Jesus Is the Christ, the Son of God, Come in the Flesh

The Good News · Article 3 of 10 · 2026-10-26 · Key passages: John 20:31; Luke 1:35; 1 John 4:2. Quotations are from the World English Bible (WEB); please check each one in your own Bible.

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What we confess.

To us there is “one God, the Father, of whom are all things, and we for him; and one Lord, Jesus Christ, through whom are all things, and we live through him.” (1 Corinthians 8:6). Jesus is “the Christ, the Son of God” (John 20:31), who “has come in the flesh” (1 John 4:2). He “died for our sins according to the Scriptures” (1 Corinthians 15:3), was buried, and “was raised on the third day” (1 Corinthians 15:4). “God has made him both Lord and Christ” (Acts 2:36), and “This Jesus, who was received up from you into the sky, will come back” (Acts 1:11).

Near Caesarea Philippi, Jesus asked his disciples, “Who do men say that I, the Son of Man, am?” (Matthew 16:13). They gave the crowd’s answers: John the Baptizer, Elijah, Jeremiah, or one of the prophets (Matthew 16:14). Then he asked them, “But who do you say that I am?” (Matthew 16:15).

Simon Peter answered, “You are the Christ, the Son of the living God.” Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.

— Matthew 16:16–17

Jesus’ question still stands before every reader. Article 2 showed that Scripture names the one God: the Father. This article asks who Jesus is. John gives the answer he wrote his Gospel to bring about: “these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.” (John 20:31).

We take that confession one part at a time: the Christ, the Son of God, and come in the flesh (1 John 4:2). Then we ask why John ties life to believing it. Readers come to this from different places. Some were taught that Jesus was an angel before he was born. Some were taught that he is God the Son. Some were simply never told what Christ means. Where Scripture leaves a question open, we will quote the verses and leave it open.

Read These First

  • Matthew 16:13–17: Peter’s confession.
  • Luke 1:26–38: Gabriel’s message to Mary.
  • John 20:30–31: why John wrote his Gospel.
  • Luke 24:36–47: the risen Jesus eats with his disciples and opens the Scriptures.
  • Hebrews 2:14–18: made like his brothers in all things.
  • 1 John 4:1–3: the confession that tests the spirits.

Jesus Is the Christ, God’s Anointed King

What the text says. When Andrew found his brother Simon, he said, “We have found the Messiah!” (John 1:41). John adds that Messiah means Christ (John 1:41). The second psalm speaks of rulers who rise up “against Yahweh, and against his Anointed” (Psalm 2:2). In the same psalm God says, “Yet I have set my King on my holy hill of Zion.” (Psalm 2:6). The believers in Jerusalem quoted this psalm in prayer as “against the Lord, and against his Christ” (Acts 4:26). They named the one it spoke of: “your holy servant Jesus, whom you anointed” (Acts 4:27). Peter preached “how God anointed Jesus of Nazareth with the Holy Spirit and with power” (Acts 10:38). Passages: Acts 4:23–24; Luke 4:16–21.

God had promised David a son and a kingdom: “I will set up your offspring after you, who will proceed out of your body, and I will establish his kingdom.” (2 Samuel 7:12). The crowds in Jerusalem knew the promise: “Hasn’t the Scripture said that the Christ comes of the offspring of David, and from Bethlehem, the village where David was?” (John 7:42). Matthew begins his Gospel with “Jesus Christ, the son of David” (Matthew 1:1). At Jesus’ birth the angel announced a child born “in David’s city, a Savior, who is Christ the Lord.” (Luke 2:11). When the high priest asked him, “Are you the Christ, the Son of the Blessed?” (Mark 14:61), Jesus said, “I am.” (Mark 14:62). To the woman at the well, who spoke of the coming Messiah, he said, “I am he, the one who speaks to you.” (John 4:26). Passages: Luke 2:4; 2 Samuel 7:13–16.

What we conclude. Scripture calls Jesus the Christ, and Jesus accepted the title from Peter and claimed it before the high priest (Matthew 16:16–17; Mark 14:61–62). Our conclusion is that the Christ names Jesus as the King of the second psalm and the son promised to David (Psalm 2:2, 6; 2 Samuel 7:12–13). The apostles themselves read the psalm this way, a canonical connection by quotation (Acts 4:26–27). Christ is not a family name. It is a title that tells us who he is.

The strongest objection. Paul writes that Christ crucified is “a stumbling block to Jews” (1 Corinthians 1:23). Even in Jesus’ lifetime, when he spoke of being lifted up from the earth, the crowd answered:

We have heard out of the law that the Christ remains forever. How do you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?

— John 12:34

As some argue it, then and now, the Christ was to reign over David’s kingdom, not to be executed. The law itself says, “he who is hanged is accursed of God.” (Deuteronomy 21:23). So, they say, a man who died on a cross cannot be the Christ.

Our answer. The risen Jesus answered this himself: “Didn’t the Christ have to suffer these things and to enter into his glory?” (Luke 24:26). He told his disciples, “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day” (Luke 24:46). Peter preached that God had announced “by the mouth of all his prophets, that Christ should suffer” (Acts 3:18). Paul reasoned from the Scriptures “that the Christ had to suffer and rise again from the dead” (Acts 17:3). On the curse, Paul writes, “Christ redeemed us from the curse of the law, having become a curse for us.” (Galatians 3:13). On remains forever, Paul writes, “Christ, being raised from the dead, dies no more. Death no longer has dominion over him!” (Romans 6:9). Our conclusion is that the Christ remains forever as the one raised from the dead, not as one who never died. Gabriel spoke of a reign without end: “The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever.” (Luke 1:32–33). Peter preached that God “would raise up the Christ to sit on his throne” (Acts 2:30). Our conclusion is that Jesus takes David’s throne at his return, and now sits with his Father on the Father’s throne, at God’s right hand (see When Jesus takes David’s throne under Questions Answered).

God Himself Calls Jesus His Son

What the text says. When Jesus was baptized, a voice came out of the sky: “You are my beloved Son, in whom I am well pleased.” (Mark 1:11). On the mountain the voice spoke again: “This is my beloved Son. Listen to him.” (Mark 9:7). Gabriel told Mary that her child would be called the Son of the Most High (Luke 1:32). Then he answered her question:

Mary said to the angel, “How can this be, seeing I am a virgin?” The angel answered her, “The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God.

— Luke 1:34–35

Matthew says the same of his conception: “before they came together, she was found pregnant by the Holy Spirit.” (Matthew 1:18). Joseph “didn’t know her sexually until she had given birth to her firstborn son.” (Matthew 1:25).

Scripture also ties the title to David’s throne, to the resurrection, and to his being sent. God said of David’s son, “I will be his father, and he will be my son.” (2 Samuel 7:14). To his King he says, “You are my son. Today I have become your father.” (Psalm 2:7). Hebrews quotes both verses of Jesus (Hebrews 1:5). Paul said that God fulfilled his promise “in that he raised up Jesus. As it is also written in the second psalm, ‘You are my Son. Today I have become your father.’” (Acts 13:33). He writes that God’s Son “was declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead” (Romans 1:4). Jesus answered those who charged him with blasphemy: “do you say of him whom the Father sanctified and sent into the world, ‘You blaspheme,’ because I said, ‘I am the Son of God’?” (John 10:36). Nathanael joined the two titles: “Rabbi, you are the Son of God! You are King of Israel!” (John 1:49). Passages: Acts 13:16, 30–34; Romans 1:3; John 3:16.

What we conclude. Scripture gives more than one ground for the title, and each one is in the text. Gabriel ties it to the conception by the Holy Spirit (Luke 1:35). Hebrews ties it to God’s word about David’s son (Hebrews 1:5; 2 Samuel 7:14). Paul ties it to the resurrection (Acts 13:33; Romans 1:4). Jesus ties it to the Father’s sanctifying him and sending him into the world (John 10:36; see also John 3:17; Galatians 4:4). Our conclusion is that in these passages Son of God names Jesus as conceived by the Holy Spirit, promised to David, raised by God, and sanctified and sent by the Father. Our conclusion is that Jesus came into existence in Mary’s womb by the Holy Spirit, and before that existed in God’s purpose and foreknowledge (1 Peter 1:20; Statement of Faith, section 15).

The strongest objection. Some readers say that Son of God means more than these things: that it makes Jesus equal with God. John records why some sought to kill Jesus:

For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God.

— John 5:18

The Westminster Confession states the teaching they hold: “In the unity of the Godhead there be three Persons of one substance, power, and eternity” (Westminster Confession of Faith 2.3). It adds, “the Son is eternally begotten of the Father” (Westminster Confession of Faith 2.3). As they argue it, the title Son names one who shares the Father’s own being. They add that Jesus did not deny the charge. He said that whatever the Father does, “these the Son also does likewise” (John 5:19), and that all should “honor the Son, even as they honor the Father” (John 5:23). On their reading, the conception, the promise to David and the resurrection speak of the Son as man, and the sending shows that he was the Son before he came (John 10:36; Galatians 4:4).

Our answer. We agree on what these verses plainly say. God calls Jesus his Son, and Jesus calls God his own Father (Mark 1:11; John 5:17–18). Jesus’ reply to the charge runs from John 5:19 to the end of the chapter, and we invite readers to read it whole. It includes both “the Son can do nothing of himself, but what he sees the Father doing” (John 5:19) and “whatever things he does, these the Son also does likewise” (John 5:19). Our conclusion is that the title Son does not mean he shares the Father’s own being, for there is one God, the Father. Our conclusion is also that Jesus came into existence in Mary’s womb, and before that existed in God’s purpose and foreknowledge. Both are answered in the Statement of Faith, section 15 (The Trinity’s texts, and what the Word of John 1 is, and Whether Jesus existed before his conception). What this section teaches is that God calls Jesus his Son, on the grounds the text gives. Those who hold the Trinity confess that too, and we gladly say it with them.

Pause. In Luke 1:35, what reason does Gabriel give for the title Son of God? (See God Himself Calls Jesus His Son.)

He Came in the Flesh, Made Like His Brothers

What the text says. Mary carried him and gave birth to him: “She gave birth to her firstborn son. She wrapped him in bands of cloth and laid him in a feeding trough” (Luke 2:7). Paul writes, “But when the fullness of the time came, God sent out his Son, born to a woman, born under the law,” (Galatians 4:4). “Jesus increased in wisdom and stature, and in favor with God and men.” (Luke 2:52). After fasting “he was hungry afterward.” (Matthew 4:2). At Jacob’s well he was “tired from his journey” (John 4:6). At Lazarus’s tomb, “Jesus wept.” (John 11:35). On the cross he said, “I am thirsty!” (John 19:28). The soldiers “saw that he was already dead” (John 19:33), and when one pierced his side, “immediately blood and water came out.” (John 19:34).

After he rose, he showed himself to his frightened disciples: “See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn’t have flesh and bones, as you see that I have.” (Luke 24:39). Then he took a piece of fish, “and ate in front of them.” (Luke 24:43). First John speaks of what “we have seen with our eyes, that which we saw, and our hands touched” (1 John 1:1). The Gospel of John says, “The Word became flesh and lived among us.” (John 1:14). Passages: Luke 24:36–42.

Hebrews says the same in other words: “Since then the children have shared in flesh and blood, he also himself in the same way partook of the same” (Hebrews 2:14). “Therefore he was obligated in all things to be made like his brothers” (Hebrews 2:17). He was “in all points tempted like we are, yet without sin.” (Hebrews 4:15). Peter preached “Jesus of Nazareth, a man approved by God” (Acts 2:22), and Paul names “the man Christ Jesus” (1 Timothy 2:5). Passages: Hebrews 5:7; 1 Peter 2:22; 2 Corinthians 5:21.

What we conclude. Scripture says plainly that Jesus was a man, born of a woman, and made like his brothers in all things (Galatians 4:4; Hebrews 2:17). He was tempted, yet without sin (Hebrews 4:15). He was born, grew, hungered, grew tired, wept, died, and rose with a body his friends could touch (Luke 24:39; 1 John 1:1). Our conclusion is that John’s words “has come in the flesh” (1 John 4:2) affirm this real human life, from birth to death; whether they also imply that he existed before is taken up below. The verses some read as saying he was raised a spirit (1 Peter 3:18; 1 Corinthians 15:45, 50) are taken up in Article 5.

The strongest objection. Some have taught that Jesus only seemed to have a body. They point to the words Paul uses of him. God sent “his own Son in the likeness of sinful flesh” (Romans 8:3). He was “made in the likeness of men. And being found in human form, he humbled himself” (Philippians 2:7–8). As they argue it, likeness and form mean an appearance, not the real thing.

Our answer. Paul calls it the likeness of sinful flesh, and Scripture says Jesus had no sin. He was tempted “yet without sin.” (Hebrews 4:15). In Romans, Paul says that God’s Son “was born of the offspring of David according to the flesh” (Romans 1:3). Paul’s sentence in Philippians ends in a real death: “becoming obedient to the point of death, yes, the death of the cross.” (Philippians 2:8). What else Philippians 2:5–8 says of him is answered in the Statement of Faith, section 15 (Whether Jesus existed before his conception), and we do not argue it here. Hebrews says he partook of flesh and blood as the children do, “in the same way” (Hebrews 2:14). He bled and died (John 19:33–34). After he rose he said, “a spirit doesn’t have flesh and bones, as you see that I have.” (Luke 24:39). Our conclusion is that the likeness of sinful flesh means flesh like ours in everything except sin, and that neither verse means a seeming, for the one who came in that likeness died. John calls the denial that Jesus Christ has come in the flesh “the spirit of the Antichrist” (1 John 4:3), and Second John calls those who deny it “the deceiver and the Antichrist” (2 John 7).

A second objection. Others ask where he came from. As they read it, has come in the flesh (1 John 4:2) and became flesh (John 1:14) speak of one who existed before and then came. They cite Jesus’ own words, “before Abraham came into existence, I AM.” (John 8:58), and his prayer for “the glory which I had with you before the world existed.” (John 17:5). Trinitarian readers add John 1:1–3; Philippians 2:6–7; and Hebrews 1:10–12. Jehovah’s Witness readers add John 3:13; 6:62; Colossians 1:15–17; Proverbs 8:22; and Micah 5:2, of a firstborn who lived before he became human.

Our answer. First John 4:2 says that Jesus Christ has come in the flesh. Our conclusion: Jesus came into existence when the Holy Spirit came on Mary. Gabriel told her, “The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God.” (Luke 1:35). Therefore ties his title, Son of God, to that conception; our conclusion is that his beginning lies there too. We grant that John 17:5 reads most naturally as glory before the world, and John 8:58 as life before Abraham. Our conclusion is that they speak of what Jesus had in God’s plan. In the same prayer he says of disciples not yet born, “The glory which you have given me, I have given to them” (John 17:22; see 17:20). Peter says he “was foreknown indeed before the foundation of the world,” (1 Peter 1:20). Paul says grace “was given to us in Christ Jesus before times eternal,” (2 Timothy 1:9); our conclusion is that it was given long before we existed. Our conclusion is that John 8:58 speaks the same way. Jesus had just said, “Your father Abraham rejoiced to see my day. He saw it and was glad.” (John 8:56). These texts, and who the Word of John 1 is before he “became flesh” (John 1:14), are answered in the Statement of Faith, section 15. The confession John makes the test is that Jesus Christ has come in the flesh (1 John 4:2–3). Readers on both sides of that question make it.

Believing This Brings Life

What the text says. John wrote his Gospel “that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.” (John 20:31). First John says, “Whoever believes that Jesus is the Christ has been born of God.” (1 John 5:1). “Whoever confesses that Jesus is the Son of God, God remains in him, and he in God.” (1 John 4:15). “Who is he who overcomes the world, but he who believes that Jesus is the Son of God?” (1 John 5:5). When many disciples turned back, Peter said, “Lord, to whom would we go? You have the words of eternal life. We have come to believe and know that you are the Christ, the Son of the living God.” (John 6:68–69). Passages: John 6:66–67.

The letters of John also draw a line. “Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son.” (1 John 2:22). “For many deceivers have gone out into the world, those who don’t confess that Jesus Christ came in the flesh.” (2 John 7). Passages: 1 John 2:23; 4:1–3.

What we conclude. Scripture ties new birth and life to believing that Jesus is the Christ, the Son of God (John 20:31; 1 John 5:1). Scripture plainly rules out two teachings: that Jesus is not the Christ (1 John 2:22), and that Jesus Christ did not come in the flesh (1 John 4:2–3; 2 John 7). These letters use their gravest words for these denials. We say what they say, and no more. A verse that rules out a teaching does not tell us each holder’s heart, and we do not claim to know it.

The strongest objection. Some readers say that believing these words cannot be what gives life, because demons say them too. Luke writes:

Demons also came out of many, crying out and saying, “You are the Christ, the Son of God!” Rebuking them, he didn’t allow them to speak, because they knew that he was the Christ.

— Luke 4:41

James writes, “You believe that God is one. You do well. The demons also believe—and shudder.” (James 2:19). As some argue it, if demons know that God is one and that Jesus is the Christ, believing these things cannot be the faith that saves.

Our answer. The Gospel of John speaks of believing that receives Jesus: “But as many as received him, to them he gave the right to become God’s children, to those who believe in his name” (John 1:12). First John 5:1, which ties new birth to this belief, goes on: “Whoever loves the Father also loves the child who is born of him.” (1 John 5:1). Two verses later the letter adds, “For this is loving God, that we keep his commandments.” (1 John 5:3). James draws the same line: “Even so faith, if it has no works, is dead in itself.” (James 2:17). The demons knew who Jesus was, and he rebuked them (Luke 4:41). Peter knew who he was, and stayed with him (John 6:68–69). Our conclusion is that the belief these verses mean is trust that receives Jesus as the Christ and follows him, not knowledge alone. How a person responds to the good news is the subject of Article 7.

Pause. Why did John write his Gospel? (See Believing This Brings Life.)

Questions Answered

These questions touch this article. Each is answered from Scripture and labeled. The Statement of Faith, section 15, gives the same answers.

The Trinity’s texts, and what the Word of John 1 is. Our conclusion: there is one God, the Father. The Word of John 1 is God’s own word, which became flesh in the man Jesus; it was not a second Person.

Paul wrote: “yet to us there is one God, the Father, of whom are all things, and we for him; and one Lord, Jesus Christ, through whom are all things, and we live through him.” (1 Corinthians 8:6).

Read the other way: John 1:1; Matthew 28:19; Genesis 1:26. Confidence: Solid. One God, the Father, is stated outright; the reading of John 1:1 is our step.

When Jesus takes David’s throne. Our conclusion: Jesus takes David’s throne at his return. Now he sits with his Father on the Father’s throne, at God’s right hand.

Jesus said: “But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory.” (Matthew 25:31).

Read the other way: Acts 2:30; 15:16. Confidence: Solid. Matthew 25:31 and Revelation 3:21 are plain; Acts 2:30 is answered by its own context. Peter “spoke about the resurrection of the Christ,” (Acts 2:31).

Whether salvation depends on these questions. Our conclusion: salvation depends on believing the good news about Jesus and remaining in his teaching. It does not depend on settling every question in this document.

Jesus said: “I said therefore to you that you will die in your sins; for unless you believe that I am he, you will die in your sins.” (John 8:24).

Read the other way: John 8:24; 1 John 2:23; Galatians 1:9. Confidence: Solid. John 8:24 and 2 John 9 name what is required; Romans 14:1 shows that not every question divides.

“The secret things belong to Yahweh our God; but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.” (Deuteronomy 29:29).

Where We Stand

Scripture says

  • John wrote “that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.” (John 20:31).
  • Jesus accepted the title the Christ from Peter and claimed it before the high priest (Matthew 16:16–17; Mark 14:61–62).
  • God anointed Jesus of Nazareth with the Holy Spirit and with power (Acts 10:38; 4:27).
  • The Christ had to suffer and to rise from the dead the third day (Luke 24:26, 46; Acts 17:3).
  • God called Jesus his beloved Son (Mark 1:11; 9:7). Scripture ties the title to his conception by the Holy Spirit, to God’s word about David’s son, to his resurrection, and to the Father’s sanctifying him and sending him into the world (Luke 1:35; Hebrews 1:5; Acts 13:33; Romans 1:4; John 10:36).
  • Jesus was a man, born of a woman, made like his brothers in all things, and tempted, yet without sin (Galatians 4:4; Hebrews 2:17; 4:15; 1 Timothy 2:5).
  • The risen Jesus had flesh and bones, and he ate in front of his disciples (Luke 24:39–43).
  • Whoever believes that Jesus is the Christ has been born of God (1 John 5:1).
  • Scripture plainly rules out two teachings: that Jesus is not the Christ (1 John 2:22), and that Jesus Christ did not come in the flesh (1 John 4:2–3; 2 John 7).

We conclude

  • Our conclusion: the Christ names Jesus as the King of the second psalm and the son promised to David (Psalm 2:2, 6; 2 Samuel 7:12–13; Acts 4:26–27).
  • Our conclusion: in these passages Son of God names Jesus as conceived by the Holy Spirit, promised to David, raised by God, and sanctified and sent by the Father (Luke 1:35; Hebrews 1:5; Acts 13:33; John 10:36).
  • Our conclusion: likeness in Romans 8:3 and Philippians 2:7 does not mean a seeming, and the likeness of sinful flesh means flesh like ours in everything except sin (Romans 8:3; Philippians 2:7–8; Hebrews 4:15).
  • Our conclusion: come in the flesh affirms a real human life, from birth to death (1 John 4:2; 1:1; 2 John 7).
  • Our conclusion: Jesus came into existence when the Holy Spirit came on Mary (Luke 1:35; Matthew 1:18; 1 Peter 1:20; 2 Timothy 1:9).
  • Our conclusion: the belief these verses mean is trust that receives Jesus as the Christ and follows him, not knowledge alone (John 1:12; 20:31; 1 John 5:1–3).

Hope

Hebrews says why Jesus shared our flesh and blood: “that through death he might bring to nothing him who had the power of death, that is, the devil, and might deliver all of them who through fear of death were all their lifetime subject to bondage.” (Hebrews 2:14–15).

He was made like his brothers “that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people.” (Hebrews 2:17). “For in that he himself has suffered being tempted, he is able to help those who are tempted.” (Hebrews 2:18). So Hebrews invites us:

For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. Let’s therefore draw near with boldness to the throne of grace, that we may receive mercy and may find grace for help in time of need.

— Hebrews 4:15–16

First John gives its purpose plainly: “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life” (1 John 5:13).

Living It Out

These are applications, offered as invitations.

  • Try reading John 20:30–31 first, and then the Gospel of John through, asking at each sign who Jesus is.
  • When you are tempted or weary, you might pray Hebrews 4:16 and come to the throne of grace with boldness.
  • If you were taught that you could never be sure of your standing with God, consider reading 1 John 5:1–13 slowly.
  • Peter’s words in John 6:68–69 might become your own prayer on a hard day.
  • With friends who see Jesus differently, you might begin with his own question, “But who do you say that I am?” (Matthew 16:15), and open the text together.

Questions for Reflection

  1. When Jesus asked, “But who do you say that I am?” (Matthew 16:15), what did Peter answer? (See the opening.)
  2. What did the risen Jesus say the Christ had to do before entering his glory? (See the objection under Jesus Is the Christ.)
  3. To what do Luke 1:35, Hebrews 1:5, Acts 13:33 and John 10:36 tie the title Son of God? (See God Himself Calls Jesus His Son.)
  4. Why does Hebrews say Jesus was made like his brothers in all things? (See He Came in the Flesh and Hope.)
  5. How did Peter’s belief differ from what the demons knew? (See the objection under Believing This Brings Life.)
  6. What does it mean for you that your high priest was tempted in all points as you are? (See Hope.)

Check It Yourself

  • Opening: Matthew 16:13–17; John 20:31; 1 John 4:2.
  • The Christ: John 1:41; Psalm 2:2, 6; Acts 4:23–27; 10:38; Luke 4:16–21; 2 Samuel 7:12–16; John 7:42; Matthew 1:1; Luke 2:4, 11; Mark 14:61–62; John 4:25–26; 12:34; Deuteronomy 21:23; 1 Corinthians 1:23; Luke 24:26, 46; Acts 3:18; 17:3; Galatians 3:13; Romans 6:9; Luke 1:32–33; Acts 2:30.
  • The Son of God: Mark 1:11; 9:7; Luke 1:32–35; Matthew 1:18, 25; 2 Samuel 7:14; Psalm 2:7; Hebrews 1:5; Acts 13:16, 30–34; Romans 1:3–4; John 10:33–36; 1:49; 3:16–17; Galatians 4:4; John 5:17–47; Westminster Confession of Faith 2.3.
  • In the flesh: Luke 2:7, 52; Galatians 4:4; Matthew 4:2; John 4:6; 11:35; 19:28, 33–34; Luke 24:36–43; 1 John 1:1; John 1:14; Hebrews 2:14, 17; 4:15; 5:7; Acts 2:22; 1 Timothy 2:5; 1 Peter 2:22; 2 Corinthians 5:21; Romans 8:3; 1:3; Philippians 2:7–8; 1 John 4:2–3; 2 John 7; John 8:58; 17:5; 1 Peter 1:20; 2 Timothy 1:9; 1 Peter 3:18; 1 Corinthians 15:45, 50.
  • Believing: John 20:31; 1 John 5:1–5; 4:15; John 6:66–69; 1 John 2:22–23; 2 John 7; Luke 4:41; James 2:17, 19; John 1:12.
  • Answered: Statement of Faith, section 15; 1 Corinthians 8:6; Matthew 25:31; John 8:24; Deuteronomy 29:29.
  • Hope: Hebrews 2:14–18; 4:15–16; 1 John 5:13.

Next

Next in The Good News: Christ Died for Our Sins. What did Jesus’ death accomplish, and why did the Christ have to suffer?

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