul even uses the verb of Genesis for the end of the story: “And the God of peace shall bruise Satan under your feet shortly” (Romans 16:20).

The seed of Abraham, Isaac and Jacob

God told Abraham, “in thy seed shall all the nations of the earth be blessed” (Genesis 22:18), and repeated it to Isaac (Genesis 26:4) and Jacob (Genesis 28:14). Paul reads the promise as pointing to one person: “He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ” (Galatians 3:16), and Matthew’s line runs “Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah” (Matthew 1:2).

A scepter out of Judah, a star out of Jacob

Jacob blesses Judah, “The sceptre shall not depart from Judah… Until Shiloh come” (Genesis 49:10), and Balaam sees “a star out of Jacob, And a sceptre shall rise out of Israel” (Numbers 24:17). Hebrews notes “that our Lord hath sprung out of Judah” (Hebrews 7:14), the Wise-men say “we saw his star in the east” (Matthew 2:2), and Jesus calls himself “the bright, the morning star” (Revelation 22:16). The New Testament quotes neither verse, so these links are readings of the pattern.

The son of David on an everlasting throne

God promised David, “I will set up thy seed after thee… and I will establish the throne of his kingdom for ever” (2 Samuel 7:12–13). The angel tells Mary, “the Lord God shall give unto him the throne of his father David… and of his kingdom there shall be no end” (Luke 1:32–33), and Peter says David knew “that of the fruit of his loins he would set one upon his throne” (Acts 2:30).

I will be his father, and he shall be my son

In the same promise to David God says of his son, “I will be his father, and he shall be my son” (2 Samuel 7:14). Hebrews applies it to Jesus to show he is greater than the angels: “and again, I will be to him a Father, And he shall be to me a Son?” (Hebrews 1:5).

A shoot out of the stock of Jesse

Isaiah sees new growth from a cut-down family tree: “there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit” (Isaiah 11:1). Paul quotes the passage of Jesus: “There shall be the root of Jesse, And he that ariseth to rule over the Gentiles; On him shall the Gentiles hope” (Romans 15:12).

A righteous Branch for David

Jeremiah promises, “I will raise unto David a righteous Branch, and he shall reign as king and deal wisely” (Jeremiah 23:5), whose name shall be “Jehovah our righteousness” (Jeremiah 23:6). The New Testament does not quote this verse; tying it to Jesus, “the son of David” (Matthew 1:1), is a reading of the same promise of a king from David’s line.

Lo, I am come

The psalmist says, “Lo, I am come; In the roll of the book it is written of me: I delight to do thy will, O my God” (Psalm 40:7–8). Hebrews puts these words in the mouth of Jesus “when he cometh into the world… a body didst thou prepare for me… Lo, I am come… To do thy will, O God” (Hebrews 10:5–7).

The virgin and Immanuel

Isaiah gives the house of David a sign: “behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Isaiah 7:14). Matthew writes, “Now all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet” (Matthew 1:22), and gives the name’s meaning, “God with us” (Matthew 1:23).

The virgin and Immanuel

Isaiah spoke to king Ahaz and to “O house of David” (Isaiah 7:13): “Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Isaiah 7:14).

Matthew tells how Joseph found Mary with child before they came together, and how an angel said to him, “that which is conceived in her is of the Holy Spirit. And she shall bring forth a son; and thou shalt call his name JESUS; for it is he that shall save his people from their sins” (Matthew 1:20–21). Then Matthew adds, “Now all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet, saying, Behold, the virgin shall be with child, and shall bring forth a son” (Matthew 1:22–23).

Luke tells the same from Mary’s side. She asks, “How shall this be, seeing I know not a man?” (Luke 1:34), and the angel answers, “The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee” (Luke 1:35).

The name is the point Matthew draws out: “which is, being interpreted, God with us” (Matthew 1:23). John says it his own way: “the Word became flesh, and dwelt among us” (John 1:14).

A child born, a son given

Isaiah writes, “For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder” (Isaiah 9:6), and “there shall be no end, upon the throne of David” (Isaiah 9:7). The angel’s words to Mary echo it: “the Lord God shall give unto him the throne of his father David… and of his kingdom there shall be no end” (Luke 1:32–33). This is an echo, not a citation; the New Testament never quotes Isaiah 9:6–7.

Born at Bethlehem

Micah names the town: “But thou, Beth-lehem Ephrathah… out of thee shall one come forth unto me that is to be ruler in Israel” (Micah 5:2). When Herod asks where the Christ should be born, the scribes answer, “In Bethlehem of Judæa: for thus it is written through the prophet” (Matthew 2:5).

Born at Bethlehem

Bethlehem was a small place, and Micah says so: “But thou, Beth-lehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me that is to be ruler in Israel” (Micah 5:2).

Jesus’ family lived at Nazareth, but a decree from Cæsar took them south: “Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, to the city of David, which is called Bethlehem, because he was of the house and family of David” (Luke 2:4). There “she brought forth her firstborn son” (Luke 2:7).

When the Wise-men came asking for the King of the Jews, Herod gathered the chief priests and scribes, and they knew the answer from Micah: “In Bethlehem of Judæa: for thus it is written through the prophet, And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a governor, Who shall be shepherd of my people Israel” (Matthew 2:5–6).

Years later the crowds in Jerusalem still knew it, though they did not know where he was born: “Hath not the scripture said that the Christ cometh of the seed of David, and from Bethlehem, the village where David was?” (John 7:42).

Rachel weeping for her children

Jeremiah hears grief at Ramah: “Rachel weeping for her children; she refuseth to be comforted for her children, because they are not” (Jeremiah 31:15). When Herod “slew all the male children that were in Bethlehem” (Matthew 2:16), Matthew writes, “Then was fulfilled that which was spoken through Jeremiah the prophet” (Matthew 2:17).

Out of Egypt

Hosea remembers the exodus: “When Israel was a child, then I loved him, and called my son out of Egypt” (Hosea 11:1). Joseph took the child into Egypt and stayed “until the death of Herod: that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt did I call my son” (Matthew 2:15).

Out of Egypt

Hosea is looking back, not forward: “When Israel was a child, then I loved him, and called my son out of Egypt” (Hosea 11:1). The son in Hosea is the nation Israel, brought out under Moses.

Matthew still says the words were fulfilled in Jesus. Warned in a dream, Joseph “arose and took the young child and his mother by night, and departed into Egypt” (Matthew 2:14), and stayed “until the death of Herod: that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt did I call my son” (Matthew 2:15).

This is a fulfillment of pattern rather than of prediction. Matthew sees Jesus living Israel’s story over again: going down into Egypt, coming out, passing through water, and being tested in the wilderness. What Israel was as God’s son, Jesus is in full.

The messenger who prepares the way

Isaiah hears “The voice of one that crieth, Prepare ye in the wilderness the way of Jehovah” (Isaiah 40:3), and Malachi, “Behold, I send my messenger, and he shall prepare the way before me” (Malachi 3:1). Mark opens with both and sets John the Baptist in them (Mark 1:2–4); John says of himself, “I am the voice of one crying in the wilderness” (John 1:23), and Jesus says of him, “This is he, of whom it is written, Behold, I send my messenger before thy face” (Matthew 11:10).

Elijah before the day of Jehovah

The Old Testament closes with a promise: “Behold, I will send you Elijah the prophet before the great and terrible day of Jehovah come” (Malachi 4:5). The angel says John will go “in the spirit and power of Elijah” (Luke 1:17), and Jesus says, “this is Elijah, that is to come” (Matthew 11:14).

My Son, in whom I am well pleased

In the psalm God says to his king, “Thou art my son; This day have I begotten thee” (Psalm 2:7), and in Isaiah, “my chosen, in whom my soul delighteth” (Isaiah 42:1). At his baptism a voice from heaven says, “Thou art my beloved Son, in thee I am well pleased” (Mark 1:11). The Gospels do not call this a fulfillment; the echo is in the words themselves, and Paul applies Psalm 2:7 to God’s raising of Jesus (Acts 13:33).

Anointed with the Spirit

Isaiah writes, “The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek” (Isaiah 61:1). Jesus read this passage in the synagogue at Nazareth and said, “To-day hath this scripture been fulfilled in your ears” (Luke 4:21).

Anointed with the Spirit

Early in his preaching Jesus “came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read” (Luke 4:16). He was handed the book of Isaiah and “found the place where it was written” (Luke 4:17).

The place was Isaiah 61: “The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives” (Isaiah 61:1). Luke gives it as Jesus read it: “The Spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor” (Luke 4:18).

He stopped before “the day of vengeance of our God” (Isaiah 61:2), rolled up the book, sat down, and said, “To-day hath this scripture been fulfilled in your ears” (Luke 4:21). This is one of the plainest claims Jesus makes about himself from the prophets: the anointed one (the Christ) of Isaiah’s words is standing in front of them.

Isaiah had said the same of the shoot from Jesse: “the Spirit of Jehovah shall rest upon him” (Isaiah 11:2). John the Baptist testified, “I have beheld the Spirit descending as a dove out of heaven; and it abode upon him” (John 1:32). John does not cite Isaiah 11, so that link is a reading of the pattern.

Peter later sums up his ministry the same way: “God anointed him with the Holy Spirit and with power: who went about doing good, and healing all that were oppressed of the devil” (Acts 10:38).

A great light in Galilee of the nations

Isaiah promises that “Galilee of the nations. The people that walked in darkness have seen a great light” (Isaiah 9:1–2). When Jesus settled at Capernaum “in the borders of Zebulun and Naphtali” (Matthew 4:13), Matthew writes, “that it might be fulfilled which was spoken through Isaiah the prophet” (Matthew 4:14).

A prophet like Moses

Moses told Israel, “Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken” (Deuteronomy 18:15). After the feeding of the five thousand the people said, “This is of a truth the prophet that cometh into the world” (John 6:14), and Peter preached the verse of Jesus (Acts 3:22).

My servant, the bruised reed

Isaiah’s servant is gentle: “A bruised reed will he not break, and a dimly burning wick will he not quench” (Isaiah 42:3). When Jesus healed the crowds and charged them not to make him known, Matthew writes, “that it might be fulfilled which was spoken through Isaiah the prophet, saying, Behold, my servant whom I have chosen” (Matthew 12:17–18).

He took our infirmities

Isaiah writes, “Surely he hath borne our griefs, and carried our sorrows” (Isaiah 53:4). When Jesus “healed all that were sick” (Matthew 8:16), Matthew writes, “that it might be fulfilled which was spoken through Isaiah the prophet, saying: Himself took our infirmities, and bare our diseases” (Matthew 8:17).

The eyes of the blind opened

Isaiah promises, “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart” (Isaiah 35:5–6). When John asks, “Art thou he that cometh, or look we for another?” (Matthew 11:3), Jesus answers in Isaiah’s terms: “the blind receive their sight, and the lame walk… and the deaf hear” (Matthew 11:5). He does not name the verse; the answer leaves John to recognize it.

Opening his mouth in parables

The psalm begins, “I will open my mouth in a parable; I will utter dark sayings of old” (Psalm 78:2). Jesus spoke to the crowds in parables, “that it might be fulfilled which was spoken through the prophet, saying, I will open my mouth in parables” (Matthew 13:35).

Hearing, but not understanding

Isaiah was sent to a people who would “Hear ye indeed, but understand not; and see ye indeed, but perceive not” (Isaiah 6:9). Jesus says of the crowds, “unto them is fulfilled the prophecy of Isaiah” (Matthew 13:14), and John adds, “These things said Isaiah, because he saw his glory; and he spake of him” (John 12:41).

Who hath believed our report?

Isaiah’s servant passage opens, “Who hath believed our message? and to whom hath the arm of Jehovah been revealed?” (Isaiah 53:1). John writes that “though he had done so many signs before them, yet they believed not on him: that the word of Isaiah the prophet might be fulfilled” (John 12:37–38).

Hated without a cause

The psalmist complains, “They that hate me without a cause are more than the hairs of my head” (Psalm 69:4). Jesus tells his disciples, “But this cometh to pass, that the word may be fulfilled that is written in their law, They hated me without a cause” (John 15:25).

Zeal for thy house

The psalmist says, “For the zeal of thy house hath eaten me up” (Psalm 69:9). When Jesus drove the sellers out of the temple, saying “make not my Father’s house a house of merchandise” (John 2:16), “His disciples remembered that it was written, Zeal for thy house shall eat me up” (John 2:17).

Thy King cometh, riding upon an ass

Zechariah writes, “behold, thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass” (Zechariah 9:9). When Jesus came into Jerusalem on a colt, Matthew writes, “Now this is come to pass, that it might be fulfilled which was spoken through the prophet” (Matthew 21:4).

Thy King cometh, riding upon an ass

Zechariah pictures a king unlike other kings: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass” (Zechariah 9:9).

As they drew near Jerusalem at the mount of Olives, Jesus sent two disciples: “straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me” (Matthew 21:2). This was planned, not stumbled into. Matthew writes, “Now this is come to pass, that it might be fulfilled which was spoken through the prophet, saying, Tell ye the daughter of Zion, Behold, thy King cometh unto thee, Meek, and riding upon an ass” (Matthew 21:4–5).

The crowds took up another psalm as he came: “Hosanna to the son of David: Blessed is he that cometh in the name of the Lord” (Matthew 21:9), from “Blessed be he that cometh in the name of Jehovah” (Psalm 118:26).

John adds that the disciples did not see it at the time: the connection came later, after Jesus was glorified (John 12:16).

Blessed is he that cometh

The psalm says, “Blessed be he that cometh in the name of Jehovah” (Psalm 118:26). As Jesus came into Jerusalem the multitudes cried, “Hosanna to the son of David: Blessed is he that cometh in the name of the Lord” (Matthew 21:9), and Jesus said Jerusalem would not see him “till ye shall say, Blessed is he that cometh in the name of the Lord” (Matthew 23:39).

Out of the mouth of babes

The psalm says, “Out of the mouth of babes and sucklings hast thou established strength” (Psalm 8:2). When the chief priests objected to the children crying “Hosanna to the son of David” (Matthew 21:15) in the temple, Jesus answered, “did ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Matthew 21:16).

The stone which the builders rejected

The psalm says, “The stone which the builders rejected Is become the head of the corner” (Psalm 118:22). Jesus asked the chief priests, “Did ye never read in the scriptures, The stone which the builders rejected, The same was made the head of the corner” (Matthew 21:42), and Peter told the council, “He is the stone which was set at nought of you the builders” (Acts 4:11).

A precious corner-stone, a stone of stumbling

Isaiah writes, “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone” (Isaiah 28:16), and of the same Lord, “a stone of stumbling and for a rock of offence” (Isaiah 8:14). Peter applies both to Jesus: “Behold, I lay in Zion a chief corner stone, elect, precious” (1 Peter 2:6), and “A stone of stumbling, and a rock of offence” (1 Peter 2:8).

Betrayed by a familiar friend

The psalmist grieves, “Yea, mine own familiar friend, in whom I trusted, Who did eat of my bread, Hath lifted up his heel against me” (Psalm 41:9). At the table Jesus says, “that the scripture may be fulfilled: He that eateth my bread lifted up his heel against me” (John 13:18), and gives the sop to Judas.

Thirty pieces of silver

In Zechariah the shepherd’s wage is weighed out: “So they weighed for my hire thirty pieces of silver… and cast them unto the potter, in the house of Jehovah” (Zechariah 11:12–13). The chief priests “weighed unto him thirty pieces of silver” (Matthew 26:15), and with the money Judas threw back they “bought with them the potter’s field” (Matthew 27:7).

Thirty pieces of silver

In Zechariah the prophet acts out the part of a shepherd whom the people do not want. He asks for his wages, “So they weighed for my hire thirty pieces of silver” (Zechariah 11:12), and God calls it, with irony, “the goodly price that I was prized at by them” (Zechariah 11:13). The prophet throws the silver “unto the potter, in the house of Jehovah” (Zechariah 11:13).

Judas went to the chief priests and asked, “What are ye willing to give me, and I will deliver him unto you? And they weighed unto him thirty pieces of silver” (Matthew 26:15).

When Jesus was condemned, Judas “brought back the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I betrayed innocent blood” (Matthew 27:3–4). He “cast down the pieces of silver into the sanctuary” (Matthew 27:5), and the priests, unwilling to put blood money in the treasury, “bought with them the potter’s field, to bury strangers in” (Matthew 27:7).

Matthew says this fulfilled what was “spoken through Jeremiah the prophet” (Matthew 27:9). The wording about the silver is closest to Zechariah; Jeremiah also has a potter’s house and a bought field (Jeremiah 18–19, 32), and Matthew seems to draw the two together under the name of the greater prophet. Readers have long noticed the puzzle; it is stated here rather than smoothed over.

The new covenant in his blood

Jeremiah promises, “Behold, the days come, saith Jehovah, that I will make a new covenant with the house of Israel” (Jeremiah 31:31), and “their sin will I remember no more” (Jeremiah 31:34). At the passover with the Twelve Jesus took the cup: “This cup is the new covenant in my blood, even that which is poured out for you” (Luke 22:20). Hebrews quotes the whole promise of him (Hebrews 8:8–12).

Christ our passover

The passover lamb was to be “without blemish” (Exodus 12:5), and God said, “when I see the blood, I will pass over you” (Exodus 12:13). Paul writes, “For our passover also hath been sacrificed, even Christ” (1 Corinthians 5:7), and Peter speaks of “precious blood, as of a lamb without spot, even the blood of Christ” (1 Peter 1:19). Abraham’s word to Isaac, “God will provide himself the lamb” (Genesis 22:8), and John’s “Behold, the Lamb of God” (John 1:29) belong to the same picture, though no New Testament writer joins those two verses directly.

The shepherd smitten, the sheep scattered

Zechariah writes, “smite the shepherd, and the sheep shall be scattered” (Zechariah 13:7). Jesus told the disciples, “All ye shall be offended in me this night: for it is written, I will smite the shepherd” (Matthew 26:31); when he was taken, “all the disciples left him, and fled” (Matthew 26:56).

The rulers against his anointed

The psalm asks, “Why do the nations rage… And the rulers take counsel together, Against Jehovah, and against his anointed” (Psalm 2:1–2). The apostles prayed that “against thy holy Servant Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together” (Acts 4:27).

Silent before his accusers

Isaiah writes, “as a sheep that before its shearers is dumb, so he opened not his mouth” (Isaiah 53:7). Before the chief priests and Pilate “he answered nothing” (Matthew 27:12), and when the Ethiopian read this passage, Philip “beginning from this Scripture, preached unto him Jesus” (Acts 8:35).

Smitten and spat upon

Isaiah’s servant says, “I gave my back to the smiters… I hid not my face from shame and spitting” (Isaiah 50:6). Jesus foretold that “all the things that are written through the prophets shall be accomplished” (Luke 18:31) and that he would be “spit upon” (Luke 18:32); at his trial “did they spit in his face and buffet him” (Matthew 26:67).

Wounded for our transgressions

Isaiah writes, “he was wounded for our transgressions, he was bruised for our iniquities… and with his stripes we are healed” (Isaiah 53:5). Peter writes of Jesus, “who his own self bare our sins in his body upon the tree… by whose stripes ye were healed” (1 Peter 2:24).

Wounded for our transgressions

Isaiah 53 is the passage the New Testament reaches for more than any other when it explains the cross. It begins with the servant rejected: “He was despised, and rejected of men; a man of sorrows, and acquainted with grief” (Isaiah 53:3).

Then it says why he suffers: “But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed” (Isaiah 53:5). “All we like sheep have gone astray… and Jehovah hath laid on him the iniquity of us all” (Isaiah 53:6).

Peter picks up the very words: “who his own self bare our sins in his body upon the tree… by whose stripes ye were healed. For ye were going astray like sheep; but are now returned unto the Shepherd and Bishop of your souls” (1 Peter 2:24–25). Jesus says of himself that he came “to give his life a ransom for many” (Mark 10:45), close to Isaiah’s “he bare the sin of many” (Isaiah 53:12).

The chapter does not end in death. “When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days” (Isaiah 53:10), and “He shall see of the travail of his soul, and shall be satisfied” (Isaiah 53:11). The New Testament does not quote these lines for the resurrection, but a servant who dies and then sees his seed and prolongs his days is hard to read any other way.

When the Ethiopian asked of whom the prophet spoke, “Philip opened his mouth, and beginning from this Scripture, preached unto him Jesus” (Acts 8:35).

Numbered with the transgressors

Isaiah says the servant “was numbered with the transgressors” (Isaiah 53:12). Jesus said, “this which is written must be fulfilled in me, And he was reckoned with transgressors” (Luke 22:37), and “there they crucified him, and the malefactors, one on the right hand and the other on the left” (Luke 23:33).

Hanged on a tree

The law said “he that is hanged is accursed of God” (Deuteronomy 21:23). Paul writes, “Christ redeemed us from the curse of the law, having become a curse for us; for it is written, Cursed is every one that hangeth on a tree” (Galatians 3:13).

Lifted up like the serpent

In the wilderness “Moses made a serpent of brass, and set it upon the standard… when he looked unto the serpent of brass, he lived” (Numbers 21:9). Jesus makes the link himself: “as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14), “signifying by what manner of death he should die” (John 12:33).

They pierced my hands and my feet

The psalm says, “They pierced my hands and my feet” (Psalm 22:16), and Zechariah, “they shall look unto me whom they have pierced” (Zechariah 12:10). A soldier “with a spear pierced his side” (John 19:34), and John writes, “another scripture saith, They shall look on him whom they pierced” (John 19:37). John cites Zechariah; Psalm 22:16 is not quoted in the New Testament, though Thomas speaks of “the print of the nails” (John 20:25).

Lots cast for his garments

The psalm says, “They part my garments among them, And upon my vesture do they cast lots” (Psalm 22:18). The soldiers divided his garments and cast lots for the seamless coat, “that the scripture might be fulfilled, which saith, They parted my garments among them” (John 19:24).

Mocked, with heads shaking

The psalmist says, “They shoot out the lip, they shake the head, saying, Commit thyself unto Jehovah; let him deliver him” (Psalm 22:7–8). At the cross “they that passed by railed on him, wagging their heads” (Matthew 27:39), and the priests said, “He trusteth on God; let him deliver him now, if he desireth him” (Matthew 27:43). Matthew does not call this a fulfillment; the mockers use the psalm’s own words.

My God, my God, why hast thou forsaken me?

Psalm 22 opens, “My God, my God, why hast thou forsaken me?” (Psalm 22:1). At the ninth hour “Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me?” (Matthew 27:46).

My God, my God, why hast thou forsaken me?

Psalm 22 is a psalm of David, and much of what happens at the cross is already in it. It opens with the cry: “My God, my God, why hast thou forsaken me? Why art thou so far from helping me” (Psalm 22:1). It goes on to the scorn of onlookers, “they shake the head” (Psalm 22:7), to hands and feet pierced (Psalm 22:16), and to garments divided by lot (Psalm 22:18).

Jesus speaks its first line from the cross: “And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me?” (Matthew 27:46). Mark keeps the same words (Mark 15:34).

The psalm does not stay in the dark. Its second half turns to praise: “I will declare thy name unto my brethren: In the midst of the assembly will I praise thee” (Psalm 22:22), and Hebrews puts that line in the mouth of the risen Jesus (Hebrews 2:12). It ends with the nations: “All the ends of the earth shall remember and turn unto Jehovah” (Psalm 22:27), and “They shall come and shall declare his righteousness Unto a people that shall be born, that he hath done it” (Psalm 22:31).

Vinegar for his thirst

The psalmist says, “They gave me also gall for my food; And in my thirst they gave me vinegar to drink” (Psalm 69:21). Jesus, “that the scripture might be accomplished, saith, I thirst” (John 19:28); they gave him vinegar, and he said, “It is finished” (John 19:30).

Not a bone broken

Of the passover lamb the law said, “neither shall ye break a bone thereof” (Exodus 12:46), and the psalm, “He keepeth all his bones: Not one of them is broken” (Psalm 34:20). The soldiers broke the legs of the others, “but when they came to Jesus, and saw that he was dead already, they brake not his legs” (John 19:33), “that the scripture might be fulfilled, A bone of him shall not be broken” (John 19:36).

With a rich man in his death

Isaiah writes, “they made his grave with the wicked, and with a rich man in his death” (Isaiah 53:9). “There came a rich man from Arimathæa, named Joseph” (Matthew 27:57), who laid the body “in his own new tomb” (Matthew 27:60). Matthew does not cite Isaiah here; the link is a reading of the pattern.

Not left in Sheol

David wrote, “For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy one to see corruption” (Psalm 16:10). Peter says David “foreseeing this spake of the resurrection of the Christ, that neither was he left unto Hades, nor did his flesh see corruption” (Acts 2:31).

Not left in Sheol

In Psalm 16 David trusts God past death: “For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy one to see corruption” (Psalm 16:10).

On the day of Pentecost Peter took this psalm as his main text. He pointed out that it cannot be about David himself: “he both died and was buried, and his tomb is with us unto this day” (Acts 2:29). So David, “Being therefore a prophet… he foreseeing this spake of the resurrection of the Christ, that neither was he left unto Hades, nor did his flesh see corruption. This Jesus did God raise up, whereof we all are witnesses” (Acts 2:30–32).

Paul made the same argument at Antioch of Pisidia: “For David, after he had in his own generation served the counsel of God, fell asleep, and was laid unto his fathers, and saw corruption: but he whom God raised up saw no corruption” (Acts 13:36–37).

Peter’s reason is short: God raised him up “because it was not possible that he should be holden of it” (Acts 2:24).

Thou art my Son, this day have I begotten thee

God says to his king, “Thou art my son; This day have I begotten thee” (Psalm 2:7). Paul preaches that God “hath fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second psalm, Thou art my Son, this day have I begotten thee” (Acts 13:33), and Hebrews uses it of his appointment as high priest (Hebrews 5:5).

The sure mercies of David

Isaiah promises, “I will make an everlasting covenant with you, even the sure mercies of David” (Isaiah 55:3). Paul cites it of the resurrection: “as concerning that he raised him up from the dead, now no more to return to corruption, he hath spoken on this wise, I will give you the holy and sure blessings of David” (Acts 13:34).

Raised on the third day

Jesus gave the sign of Jonah, who “was in the belly of the fish three days and three nights” (Jonah 1:17): “so shall the Son of man be three days and three nights in the heart of the earth” (Matthew 12:40). Paul writes that “he hath been raised on the third day according to the scriptures” (1 Corinthians 15:4). Hosea’s “on the third day he will raise us up” (Hosea 6:2) speaks of the nation and is not cited in the New Testament; it is a likely, not certain, part of those scriptures.

I will declare thy name unto my brethren

After its cry of forsakenness, Psalm 22 turns: “I will declare thy name unto my brethren: In the midst of the assembly will I praise thee” (Psalm 22:22). Hebrews says “he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren” (Hebrews 2:11–12), and the risen Jesus tells Mary, “go unto my brethren” (John 20:17).

I and the children whom God hath given me

Isaiah says, “I will wait for Jehovah… Behold, I and the children whom Jehovah hath given me” (Isaiah 8:17–18). Hebrews puts these words in the mouth of Jesus, “I will put my trust in him. And again, Behold, I and the children whom God hath given me” (Hebrews 2:13).

Ascended on high

The psalm sings, “Thou hast ascended on high, thou hast led away captives; Thou hast received gifts among men” (Psalm 68:18). Paul applies it to Jesus: “When he ascended on high, he led captivity captive, And gave gifts unto men” (Ephesians 4:8); at Olivet “he was taken up; and a cloud received him out of their sight” (Acts 1:9).

Sit thou at my right hand

David wrote, “Jehovah saith unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool” (Psalm 110:1). Peter preached that David “ascended not into the heavens” (Acts 2:34), so the words belong to Jesus, whom God “hath made… both Lord and Christ” (Acts 2:36).

Sit thou at my right hand

Psalm 110:1 is the Old Testament verse the New Testament quotes most often. David writes, “Jehovah saith unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool” (Psalm 110:1).

Jesus himself raised it with the Pharisees. They agreed the Christ was the son of David; he asked, “How then doth David in the Spirit call him Lord… If David then calleth him Lord, how is he his son?” (Matthew 22:43–45). No one could answer.

At his trial he claimed it outright: “Henceforth ye shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven” (Matthew 26:64).

After the resurrection Peter preached it as fulfilled: “Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear” (Acts 2:33). Hebrews adds that he “sat down on the right hand of God; henceforth expecting till his enemies be made the footstool of his feet” (Hebrews 10:12–13). The second half of the verse is still waiting.

A priest for ever after Melchizedek

The same psalm adds, “Jehovah hath sworn, and will not repent: Thou art a priest for ever After the order of Melchizedek” (Psalm 110:4). Hebrews says Jesus has “become a high priest for ever after the order of Melchizedek” (Hebrews 6:20), and “he ever liveth to make intercession for them” (Hebrews 7:25).

Thy throne, O God, is for ever

A royal psalm says, “Thy throne, O God, is for ever and ever: A sceptre of equity is the sceptre of thy kingdom” (Psalm 45:6), and “God, thy God, hath anointed thee With the oil of gladness above thy fellows” (Psalm 45:7). Hebrews introduces it, “but of the Son he saith, Thy throne, O God, is forever and ever” (Hebrews 1:8).

Thou art the same

The psalm praises God the maker: “Of old didst thou lay the foundation of the earth… But thou art the same, And thy years shall have no end” (Psalm 102:25–27). Hebrews quotes it as spoken of the Son: “Thou, Lord, in the beginning didst lay the foundation of the earth… But thou art the same, And thy years shall not fail” (Hebrews 1:10–12).

Crowned with glory and honor

The psalm asks, “What is man, that thou art mindful of him?” (Psalm 8:4), and says God “crownest him with glory and honor… Thou hast put all things under his feet” (Psalm 8:5–6). Hebrews admits “now we see not yet all things subjected to him. But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor” (Hebrews 2:8–9).

The Spirit poured out on all flesh

Joel writes, “I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy” (Joel 2:28). At Pentecost Peter said, “this is that which hath been spoken through the prophet Joel” (Acts 2:16), and that the risen Jesus “hath poured forth this, which ye see and hear” (Acts 2:33).

A light to the Gentiles

God tells his servant, “I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth” (Isaiah 49:6). Simeon, holding the child, calls him “A light for revelation to the Gentiles, And the glory of thy people Israel” (Luke 2:32), and Paul says the risen Christ would “proclaim light both to the people and to the Gentiles” (Acts 26:23).

Kings shall shut their mouths at him

Isaiah writes of the servant, “so shall he sprinkle many nations; kings shall shut their mouths at him: for that which had not been told them shall they see” (Isaiah 52:15). Paul preaches Christ where he was not yet named, “as it is written, They shall see, to whom no tidings of him came, And they who have not heard shall understand” (Romans 15:21).

The tabernacle of David built again

Amos promises, “In that day will I raise up the tabernacle of David that is fallen… and all the nations that are called by my name” (Amos 9:11–12). At Jerusalem James said the Gentiles’ coming in agrees with it: “I will build again the tabernacle of David, which is fallen… And all the Gentiles, upon whom my name is called” (Acts 15:16–17).

The key of David

Isaiah writes, “the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut” (Isaiah 22:22). The risen Jesus speaks to the church in Philadelphia as “he that hath the key of David, he that openeth and none shall shut” (Revelation 3:7). Isaiah spoke of Eliakim; Revelation takes his words for Jesus without a fulfillment formula.

Every knee shall bow

God swears, “unto me every knee shall bow, every tongue shall swear” (Isaiah 45:23). Paul applies it to Jesus: “that in the name of Jesus every knee should bow… and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10–11). This is still to come.

He that cometh shall come

Habakkuk is told of his vision, “though it tarry, wait for it; because it will surely come, it will not delay” (Habakkuk 2:3). Hebrews reads it of Jesus’ return: “For yet a very little while, He that cometh shall come, and shall not tarry” (Hebrews 10:37). This is still to come.

One like a son of man with the clouds

Daniel sees “there came with the clouds of heaven one like unto a son of man… and there was given him dominion, and glory, and a kingdom” (Daniel 7:13–14). Jesus told the high priest, “ye shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven” (Matthew 26:64). This is still to come.

One like a son of man with the clouds

Jesus’ favorite name for himself, the Son of man, reaches back to Daniel’s night vision: “behold, there came with the clouds of heaven one like unto a son of man, and he came even to the ancient of days” (Daniel 7:13). To him is given “dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away” (Daniel 7:14).

Under oath before the high priest Jesus joined Daniel to Psalm 110: “Henceforth ye shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven” (Matthew 26:64). It was this answer that brought the charge of blasphemy.

He had told his disciples the same of his return: “they shall see the Son of man coming on the clouds of heaven with power and great glory” (Matthew 24:30). Revelation joins Daniel with Zechariah’s pierced one: “Behold, he cometh with the clouds; and every eye shall see him, and they that pierced him” (Revelation 1:7).

This part is not yet fulfilled. The New Testament looks forward to the day when “The kingdom of the world is become the kingdom of our Lord, and of his Christ: and he shall reign for ever and ever” (Revelation 11:15).

A rod of iron

God tells his king, “Ask of me, and I will give thee the nations for thine inheritance” (Psalm 2:8) and “Thou shalt break them with a rod of iron” (Psalm 2:9). Revelation says of the child “who is to rule all the nations with a rod of iron” (Revelation 12:5), and of the rider called the Word of God, “he shall rule them with a rod of iron” (Revelation 19:15). This is still to come.

His feet on the mount of Olives

Zechariah writes, “his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east” (Zechariah 14:4). Jesus was taken up from “the mount called Olivet” (Acts 1:12), and the angels said he “shall so come in like manner as ye beheld him going into heaven” (Acts 1:11). Acts does not cite Zechariah; joining the two is a reading of the pattern, and it is still to come.

The Deliverer out of Zion

Isaiah writes, “a Redeemer will come to Zion, and unto them that turn from transgression in Jacob” (Isaiah 59:20). Paul quotes it of the future: “There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob” (Romans 11:26). This is still to come.

Death swallowed up

Isaiah promises, “He hath swallowed up death for ever; and the Lord Jehovah will wipe away tears from off all faces” (Isaiah 25:8). Paul says that at the resurrection “then shall come to pass the saying that is written, Death is swallowed up in victory” (1 Corinthians 15:54), and Revelation, “he shall wipe away every tear from their eyes; and death shall be no more” (Revelation 21:4).

Jesus (Matthew 1:21; Luke 1:31)

The angel told Joseph, “thou shalt call his name JESUS; for it is he that shall save his people from their sins” (Matthew 1:21). Mary was given the same name for him: “shalt call his name JESUS” (Luke 1:31).

Immanuel (Isaiah 7:14; Matthew 1:23)

Isaiah gave Ahaz a sign: “a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Isaiah 7:14). Matthew applies it to the birth of Jesus: “they shall call his name Immanuel … God with us” (Matthew 1:23).

Jesus of Nazareth (John 1:45; John 19:19; Acts 2:22; Acts 10:38)

The name of his home town went with him. Philip told Nathanael, “We have found him, of whom Moses in the law, and the prophets, wrote, Jesus of Nazareth” (John 1:45), and Pilate’s title on the cross read “JESUS OF NAZARETH, THE KING OF THE JEWS” (John 19:19).

The Nazarene (Matthew 2:23; Mark 10:47; Mark 14:67; Luke 24:19)

Joseph settled the family at Nazareth, “that it might be fulfilled which was spoken through the prophets, that he should be called a Nazarene” (Matthew 2:23). Blind Bartimæus heard “that it was Jesus the Nazarene” (Mark 10:47).

The carpenter (Mark 6:3; Matthew 13:55)

His own town could not get past his trade: “Is not this the carpenter, the son of Mary” (Mark 6:3); in Matthew, “Is not this the carpenter’s son?” (Matthew 13:55).

The son of Joseph (John 1:45; Luke 4:22)

So he was known in Galilee: Philip spoke of “Jesus of Nazareth, the son of Joseph” (John 1:45), and at Nazareth they asked, “Is not this Joseph’s son?” (Luke 4:22).

The Christ (Mark 8:29; John 11:27; John 20:31)

Christ means anointed. Peter answered, “Thou art the Christ” (Mark 8:29), and John wrote his Gospel “that ye may believe that Jesus is the Christ, the Son of God” (John 20:31).

The Messiah (John 1:41; John 4:25–26)

Andrew told his brother, “We have found the Messiah (which is, being interpreted, Christ)” (John 1:41). The woman of Samaria said, “I know that Messiah cometh (he that is called Christ)” (John 4:25), and Jesus answered, “I that speak unto thee am he” (John 4:26).

His Anointed (Psalms 2:2; Acts 4:26–27; Acts 10:38)

The believers in Jerusalem prayed the second psalm, “Against the Lord, and against his Anointed” (Acts 4:26), and applied it to “thy holy Servant Jesus, whom thou didst anoint” (Acts 4:27).

Jesus Christ (Matthew 1:1; Mark 1:1)

The New Testament opens with the joined name and title: “The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Matthew 1:1).

The Lord’s Christ (Luke 2:26)

It was revealed to Simeon “that he should not see death, before he had seen the Lord’s Christ” (Luke 2:26), and he took the child up in his arms in the temple.

The Christ of God (Luke 9:20; Luke 23:35)

Asked who they said he was, “Peter answering said, The Christ of God” (Luke 9:20). At the cross the rulers used the same words in mockery: “if this is the Christ of God, his chosen” (Luke 23:35).

The Son of God (John 1:34; Matthew 16:16; Mark 1:1; Revelation 2:18)

John the Baptist said, “I have seen, and have borne witness that this is the Son of God” (John 1:34), and Peter confessed, “Thou art the Christ, the Son of the living God” (Matthew 16:16).

The only begotten Son (John 3:16; John 1:18; John 1:14)

“For God so loved the world, that he gave his only begotten Son” (John 3:16); “the only begotten Son, who is in the bosom of the Father, he hath declared him” (John 1:18).

My beloved Son (Matthew 3:17; Mark 1:11; Matthew 17:5; Luke 9:35)

The voice at his baptism said, “This is my beloved Son, in whom I am well pleased” (Matthew 3:17); on the mountain it added, “hear ye him” (Matthew 17:5). Luke gives it as “This is my Son, my chosen” (Luke 9:35).

Thou art my Son, this day have I begotten thee (Psalms 2:7; Acts 13:33; Hebrews 1:5)

The second psalm says, “Thou art my son; This day have I begotten thee” (Psalms 2:7). Paul applied it to God raising Jesus: “as also it is written in the second psalm, Thou art my Son, this day have I begotten thee” (Acts 13:33).

The Son of man (Mark 2:10; Daniel 7:13; Mark 14:62; Acts 7:56)

His own most frequent name for himself: “the Son of man hath authority on earth to forgive sins” (Mark 2:10). Before the high priest he took up Daniel’s vision of “one like unto a son of man” (Daniel 7:13): “ye shall see the Son of man sitting at the right hand of Power, and coming with the clouds of heaven” (Mark 14:62).

Son of David (Matthew 9:27; Matthew 1:1; Mark 10:47; Matthew 22:42)

The blind men cried, “Have mercy on us, thou son of David” (Matthew 9:27). Asked whose son the Christ is, the Pharisees answered, “The son of David” (Matthew 22:42).

The Son of the Most High (Luke 1:32; Mark 5:7; Luke 8:28)

Gabriel told Mary, “He shall be great, and shall be called the Son of the Most High” (Luke 1:32). The man with the unclean spirit cried out, “Jesus, thou Son of the Most High God” (Mark 5:7).

The son of Mary (Mark 6:3)

So the people of Nazareth named him by his mother: “Is not this the carpenter, the son of Mary” (Mark 6:3).

Lord (Philippians 2:11; Romans 10:9; 1 Corinthians 8:6)

The earliest confession: “every tongue should confess that Jesus Christ is Lord” (Philippians 2:11); “if thou shalt confess with thy mouth Jesus as Lord … thou shalt be saved” (Romans 10:9).

My Lord and my God (John 20:28)

When the risen Jesus showed Thomas his hands and side, “Thomas answered and said unto him, My Lord and my God” (John 20:28).

God over all (Romans 9:5)

Paul lists the privileges of Israel, “of whom is Christ as concerning the flesh, who is over all, God blessed for ever” (Romans 9:5). The Greek can also be punctuated so that the last words praise the Father.

The great God and our Saviour Jesus Christ (Titus 2:13; 2 Peter 1:1)

Believers look “for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ” (Titus 2:13); Peter writes of “the righteousness of our God and the Saviour Jesus Christ” (2 Peter 1:1). The Greek of both verses can also be read as one person, our great God and Savior and our God and Savior, naming Jesus as God.

Wonderful, Counsellor, Mighty God, Everlasting Father (Isaiah 9:6; Matthew 4:15–16)

Isaiah promised a child: “his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6). Matthew quotes the opening of this prophecy of Jesus in Galilee (Matthew 4:15–16), but the names of verse 6 are applied to Jesus by later reading, not quoted in the New Testament.

Lord of all (Acts 10:36)

Peter told Cornelius of “preaching good tidings of peace by Jesus Christ (he is Lord of all.)” (Acts 10:36).

The Lord of glory (1 Corinthians 2:8)

Paul says the rulers of this world did not know God’s wisdom, “for had they known it, they would not have crucified the Lord of glory” (1 Corinthians 2:8).

Lord of the sabbath (Matthew 12:8; Mark 2:28; Luke 6:5)

Defending his disciples who plucked grain, Jesus said, “For the Son of man is lord of the sabbath” (Matthew 12:8).

My Lord (Psalms 110:1; Matthew 22:41–45; Acts 2:34–36)

David wrote, “Jehovah saith unto my Lord, Sit thou at my right hand” (Psalms 110:1). Jesus asked the Pharisees about it: “If David then calleth him Lord, how is he his son?” (Matthew 22:45).

The true God, and eternal life (1 John 5:20)

John closes his letter: “we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life” (1 John 5:20). Readers differ on whether This points to the Son, the nearest name, or to the Father.

Jehovah our righteousness (Jeremiah 23:5–6)

Jeremiah promised a king from David: “this is his name whereby he shall be called: Jehovah our righteousness” (Jeremiah 23:6). The New Testament does not quote it; it is applied to Jesus by later reading.

The Word (John 1:1–3; John 1:14)

“In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1); “And the Word became flesh, and dwelt among us” (John 1:14).

The Word of God (Revelation 19:13)

The rider on the white horse “is arrayed in a garment sprinkled with blood: and his name is called The Word of God” (Revelation 19:13).

The Word of life (1 John 1:1–2)

John writes of what they heard, saw and handled “concerning the Word of life” (1 John 1:1).

The image of the invisible God (Colossians 1:15; 2 Corinthians 4:4)

Paul writes of the Son, “who is the image of the invisible God” (Colossians 1:15), and of “the glory of Christ, who is the image of God” (2 Corinthians 4:4).

The effulgence of his glory (Hebrews 1:3)

The Son is the one “who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power” (Hebrews 1:3).

The firstborn of all creation (Colossians 1:15–17)

He is “the image of the invisible God, the firstborn of all creation” (Colossians 1:15), and the next verse says all things were created in him.

The power of God, and the wisdom of God (1 Corinthians 1:24; 1 Corinthians 1:30)

To Jews who ask for signs and Greeks who seek wisdom Paul preaches “Christ the power of God, and the wisdom of God” (1 Corinthians 1:24), “who was made unto us wisdom from God” (1 Corinthians 1:30).

I am the bread of life (John 6:35; John 6:48; John 6:51)

After feeding the five thousand Jesus said, “I am the bread of life: he that cometh to me shall not hunger” (John 6:35), and “I am the living bread which came down out of heaven” (John 6:51).

I am the light of the world (John 8:12; John 9:5)

“I am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life” (John 8:12). He said it again before opening a blind man’s eyes (John 9:5).

I am the door (John 10:7; John 10:9)

“Verily, verily, I say unto you, I am the door of the sheep” (John 10:7); “I am the door; by me if any man enter in, he shall be saved” (John 10:9).

I am the good shepherd (John 10:11; John 10:14)

“I am the good shepherd: the good shepherd layeth down his life for the sheep” (John 10:11); “I know mine own, and mine own know me” (John 10:14).

I am the resurrection, and the life (John 11:25–26)

To Martha at her brother’s grave: “I am the resurrection, and the life: he that believeth on me, though he die, yet shall he live” (John 11:25).

I am the way, and the truth, and the life (John 14:6)

To Thomas on the night he was betrayed: “I am the way, and the truth, and the life: no one cometh unto the Father, but by me” (John 14:6).

I am the true vine (John 15:1; John 15:5)

“I am the true vine, and my Father is the husbandman” (John 15:1); “I am the vine, ye are the branches” (John 15:5).

Before Abraham was born, I am (John 8:58)

Disputing in the temple, Jesus said, “Verily, verily, I say unto you, Before Abraham was born, I am” (John 8:58), and they took up stones to cast at him.

I am he (John 4:26; John 18:5–6; Mark 14:62)

To the Samaritan woman: “I that speak unto thee am he” (John 4:26). To those who came to arrest him seeking Jesus of Nazareth: “I am he” (John 18:5).

King of the Jews (Matthew 2:2; Matthew 27:37; John 19:19)

The Wise-men asked, “Where is he that is born King of the Jews?” (Matthew 2:2), and the charge over the cross read “THIS IS JESUS THE KING OF THE JEWS” (Matthew 27:37).

King of Israel (John 1:49; John 12:13)

Nathanael said, “Rabbi, thou art the Son of God; thou art King of Israel” (John 1:49); the crowds cried, “Blessed is he that cometh in the name of the Lord, even the King of Israel” (John 12:13).

King of kings, and Lord of lords (Revelation 19:16; Revelation 17:14)

The rider on the white horse “hath on his garment and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS” (Revelation 19:16); of the Lamb it says, “he is Lord of lords, and King of kings” (Revelation 17:14).

Thy King cometh (Zechariah 9:9; Matthew 21:5; John 12:15)

When Jesus rode into Jerusalem, Matthew quoted Zechariah: “Behold, thy King cometh unto thee, Meek, and riding upon an ass” (Matthew 21:5).

Prince of Peace (Isaiah 9:6–7)

Isaiah’s promised child is called “Prince of Peace” (Isaiah 9:6), and “Of the increase of his government and of peace there shall be no end” (Isaiah 9:7). The New Testament does not quote this title; it is applied to Jesus by later reading.

The Lion that is of the tribe of Judah (Revelation 5:5)

An elder told John, “Weep not; behold, the Lion that is of the tribe of Judah, the Root of David, hath overcome to open the book” (Revelation 5:5).

The Root of David (Revelation 5:5; Revelation 22:16)

In the same breath the elder calls him “the Root of David” (Revelation 5:5), and Jesus himself says, “I am the root and the offspring of David” (Revelation 22:16).

The root of Jesse (Isaiah 11:10; Romans 15:12; Isaiah 11:1)

Isaiah foretold “the root of Jesse, that standeth for an ensign of the peoples” (Isaiah 11:10). Paul applies it to Christ: “There shall be the root of Jesse, And he that ariseth to rule over the Gentiles; On him shall the Gentiles hope” (Romans 15:12).

The Branch (Jeremiah 23:5; Zechariah 6:12)

Jeremiah promised, “I will raise unto David a righteous Branch, and he shall reign as king” (Jeremiah 23:5), and Zechariah spoke of “the man whose name is the Branch” (Zechariah 6:12). The New Testament does not use the title; it is applied to Jesus by later reading.

Shiloh (Genesis 49:10)

Jacob blessed Judah: “The sceptre shall not depart from Judah … Until Shiloh come: And unto him shall the obedience of the peoples be” (Genesis 49:10). The New Testament does not cite it; reading Shiloh as the Christ is a later interpretation, and the Hebrew word is understood in more than one way.

The prophet (John 6:14; Matthew 21:11; Luke 7:16)

After the loaves the people said, “This is of a truth the prophet that cometh into the world” (John 6:14); at Jerusalem the crowds said, “This is the prophet, Jesus, from Nazareth of Galilee” (Matthew 21:11).

A prophet like unto me (Deuteronomy 18:15; Acts 3:22–26)

Moses promised, “Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me” (Deuteronomy 18:15). Peter applied it to Jesus (Acts 3:22).

A prophet mighty in deed and word (Luke 24:19)

On the road to Emmaus two disciples spoke of “Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people” (Luke 24:19).

A merciful and faithful high priest (Hebrews 2:17; Hebrews 4:14; Hebrews 7:26; Hebrews 8:1)

He was made like his brethren “that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people” (Hebrews 2:17). “Having then a great high priest, who hath passed through the heavens, Jesus the Son of God” (Hebrews 4:14).

The Apostle and High Priest of our confession (Hebrews 3:1)

“Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, even Jesus” (Hebrews 3:1).

A priest for ever after the order of Melchizedek (Psalms 110:4; Hebrews 5:6; Hebrews 6:20)

The psalm says, “Thou art a priest for ever After the order of Melchizedek” (Psalms 110:4). Hebrews applies it to Jesus, “having become a high priest for ever after the order of Melchizedek” (Hebrews 6:20).

The mediator (1 Timothy 2:5; Hebrews 9:15; Hebrews 12:24; Hebrews 8:6)

“For there is one God, one mediator also between God and men, himself man, Christ Jesus” (1 Timothy 2:5); “he is the mediator of a new covenant” (Hebrews 9:15).

An Advocate with the Father (1 John 2:1)

“And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous” (1 John 2:1).

The propitiation for our sins (1 John 2:2; 1 John 4:10)

“And he is the propitiation for our sins; and not for ours only, but also for the whole world” (1 John 2:2).

A Savior (Luke 2:11; Acts 13:23; Philippians 3:20)

The angel told the shepherds, “there is born to you this day in the city of David a Saviour, who is Christ the Lord” (Luke 2:11). Paul said that of David’s seed “hath God according to promise brought unto Israel a Saviour, Jesus” (Acts 13:23).

The Saviour of the world (John 4:42; 1 John 4:14)

The Samaritans told the woman, “we have heard for ourselves, and know that this is indeed the Saviour of the world” (John 4:42); “the Father hath sent the Son to be the Saviour of the world” (1 John 4:14).

A Prince and a Saviour (Acts 5:31)

Peter told the council, “Him did God exalt with his right hand to be a Prince and a Saviour, to give repentance to Israel, and remission of sins” (Acts 5:31).

The Lamb of God (John 1:29; John 1:36)

John the Baptist saw Jesus coming and said, “Behold, the Lamb of God, that taketh away the sin of the world!” (John 1:29).

The Lamb that hath been slain (Revelation 5:6; Revelation 5:12; Revelation 13:8)

John saw “a Lamb standing, as though it had been slain” (Revelation 5:6), and heard, “Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom” (Revelation 5:12).

Our passover (1 Corinthians 5:7; 1 Peter 1:19)

“For our passover also hath been sacrificed, even Christ” (1 Corinthians 5:7); Peter speaks of his blood “as of a lamb without spot” (1 Peter 1:19).

A horn of salvation (Luke 1:69)

Zacharias blessed God, who “hath raised up a horn of salvation for us In the house of his servant David” (Luke 1:69).

The author of eternal salvation (Hebrews 2:10; Hebrews 5:9)

God made “the author of their salvation perfect through sufferings” (Hebrews 2:10), and “having been made perfect, he became unto all them that obey him the author of eternal salvation” (Hebrews 5:9).

The great shepherd of the sheep (Hebrews 13:20)

“Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, even our Lord Jesus” (Hebrews 13:20).

The chief Shepherd (1 Peter 5:4)

Peter tells the elders to shepherd the flock: “And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away” (1 Peter 5:4).

The Shepherd and Bishop of your souls (1 Peter 2:25)

“For ye were going astray like sheep; but are now returned unto the Shepherd and Bishop of your souls” (1 Peter 2:25).

A governor, who shall be shepherd of my people Israel (Micah 5:2; Matthew 2:6)

The scribes answered Herod from Micah: “For out of thee shall come forth a governor, Who shall be shepherd of my people Israel” (Matthew 2:6).

The shepherd (Zechariah 13:7; Matthew 26:31)

On the night he was betrayed Jesus quoted Zechariah of himself: “it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad” (Matthew 26:31).

The chief corner stone (Ephesians 2:20; 1 Peter 2:6; Isaiah 28:16)

The household of God is built “upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone” (Ephesians 2:20). Peter quotes Isaiah: “Behold, I lay in Zion a chief corner stone, elect, precious” (1 Peter 2:6).

A living stone (1 Peter 2:4–5)

“unto whom coming, a living stone, rejected indeed of men, but with God elect, precious” (1 Peter 2:4).

The stone which the builders rejected (Psalms 118:22; Matthew 21:42; Acts 4:11; 1 Peter 2:7)

Jesus asked, “Did ye never read in the scriptures, The stone which the builders rejected, The same was made the head of the corner” (Matthew 21:42), and Peter told the council, “He is the stone which was set at nought of you the builders” (Acts 4:11).

A stone of stumbling and a rock of offence (Romans 9:33; 1 Peter 2:8)

Paul quotes Isaiah of those who stumbled at Christ: “Behold, I lay in Zion a stone of stumbling and a rock of offence: And he that believeth on him shall not be put to shame” (Romans 9:33).

The rock (1 Corinthians 10:4)

Of Israel in the wilderness Paul writes, “they drank of a spiritual rock that followed them: and the rock was Christ” (1 Corinthians 10:4).

The true light (John 1:4–5; John 1:9)

“In him was life; and the life was the light of men” (John 1:4). “There was the true light, even the light which lighteth every man, coming into the world” (John 1:9).

A light for revelation to the Gentiles (Luke 2:32)

Simeon, holding the child, called him “A light for revelation to the Gentiles, And the glory of thy people Israel” (Luke 2:32).

A great light (Isaiah 9:2; Matthew 4:16)

When Jesus began preaching in Galilee, Matthew quoted Isaiah: “The people that sat in darkness Saw a great light” (Matthew 4:16).

The dayspring from on high (Luke 1:78–79)

Zacharias sang of the tender mercy of God, “Whereby the dayspring from on high shall visit us” (Luke 1:78).

The bright, the morning star (Revelation 22:16; Revelation 2:28)

“I Jesus have sent mine angel to testify unto you these things for the churches. I am the root and the offspring of David, the bright, the morning star” (Revelation 22:16).

A star out of Jacob (Numbers 24:17)

Balaam said, “There shall come forth a star out of Jacob, And a sceptre shall rise out of Israel” (Numbers 24:17). The New Testament does not quote it; it is applied to Jesus by later reading.

The sun of righteousness (Malachi 4:2)

Malachi promised, “unto you that fear my name shall the sun of righteousness arise with healing in its wings” (Malachi 4:2). The New Testament does not quote it; it is applied to Jesus by later reading.

The Alpha and the Omega (Revelation 22:13; Revelation 1:8)

At the close of Revelation, the speaker who says “I Jesus have sent mine angel” (Revelation 22:16) also says, “I am the Alpha and the Omega, the first and the last, the beginning and the end” (Revelation 22:13).

The first and the last (Revelation 1:17; Revelation 2:8; Revelation 22:13)

The risen Jesus laid his hand on John: “Fear not; I am the first and the last” (Revelation 1:17). To Smyrna: “These things saith the first and the last, who was dead, and lived again” (Revelation 2:8).

The Living one (Revelation 1:17–18)

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