Addressing Confusion and Building Confidence in Scripture

BIBLE TRANSLATION & RELIABILITY

Q4: Can we trust Bible translations?

Answer: Yes. Modern Bible translations are based on the best manuscript evidence available and produced by expert committees.

1. 5,800+ Greek NT manuscripts plus 10,000+ Latin manuscripts plus tens of thousands of early quotations
2. 99% textual certainty: remaining 1% involves minor variations that do not affect doctrine
3. Multi-denominational committees ensure balance and prevent singular bias
4. Transparent footnotes show variants, displaying honesty rather than hiding uncertainty
5. Unparalleled manuscript evidence compared to any other ancient text

Bottom Line: No translation is perfect, but all major faithful translations reliably communicate Scripture meaning.

Application: What Does This Mean for Us?

6. Choose a translation for serious study: ESV, CSB, or NIV work well.
7. Comparing multiple translations reveals nuance, not contradiction.
8. Footnotes are features, not flaws—they show scholarly work.
9. Build confidence by understanding the evidence base.
10. Stop worrying that modern translations are corrupted.

Q5: What is the difference between Bible versions and Bible canon?

These terms address different issues and are often confused.

Bible Versions: Different English translations of the same texts (KJV, NIV, ESV, CSB). Same manuscripts, different translation philosophies.

Bible Canon: Which books belong in Scripture. Protestants, Catholics, and Orthodox agree on 27 NT books but differ on some OT books.

Clarification: When asked “Which Bible is right?” clarify: “Do you mean which translation or which books belong in Scripture?”

Application: What Does This Mean for Us?

11. Version choice is personal preference.
12. Canon questions are more serious—they determine Scripture scope.
13. All major traditions agree on the 27 NT books.
14. Most Bible debates are actually translation questions, not canon questions.
15. Be precise in language: do not conflate versions with canon.

Q6: Is the King James Version the original Bible?

Answer: No. The KJV is a 1611 translation based on the best manuscripts available then. Modern translations use superior evidence.

16. Older manuscripts discovered since 1611 (Dead Sea Scrolls, early papyri) provide better evidence
17. English has evolved: “conversation” meant behavior, “prevent” meant go before, “study” meant be diligent
18. The KJV was excellent for its time; modern versions continue that faithful work
19. Using a modern translation is not abandoning tradition—it is benefiting from better evidence and clarity

Application: What Does This Mean for Us?

20. The KJV has historical value but is not superior to modern translations.
21. Better manuscripts mean better understanding, not betrayal.
22. Language evolution means older words can mislead modern readers.
23. Respect KJV reverence while encouraging study with accessible translations.
24. Value accuracy over familiarity.

Q7: Do not textual variants prove the Bible has been corrupted?

Answer: The opposite. Variants demonstrate transparency and the ability to evaluate differences openly.

25. Transparency: We can examine differences because the manuscript base is large enough to compare
26. Reliability: Most variants are minor spelling differences, word order, or obvious copying errors
27. No doctrinal impact: The 1% of uncertain text affects no core Christian belief
28. Honesty: Modern Bibles note significant variants in footnotes

Logic: If corrupted, we could not detect variants. Our ability to discuss differences proves faithful transmission.

Application: What Does This Mean for Us?

29. Variants are not a problem—they are evidence of careful scholarship.
30. The existence of variants shows we have more evidence, not less.
31. Learn to read footnotes confidently.
32. No variant changes any essential doctrine.
33. Build confidence: the most-scrutinized text is the most reliable.

PART III: CANON FORMATION & AUTHORITY

Q8: What is the Protestant canon and why does it matter?

Answer: The canon is the authoritative collection of books recognized as Scripture. “Canon” means “rule” or “standard.”

• The Protestant canon includes:

• Old Testament: 39 books (following the Hebrew Bible Jesus used)
• New Testament: 27 books (shared by all major Christian traditions)

Why It Matters

34. Defines what God has authoritatively revealed
35. Provides the measuring rod for faith and practice
36. Establishes boundaries against false teaching
37. Affirms that the canon recognizes authority, not creates it

Application: What Does This Mean for Us?

38. The canon is not a human invention—it is recognition of what God has made authoritative.
39. Boundaries protect. They show us what we can build our faith on.
40. All major Christian traditions agree on the 27 NT books.
41. Canon questions are about which books matter, not whether what we have is reliable.
42. We are not missing secret books or suppressed truth.

Q9: Did Constantine or the Council of Nicaea create the Bible?

Answer: This is a common modern claim, but historically false.

• What Nicaea Actually Did

• The Council of Nicaea (AD 325) addressed Christology (the Arian controversy), not the canon
• No historical record exists of Nicaea making canonical decisions
• Constantine was a political leader, not a theologian—he convened the council but did not control its decisions
• What Actually Happened

• Canon recognition was underway well before Constantine (late 2nd century)
• The Muratorian Fragment (c. 170 AD) lists most NT books—100+ years before Nicaea
• By AD 367, Athanasius listed the exact 27-book NT we have today—recognized, not imposed

Bottom Line: The Church recognized Scripture based on apostolic origin and widespread usage. Books already had authority—the council confirmed what was already true.

Application: What Does This Mean for Us?

43. Do not fear that your Bible was “created” by politicians.
44. Understand that recognition happened gradually, not suddenly.
45. The 27 NT books were universally recognized long before Constantine.
46. Political involvement did not create the Bible—it just documented what already existed.
47. Build confidence: the canon is stable across centuries and traditions.

Q10: Did the Reformation change the Bible?

Answer: No. The Reformers returned to the Hebrew Bible canon and clarified which books are Scripture.

• What the Reformers Did

• Returned the OT canon to the 39 Hebrew books (which Jesus and apostles used)
• Recognized the Apocrypha (Tobit, Judith, Maccabees, etc.) as historically valuable but not basis for doctrine
• Many early Protestant Bibles included the Apocrypha as supplementary reading, not Scripture
• Why They Made This Decision

• The Apocrypha was not in the Hebrew Scriptures
• Jesus never quoted them as Scripture
• The apostles did not use them as Scripture
• They belonged in a different category: tradition, not Scripture

Bottom Line: This was clarification, not removal. The Reformers followed Jesus and the apostles.

Application: What Does This Mean for Us?

48. Protestants did not “remove” books—we clarified what Scripture is.
49. Catholics and Orthodox still include some apocryphal books as deuterocanonical (second-tier).
50. These differences reflect church tradition, not corruption or conspiracy.
51. The NT canon remained unchanged across all traditions.
52. We can respect different traditions while maintaining confidence in our canon.

Q11: Why do different Christian traditions have different Bibles?

Answer: The differences are in the Old Testament, not the core message.

• Agreement Across Traditions

• All major traditions share the exact same 27-book New Testament
• All affirm the same Christ, salvation, and core doctrines
• Differences in the Old Testament

• Protestants: 39 books (the Hebrew Bible)
• Catholics: Include deuterocanonical books (Tobit, Judith, Maccabees, etc.)
• Orthodox: Similar to Catholic with some regional additions
• Ethiopian Orthodox: Include additional books like Enoch and Jubilees

Key Point: These differences reflect regional church usage and tradition, not contradictory revelations about Christ. The gospel remains unchanged across all traditions.

Application: What Does This Mean for Us?

53. Do not be alarmed by different canons—they do not change who Jesus is.
54. Understand that different traditions have legitimate historical reasons for their choices.
55. Core Christian doctrine is stable: deity of Christ, salvation by grace, resurrection, the gospel.
56. Respect different traditions while remaining confident in your own canon.
57. Remember: the real issue is not which 39 vs 46 OT books, but whether Jesus is Lord.

Q12: What is the Book of Enoch and why is not it in our Bible?

Context: The Book of Enoch is Jewish apocalyptic literature written between 300 BC and 100 AD by multiple authors. It contains visions, angelology, and judgment imagery.

Why It Is Not in the Protestant Canon

58. Not included in the Hebrew Scriptures recognized by Israel
59. Jesus never quoted it as Scripture (He never used the “It is written” formula with it)
60. The apostles did not use it as Scripture in their teaching
61. Not universally received by the early church (only preserved in Ethiopian tradition)
62. Written by unknown authors (pseudepigraphic—falsely attributed to biblical Enoch)

About Jude’s Quotation

Jude 14-15 quotes a passage from 1 Enoch. However:

• Quoting a source does not canonize it
• Paul quoted Greek poets (Acts 17:28), but that does not make their writings Scripture
• Jude used a familiar text to make a point—illustratively, not canonically
• Jude does not introduce the quote with “Scripture says,” showing it is not Scripture-level

Bottom Line: Enoch is ancient and interesting, but ancient does not mean inspired. Scripture is defined by apostolic authority and Christ-centered revelation.

Application: What Does This Mean for Us?

63. Do not worry that we are missing essential truth in the Enoch.
64. Understand that canonicity requires apostolic authority, not just antiquity.
65. The Enoch may be studied for historical context, but it is not God’s Word.
66. Many ancient texts existed—only a few were recognized as Scripture for good reason.
67. Our 66 books are sufficient for faith and practice.

Q13: What is the Ethiopian Bible and why is it different?

Context: The Ethiopian Bible refers to the canon of the Ethiopian Orthodox Tewahedo Church—the largest biblical canon in Christianity.

• What It Includes

• The standard Old and New Testament books
• Additional writings like 1 Enoch, Jubilees, and others

Why It Is Different

68. Ethiopian Christianity developed independently from Roman and Western church structures
69. Geographical isolation preserved texts that fell out of use elsewhere
70. Canonical boundaries developed differently based on local tradition and usage
71. This reflects legitimate history, not error or suppression

Important Clarifications

• Most Ethiopian biblical manuscripts date from the medieval period, not 160 AD
• The claim about “160 AD Ethiopian Bible” is internet mythology
• The Ethiopian canon reflects local reception, not ecumenical (universal church) recognition
• Core Christian doctrines do not change: the identity of Jesus and the gospel remain stable

Bottom Line: The Ethiopian Bible is culturally important and historically valuable. But preservation does not equal inspiration. The Protestant canon follows what Jesus and the apostles affirmed.

Application: What Does This Mean for Us?

72. Respect the Ethiopian tradition without feeling threatened by it.
73. Understand that different regional traditions can coexist.
74. Your Bible is not incomplete because the Ethiopian includes more books.
75. Study the Enoch or Jubilees for historical context, but not as Scripture.
76. Build confidence: what Jesus affirmed is what matters most.

PART IV: MOSES, TORAH, AND AUTHORSHIP

Q14: How can the Torah be reliable if Moses wrote it but was not an eyewitness to creation, the flood, and the patriarchs?

Answer: This question touches the nature of biblical inspiration. Moses could write about pre-existing events through multiple means.

How Moses Could Write About Earlier Events

77. Oral Tradition: History passed down carefully through generations before writing
78. Written Records: Earlier written accounts were available and incorporated
79. Divine Revelation: God directly revealed truth, as He did with the Ten Commandments
80. Most Likely: All three methods under the Holy Spirit’s inspiration

Key Insight: Biblical inspiration means God worked through human authors, not despite them. Moses did not need personal eyewitness if God revealed truth to him.

Application: What Does This Mean for Us?

81. Authority rests on God’s testimony, not human observation alone.
82. God is fully capable of revealing truth about events before human witnesses.
83. Inspiration is not magic—it involves real human processes and knowledge.
84. Trust God’s Word because God stands behind it, not because of how it was collected.
85. We can engage the Torah with both faith and honest questions.

Q15: Did Jesus affirm that Moses wrote the Torah?

Answer: Yes, repeatedly. Jesus treated the Pentateuch as Mosaic in authority and origin.

• Direct Affirmations

• Matthew 8:4: “Go, show yourself to the priest and offer the gift Moses commanded.”
• Mark 12:26: “Have you not read in the book of Moses…?”
• Luke 24:44: “Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms.”
• John 5:46: “If you believed Moses, you would believe me, for he wrote about me.”

Implication: If we trust Jesus, we can trust His affirmation of Moses. Jesus treated the Torah as reliable Scripture.

Application: What Does This Mean for Us?

86. Jesus’s testimony carries ultimate authority for Christians.
87. We do not need to defend Moses—Jesus already did.
88. Doubting the Torah means doubting what Jesus affirmed.
89. When critical scholarship challenges Moses, remember Jesus’s witness.
90. Build your confidence on Jesus’s affirmation of Scripture.

Q16: What about modern scholarship that says Moses did not write the Pentateuch?

Context: Some modern biblical scholars propose the Pentateuch was compiled by multiple authors centuries after Moses. Christians should engage scholarship respectfully while maintaining convictions.

Key Points

91. Jesus affirmed Mosaic authorship—His testimony carries ultimate weight for Christians
92. Literary unity exists throughout the Pentateuch, suggesting a single guiding vision
93. Ancient Near Eastern texts show sophisticated compilation was common in Moses’ time
94. The “Documentary Hypothesis” is a theory, not established fact—scholars critique it
95. Faithful Christians can acknowledge composition complexity while affirming Mosaic authority

Balanced Approach: We can say: “Modern scholarship discusses how the Torah was composed. Jesus affirmed it as Mosaic in authority. We trust Jesus.”

Application: What Does This Mean for Us?

96. Do not fear scholarly questions—they do not determine truth.
97. Jesus’s affirmation settles the matter for Christian faith.
98. We can study how Scripture was composed without doubting its reliability.
99. Scholarship is a tool for understanding, not a replacement for faith.
100. Trust the One who walked with the disciples more than theories about ancient documents.

PART V: JOHN 1:19-51 SPECIFIC QUESTIONS

Q17: What does “Lamb of God” mean? Why was there confusion about this?

Answer: The confusion arose because Jesus did not match Messiah expectations. People expected a warrior-king, not a sacrificial lamb.

Old Testament Background

101. Passover Lamb (Exodus 12): Blood on doorposts protected Israel from judgment
102. Daily Temple Sacrifice: Lambs offered morning and evening for sin
103. Isaiah 53: The suffering servant “led like a lamb to the slaughter”

What John the Baptist Announced: Jesus came not to conquer Rome but to conquer sin—not through military power but sacrificial death. This redefined Messianic expectations completely.

Application: What Does This Mean for Us?

104. You cannot understand Jesus if you only want Him to conquer your enemies and not your sin.
105. Jesus’s power is spiritual and eternal, not political and temporary.
106. The Lamb is more powerful than the king—it conquers what kings cannot.
107. Notice where your own expectations of Jesus might be too small.
108. Ask: Am I following the Jesus of Scripture or a Jesus I have imagined?

Q18: What was the significance of the dove descending at Jesus’ baptism?

Answer: The dove was a sign for witnesses, not Jesus receiving the Spirit for the first time.

Key Points

109. Jesus was conceived by the Holy Spirit (Luke 1:35)—the Spirit was already with Him
110. The dove was public revelation, not private possession
111. It confirmed to John the Baptist and witnesses that Jesus was the Messiah
112. The Trinity is revealed: the Son in water, the Spirit descending, the Father speaking

What This Means: This was not Jesus “getting” the Spirit—it was God confirming Jesus’ identity publicly as His ministry began.

Application: What Does This Mean for Us?

113. God sometimes reveals what He has already done publicly.
114. Witnesses and confirmation matter—faith is not purely private.
115. The Trinity works together: Father speaks, Spirit anoints, Son obeys.
116. Jesus’ baptism was about commissioning, not conversion.
117. We do not need hidden spiritual experiences to know God—His revelation is trustworthy.

Q19: Why did the first disciples follow Jesus so quickly? Did not they need more information?

Answer: Their immediate response teaches something crucial about discipleship: understanding develops through relationship, not before it.

Why They Responded Immediately

118. They were already spiritually prepared—disciples of John the Baptist, actively seeking the Messiah
119. John the Baptist’s testimony carried weight—they trusted their teacher
120. Jesus invited encounter before explanation: “What are you seeking?” and “Come and see”
121. Their understanding developed progressively through relationship with Jesus

Key Pattern: Encounter comes before explanation. They followed with incomplete knowledge. Faith grew through walking with Jesus.

Application: What Does This Mean for Us?

122. You do not need full theology to follow Jesus.
123. You need honest encounter and willingness to walk with Him.
124. “Come and see” is a legitimate starting point for faith.
125. Discipleship is relational, not just informational.
126. Trust can precede complete understanding.
127. Your questions are answered through following, not before.

Q20: What did Jesus mean by “Can anything good come from Nazareth?”

Context: Nathanael’s question revealed cultural prejudice. Nazareth was small, insignificant, not mentioned in the Old Testament, and looked down upon by religious elite.

What His Skepticism Reveals

128. Cultural bias: dismissing things based on origin and appearance
129. Spiritual cynicism: assuming God works only through important places
130. Limited imagination: thinking God must work within our categories
131. Modern parallel: We make similar assumptions about where God works

Jesus’ Response: The same invitation He gives today: “Come and see.” Do not let prejudice prevent encounter.

Application: What Does This Mean for Us?

132. God routinely chooses what people dismiss—Nazareth, a stable, a cross.
133. Your expectations about where God works might be too small.
134. Notice where you are skeptical and why.
135. Be willing to be surprised by what God does and where He appears.
136. Ask: What am I dismissing because of its origin or appearance?

Q21: How did Jesus know about Nathanael being under the fig tree?

Answer: This demonstrated Jesus’ divine omniscience—His ability to know all things, including what no one else could observe.

What This Reveals

137. Jesus saw Nathanael when no human observer could—this was supernatural knowledge
138. Being “under the fig tree” likely means private prayer or meditation
139. Jesus knew not just location but the state of Nathanael’s heart
140. This knowledge was immediate and complete—no investigation required

Nathanael’s Response: Immediate faith. When Jesus proved He knows you completely, it becomes undeniable that He is more than human.

Application: What Does This Mean for Us?

141. Jesus knows you completely—your hidden thoughts, prayers, and struggles.
142. Being fully known by God is not exposure—it is invitation.
143. There is no hiding from or surprising God.
144. This should produce both reverence and comfort.
145. You are known and loved anyway—completely and eternally.

Q22: What did Jesus mean by “You will see greater things than these”?

Answer: Jesus promised Nathanael (and all disciples) progressive revelation—understanding that deepens through continued following.

What “Greater Things” Means

146. Greater clarity about who Jesus is: His deity, authority, and complete mission
147. Greater miracles: healing, feeding thousands, raising the dead, resurrection itself
148. Greater understanding: through teaching, death, resurrection, and the Holy Spirit
149. Greater trust: as experience proves the trustworthiness of Jesus

The Jacob’s Ladder Reference

Jesus alludes to Genesis 28 where Jacob sees heaven and earth connected by a ladder.

• Now: Jesus is the meeting place—the One who connects heaven and earth, the divine and human.
• The greater things are about seeing Jesus more fully, not about predicting the future.

Key Insight: Jesus does not begin with timelines or complete explanations. He begins with relationship and promises that understanding deepens through continued following.

Application: What Does This Mean for Us?

150. Do not expect to understand everything immediately.
151. Following Jesus reveals who He is progressively.
152. Each step of obedience opens new clarity.
153. The “greater things” are not hidden—they come through relationship.
154. Trust the process of growing in understanding.

Q23: Why was the story of Nicodemus placed where it is in John’s Gospel?

Context: Nicodemus comes immediately after Jesus cleanses the temple (John 2:13-22). This placement is intentional and significant.

The Connection

155. The temple had become commercialized—a God who takes rather than gives
156. This corruption stemmed from spiritual ignorance, not just rule-breaking
157. Nicodemus was a premier teacher who did not understand the new birth
158. Jesus asked him: “Are you the teacher of Israel and you do not know these things?”

What John Shows Us: WHY the temple was corrupt: those leading it did not understand the gospel. Religious activity without new birth inevitably becomes about taking rather than receiving grace.

Application: What Does This Mean for Us?

159. Internal transformation matters more than external correctness.
160. Religious leaders without gospel understanding will create corrupt systems.
161. Being educated in Scripture is not the same as being born again.
162. Notice where you might be going through religious motions without internal reality.
163. Ask: Am I genuinely transformed, or just performing?

PART VI: ESCHATOLOGY & END-TIMES QUESTIONS

Q24: What about pre-trib, mid-trib, and post-trib rapture views? Which is right?

Answer: Christians genuinely disagree on timing and sequence of end-times events. However, these are secondary issues, not tests of faith.

What Christians Agree On

164. Christ will return visibly and bodily
165. The dead will be raised
166. Judgment will come
167. God will renew creation
168. The faithful will be with Christ eternally

What We Should Know About Rapture Debates

• These are secondary issues—not tests of faith or biblical literacy.
• The early Church Fathers focused on hope and faithfulness, not timelines.
• Modern rapture theology (pre-trib especially) dates to the 1830s, not ancient Christian belief.
• Jesus explicitly warned against date-setting and timeline speculation (Matthew 24:36).
• All three views (pre/mid/post-trib) have thoughtful Christians holding them.

Bottom Line: What matters is that Christ will return, the dead will be raised, judgment will come, and God will make all things new. These certainties should shape faithfulness now.

Application: What Does This Mean for Us?

169. Hold your eschatological view humbly—reasonable Christians disagree.
170. Never make end-times timing a test of anyone’s faith or Scripture knowledge.
171. Focus on what is certain: Christ will return and judge.
172. Use eschatology to motivate holiness and hope, not fear and speculation.
173. When eschatology creates division, you are missing the point.

Q25: How should we think about modern technology and end-times signs?

Context: Every generation has seen “signs” in their own context. Christians in the first century, medieval period, Reformation, and modern era all believed Christ’s return was imminent.

Patterns Across History

174. 1st century: Empire persecution, apostles dying, no return yet
175. Medieval era: Wars, plagues, church corruption
176. Reformation: Printing press, church conflict, social upheaval
177. Industrial age: Factories, new technology, social displacement
178. Modern era: Technology, politics, pandemics

Pastoral Cautions

• Technology is morally neutral—every new tool has been called “the mark of the beast.”
• Watching for Christ’s return does not mean predicting when it will happen.
• Speculation can distract from faithfulness. Jesus calls us to love, serve, witness.
• Be ready at all times—Christ could return today or in centuries. Either way, we are called to faithful living now.

Key Insight: Jesus explicitly taught we cannot know the day or hour. Why? So we will be ready at all times, not comfortable only when we think the end is near.

Application: What Does This Mean for Us?

179. Do not base your faith on whether current events “prove” the end is near.
180. Do not isolate, stockpile, or create panic based on end-times speculation.
181. Do not neglect long-term commitments because you think the end is soon.
182. Live as if you will be here for decades AND as if Christ will return today.
183. Let hope in His return motivate faithfulness, not fear of the present.

Q26: Why should not eschatology be central to Christian identity?

Answer: Historically, eschatology was essential to hope but not central to identity. When it becomes central, it distorts faith.

Historical Pattern

184. Early Christians emphasized Christ’s person, not end-times sequences
185. Church Fathers used eschatology for moral formation, not prediction
186. They resisted speculation, warning against curiosity beyond Scripture
187. The focus was always Christ at the center, not timeline systems

What Happens When Eschatology Becomes Central

• Identity builds around timelines rather than Christ.
• Fear-based faith replaces trust-based faith.
• Unity fragments into “us versus them” based on prophecy views.
• Attention shifts from Jesus to speculation about the future.

What Should Be Central: Christ—His character, His redemption, His presence now, His faithfulness always. Eschatology should support this center, not replace it.

Application: What Does This Mean for Us?

188. Notice if end-times discussion is replacing Christ-centered discussion.
189. Be wary of leaders who make their eschatology a test of orthodoxy.
190. Use future hope to shape present faithfulness, not present anxiety.
191. Ask: Does this eschatological view draw me closer to Jesus or further into speculation?
192. If eschatology divides you from other believers, something is wrong.

PART VII: MESSIAH EXPECTATIONS VS. REALITY

Q27: What were the Jews expecting in a Messiah?

Answer: First-century Jewish expectations were primarily political and military.

Common Expectations

193. A warrior-king descended from David
194. Overthrow of Roman occupation and oppression
195. Restoration of Israel’s national glory and independence
196. A physical, visible kingdom with visible power
197. Judgment on Israel’s enemies and oppressors

Why This Matters

• This explains multiple Gospel tensions:

• “Lamb of God” confused people—not what they expected
• Jesus withdrew when crowds wanted to make Him king (John 6:15)
• Disciples asked about restoring the kingdom even after resurrection (Acts 1:6)
• Their political expectations prevented them from seeing spiritual reality

Key Point: Jesus came to conquer sin and death, not Rome. His kingdom is spiritual first, then ultimately cosmic. But that was not what they were expecting.

Application: What Does This Mean for Us?

198. Recognize your own Messiah expectations might be incomplete.
199. Do not expect Jesus to meet only your political or personal desires.
200. Be open to Jesus being greater than your categories.
201. Ask: Where am I expecting Jesus to work within my framework instead of His?
202. Notice how often Jesus exceeded and redirected expectations rather than meeting them.

Q28: How does this relate to modern expectations of God?

Answer: The same dynamic exists today. Many want Jesus to fix external problems rather than internal ones.

Modern Expectations

203. Fix our circumstances immediately
204. Overthrow political opponents we dislike
205. Restore “the good old days”
206. Validate our cultural preferences
207. Prove Himself through visible, undeniable power
208. Make life comfortable and successful

Jesus’ Consistent Message: “My kingdom is not of this world” (John 18:36). If we are only interested in Jesus fixing our external problems, we will miss who He actually is.

What Jesus Actually Offers

• Internal transformation—changing who we are
• Dealing with sin and death—the real enemies
• Eternal life—not just comfortable life
• Presence in hardship—not escape from hardship
• Preparation for glory—not worldly success

Application: What Does This Mean for Us?

209. Examine your prayers: Are they asking for external fixes or internal transformation?
210. Ask yourself: Do I want the Jesus of Scripture or a Jesus who fits my desires?
211. Recognize that following Jesus might involve external hardship with internal peace.
212. Do you want a consultant who fixes symptoms or a physician who addresses disease?
213. Be willing for Jesus to say “no” or “not yet” to what you want.

Q29: Did Jesus fulfill Messianic prophecies or not?

Answer: Yes, but not in the way most expected. Jesus fulfilled every Messianic prophecy—just not in the expected sequence.

Fulfilled Prophecies

214. Suffering (Isaiah 53)
215. Davidic lineage (Matthew 1, Luke 3)
216. Born in Bethlehem (Micah 5:2)
217. Ministry in Galilee (Isaiah 9:1-2)
218. Death and resurrection (Psalm 16:10, Isaiah 53:10-12)

The Problem Was Expectation, Not Fulfillment

The Messiah came first to suffer, die, and rise. He will return to reign.The Jews expected only the second coming. Jesus accomplished the first and will complete the second.

Two Comings: First coming—redemption through sacrifice. Second coming—reign in glory. The Old Testament pointed to both, but people focused on the second.

Application: What Does This Mean for Us?

219. Trust that Jesus is exactly who He said He is—He fulfilled what He needed to fulfill.
220. Understand that God’s timing and methods may surprise us.
221. Jesus met every requirement but not in the format people imagined.
222. The fact that He fulfilled suffering prophecies proves His deity—only God could arrange the details.
223. Build confidence: If Jesus fulfilled the first coming exactly, trust His return.

CONCLUSION: MOVING FORWARD WITH CONFIDENCE

These questions are important. They touch our confidence in Scripture, our understanding of Jesus, and our trust in God’s faithfulness.

What John’s Gospel Does NOT Do

• John does not begin with a defense of manuscript reliability
• John does not argue about canon formation
• John does not provide an end-times timeline
• John does not require perfect understanding before faith

What John’s Gospel DOES Do

• John begins with testimony:
• “In the beginning was the Word, and the Word was with God, and the Word was God… The Word became flesh and made his dwelling among us. We have seen his glory.” (John 1:1, 14)

• And John ends with invitation:
• “These are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.” (John 20:31)

Practical Principles for Our Study

224. Keep Jesus central. Every question should return to: What does this reveal about Christ?
225. Trust Scripture’s sufficiency. We do not need secret books or hidden knowledge. What God wants us to know, He has revealed.
226. Distinguish primary from secondary issues. Who Jesus is and how we are saved are primary. Canon debates and eschatology systems are secondary.
227. Honor questions without being controlled by them. Good questions deepen faith. Obsessive questioning destabilizes it.
228. Allow faith to develop progressively. “Come and see” is a legitimate starting point. Trust grows through encounter, not prior certainty.

A Final Word

Jesus said: “Come and have breakfast.” (John 21:12)

After everything—after confusion, doubt, and failure—Jesus simply invites: Come.

That invitation remains open for us today.

You can trust the Bible. You can follow Jesus. You can ask hard questions. You can grow in understanding. And you can be confident that God is faithful.

Come. And see.