TABLE OF CONTENTS
I. THE NAMES OF
THE MESSIAH
A. Yeshua-Jesus
B. Christos-Christ
C. Logos-Word
D. Begotten
E. The Only Begotten
F. The First Begotten
G. Kurios-Lord
H. Adonai-Lord
I. Theos-God
J. Elohim-God
K. YHVH
II. TITLES OF THE MESSIAH
A. General Titles
1. Lamb of God
2. Mediator
3. Intercessor
4. Advocate
5. Saviour
B. The Sonship Titles of the Messiah
1. The Son of Abraham
2. The Son of David
3. The Son of Adam
4. The Son of God
5. The Son of Man
6. The Son of Mary
7. The Son of Joseph
Even Jesus of
Nazareth, how God anointed him with the
Holy Spirit and with power: who went
about doing good, and healing all that
were oppressed of the devil;
for God was with him.
~ Acts 10:38 ~ |
|
INTRODUCTION
This
is a study of the names and titles of the Messiah. It will
include both the Hebrew and Greek names.
I. THE NAMES OF THE MESSIAH
A. Yeshua–Jesus
By far the most common name of the Messiah is Jesus. This
name originates from the Greek word ieisous, which, in turn,
comes from the Hebrew word Yeshua, meaning “salvation.” This
is the point of Matthew 1:21 when the angel told Joseph to
call His name Jesus for it is he that shall save his people
from their sins. The name Jesus is a human name, thus
emphasizing His humanity. The root of this name is Yashah,
which is the same root of some other biblical names such as
Joshua, Isaiah, and Hosea. These are all closely related
names, coming from the same Hebrew root, meaning “to save.”
The human name, Jesus, emphasizes not only His humanity, it
also emphasizes the work He came to do: the work of
salvation.
B. Christos–Christ
The second name of the Messiah is Christ. Unfortunately, the
way the name Jesus Christ is used sometimes it appears that
Christ is merely His last name. In those days, they did not
have last names. Actually, Christ is not just a name, it is
also a title; it would have been far more correct to have
translated it as Jesus the Christ. The English word Christ
comes from the Greek word christos. Christos is a
translation of the Hebrew word mashiach, which is the origin
of the English word Messiah. Christ is the Greek equivalent
of Messiah and has the same meaning, “anointed” or “anointed
one” (Lk. 2:11). The name Christ emphasizes the office of
Messiah.
The name Christ has three specific implications that should
be noted. First, it implies that Jesus was appointed by God
the Father to this specific office in Acts 2:36:
Let all the
house of Israel therefore know assuredly, that God has made
him both Lord and Christ, this Jesus whom ye crucified.
The second implication of the name Christ is that there is a
sacred relationship between the Anointed One and God. Since
God does the appointing, therefore, God does the anointing.
Because God does the anointing, there is a sacred and
special relationship between the Anointed One and God.
The third implication of the name Christ is that of the
communication of the Spirit's authority since the anointing
is that of the Holy Spirit. This is taught in the Old
Testament in Psalm 45:7 and also found in the New Testament
in Acts 4:27: for of a truth in this city against your holy
Servant Jesus, whom you did anoint, both Herod and Pontius
Pilate, with the Gentiles and the peoples of Israel, were
gathered together.
The point at which this anointing happened is given in Acts
10:38: even Jesus of Nazareth, how God anointed him with the
Holy Spirit and with power: who went about doing good, and
healing all that were oppressed of the devil; for God was
with him.
This verse speaks of the special anointing that
the Messiah received from God by the Holy Spirit at the time
of the His baptism by John.
C. Logos–Word
The third name of the Messiah is Logos, which is one of the
Greek names for Yeshua. The name Logos emphasizes the
Messiah as the expression, the revealer, and the manifestor
of God. The key Scripture is John 1:1-2, 14, and 18:
Verses1-2 state: 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. Verse14 states:
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. Verse18 states: No man has seen God at any time; the
only begotten Son, who is in the bosom of the Father, he has
declared him.
There are five very clear implications of the name Logos in
these four passages that address the Messiah as the Logos.
The first implication is in verse 1: He
was In the beginning; this teaches His preexistence. He
preexisted before time itself. Furthermore, this verse
points out that He preexisted as long as God preexisted.
Since God preexisted for all eternity past, this would mean
that Yeshua preexisted for all eternity past. There is no
truth to a common teaching among various cults that, while
the Messiah existed before the universe was created, He
Himself was created by God the Father. The emphasis of this
passage is that the preexistence of Jesus was just as long
as the preexistence of God the Father. Since God the Father
preexisted for all eternity, then the Messiah preexisted for
all eternity.
The second implication of the name Logos is that He was with
God. The statement: the Word was with God means that, in
some sense, He is distinct from God. He is distinct from God
in that He is not God the Father nor is He God the Holy
Spirit.
The third implication of the name Logos is that He is God.
Verse 1 not only states: the Word was with God, therefore,
distinct from God, it also states: He was God, therefore, He
is deity Himself. He is God in that He is the Second Person
of the Trinity, God the Son. On one hand, He is distinct
from God in that He is not the Father nor the Holy Spirit;
on the other hand, He is the same as God because He is the
Second Member of the Trinity, God the Son.
The fourth implication of the name Logos is that He is the
revealer of God the Father to men. In fact, this is one of
the sub themes of John's Gospel: the Messiah came for the
purpose of revealing to Israel the nature of God the Father.
The fifth implication of the name Logos is in verse 14:
the
Word became flesh; therefore, He was the visible God. He was
the God Man in that He was both God and Man at the very same
time. He was very God and very Man.
D. Begotten
The fourth name of the Messiah is Begotten. The name
Begotten is used in reference to the Messiah in the context
of the Virgin Birth. When He is called merely Begotten, it
emphasizes His Virgin Birth by the power of the Holy Spirit.
This is found in Luke 1:35: And the angel answered and said
unto her, The Holy Spirit shall come upon you, and the power
of the Most High shall overshadow you: wherefore also the
holy thing which is begotten shall be called the Son of God.
E. The Only Begotten
The fifth name of the Messiah is Only Begotten. The Greek
word for the name Only Begotten is monogeneis. When He is
called the Only Begotten, the eternal relationship between
the Father and the Son is emphasized. This name is found in
the following passages:
John 1:14: And the Word became flesh, and dwelt among us
(and we beheld his glory, glory as of the only begotten
[monogeneis]
from the Father), full of grace and truth.
John 1:18: No man has seen God at any time; the only
begotten [monogeneis]
Son, who is in the bosom of the
Father, he has declared him.
John 3:16: For God so loved the world, that he gave his only
begotten [monogeneis]
Son, that whosoever believes on him
should not perish, but have eternal life.
John 3:18: He that believes on him is not judged: he that
believes not has been judged already, because he has not
believed on the name of the only begotten [monogeneis]
Son
of God.
I John 4:9. Herein was the love of God manifested in us,
that God has sent his only begotten [monogeneis]
Son into
the world that we might live through him.
There are cultic groups that teach that the very fact that
the Messiah is called Begotten or Only Begotten means that
He Himself did not eternally exist but was brought into
existence by God the Father. This is a misunderstanding of
how such terms are used. When Jesus is called by the term
Begotten, it emphasizes His human Virgin Birth, but says
nothing about His deity. When He is called the Only
Begotten, the monogeneis, this emphasizes His eternal
relationship with God the Father and also emphasizes His
uniqueness. It is necessary to distinguish between these two
names because the terms “son” or “sons” of God are applied
to other things. For example, angels were created by God, so
they are called the sons of God (Job 38:4-7; Col. 1:16).
Israel was formed by God, so Israel is the national son of
God (Ex. 4:22; Is. 63:16; 64:8; Hos. 11:1). Adam was created
by God, so Adam is called the son of God (Lk. 3:38).
Believers are a new creation by virtue of the regeneration
of the Holy Spirit, so they, too, are called the sons or
children of God (Jn. 1:12; Rom. 8:14; II Cor. 6:18; Gal.
3:26; I Jn.3:1; Rev. 21:9). To distinguish Yeshua as the
eternal Son of God from those who became sons by virtue of
God's creation such as the angels, Israel, and believers,
the term Only Begotten or monogeneis is used, which
emphasizes His uniqueness as the Son of God. Unlike other
persons or groups that may have this title, the Messiah had
this relationship through all eternity, whereas all the
others have had this relationship only in the course of time
by virtue of their being created or formed by God. All these
are children or sons of God by virtue of being created or
formed by God, but that is not true of Jesus the Son.
Because He has been the Son of God for all eternity past and
not created or formed by God the Father, He is called the
monogeneis, the Only Begotten. Rather than Only Begotten
being evidence that Jesus Himself was created, it is
actually evidence against it. This term emphasizes His
eternal relationship with God the Father.
F. The First Begotten
The sixth name for the Messiah is First Begotten. The Greek
word for this name is prototokos. The name First Begotten
has a slightly different implication than merely Begotten or
Only Begotten. There are four basic implications behind the
name First Begotten or prototokos. The first implication is
that He is the elder in relationship to all Creation–not in
the sense that He was created first–but in the sense that
all things were created through Him. Because all things were
created through Him, He is the elder in relation to all
Creation. The second implication is that He is antecedent to
all things, meaning He pre existed all other things. The
third implication is that He is also the cause of all things
in that all things were created through Him. The fourth
implication is that He has pre eminence above all other
things (Col. 1:15 18; Heb. 1).
Three categories are embodied within the concept of Yeshua
as the First Begotten or the prototokos. First, He is the
firstborn of all creation in that He pre existed the material
universe (Col. 1:15). The second category in which He is the
First Begotten or prototokos is that He is the firstborn of
Mary (Lk. 2:7; Heb. 1:6). Mary had at least six other
children, four sons and at least two daughters. Yeshua was
the first of her brood, so He is the First Begotten in this
sense. The third category in which He is the First Begotten
or the prototokos is that He is also the firstborn of the
Resurrection (I Cor. 15:20; Col. 18; Rev. 1:5). This has
caused some confusion. How could Jesus be called the
firstborn of the Resurrection when others were resurrected
before Him? The difference is found in the two types of
resurrections. The first type of resurrection is a
restoration back to natural life. Those who experience this
type of resurrection were restored back to natural life, but
died again later. All those who were resurrected before the
Resurrection of Yeshua experienced this first type of
resurrection. The second type of resurrection is the kind
that leads to true resurrection life when one is no longer
subject to death. It means that “corruption has put
incorruption and mortality has put on immortality.” Yeshua
was the first one to be resurrected in this type of true
resurrection life (Rom. 8:29; Col. 1:18; Rev. 1:5). In that
sense, He is the firstborn of the Resurrection.
G. Kurios–Lord
The seventh name for the Messiah is Lord. The Greek word for
Lord is kurios, which is used in two ways. First it is used
as a title of respect. Sometimes Yeshua is called “Lord”
only in the sense of having a respectful title. This usage
of kurios is applied to both God and man. The second usage
is that of ownership in that one is a lord because he owns
something. For example, he is “lord of the house” because he
owns a house or he is “lord of a slave” because he owns a
slave. The name kurios, Lord, with this usage is also used
of both God and man. However, there is a third usage of the
term kurios that is only used of God, never of man. This
usage emphasizes deity. Sometimes Yeshua is addressed as
kurios or Lord to emphasize His deity. Examples of this
usage in the New Testament are: Matthew 8:2, 20:33,
22:43-45; Luke 2:11; Acts 2:36, 20:28; Philemon 2:11; and
Revelation 19:16. Sometimes Jesus is clearly called Lord,
not only as a title of respect and not only to emphasize His
ownership of something, but also to emphasize His deity. In
this case, kurios becomes a unique name of Yeshua.
H. Adonai–Lord
The tenth name of the Messiah is Adonai, which is the Hebrew
word for “Lord” and is equivalent to the Greek word kurios.
The difference is that the word kurios can be used of both
God and man. The Hebrew word Adonai is the plural form and
is only used of God and never of man. The singular form is
Adon and is used for man. It is used of the Messiah in Psalm
110:1 where David stated: Jehovah said unto my Lord. David's
Lord, Adonai, was spoken to by another Lord. In the New
Testament, Psalm 110:1 is applied to the Messiah. As king,
David did not have a human lord and, therefore, this can
only refer to the Messiah. In Psalm 110:1, Yeshua is given
the name, Adonai, which in the Old Testament is only used of
God. The name Adon or Adoni has three basic meanings:
“lord,” “master,” and “owner.”
I. Theos–God
The eighth name of the Messiah is Theos, which is the Greek
word meaning “God.” Jesus is called by the term Theos in
various passages of the New Testament. Perhaps the most
famous example is John 1:1: In the beginning was the Word,
and the Word was with God, and the Word was God.
Other passages include: John 1:18 and 20:28, where Thomas
stated: my Lord [Kurios]
and my God [Theos]. Jesus is also
called Theos or God in Romans 9:5; Titus 2:13; Hebrews 1:8;
and I John 5:20.
J. Elohim–God
The ninth name for the Messiah is Elohim. Just as the Greek
word Theos, the Hebrew name Elohim means “God.” This name is
used of Yeshua in Isaiah 9:6-7. Verse 6 states: For unto us
a child is born, unto us a son is given; and the government
shall be upon his shoulder: and his name shall be called
Wonderful, Counsellor, Mighty God [Elohim],
Everlasting
Father, Prince of Peace.
That Jesus has the name Elohim can be seen from the fact
that certain Old Testament passages using the term Elohim
are quoted in the New Testament and applied to Yeshua. For
example, the Elohim of Isaiah 40:3 is applied to Yeshua in
Luke 3:4. Another example is Psalm 45:6 that is applied to
Yeshua in Hebrews 1:8.
K. YHVH
The eleventh name of the Messiah is the unique name of God
Himself that is comprised of the four Hebrew letters that
transliterate into the four English letters YHVH, called the
Tetragrammaton. This unique name for God is often translated
as “Yahweh” or “Jehovah.” However, because of the Jewish
people's strict adherence to the commandment:
You shall not
take the name of Jehovah your God in vain, the proper
pronunciation has been forgotten.
The Messiah is given this name in Jeremiah 23:5-6. In verse
5, a descendent of David sits upon David's throne and, in
verse 6, Jeremiah says that this human descendent of David
has God's name in that He is called
Jehovah our
righteousness. A second passage where the name Jehovah is
clearly applied to the Messiah is Zechariah 12:10, in which
Jehovah states: they shall look unto me whom they have
pierced. Of course, the One who was pierced was the Second
Person of the Trinity, the God-Man, Jesus the Messiah. So in
these two Old Testament passages, Yeshua is clearly given
the name YHVH.
Another way to see that the Messiah is given the name YHVH
is to note how Old Testament passages, in which the name
YHVH is used, are quoted in the New Testament and applied to
Yeshua. For example, Psalm 68:18 speaks about YHVH, and this
verse is quoted and applied to Him in Ephesians 4:8-10. A
second example is Psalm 102:25-27 that is applied to Him in
Hebrews 1:10-12. A third example is Isaiah 6:1-13 that is
applied to Jesus in John 12:38-41. A fourth example is
Isaiah 8:13-14 that is applied to Yeshua in I Peter 2:7-8.
These quotations show that the term Jehovah, God's personal
name, is applied to Jesus.
II. TITLES OF THE MESSIAH
There are a total of twelve different
titles given to the Messiah. The first five are general
titles relating either to His person or to His work. The
remaining seven titles all deal with the aspect of His
Sonship.
A. General Titles
1. Lamb of God
The first title of the Messiah is found in John 1:29 and 36:
On the morrow he see Jesus coming unto him, and says,
Behold, the Lamb of God, that takes away the sin of the
world!
Verse 36 states: and he looked upon Jesus as he walked, and
said, Behold, the Lamb of God!
By giving Him the title of the Lamb of God, John connected
Yeshua with two Old Testament elements: the paschal lamb of
Exodus 12 and the Messianic Lamb of Isaiah 53. The title,
Lamb of God, emphasizes that He is the fulfillment of the
Feast of Passover and that He will be the final Passover
sacrifice.
2. Mediator
The second title of the Messiah is Mediator. There are two
aspects of His role as Mediator. First, He is the Mediator
between God and man (I Tim. 2:5). Secondly, He is the
Mediator of the New Covenant. In Hebrews 8:6, He is called
the mediator of a better covenant, and in Hebrews 9:15 and
12:24, He is the mediator of a new covenant. This New
Covenant is also a better covenant
in that it is superior to
the Mosaic Covenant.
3. Intercessor
The third title of the Messiah is Intercessor (Rom. 8:34;
Heb. 7:25). Being an Intercessor is part of His high
priestly ministry in that He intercedes on behalf of the
believer before God. The picture is that, as Mediator, He
represents God to man and, as Intercessor, He represents man
to God.
4. Advocate
The fourth title of the Messiah is Advocate (I Jn. 2:1). The
term Advocate has the concept of being a lawyer. The reason
that believers need Yeshua as Advocate is because of Satan's
title as the accuser of the brethren (Job 1:1-12; 2:4-5;
Zech. 3:1-2; Rev. 12:10). Satan still has access to Heaven
to appear before the very presence of God. He does so for
one reason, which is to accuse the brethren. If a believer
falls into a state of unconfessed sin, sooner or later Satan
will appear before God the Father to accuse that believer.
This is the exact reason why believers still need the
ministry of Yeshua as an Advocate. Whenever Satan has any
grounds to accuse a saint, then Jesus can say, “Lay that sin
upon My account. I have already paid the penalty for that
sin when I died for that person on the cross.” By way of
application, believers should live the kind of spiritual
lifestyle that will not give Satan any basis for
accusations.
5. Saviour
The fifth title of the Messiah is Saviour. This particular
title emphasizes His work of salvation in that He is the One
who saves. As the person of the Messiah, He is able to save;
by the shedding of His blood, He has provided the basis of
salvation. He is viewed as the Saviour throughout the New
Testament: Luke 2:11; John 4:42; Acts 5:31; Ephesians 5:22;
I Timothy 1:1; Titus 2:13; II Peter 1:1, 2:20, 3:2, and 18.
B. The Sonship Titles of the Messiah
The next seven titles of the Messiah are
all related to His Sonship. Each of these seven Sonship
titles somehow deals with one aspect of His nature, His
person, or His work.
1. The Son of Abraham
The first Sonship title of the Messiah is the
son of Abraham (Mat. 1:1). When Jesus is called the Son of Abraham, it
means two things. First, it emphasizes the Jewishness of
Yeshua; it teaches that Yeshua was a Jew. It teaches that
Jesus is a Jew because He is still very much alive. He is
still the God-Man, and in His humanity, He is still a Jew,
the King of the Jews.
The second thing that the title the Son of Abraham
emphasizes is His relationship to the Abrahamic Covenant in
two senses. First, it means that He is under the Abrahamic
Covenant because He was born a Jew and He had certain
obligations as a descendent of Abraham. For example, it was
mandatory for Yeshua to be circumcised on the eighth day as
commanded by the Abrahamic Covenant. So first of all, the
title relates Him to the Abrahamic Covenant in that He had
to follow all the obligations of being Jewish while He was
under it. Secondly, it relates Him to the Abrahamic Covenant
as the One who will fulfill all the blessings and promises
of the Abrahamic Covenant that have been made to the Jewish
people.
2. The Son of David
The second title of the Messiah is the
son of David (Mat.
1:1). When Yeshua is called the Son of David, it emphasizes
two things. First, it emphasizes His royalty by teaching
that Yeshua is a King.
The second emphasis of this title is to relate Him to the
Davidic Covenant. As with the Abrahamic Covenant, His
relationship to the Davidic Covenant is also twofold. First,
He is under the Davidic Covenant in that He Himself is a
direct descendant of David. Certain aspects of the Davidic
Covenant were applicable to those who were members of the
Davidic dynasty, as was Jesus. The second relationship of
Yeshua to the Davidic Covenant, as with the Abrahamic
Covenant, is that He will be the One to finally fulfill it.
He will fulfill it when He sits upon David's throne and
rules over Israel from the City of Jerusalem. This
relationship of the Messiah as the Son of David to the
Davidic Covenant is taught in Isaiah 9:6-7; Jeremiah 23:5-6;
and Luke 1:30-33.
3. The Son of Adam
The third Sonship title of the Messiah is the
son of Adam
(Lk. 3:38). The title of the Son of Adam emphasizes His
humanity; Jesus was a man. It relates the Messiah to the
Adamic Covenant as the Last Adam (Rom. 5:12 21). The same
thing is also taught in I Corinthians 15:14-28, which
teaches that with the first Adam came death, with the Last
Adam will now come the resurrection from the dead.
4. The Son of God
The fourth title of the Messiah is the
son of God (Lk.
3:38). When He is called the Son of God, it emphasizes the
fact that Yeshua Himself is God. The term Son of God in
reference to Jesus is used in three different senses in the
New Testament. The first is the nativistic sense that
emphasizes His human nature as a product of the work of God
(Lk. 1:35). Because Mary conceived by the overshadowing work
of the Holy Spirit, therefore, that
which is begotten shall
be called the Son of God. The second usage of the Son of God
is as a Messianic title. This was one of the titles of the
Messiah in the Old Testament, so it is used as one of His
Messianic titles (Mat. 8:29; 14:28-33; 24:36). The third way
that Son of God is used is in its trinitarian sense. In this
sense, He is distinguished from the Father and from the Holy
Spirit (Mat. 11:27; 16:16; 22:41-46; Jn. 5:18). The three
different usages the title of the Son of God emphasize His
virgin conception or His Messianic title or His membership
in the Trinity, distinct from the Father or the Holy Spirit.
There were two particular occasions when Jesus was declared
to be the Son of God. This was not when He became the Son of
God; He always was the Son of God for all eternity. But He
was declared to be the Son of God on two occasions. The
first occasion was at His baptism (Mat. 3:16-17; Mk.
1:10-11; Lk. 3:21-22; Jn. 1:32-34). The second occasion was
at the Transfiguration (Mat. 17:5; Mk. 9:7; Lk. 9:35; II
Pet. 1:17).
Furthermore, the Bible also points out that He was proven to
be the Son of God by means of resurrection. This was
prophesied in Psalm 2:7 and fulfilled in Acts 13:32-33 and
Romans 1:3-4. Jesus is the Son of God, He was declared to be
the Son of God by God the Father, and He was proven to be
the Son of God by virtue of His Resurrection.
5. The Son of Man
The fifth title of the Messiah is the
Son of Man. This title
has four specific emphases. First, it stresses His human nature; He
is called the Son of Man to emphasize His humanity (Mk.
2:27-28; Jn. 5:27; 6:53, 62).
Secondly, it emphasizes His sufferings; it speaks of His
sufferings in His humanity (Mat. 12:40; 17:22; 20:18-19,
28).
The third emphasis of His title as the Son of Man is unique
to the Gospel of John. When John uses the term Son of Man,
he uses it to emphasize the superhuman character of the
Messiah and His pre-existence. His superhuman character is
emphasized in John 1:51: And he said unto him, Verily,
verily, I say unto you, Ye shall see the heaven opened, and
the angels of God ascending and descending upon the Son of
man.
His pre-existence is emphasized in John 3:13-14:
And no one
has ascended into heaven, but he that descended out of
heaven, even the Son of man, who is in heaven. And as Moses
lifted up the serpent in the wilderness, even so must the
Son of man be lifted up;
This same kind of usage is found in John 6:27, 53, 62, and
8:28.
The fourth emphasis of this title is in reference to His
Second Coming. Prophetically, this is the way the term is
used in Daniel 7:13. This is also where the term Son of Man
originates, and it is also where the term is given its
prophetic meaning. In the New Testament, this is applied to
Jesus in Matthew 16:27-28; Mark 8:38; and 13:26.
6. The Son of Mary
The sixth Sonship title of the Messiah is the
Son of Mary.
When He is called the Son of Mary, it emphasizes His human
origin, or more specifically, the origin of His humanity in
that His humanity came from Mary. Mary was His real mother,
and this makes Him a member of the House of David through
her.
7. The Son of Joseph
The seventh and final Sonship title of the Messiah is the
Son of Joseph
(Jn. 1:45, 6:42). This title emphasizes who His human father
was by means of adoption and gives Him legal paternity. It
does not give Him natural paternity, because Yeshua did not
have a natural father.
All
scriptures are in the American Standard Version unless otherwise
noted.
RECOMMENDED READING
If you enjoyed this Bible study, Dr. Fruchtenbaum recommends the
following messianic Bible studies (mbs):
mbs 011: The Suffering Messiah of Isaiah
53
mbs 012: The Messiah of the Old Testament
mbs 013: What the New Testament Says About Jesus
mbs 014: Why Did the Messiah Have to Die?
mbs 025: Jesus' Right to David's Throne
mbs 028: The Olivet Discourse
mbs 032: The Baptism and Temptations of Jesus
mbs 035: The Three Messianic Miracles
mbs 036: The Three Sabbath Controversies Between Jesus and
the Pharisees
mbs 044: The Transfiguration of Jesus
mbs 054: The Incarnation
mbs 056: The Triumphal Entry
mbs 058: The Offices of the Messiah
mbs 060: The Upper Room discourses
mbs 062: The Feasts of Israel
mbs 065: The Servant of Jehovah
mbs 067: The Seventy Sevens of Daniel
mbs 070: The Death and Burial of the Messiah
mbs 075: The Resurrection of the Messiah
mbs 078: The Present Work of the Messiah
mbs 094: The Sermon on the Mount
mbs 127: The Birth and Early Life of the Messiah
mbs 133: The Lordship of the Messiah