​Jesus gave Peter a three-fold command to “feed my sheep” in John 21:15-17. Each time Jesus said, “Feed my sheep,” it was in response to Peter’s three-fold declaration of love for Jesus. The setting was one of the last of Jesus’ post-resurrection appearances to His disciples on the shores of the Sea of Galilee. Jesus prepared a breakfast of fish and bread for them, and then commissioned Peter with the task of feeding His sheep and tending His lambs.

The three commands, although often translated the same way, are subtly different. The first time Jesus says it, the Greek means literally “pasture (tend) the lambs” (v. 15). The Greek word for “pasture” is in the present tense, denoting a continual action of tending, feeding and caring for animals. Believers are referred to as sheep throughout Scripture. “For he is our God and we are the people of his pasture, the flock under his care” (Psalm 95:7). Jesus is both our Good Shepherd (John 10:11) and the Door of the sheepfold (John 10:9). By describing His people as lambs, He is emphasizing their nature as immature and vulnerable and in need of tending and care.

The second time, the literal meaning is “tend My sheep” (v. 16). In this exchange, Jesus was emphasizing tending the sheep in a supervisory capacity, not only feeding but ruling over them. This expresses the full scope of pastoral oversight, both in Peter’s future and in all those who would follow him in pastoral ministry. Peter follows Jesus’ example and repeats this same Greek word poimainoin his first pastoral letter to the elders of the churches of Asia Minor: “Be shepherds of God’s flock that is under your care, serving as overseers” (1 Peter 5:2).

The third time, the literal translation is “pasture (tend) the sheep” (v. 17). Here Jesus combines the different Greek words to make clear the job of the shepherd of the flock of God. They are to tend, care for, and provide spiritual food for God’s people, from the youngest lambs to the full-grown sheep, in continual action to nourish and care for their souls, bringing them into the fullness of spiritual maturity. The totality of the task set before Peter, and all shepherds, is made clear by Jesus’ three-fold command and the words He chooses.

What is this food with which shepherds are to feed the flock of God? It can be no other than the Word of God. Peter declares that Christians are to desire the pure spiritual milk of the Word so that by it, we can mature in our salvation (1 Peter 2:2). As early as the book of Deuteronomy, we see the Lord describing His Word as food for His people who live not by bread alone, but by every Word that proceeds from His mouth (Deuteronomy 8:3). Jesus reiterates this thought in His temptation in the wilderness (Matthew 4:4). The importance of the Word of God as food for our souls cannot be over-emphasized.

Clearly, the job of the shepherds of God’s people is to provide them with the pure milk of the Word of God so they can move on to the meat and solid food of the spiritually mature (Hebrews 5:12-14). Pastoral ministry should be primarily one of pastors feeding their people the Word of God. Only then can pastors declare, as Peter did, their love for the Lord Jesus.

The third time he said to him, “Simon son of John, do you love me?” Peter was hurt because Jesus asked him the third time, “Do you love me?” He said, “Lord, you know all things; you know that I love you.”Jesus said, “Feed my sheep.” – John 21: 17 (NIV)
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Can you hear the urgency in Jesus' question for Peter? The tenderness in the way he pushes Peter past his failure of denying Jesus and into living a life that continues to honor Jesus? After reading this exchange, we can all start to see God’s heart of love for humanity. He desires us to be people who live in service of others!

Jesus goes out of his way to clear the air between Peter and himself. He does not leave this Earth without making sure Peter knows that He is forgiven and that God still has a place for Peter in his Kingdom. Jesus also gives the rest of us insight as to what those who proclaim they love Him must do. He wants us to feed his sheep.

Jesus calls for action to accompany our faith; giving meaning and purpose for our Christian lives.

Let’s be the people that take Jesus’ words seriously and begin to willingly give our time and talent so that we are a blessing to those around us. Philippians 2:17 says, “But I will rejoice even if I lose my life, pouring it out like a liquid offering to God, just like your faithful service is an offering to God. And I want all of you to share that joy.”

May we all have the opportunity to share the joy that comes when we are faithful to serve. Let’s explore what Jesus is saying to Peter in John 21 and how we can apply these words to our own lives.

What Does ‘Feed My Sheep’ Mean In the Gospel of John? Three times Jesus charges Peter to care for his church. Jesus tells Peter to feed his lambs, feed his sheep, and then again to feed his sheep. The “lamb and sheep” that Jesus is referring to is the church of Christ. Becoming part of Christ's church means we accept him in our hearts as our Lord and Savior through a prayer of faith.
We see the term sheep used elsewhere in the Bible. In Luke 15:4-7 Jesus tells the parable of the lost sheep and says he would leave the 99 to find the one lost sheep. John 10:11 states that Jesus is the good shepherd and he will lay down his life for his sheep.

Jesus is our chief shepherd, caring for all of his followers. Jesus invited Peter and all his disciples to take part in caring for his church. In this text “feed my sheep” means more than just give them food; it's referring to the work of a shepherd. They are called to nurture others, care for the church, feed believers and the lost with spiritual food, protect those in the church, and go out and seek the lost “sheep” that are still out in the world.

Why does Jesus give Peter this charge? It was a way to not only forgive Peter for his earlier betrayal of Christ but to show that Jesus had absolute trust in Peter’s ability to lead in God’s church. Jesus forgives Peter and entrusts him with being part of the most important work to be done here on Earth.

Who Was Jesus Instructing and Why? In John 21, Peter and a few of the disciples decide to go fishing; but after fishing all night they had no success. In the morning, a man calls to them from the shore asking if they had caught any fish. They reply “no” and he tells them to cast their net on the right side of their boats. When they listen to the man from the shore's instructions they suddenly catch an abundance of fish! As they are pulling up the net, packed full of fish, John recognizes that the man on the shore is Jesus and shares this revelation with Peter. Peter immediately jumps out of the boat and eagerly swims to shore to meet Jesus!

When Peter gets to Jesus he sees that Jesus is waiting with fish and bread ready for them to eat. Jesus invites Peter to have breakfast with him and then in verse 17 begins to ask Peter if he loves him. Jesus asks Peter “if he loves him” three times—mirroring how Peter denied Christ three times before he was killed on the cross.

Jesus’ conversation with Peter is Jesus restoring his relationship with Peter, charging Peter to continue the mission of sharing the good news of Jesus with the world, and preparing Peter for what it was going to take to be his follower in the coming months and years. Jesus foretells Peter’s death and instructs him not to worry with the fate of the other disciples but to focus his mind on following Jesus well (John 21:18-22).
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Jesus is sharing with Peter and the disciples who are huddled around this breakfast fire during this intimate exchange that to love him was going to mean action on their end. Loving Jesus looked like “feeding his sheep.” These men went out from these precious encounters with Jesus, before he ascended to Heaven, and they all gave all their lives to grow the early church.

What did Jeremiah mean “the time of Jacob’s trouble”? How does this unequaled time of trouble for Israel’s descendants relate to the end-time Great Tribulation?
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​Under the inspiration of God, the ancient prophet Jeremiah spoke of “the time of Jacob’s trouble” (Jeremiah 30:7).
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Many have asked what this trouble for Jacob’s descendants is and when it occurs. For an explanation showing that the descendants of Jacob are primarily the English-speaking nations and other nations of northwestern Europe in our modern world, see our articles “12 Tribes of Israel Today: Who Are They?” and another about “Who Are the United States and Britain in Prophecy?”

This prophecy of unprecedented difficulty for Jacob’s descendants will be fulfilled just before the second coming of Jesus Christ. The reason for God’s punishment is found in His instructions to their ancestors millennia ago.

The reason for God’s punishment on Jacob’s descendantsRecognizing the ancient Israelites’ hostility toward Him and His commands, God told Moses:

“Behold, you will rest with your fathers; and this people will rise and play the harlot with the gods of the foreigners of the land, where they go to be among them, and they will forsake Me and break My covenant which I have made with them.

“Then My anger shall be aroused against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured. And many evils and troubles shall befall them, so that they will say in that day, ‘Have not these evils come upon us because our God is not among us?’

“And I will surely hide My face in that day because of all the evil which they have done, in that they have turned to other gods” (Deuteronomy 31:16-18).

Repeating what God had revealed to him, Moses told the people: “For I know that after my death you will become utterly corrupt, and turn aside from the way which I have commanded you. And evil will befall you in the latter days, because you will do evil in the sight of the LORD, to provoke Him to anger through the work of your hands” (verse 29).

Sin is the cause of Jacob’s troubleOur loving God hates sin because of its destructive effects. His laws are for our good, so when we break those laws, we bring bad consequences on ourselves and those around us. Sin causes pain and suffering and cuts us off from God.

God’s desire is for the curses we bring on ourselves to turn us back to Him in repentance. Jacob’s trouble is intended to wake-up the end-time descendants of Jacob and motivate them to repent.

Study more about the cause and effect relationship of sin and suffering in our article “Why Is Our Modern World Under Ancient Curses?”

Multiple punishments culminating in the time of Jacob’s troubleGod punished Israel in the eighth century B.C. when its citizens were taken captive by the Assyrians. Judah was punished in the sixth century B.C. at the hands of Nebuchadnezzar and the nation of Babylon.

Disobedience to God’s commandments will once again bring about the downfall of the descendants of the ancient Israelites prior to Christ’s return to earth to establish the Kingdom of God.  

While all the nations of Israel will experience the tribulation of “Jacob’s trouble,” Genesis 48:16reveals that Jacob explicitly placed his name on Ephraim and Manasseh. Hence their descendants (primarily the United States and Great Britain—along with Canada, Australia, New Zealand, etc.) will bear the brunt of this difficult time.

“Time of trouble such as never was”Daniel spoke of this latter fulfillment, saying, “At that time Michael shall stand up, the great prince who stands watch over the sons of your people; and there shall be a time of trouble, such as never was since there was a nation, even to that time. And at that time your people shall be delivered, every one who is found written in the book.

“And many of those who sleep in the dust of the earth shall awake, some to everlasting life, some to shame and everlasting contempt” (Daniel 12:1-2).

How Jacob’s trouble relates to the end-time Great TribulationIn addition to the troubles coming to Jacob’s descendants, Jesus also spoke of an unprecedented time of difficulty that would threaten all nations just before His return.

Describing this period of time, Jesus said, “For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. And unless those days were shortened, no flesh would be saved; but for the elect’s sake those days will be shortened” (Matthew 24:21-22).

Essentially, the time of Jacob’s trouble corresponds to the same time period called the Great Tribulation. World conditions will be worse than any time in history, and humanity will be on the brink of self-destruction.

This Great Tribulation leads up to the time called the Day of the Lord. To learn more about the dire conditions that will exist in the world just before Christ’s return, read our article “What Is the Day of the Lord?”

Deliverance from the time of Jacob’s troubleEven though Jacob’s descendants will face severe punishment in “the time of Jacob’s trouble,” they will eventually repent and be restored.Even though the descendants of Jacob—including the English-speaking peoples of today—are going to face severe punishment for their disobedience to God, He promises: “‘I will bring back from captivity My people Israel and Judah,’ says the LORD. ‘And I will cause them to return to the land that I gave to their fathers, and they shall possess it’” (Jeremiah 30:3).

Describing this time of restoration, God continues: “‘For it shall come to pass in that day,’ says the LORD of hosts, ‘that I will break his yoke from your neck, and will burst your bonds; foreigners shall no more enslave them. But they shall serve the LORD their God, and David their king, whom I will raise up for them.
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“‘Therefore do not fear, O My servant Jacob,’ says the LORD, ‘nor be dismayed, O Israel; for behold, I will save you from afar, and your seed from the land of their captivity. Jacob shall return, have rest and be quiet, and no one shall make him afraid. For I am with you,’ says the LORD, ‘to save you; though I make a full end of all nations where I have scattered you, yet I will not make a complete end of you. But I will correct you in justice, and will not let you go altogether unpunished’” (verses 8-11).

Even though Jacob’s descendants will face severe punishment in “the time of Jacob’s trouble,” they will eventually repent and be restored. For more on this, see “America in Prophecy.”

For assistance in fulfilling Christ’s command to “watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man” (Luke 21:36), 


https://en.wikipedia.org/wiki/Jacob_and_Esau
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We always hear Christians say things like “I have been doing everything right. I have been fasting and praying, giving, loving my neighbor, obeying the Lord, reading Scripture daily, and walking faithfully with the Lord.
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What did I do wrong? Why has God allowed me to go through such hard times? Does He not care about me? Am I saved?” To be honest we have all felt a little something like this.
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Here is what I have learned on my walk of faith. Be on guard because when you’re asking all these questions and questioning God, Satan will try to attack. He will say, “no he doesn’t love you. Look at those unbelievers who are not going through adversity, but you say Jesus Christ died for you, and yet you are going through the worst troubles of your life.” Don’t let the devil give you fear.

Trials can lead into atheism. When your faith is small the devil can rip it out. Don’t let him put you in despair and bitterness towards God. Don’t ever forget the other times God has delivered you because He will do it again. The devil will try to say it was a coincidence, but with God there is no coincidence. Cry out to God. Block Satan off and always remember that we have victory in Christ.


Trials and tribulations

• “Trials teach us what we are; they dig up the soil, and let us see what we are made of.” – Charles Spurgeon
• “Prayer is the best armor against all trials.”
• “A gem cannot be polished without friction, nor a man perfected without trials.” 
• “Being on a spiritual path does not prevent you from facing the darkness, but it teaches you how to use the darkness as a tool to grow.”

What does the Bible say?

​Think of trials as training! God has to train His troops. Have you ever heard of any staff sergeant who got to where he was without going through tough situations? God has to prepare His children for the future.
 
I remember when I said, “why God, why this, and why that?” God told me to wait for His timing. God has delivered me in the past, but when you are going through bad times all you’re thinking about is right now. I’ve seen God use trials to build me up, answer different prayers, open doors, help others, and I’ve seen many miracles where I knew it was only God who could have done this. 

While I was worrying, the Lord gave me comfort, encouragement, motivation, and He was working behind the scenes. If as believers we’re burdened by when our brothers and sisters suffer, imagine how God feels. Always remember that He loves you and He reminds us time after time in His Word that He will never forsake us.


1. Trials help our perseverance.

James 1:12 “God blesses those who patiently endure testing and temptation. Afterward they will receive the crown of life that God has promised to those who love him.”

Galatians 6:9 “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.”

Hebrews 10:35-36 “So do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised.”


2. I don’t know.

Sometimes we have to admit we just don’t know and instead of going crazy and trying to find out why, we must trust in the Lord that He knows best.

Isaiah 55:8-9 “For my thoughts are not your thoughts, neither are your ways my ways,” declares the Lord. “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.”

Jeremiah 29:11 “For I know the plans I have for you, declares the Lord, plans to prosper you and not to harm you, plans to give you hope and a future.”

Proverbs 3:5 -6 “Trust in the LORD with all your heart; do not depend on your own understanding. Seek his will in all you do, and he will show you which path to take.”

 
3. Sometimes we suffer because of our own mistakes. Another thing is we should never test God.

In my life I’ve suffered because I followed the wrong voice. I did my will instead of God’s will. I can’t blame God for my mistakes, but what I can say is God brought me through it and made me stronger and smarter in the process.
Hosea 4:6 “My people are destroyed from lack of knowledge. “Because you have rejected knowledge, I also reject you as my priests; because you have ignored the law of your God, I also will ignore your children.”

Proverbs 19:2-3 “Desire without knowledge is not good– how much more will hasty feet miss the way! A person’s own folly leads to their ruin, yet their heart rages against the LORD.”

Galatians 6:5 “Assume your own responsibility.”
 

4. God is making you more humble.

2 Corinthians 12:7 “even though I have received such wonderful revelations from God. So to keep me from becoming proud, I was given a thorn in my flesh, a messenger from Satan to torment me and keep me from becoming proud.”

Proverbs 18:12 “Before destruction a man’s heart is haughty, but humility comes before honor.”

1 Peter 5:6-8 “Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. Cast all your anxiety on him because he cares for you. Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour.”

 
5. God’s discipline.

Hebrews 12:5-11 “And have you completely forgotten this word of encouragement that addresses you as a father addresses his son? It says, “My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you, because the Lord disciplines the one he loves, and he chastens everyone he accepts as his son.” Endure hardship as discipline; God is treating you as his children. For what children are not disciplined by their father? If you are not disciplined—and everyone undergoes discipline—then you are not legitimate, not true sons and daughters at all. Moreover, we have all had human fathers who disciplined us and we respected them for it. How much more should we submit to the Father of spirits and live! They disciplined us for a little while as they thought best; but God disciplines us for our good, in order that we may share in his holiness. No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.”

Proverbs 3:11-13 “My child, do not reject the Lord’s discipline, and don’t get angry when he corrects you. The Lord corrects those he loves, just as parents correct the child they delight in. Happy is the person who finds wisdom, the one who gets understanding.”

 
6. So you can become more dependent on the Lord.


2 Corinthians 12:9-10 Each time he said, “My grace is all you need. My power works best in weakness.” So now I am glad to boast about my weaknesses, so that the power of Christ can work through me. That’s why I take pleasure in my weaknesses, and in the insults, hardships, persecutions, and troubles that I suffer for Christ. For when I am weak, then I am strong.”

John 15:5 “Yes, I am the vine; you are the branches. Those who remain in me, and I in them, will produce much fruit. For apart from me you can do nothing.”

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7. God wants to spend time with you, but you lost your first love. You’re doing all these things for Jesus, but you’re not spending quality quiet time with the Lord.

Revelation 2:2-5 “I know what you do, how you work hard and never give up. I know you do not put up with the false teachings of evil people. You have tested those who say they are apostles but really are not, and you found they are liars. You have patience and have suffered troubles for my name and have not given up. But I have this against you: You have left the love you had in the beginning. So remember where you were before you fell. Change your hearts and do what you did at first. If you do not change, I will come to you and will take away your lampstand from its place.”

 
8. God could be protecting you from a bigger problem that you don’t see coming.

Psalm 121:5-8 “The Lord guards you. The Lord is the shade that protects you from the sun. The sun cannot hurt you during the day, and the moon cannot hurt you at night. The Lord will protect you from all dangers; he will guard your life. The Lord will guard you as you come and go, both now and forever.”

Psalm 9:7-10 “But the Lord rules forever. He sits on his throne to judge, and he will judge the world in fairness; he will decide what is fair for the nations. The Lord defends those who suffer; he defends them in times of trouble. Those who know the Lord trust him, because he will not leave those who come to him.”
Psalm 37:5 “Commit everything you do to the LORD. Trust him, and he will help you.”
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9. So we can share in the sufferings of Christ.

1 Peter 4:12-16 Dear friends, do not be surprised at the fiery ordeal that has come on you to test you, as though something strange were happening to you. But rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you. If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as a meddler. However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name.

2 Corinthians 1:5-7 “For just as we share abundantly in the sufferings of Christ, so also our comfort abounds through Christ. If we are distressed, it is for your comfort and salvation; if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer. And our hope for you is firm, because we know that just as you share in our sufferings, so also you share in our comfort.”

 
10. It helps us grow as believers and become more like Christ.

Romans 8:28-29 “We know that in everything God works for the good of those who love him. They are the people he called, because that was his plan. God knew them before he made the world, and he chose them to be like his Son so that Jesus would be the firstborn of many brothers and sisters.”

Philippians 1:6 “And I am certain that God, who began the good work within you, will continue his work until it is finally finished on the day when Christ Jesus returns.”
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1 Corinthians 11:1 “Be imitators of me, as I am of Christ.”
 
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11. It helps with developing character.

Romans 5:3-6 “Not only so, but we also glory in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us. You see, at just the right time, when we were still powerless, Christ died for the ungodly.”

 
12. Trials help to build our faith in the Lord.

James 1:2-6 “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds. because you know that the testing of your faith produces perseverance.  Let perseverance finish its work so that you may be mature and complete, not lacking anything. If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you.”

Psalm 73:25-28 “Whom have I in heaven but you? And earth has nothing I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever. Those who are far from you will perish; you destroy all who are unfaithful to you. But as for me, it is good to be near God. I have made the Sovereign Lord my refuge; I will tell of all your deeds.”
 
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13. God’s glory: The storm will not last forever and trials are an opportunity for a testimony. It gives God so much glory when everyone knows you’re going through a tough trial and you stand strong, trusting in the Lord until He delivers you, without complaining.

Psalm 40:4-5 “Blessed is the one who trusts in the LORD, who does not look to the proud, to those who turn aside to false gods. Many, LORD my God, are the wonders you have done, the things you planned for us. None can compare with you; were I to speak and tell of your deeds, they would be too many to declare.”

Psalm 71:14-17 “As for me, I will always have hope; I will praise you more and more. My mouth will tell of your righteous deeds, of your saving acts all day long— though I know not how to relate them all. I will come and proclaim your mighty acts, Sovereign LORD; I will proclaim your righteous deeds, yours alone.”

 
14. You can help someone because you have been in that situation. Throwing around Scriptures will be hard to understand for someone who is grieving, but you can comfort them because you have been through the same thing and through the pain you trusted in God.

2 Corinthians 1:3-4 “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God.”
Galatians 6:2 “Carry each other’s burdens, and in this way you will fulfill the law of Christ.”

 
15. Trials give us a greater reward in Heaven.

2 Corinthians 4:16-18 “Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.”

Mark 10:28-30 “Then Peter spoke up, “We have left everything to follow you!” “Truly I tell you,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age: homes, brothers, sisters, mothers, children and fields—along with persecutions—and in the age to come eternal life.”
 
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16. To show us sin in our lives. We should never deceive ourselves and try to hide our sins from God, which is impossible.
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Psalm 38:1-11 “Lord, do not rebuke me in your anger or discipline me in your wrath. Your arrows have pierced me, and your hand has come down on me. Because of your wrath there is no health in my body; there is no soundness in my bones because of my sin. My guilt has overwhelmed me like a burden too heavy to bear. My wounds fester and are loathsome because of my sinful folly. I am bowed down and brought very low; all day long I go about mourning. My back is filled with searing pain; there is no health in my body. I am feeble and utterly crushed; I groan in anguish of heart. All my longings lie open before you, Lord; my sighing is not hidden from you. My heart pounds, my strength fails me; even the light has gone from my eyes. My friends and companions avoid me because of my wounds; my neighbors stay far away.”

Psalm 38:17-22 “For I am about to fall, and my pain is ever with me. I confess my iniquity; I am troubled by my sin. Many have become my enemies without cause; those who hate me without reason are numerous. Those who repay my good with evil lodge accusations against me, though I seek only to do what is good. Lord, do not forsake me; do not be far from me, my God. Come quickly to help me, my Lord and my Savior.”
Psalm 40:12-13 “For troubles without number surround me; my sins have overtaken me, and I cannot see. They are more than the hairs of my head, and my heart fails within me. Be pleased to save me, LORD; come quickly, LORD, to help me.”
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17. To remind us that it is God who is always in control.

Luke 8:22-25 “One day Jesus said to his disciples, “Let us go over to the other side of the lake.” So they got into a boat and set out. As they sailed, he fell asleep. A squall came down on the lake, so that the boat was being swamped, and they were in great danger. The disciples went and woke him, saying, “Master, Master, we’re going to drown!” He got up and rebuked the wind and the raging waters; the storm subsided, and all was calm. “Where is your faith?” he asked his disciples. In fear and amazement they asked one another, “Who is this? He commands even the winds and the water, and they obey him.”


18. Trials increase our knowledge and they help us learn God’s Word.

Psalm 119:71-77 “It was good for me to be afflicted so that I might learn your decrees. The law from your mouth is more precious to me than thousands of pieces of silver and gold. Your hands made me and formed me; give me understanding to learn your commands. May those who fear you rejoice when they see me, for I have put my hope in your word. I know, Lord, that your laws are righteous, and that in faithfulness you have afflicted me. May your unfailing love be my comfort, according to your promise to your servant. Let your compassion come to me that I may live, for your law is my delight.”
Psalm 94:11-15 “The Lord knows all human plans; he knows that they are futile. Blessed is the one you discipline, Lord, the one you teach from your law; you grant them relief from days of trouble, till a pit is dug for the wicked. For the Lord will not reject his people; he will never forsake his inheritance. Judgment will again be founded on righteousness, and all the upright in heart will follow it.”

Psalm 119:64-68 “The earth, O Lord, is full of thy steadfast love; teach me thy statutes! Thou hast dealt well with thy servant, O Lord, according to thy word. Teach me good judgment and knowledge, for I believe in thy commandments. Before I was afflicted I went astray; but now I keep thy word. Thou art good and doest good; teach me thy statutes.”
 
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19. Trials teach us to be more thankful.

1 Thessalonians 5:16-18 “Always be joyful. Always keep on praying. No matter what happens, always be thankful, for this is God’s will for you who belong to Christ Jesus.”
Ephesians 5:20 “Giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ.”
Colossians 4:2 “Devote yourselves to prayer with an alert mind and a thankful heart.”
 
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20. Trials take our minds off of things of the world and put them back on the Lord.

Colossians 3:1-4 “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory.”

Romans 12:1-2 “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.”
 
Stop saying, “I’m going to pray” and actually do it. Let this be a start to a new prayer life you never had. Stop thinking you can do things on your own and trust in God. Tell God “I can’t do it without you. I need you my Lord.” Come to Him with all your heart. “God help me; I will not let you go. I will not listen to these lies.” You must stand strong and have faith God can bring you through it even if it seems impossible.
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1 Corinthians 10:13 “No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it.”
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​Without a doubt one of the most frequently asked questions is “Who was Jesus?”

​There is no doubt that Jesus has, by far, the highest name recognition throughout the world. Fully one-third of our world’s population—about 2.5 billion people—call themselves Christians. Islam, which comprises about 1.5 billion people, actually recognizes Jesus as the second greatest prophet after Mohammed. Of the remaining 3.2 billion people (roughly half the world’s population), most have either heard of the name of Jesus or know about Him. 

If one were to put together a summary of the life of Jesus from His birth to His death, it would be somewhat sparse. He was born of Jewish parents in Bethlehem, a small town south of Jerusalem, while the territory was under Roman occupation. His parents moved north to Nazareth, where He grew up; hence He was commonly known as “Jesus of Nazareth.” His father was a carpenter, so Jesus likely learned that trade in His early years. Around thirty years of age, He began a public ministry. He chose a dozen men of dubious reputation as His disciples and worked out of Capernaum, a large fishing village and trading center on the coast of the Sea of Galilee. From there He traveled and preached throughout the region of Galilee, often moving among neighboring Gentiles and Samaritans with intermittent journeys to Jerusalem. 

Jesus’ unusual teachings and methodology startled and troubled many. His revolutionary message, coupled with astonishing miracles and healings, garnered a huge following. His popularity among the populace grew rapidly, and, as a result, it was noticed by the well-entrenched leaders of the Jewish faith. Soon, these Jewish leaders became jealous and resentful of His success. Many of these leaders found His teachings offensive and felt that their established religious traditions and ceremonies were being jeopardized. They soon plotted with the Roman rulers to have Him killed. It was during this time that one of Jesus’ disciples betrayed Him to the Jewish leaders for a paltry sum of money. Shortly thereafter, they had Him arrested, engineered a hastily arranged series of mock trials, and summarily executed Him by crucifixion.

But unlike any other in history, Jesus’ death was not the end of His story; it was, in fact, the beginning. Christianity exists only because of what happened after Jesus died. Three days after His death, His disciples and many others began to claim that He had returned to life from the dead. His grave was found empty, the body gone, and numerous appearances were witnessed by many different groups of people, at different locations, and among dissimilar circumstances.

As a result of all this, people began to proclaim that Jesus was the Christ, or the Messiah. They claimed His resurrection validated the message of forgiveness of sin through His sacrifice. At first, they declared this good news, known as the gospel, in Jerusalem, the same city where He was put to death. This new following soon became known as the Way (see Acts 9:2; Acts 19:9; Acts 19:23; Acts 24:22) and expanded rapidly. In a short period of time, this gospel message of faith spread even beyond the region, expanding as far as Rome as well as to the very outermost of its vast empire.

It was Dr. James Allan Francis who penned the following words that aptly describe the influence of Jesus through the history of mankind:

"Here is a man who was born in an obscure village, the child of a peasant woman. He grew up in another village. He worked in a carpenter shop until He was thirty. Then for three years He was an itinerant preacher.

"He never owned a home. He never wrote a book. He never held an office. He never had a family. He never went to college. He never put His foot inside a big city. He never traveled two hundred miles from the place He was born. He never did one of the things that usually accompany greatness. He had no credentials but Himself. . . .

"While still a young man, the tide of popular opinion turned against Him. His friends ran away. One of them denied Him. He was turned over to His enemies. He went through the mockery of a trial. He was nailed upon a cross between two thieves. While He was dying His executioners gambled for the only piece of property He had on earth—His coat. When He was dead, He was laid in a borrowed grave through the pity of a friend.

"Nineteen long centuries have come and gone, and today He is a centerpiece of the human race and leader of the column of progress.

"I am far within the mark when I say that all the armies that ever marched, all the navies that were ever built; all the parliaments that ever sat and all the kings that ever reigned, put together, have not affected the life of man upon this earth as powerfully as has that one solitary life."

The late Wilbur Smith, respected Bible scholar of the last generation, once wrote, “The latest edition of the Encyclopedia Britannica gives twenty thousand words to this person, Jesus, and does not even hint that He did not exist—more words, by the way, than are given to Aristotle, Alexander, Cicero, Julius Caesar, or Napoleon Bonaparte.”

George Buttrick, recognized as one of the ten greatest preachers of the twentieth century, wrote: “Jesus gave history a new beginning. In every land he is at home. . . . His birthday is kept across the world. His death-day set a gallows against every skyline.”

Even Napoleon himself admitted, "I know men and I tell you that Jesus Christ was no mere man: between him and whoever else in the world there is no possible term of comparison."

Christianity in the 1st century covers the formative history of Christianity from the start of the ministry of Jesus (c. 27–29 AD) to the death of the last of the Twelve Apostles (c. 100) and is thus also known as the Apostolic Age. Early Christianity developed out of the eschatologicalministry of Jesus. Subsequent to Jesus' death, his earliest followers formed an apocalyptic messianic Jewish sect during the late Second Temple period of the 1st century. Initially believing that Jesus' resurrection was the start of the end time, their beliefs soon changed in the expected Second Coming of Jesus and the start of God's Kingdom at a later point in time.
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Paul the Apostle, a Pharisee Jew who had persecuted the early Jewish Christians, converted c. 33–36[2][3][4] and started to proselytize among the Gentiles. According to Paul, Gentile converts could be allowed exemption from Jewish commandments, arguing that all are justified by their faith in Jesus.[5][6] This was part of a gradual split of early Christianity and Judaism, as Christianity became a distinct religion including predominantly Gentile adherence.

Jerusalem had an early Christian community, which was led by James the Just, Peter, and John.[7] According to Acts 11:26, Antioch was where the followers were first called Christians. Peter was later martyred in Rome, the capital of the Roman Empire. The apostles went on to spread the message of the Gospel around the classical world and founded apostolic sees around the early centers of Christianity. The last apostle to die was John in c. 100.

Early Jewish Christians referred to themselves as "The Way" (ἡ ὁδός), probably coming from Isaiah 40:3, "prepare the way of the Lord."[web 1][web 2][9][10][note 1] Other Jews also called them "the Nazarenes,"[9] while another Jewish-Christian sect called themselves "Ebionites" (lit. "the poor"). According to Acts 11:26, the term "Christian" (Greek: Χριστιανός) was first used in reference to Jesus's disciples in the city of Antioch, meaning "followers of Christ," by the non-Jewish inhabitants of Antioch.[12] The earliest recorded use of the term "Christianity" (Greek: Χριστιανισμός) was by Ignatius of Antioch, in around 100 AD.

The earliest followers of Jesus were a sect of apocalyptic Jewish Christians within the realm of Second Temple Judaism.[14][15][16][17][18] The early Christian groups were strictly Jewish, such as the Ebionites,[14] and the early Christian community in Jerusalem, led by James the Just, brother of Jesus.[17] Christianity "emerged as a sect of Judaism in Roman Palestine"[19] in the syncretistic Hellenistic world of the first century AD, which was dominated by Roman law and Greek culture.[20] Hellenistic culture had a profound impact on the customs and practices of Jews everywhere. The inroads into Judaism gave rise to Hellenistic Judaism in the Jewish diaspora which sought to establish a Hebraic-Jewish religious tradition within the culture and language of Hellenism. Hellenistic Judaism spread to Ptolemaic Egypt from the 3rd century BC, and became a notable religio licita after the Roman conquest of Greece, Anatolia, Syria, Judea, and Egypt.[citation needed]

During the early first century AD there were many competing Jewish sects in the Holy Land, and those that became Rabbinic Judaism and Proto-orthodox Christianity were but two of these. Philosophical schools included Pharisees, Sadducees, and Zealots, but also other less influential sects, including the Essenes.[web 7][web 8][citation needed] The first century BC and first century AD saw a growing number of charismatic religious leaders contributing to what would become the Mishnah of Rabbinic Judaism; and the ministry of Jesus, which would lead to the emergence of the first Jewish Christian community.[web 7][web 8][citation needed]

A central concern in 1st century Judaism was the covenant with God, and the status of the Jews as the chosen people of God.[21] Many Jews believed that this covenant would be renewed with the coming of the Messiah. Jews believed the Law was given by God to guide them in their worship of the Lord and in their interactions with each other, "the greatest gift God had given his people."

The Jewish messiah concept has its root in the apocalyptic literature of the 2nd century BC to 1st century BC, promising a future leader or king from the Davidic line who is expected to be anointed with holy anointing oil and rule the Jewish people during the Messianic Age and world to come.[web 9][web 10][web 11] The Messiah is often referred to as "King Messiah" (Hebrew: מלך משיח, romanized: melekh mashiach) or malka meshiḥa in Aramaic.

Jesus' life was ended by his execution by crucifixion. His early followers believed that three days after his death, Jesus rose bodily from the dead.[67][68][69][70][71] Paul's letters and the Gospels contain reports of a number of post-resurrection appearances. Progressively, Jewish scriptures were reexamined in light of Jesus's teachings to explain the crucifixion and visionary post-mortem experiences of Jesus,[1][77][78] and the resurrection of Jesus "signalled for earliest believers that the days of eschatological fulfilment were at hand."

Traditionally, the period from the death of Jesus until the death of the last of the Twelve Apostles is called the Apostolic Age, after the missionary activities of the apostles.[85] According to the Acts of the Apostles the Jerusalem church began at Pentecost with some 120 believers,[86] in an "upper room," believed by some to be the Cenacle, where the apostles received the Holy Spirit and emerged from hiding following the death and resurrection of Jesus to preach and spread his message.
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The New Testament writings depict what orthodox Christian churches call the Great Commission, an event where they describe the resurrected Jesus Christ instructing his disciples to spread his eschatological message of the coming of the Kingdom of God to all the nations of the world. The most famous version of the Great Commission is in Matthew 28 (Matthew 28:16–20), where on a mountain in Galilee Jesus calls on his followers to make disciples of and baptize all nations in the name of the Father, the Son, and the Holy Spirit.

Paul's conversion on the Road to Damascus is first recorded in Acts 9 (Acts 9:13–16). Peter baptized the Roman centurion Cornelius, traditionally considered the first Gentile convert to Christianity, in Acts 10. Based on this, the Antioch church was founded. It is also believed that it was there that the term Christian was coined.

After the death of Jesus, Christianity first emerged as a sect of Judaism as practiced in the Roman province of Judea.[19] The first Christians were all Jews, who constituted a Second Temple Jewish sect with an apocalyptic eschatology. Among other schools of thought, some Jews regarded Jesus as Lord and resurrected messiah, and the eternally existing Son of God,[7][90][note 8] expecting the second coming of Jesus and the start of God's Kingdom. They pressed fellow Jews to prepare for these events and to follow "the way" of the Lord. They believed Yahweh to be the only true God,[92] the god of Israel, and considered Jesus to be the messiah (Christ), as prophesied in the Jewish scriptures, which they held to be authoritative and sacred. They held faithfully to the Torah,[note 9]including acceptance of Gentile converts based on a version of the Noachide laws.

The New Testament's Acts of the Apostles (the historical accuracy of which is questioned) and Epistle to the Galatians record that an early Jewish Christian community[note 11] centered on Jerusalem, and that its leaders reportedly included Peter, James, the brother of Jesus, and John the Apostle.[93] The Jerusalem community "held a central place among all the churches," as witnessed by Paul's writings.[94] Reportedly legitimised by Jesus' appearance, Peter was the first leader of the Jerusalem ekklēsia.[95][96] Peter was soon eclipsed in this leadership by James the Just, "the Brother of the Lord,"[97][98] which may explain why the early texts contain scant information about Peter.[98] According to Lüdemann, in the discussions about the strictness of adherence to the Jewish Law, the more conservative faction of James the Just gained the upper hand over the more liberal position of Peter, who soon lost influence.[98] According to Dunn, this was not an "usurpation of power," but a consequence of Peter's involvement in missionary activities.[99] The relatives of Jesus were generally accorded a special position within this community,[100] which also contributed to the ascendancy of James the Just in Jerusalem.

According to a tradition recorded by Eusebius and Epiphanius of Salamis, the Jerusalem church fled to Pella at the outbreak of the First Jewish–Roman War (AD 66–73).

The Jerusalem community consisted of "Hebrews," Jews speaking both Aramaic and Greek, and "Hellenists," Jews speaking only Greek, possibly diaspora Jews who had resettled in Jerusalem.[102] According to Dunn, Paul's initial persecution of Christians probably was directed against these Greek-speaking "Hellenists" due to their anti-Temple attitude.[103] Within the early Jewish Christian community, this also set them apart from the "Hebrews" and their Tabernacle observance.

The Book of Acts reports that the early followers continued daily Temple attendance and traditional Jewish home prayer, Jewish liturgical, a set of scriptural readings adapted from synagogue practice, and use of sacred music in hymns and prayer. Other passages in the New Testament gospels reflect a similar observance of traditional Jewish piety such as baptism,[web 22] fasting, reverence for the Torah, and observance of Jewish holy days.

During the first three centuries of Christianity, the Liturgical ritual was rooted in the Jewish Passover, Siddur, Seder, and synagogue services, including the singing of hymns (especially the Psalms) and reading from the scriptures.[web 23] Most early Christians did not own a copy of the works (some of which were still being written) that later became the Christian Bibleor other church works accepted by some but not canonized, such as the writings of the Apostolic Fathers, or other works today called New Testament apocrypha. Similar to Judaism, much of the original church liturgical services functioned as a means of learning these scriptures, which initially centered around the Septuagint and the Targums.

At first, Christians continued to worship alongside Jewish believers, but within twenty years of Jesus' death, Sunday (the Lord's Day) was being regarded as the primary day of worship.

Christian missionary activity spread "the Way" and slowly created early centers of Christianity with Gentile adherents in the predominantly Greek-speaking eastern half of the Roman Empire, and then throughout the Hellenistic world and even beyond the Roman Empire. Early Christian beliefs were proclaimed in kerygma (preaching), some of which are preserved in New Testament scripture. The early Gospel message spread orally, probably originally in Aramaic,[151] but almost immediately also in Greek.[152] A process of cognitive dissonance reduction may have contributed to intensive missionary activity, convincing others of the developing beliefs, reducing the cognitive dissonance created by the delay of the coming of the endtime. Due to this missionary zeal, the early group of followers grew larger despite the failing expectations.

The scope of the Jewish-Christian mission expanded over time. While Jesus limited his message to a Jewish audience in Galilee and Judea, after his death his followers extended their outreach to all of Israel, and eventually the whole Jewish diaspora, believing that the Second Coming would only happen when all Jews had received the Gospel.[1] Apostles and preachers traveled to Jewish communities around the Mediterranean Sea, and initially attracted Jewish converts.[149] Within 10 years of the death of Jesus, apostles had attracted enthusiasts for "the Way" from Jerusalem to Antioch, Ephesus, Corinth, Thessalonica, Cyprus, Crete, Alexandria and Rome.[153][87][148][149] Over 40 churches were established by 100,[148][149] most in Asia Minor, such as the seven churches of Asia, and some in Greece in the Roman era and Roman Italy.

According to Fredriksen, when early Christians broadened their missionary efforts, they also came into contact with Gentiles attracted to the Jewish religion. Eventually, the Gentiles came to be included in the missionary effort of Hellenised Jews, bringing "all nations" into the house of God.[1] The "Hellenists," Greek-speaking diaspora Jews belonging to the early Jerusalem Jesus-movement, played an important role in reaching a Gentile, Greek audience, notably at Antioch, which had a large Jewish community and significant numbers of Gentile "God-fearers."[147] From Antioch, the mission to the Gentiles started, including Paul's, which would fundamentally change the character of the early Christian movement, eventually turning it into a new, Gentile religion.[154] According to Dunn, within 10 years after Jesus' death, "the new messianic movement focused on Jesus began to modulate into something different ... it was at Antioch that we can begin to speak of the new movement as 'Christianity'."

Paul's influence on Christian thinking is said to be more significant than that of any other New Testament author.[158] According to the New Testament, Saul of Tarsus first persecuted the early Jewish Christians, but then converted. He adopted the name Paul and started proselytizingamong the Gentiles, calling himself "Apostle to the Gentiles."

Paul was in contact with the early Christian community in Jerusalem, led by James the Just.[161] According to Mack, he may have been converted to another early strand of Christianity, with a High Christology.[162] Fragments of their beliefs in an exalted and deified Jesus, what Mack called the "Christ cult," can be found in the writings of Paul.[161][note 18] Yet, Hurtado notes that Paul valued the linkage with "Jewish Christian circles in Roman Judea," which makes it likely that his Christology was in line with, and indebted to, their views.[164] Hurtado further notes that "[i]t is widely accepted that the tradition that Paul recites in 1 Corinthians 15:1-7 must go back to the Jerusalem Church."

Paul was responsible for bringing Christianity to Ephesus, Corinth, Philippi, and Thessalonica.[166][better source needed] According to Larry Hurtado, "Paul saw Jesus' resurrection as ushering in the eschatological time foretold by biblical prophets in which the pagan 'Gentile' nations would turn from their idols and embrace the one true God of Israel (e.g., Zechariah 8:20–23), and Paul saw himself as specially called by God to declare God's eschatological acceptance of the Gentiles and summon them to turn to God."[web 1] According to Krister Stendahl, the main concern of Paul's writings on Jesus' role and salvation by faith is not the individual conscience of human sinners and their doubts about being chosen by God or not, but the main concern is the problem of the inclusion of Gentile (Greek) Torah-observers into God's covenant.[167][168][169][web 25] The inclusion of Gentiles into early Christianity posed a problem for the Jewish identity of some of the early Christians:[170][171][172] the new Gentile converts were not required to be circumcised nor to observe the Mosaic Law.[173] Circumcision in particular was regarded as a token of the membership of the Abrahamic covenant, and the most traditionalist faction of Jewish Christians (i.e., converted Pharisees) insisted that Gentile converts had to be circumcised as well.[Acts 15:1][170][171][174][166] By contrast, the rite of circumcision was considered execrable and repulsive during the period of Hellenization of the Eastern Mediterranean,[175] [176][177][web 26] and was especially adversed in Classical civilization both from ancient Greeks and Romans, which instead valued the foreskin positively.

Paul objected strongly to the insistence on keeping all of the Jewish commandments,[166] considering it a great threat to his doctrine of salvation through faith in Christ.[171][179]According to Paula Fredriksen, Paul's opposition to male circumcison for Gentiles is in line with the Old Testament predictions that "in the last days the gentile nations would come to the God of Israel, as gentiles (e.g., Zechariah 8:20–23), not as proselytes to Israel."[web 16] For Paul, Gentile male circumcision was therefore an affront to God's intentions.[web 16]According to Larry Hurtado, "Paul saw himself as what Munck called a salvation-historical figure in his own right", who was "personally and singularly deputized by God to bring about the predicted ingathering (the "fullness") of the nations (Romans 11:25)."

For Paul, Jesus' death and resurrection solved the problem of the exclusion of Gentiles from God's covenant,[180][181] since the faithful are redeemed by participation in Jesus' death and rising. In the Jerusalem ekklēsia, from which Paul received the creed of 1 Corinthians 15:1–7, the phrase "died for our sins" probably was an apologetic rationale for the death of Jesus as being part of God's plan and purpose, as evidenced in the Scriptures. For Paul, it gained a deeper significance, providing "a basis for the salvation of sinful Gentiles apart from the Torah."[182] According to E. P. Sanders, Paul argued that "those who are baptized into Christ are baptized into his death, and thus they escape the power of sin [...] he died so that the believers may die with him and consequently live with him."[web 27] By this participation in Christ's death and rising, "one receives forgiveness for past offences, is liberated from the powers of sin, and receives the Spirit."[183] Paul insists that salvation is received by the grace of God; according to Sanders, this insistence is in line with Second Temple Judaism of c. 200 BC until 200 AD, which saw God's covenant with Israel as an act of grace of God. Observance of the Law is needed to maintain the covenant, but the covenant is not earned by observing the Law, but by the grace of God.

These divergent interpretations have a prominent place in both Paul's writings and in Acts. According to Galatians 2:1–10 and Acts chapter 15, fourteen years after his conversion Paul visited the "Pillars of Jerusalem", the leaders of the Jerusalem ekklēsia. His purpose was to compare his Gospel[clarification needed] with theirs, an event known as the Council of Jerusalem. According to Paul, in his letter to the Galatians,[note 19] they agreed that his mission was to be among the Gentiles. According to Acts,[184] Paul made an argument that circumcision was not a necessary practice, vocally supported by Peter.

While the Church of Jerusalem was described as resulting in an agreement to allow Gentile converts exemption from most Jewish commandments, in reality a stark opposition from "Hebrew" Jewish Christians remained,[188] as exemplified by the Ebionites. The relaxing of requirements in Pauline Christianity opened the way for a much larger Christian Church, extending far beyond the Jewish community. The inclusion of Gentiles is reflected in Luke-Acts, which is an attempt to answer a theological problem, namely how the Messiah of the Jews came to have an overwhelmingly non-Jewish church; the answer it provides, and its central theme, is that the message of Christ was sent to the Gentiles because the Jews rejected it.

The New Testament (often compared to the New Covenant) is the second major division of the Christian Bible. The books of the canon of the New Testament include the Canonical Gospels, Acts, letters of the Apostles, and Revelation. The original texts were written by various authors, most likely sometime between c. AD 45 and 120 AD,[197] in Koine Greek, the lingua franca of the eastern part of the Roman Empire, though there is also a minority argument for Aramaic primacy. They were not defined as "canon" until the 4th century. Some were disputed, known as the Antilegomena.

Writings attributed to the Apostles circulated among the earliest Christian communities. The Pauline epistles were circulating, perhaps in collected forms, by the end of the 1st century AD.

There was a slowly growing chasm between Gentile Christians, and Jews and Jewish Christians, rather than a sudden split. Even though it is commonly thought that Paul established a Gentile church, it took a century for a complete break to manifest. Growing tensions led to a starker separation that was virtually complete by the time Jewish Christians refused to join in the Bar Kokhba Jewish revolt of 132. Certain events are perceived as pivotal in the growing rift between Christianity and Judaism.

The destruction of Jerusalem and the consequent dispersion of Jews and Jewish Christians from the city (after the Bar Kokhba revolt) ended any pre-eminence of the Jewish-Christian leadership in Jerusalem. Early Christianity grew further apart from Judaism to establish itself as a predominantly Gentile religion, and Antioch became the first Gentile Christian community with stature.

The hypothetical Council of Jamnia c. 85 is often stated to have condemned all who claimed the Messiah had already come, and Christianity in particular, excluding them from attending synagogue. However, the formulated prayer in question (birkat ha-minim) is considered by other scholars to be unremarkable in the history of Jewish and Christian relations. There is a paucity of evidence for Jewish persecution of "heretics" in general, or Christians in particular, in the period between 70 and 135. It is probable that the condemnation of Jamnia included many groups, of which the Christians were but one, and did not necessarily mean excommunication. That some of the later church fathers only recommended against synagogue attendance makes it improbable that an anti-Christian prayer was a common part of the synagogue liturgy. Jewish Christians continued to worship in synagogues for centuries.

During the late 1st century, Judaism was a legal religion with the protection of Roman law, worked out in compromise with the Roman state over two centuries (see Anti-Judaism in the Roman Empire for details). In contrast, Christianity was not legalized until the 313 Edict of Milan. Observant Jews had special rights, including the privilege of abstaining from civic pagan rites. Christians were initially identified with the Jewish religion by the Romans, but as they became more distinct, Christianity became a problem for Roman rulers. Around the year 98, the emperor Nerva decreed that Christians did not have to pay the annual tax upon the Jews, effectively recognizing them as distinct from Rabbinic Judaism. This opened the way to Christians being persecuted for disobedience to the emperor, as they refused to worship the state pantheon.

From c. 98 onwards a distinction between Christians and Jews in Roman literature becomes apparent. For example, Pliny the Younger postulates that Christians are not Jews since they do not pay the tax, in his letters to Trajan.

Jewish Christians constituted a separate community from the Pauline Christians but maintained a similar faith. In Christian circles, Nazarene later came to be used as a label for those faithful to Jewish Law, in particular for a certain sect. These Jewish Christians, originally the central group in Christianity, generally holding the same beliefs except in their adherence to Jewish law, were not deemed heretical until the dominance of orthodoxy in the 4th century.[211] The Ebionites may have been a splinter group of Nazarenes, with disagreements over Christology and leadership. They were considered by Gentile Christians to have unorthodox beliefs, particularly in relation to their views of Christ and Gentile converts.

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"As Jewish people, most of us grow up without considering whether or not Yeshua is the Messiah expected by our people for millennia. Yet, something happened in our lives that changed each of us and caused us to rethink the usual Jewish views about Jesus. Usually, it was a series of events and ultimately the prophecies in the Tenach – the Old Testament that caused our “Storytellers” to become followers of Yeshua.
In fact, most of our people do not realize that Yeshua was born a Jew, the first believers of Yeshua were all Jews and the first messianic communities were all Jewish…they were Israelis just like me!
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I hope you will watch with an open mind and allow the Holy One of Israel to speak to your heart. Enjoying a personal relationship with God through the Messiah is the greatest joy of our lives and I pray that this will be true for you as well. Who knows, you might be one who begins with curiosity and concludes with faith."
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https://www.oneforisrael.org/met-messiah-jewish-testimonies/





ISRAEL IS EXPERIENCING A GOSPEL REVOLUTION!
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"The story and ministry of ONE FOR ISRAEL is part of something much larger – the miraculous restoration of the Jewish people and the miraculous unity between Jewish and Arab believers in Jesus. We are seeing not only the physical restoration of Israel after a 2000-year exile, but a spiritual revolution is taking place right in front of our eyes. Jewish people are returning to their God and accepting the Messiah in numbers not seen since the early church! Not only that, but many Arab people are coming to the Lord and many Arab believers are finding a deep unity with their Jewish brothers and sisters.

ONE FOR ISRAEL exists to do ministry within this miracle. We are Jews and Arabs, together serving Messiah Jesus, sharing the Gospel with Israel and the world, making disciples, training leaders, and blessing our communities in the name of Yeshua."

​              TOGETHER WE ARE ONE. UNITED 

​JEWS AND ARABS, UNITED IN CHRIST
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With Jewish and Arab leadership and Jewish and Arab-focused outreach, we are daily living out the reality of the “one new man” – Jews and Gentiles serving Jesus and growing together.

'Our goal is to personally engage with each new believer who reaches out to us. Our team meets with Israelis every day on WhatsApp and Facebook Messenger to answer questions, gift them with a New Testament, and connect them to a congregation in their region. Our team is answering questions directly to seekers online in our Hebrew and Arabic outreach campaigns.

We’re meeting face to face and connecting new believers with local pastors and ministers in their area. But many are unable or afraid to take that step into the local congregation and personal meetings. And that’s why our next step is so crucial. For many in Israel, meeting face to face to discuss their new faith feels impossible. Most are confused with questions and afraid others will find out. Many Israelis fear being cut off from family and friends."

Our online outreach videos are viewed over
30,000 TIMES A DAY IN ISRAEL ALONE!
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​Paul made clear in 1 Corinthians 9 that the Gospel is the same, but the approach on how he taught his Jewish brothers was drastically different than how he taught and related the scriptures to the Gentile church. It’s no different today. Our series of teachings goes deep into the questions many of us faced in our walk of faith and connects with the Jewish and Israeli society in a powerful way. We offer 2 courses for free online, “The Teachings of the New Testament” in Hebrew and “Follow Messiah” in English.

We are chatting daily with seekers on Facebook and What’sApp. Discipleship is crucial to all the work we’re doing, and we’ve developed a multi-faceted approach to discipleship uniquely crafted for ministry in Israel.
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https://www.oneforisrael.org/podcast/


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Bible Questions Answered
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 Do you have a question about God, Jesus, the Bible, or theology? Do you need help understanding a Bible verse or passage? Are there any spiritual issues in your life for which you need advice or counsel?
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​https://www.gotquestions.org/

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Why did God give us 4 Gospels?


1) To give a more complete picture of Christ. While the entire Bible is inspired by God (2 Timothy 3:16), He used human authors with different backgrounds and personalities to accomplish His purposes through their writing. Each of the gospel authors had a distinct purpose behind his gospel and in carrying out those purposes, each emphasized different aspects of the person and ministry of Jesus Christ.

Matthew was writing to a Hebrew audience, and one of his purposes was to show from Jesus’ genealogy and fulfillment of Old Testament prophecies that He was the long-expected Messiah, and thus should be believed in. Matthew’s emphasis is that Jesus is the promised King, the “Son of David,” who would forever sit upon the throne of Israel (Matthew 9:27; 21:9).

Mark, a cousin of Barnabas (Colossians 4:10), was an eyewitness to the events in the life of Christ as well as being a friend of the apostle Peter. Mark wrote for a Gentile audience, as is brought out by his not including things important to Jewish readers (genealogies, Christ’s controversies with Jewish leaders of His day, frequent references to the Old Testament, etc.). Mark emphasizes Christ as the suffering Servant, the One who came not to be served, but to serve and give His life a ransom for many (Mark 10:45).

Luke, the “beloved physician” (Colossians 4:14 KJV), evangelist, and companion of the apostle Paul, wrote both the gospel of Luke and the Acts of the apostles. Luke is the only Gentile author of the New Testament. He has long been accepted as a diligent master historian by those who have used his writings in genealogical and historical studies. As a historian, he states that it is his intent to write down an orderly account of the life of Christ based on the reports of those who were eyewitnesses (Luke 1:1-4). Because he specifically wrote for the benefit of Theophilus, apparently a Gentile of some stature, his gospel was composed with a Gentile audience in mind, and his intent is to show that a Christian’s faith is based upon historically reliable and verifiable events. Luke often refers to Christ as the “Son of Man,” emphasizing His humanity, and he shares many details that are not found in the other gospel accounts.

The gospel of John, written by John the apostle, is distinct from the other three Gospels and contains much theological content in regard to the person of Christ and the meaning of faith. Matthew, Mark, and Luke are referred to as the “Synoptic Gospels” because of their similar styles and content and because they give a synopsis of the life of Christ. The gospel of John begins not with Jesus’ birth or earthly ministry but with the activity and characteristics of the Son of God before He became man (John 1:14). The gospel of John emphasizes the deity of Christ, as is seen in his use of such phrases as “the Word was God” (John 1:1), “the Savior of the World” (John 4:42), the “Son of God” (used repeatedly), and “Lord and...God” (John 20:28). In John’s gospel, Jesus also affirms His deity with several “I Am” statements; most notable among them is John 8:58, in which He states that “...before Abraham was, I Am” (compare to Exodus 3:13-14). But John also emphasizes the fact of Jesus’ humanity, desiring to show the error of a religious sect of his day, the Gnostics, who did not believe in Christ’s humanity. John’s gospel spells out his overall purpose for writing: “Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:30-31).

Thus, in having four distinct and yet equally accurate accounts of Christ, different aspects of His person and ministry are revealed. Each account becomes like a different-colored thread in a tapestry woven together to form a more complete picture of this One who is beyond description. And while we will never fully understand everything about Jesus Christ (John 20:30), through the four Gospels we can know enough of Him to appreciate who He is and what He has done for us so that we may have life through faith in Him.

2) To enable us to objectively verify the truthfulness of their accounts. The Bible, from earliest times, states that judgment in a court of law was not to be made against a person based on the testimony of a single eyewitness but that two or three as a minimum number were required (Deuteronomy 19:15). Even so, having different accounts of the person and earthly ministry of Jesus Christ enables us to assess the accuracy of the information we have concerning Him.

Simon Greenleaf, a well-known and accepted authority on what constitutes reliable evidence in a court of law, examined the four Gospels from a legal perspective. He noted that the type of eyewitness accounts given in the four Gospels—accounts which agree, but with each writer choosing to omit or add details different from the others—is typical of reliable, independent sources that would be accepted in a court of law as strong evidence. Had the Gospels contained exactly the same information with the same details written from the same perspective, it would indicate collusion, i.e., of there having been a time when the writers got together beforehand to “get their stories straight” in order to make their writings seem credible. The differences between the Gospels, even the apparent contradictions of details upon first examination, speak to the independent nature of the writings. Thus, the independent nature of the four Gospel accounts, agreeing in their information but differing in perspective, amount of detail, and which events were recorded, indicate that the record that we have of Christ’s life and ministry as presented in the Gospels is factual and reliable.

3) To reward those who are diligent seekers. Much can be gained by an individual study of each of the Gospels. But still more can be gained by comparing and contrasting the different accounts of specific events of Jesus’ ministry. For instance, in Matthew 14 we are given the account of the feeding of the 5000 and Jesus walking on the water. In Matthew 14:22 we are told that “Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd.” One may ask, why did He do this? There is no apparent reason given in Matthew’s account. But when we combine it with the account in Mark 6, we see that the disciples had come back from casting out demons and healing people through the authority He had given them when He sent them out two-by-two. But they returned with “big heads,” forgetting their place and ready now to instruct Him (Matthew 14:15). So, in sending them off in the evening to go to the other side of the Sea of Galilee, Jesus reveals two things to them. As they struggle against the wind and waves in their own self-reliance until the early hours of the morning (Mark 6:48-50), they begin to see that 1) they can achieve nothing for God in their own ability and 2) nothing is impossible if they call upon Him and live in dependence upon His power. There are many passages containing similar “jewels” to be found by the diligent student of the Word of God who takes the time to compare Scripture with Scripture.

The "harmony" of the Gospels is the agreement of the four biblical Gospels. The four New Testament Gospels are like the singers in a four-part choir. They each have their distinct parts to sing, yet the parts combine to make a beautiful composition. Each of the four Gospels gives testimony of Jesus from a slightly different perspective, but they all tell the same story. Thus, they are all in harmony with one another. There are also books that align the Gospel accounts chronologically which are called harmonies of the Gospels, and some Bibles have a reference section doing the same thing that is referred to as a harmony of the Gospels. 

Matthew, Mark, and Luke are called the "synoptic" gospels, because they give a synopsis of most of the same events from the life of Jesus. John stands on its own, filling in gaps that the others leave out. Each one of these Gospels was written for a different audience and emphasizes different things about Jesus. The Gospel of Matthew was written primarily for the Jews and emphasized how Jesus fulfilled the prophecies of a kingly Messiah. Mark was written primarily for Roman or Gentile Christians, so it includes few Old Testament prophecies and explains many Jewish words and customs. Jesus is portrayed in Mark as the Divine Servant. Luke was also written primarily for Gentile believers, as it also explains Jewish customs and uses Greek names. Luke set out to write an orderly narrative of the life of Jesus and presented Jesus as the Son of Man, emphasizing His full humanity. John’s Gospel emphasizes Jesus as the Son of God and includes more of Jesus’ revelations about Himself than any of the other Gospels. It also gives a much more detailed picture of the events during Jesus’ last days. 

Some people have attempted to discredit the Bible by pointing out the inconsistencies in the Gospel narratives. They point out differences in the order in which the events are presented or minor details within those events. When the four accounts are placed side by side, we see that they do not all follow the same strict chronology. Much of the narrative in the Gospels is arranged in a topical order, where an event brings to mind a similar thought. This is the way most of us carry on conversations every day. The differences in minor details like the angels at Christ’s tomb (Matthew 28:5; Mark 16:5; Luke 24:4; John 20:12) are also answered by allowing the text to speak. The differences are complementary, not contradictory. New information is added, but it does not take away from the veracity of the old information.

Like the rest of Scripture, the four Gospels are a beautiful testimony of God’s revelation to man. Imagine a tax collector (Matthew), an untrained Jewish lad with a history as a quitter (Mark), a Roman doctor (Luke), and a Jewish fisherman (John) all writing harmonious testimonies about the events in the life of Jesus. There is no way, without the intervention of God, that they could have written these amazingly accurate accounts (2 Timothy 3:16). The historical references, the prophetic references, and the personal details all work together to compose one very detailed, very accurate picture of Jesus—the Messiah, the King, the Servant, and the Son of God.

What are the Gospels? The Gospels refer to the four opening books of the New Testament. The name Gospels comes from the fact that these books record the life and teachings of Jesus Christ, whose message was the gospel of the Kingdom of God. The four Gospels are Matthew, Mark, Luke and John. In order for Christians to fully understand how to follow Christ, they must be familiar with how Christ lived and what He taught. That is why it is so important for Christians to study the Gospels. 

The first four books of the New Testament are the four Gospels, which give the story of Jesus Christ’s life and His teachings. These books are:

• Matthew.
• Mark.
• Luke.
• John.

What are the Gospels?

The word Gospels comes from the message that Jesus Christ preached, the gospel of the Kingdom of God(Mark 1:14-15). Gospel is translated from the Greek word euangelion, meaning “good news” and the apostles would not have used the word in the plural since there was only one true gospel. “The four records which traditionally stand in the forefront of the [New Testament] are, properly speaking, four records of the one gospel” (The New Bible Dictionary, 1982, “Gospels”).

The Gospels focus mostly on the 3½-year ministry of Jesus Christ and, especially, on the last week of His life. They give very little information about His life before age 30, and so they are not really intended as full biographies.

The writers told the stories about Jesus Christ’s ministry, miracles, actions and teachings for a purpose. These books are intended to teach the reader God’s message—the good news of God’s plan to set up the Kingdom of God on this earth and how we can be part of that plan. The Gospels are intended to convict us of our sins so we will repent and believe in Jesus Christ.

Matthew, Mark and Luke contain many of the same stories and teachings. Because they saw things from a similar perspective, their accounts are called the synoptic Gospels. Their accounts can easily be lined up in three columns for study. The Gospel of John has much less overlap with the other three Gospels. This is explained more in our article on the “Synoptic Gospels.”

Why four Gospels?  Each of the Gospel writers had a different audience and purpose in mind. Though the writers may not have pictured their readers sitting down to compare and read the four Gospels together, God did have the bigger picture in mind.

Out of all the many narratives written (Luke 1:1) and out of the vast number of things Jesus did and taught (John 21:25), God chose to preserve these four accounts for our benefit.

Throughout the Bible God uses repetition for emphasis, and the story of His Son—our example, our Savior and our soon-coming King—is definitely worthy of the highest emphasis. Reading each Gospel separately will teach us a great deal about what is important to God and how we should live.

Harmonizing the four accounts is challenging and brings out questions about seeming differences. Much can be learned by comparing accounts, and none of the apparent discrepancies are insurmountable.

“Individual Gospels have their own characteristic ideas, images, settings, and emphases, while sharing a common core of material. As for alleged discrepancies among the accounts, we must remember not only that the story is told from four different perspectives, but also that as a traveling teacher and miracle worker Jesus said and did similar things in a series of different places. Even the parables may have been related differently as Jesus spoke to different audiences” 

Though each writer recorded different perspectives, the whole process was guided by God’s inspiration through the Holy Spirit.

As Jesus Christ told His disciples, the Holy Spirit “will teach you all things, and bring to your remembrance all things that I said to you” (John 14:26).

The Bible tells us that Matthew was a tax collector. His profession was despised by his fellow Jews because publicans supported the Roman occupiers and because they frequently extorted additional money for themselves.

Jesus called Matthew to be one of His disciples and apostles, so Matthew left his previous profession and spent his full time traveling and learning from Jesus Christ. He was an eyewitness of the events he records.

Matthew’s Gospel shows a special emphasis on the fact that “Jesus is the Messiah foretold by Old Testament Prophets” (Henry H. Halley, Halley’s Bible Handbook, 1965, p. 413). Matthew quotes extensively from the Old Testament and “seems to have had Jewish readers particularly in mind.”

The Bible does not give Mark’s previous profession but mentions his work in preaching the gospel with Paul, Barnabas and Peter. Tradition says that Mark’s Gospel reflects Peter’s eyewitness testimony of Christ’s life.

Mark’s “emphasis on Jesus’ mighty and miraculous works makes this Gospel action-packed, fresh and vivid. … In general, Mark presents the miracle-working Jesus, not the teaching Jesus” (The Nelson Study Bible, p. 1636).

Luke was “the beloved physician” (Colossians 4:14) and companion of the apostle Paul. He had read many other accounts of Jesus’ life; but using interviews of eyewitnesses and careful research, he determined to write “an orderly account” for Theophilus, “that you may know the certainty of those things in which you were instructed” (Luke 1:3-4). Dr. Halley describes Luke’s special emphasis on Jesus’ humanity and His kindness to the weak, suffering and outcasts (p. 485).

At the end of his Gospel, Luke recorded Christ’s statement to the disciples explaining how the prophecies about Him in “the Law of Moses and the Prophets and the Psalms” had been and would be accurately completed (Luke 24:44-49).

John was a fisherman when Jesus called him to be a disciple and apostle. John focused his eyewitness account heavily on the last days and hours of Christ’s life.

The apostle John explained his reason for including the material he did in his Gospel: “And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but 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 20:30-31).

A call to action.  The four Gospel writers did not intend their audiences to read their books for entertainment, or even just for information. They wrote to get a message across—a message of warning and of hope. The Gospels are a call to action.

As Jesus Christ summarized it: “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe the gospel” (Mark 1:15).
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Read more about this personal message from our Savior and King in our articles on “Repentance” and “Faith.”

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''While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message" (Acts 10:44).

When we read verbs like "fell upon" to describe the Spirit's activities, we all too easily think about the Spirit of God in terms of a non-personal force or power. Surely such unbiblical thoughts must grieve the Spirit of God! Were it not for the Spirit of God personally speaking to God's people, the gospel would have never left Jerusalem. It was the Spirit who told Philip to go to the Ethiopian eunuch (8:29).

The Spirit was the one who assured Peter he sent the three Gentile men from Caesarea (10:19; 11:12). And it was the Spirit who spoke to praying believers to set Paul and Barnabas apart to preach the gospel to the nations (Acts 13:2–4). The gift of Holy Spirit, dear friends, is not a "thing" we receive.

The gift of the Spirit is a divine person who comes to live inside us, to speak with us, and who is eternally one with the Father and the Son. He who has ears to hear, therefore, let him listen! "

​The Spirit and the bride say, 'Come.' And let the one who hears say, 'Come.' And let the one who is thirsty come; let the one who wishes take the water of life without cost" (Rev 22:17).

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