The Gospel - Part 5: The Gospel of Christ Crucified
The Hope of the Messiah: From Expectation to Understanding
During Jesus’ ministry, excitement about the coming kingdom reached a high point. People were convinced He was the promised Messiah. God had confirmed Jesus through miracles, signs, and wonders (Acts 2:22), and His reputation had spread across Judea (Acts 10:37). Crowds followed Him wherever He went (Matt. 4:25; 8:1), expecting that the kingdom of God was about to appear at any moment (Luke 19:11).
When Jesus entered Jerusalem, people greeted Him with shouts of joy:
“Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David!” (Mark 11:9–10)
Even children in the temple cried out, “Hosanna to the Son of David!” (Matt. 21:15). Jesus affirmed their praise, saying that if they stayed silent, even the stones would cry out (Luke 19:40).
But everything changed when Jesus was crucified.
Even though He had clearly warned His disciples that He would suffer and die (see Matt. 16:21; 17:22; 20:18), the idea of the Messiah suffering seemed unthinkable. Peter even rebuked Jesus for saying it (Matt. 16:22). The people had hoped Jesus would redeem Israel (Luke 24:21), but instead, He was handed over to death—and it looked like God had abandoned Him (Matt. 27:46).
This caused deep confusion. If Jesus was truly the Messiah, why did He die?
This question is at the heart of the story in Luke 24, where two disciples were walking to the village of Emmaus, feeling heartbroken and confused. Jesus joined them on the road (though they didn’t recognize Him) and asked what they were discussing. They told Him about everything that had happened—and how they had hoped He was the one to save Israel.
Jesus responded:
“How foolish you are, and how slow to believe all that the prophets have spoken! Wasn’t it necessary for the Messiah to suffer these things and then enter into His glory?” (Luke 24:25–26)
Then, “beginning with Moses and all the Prophets,” He showed them how the Scriptures had always pointed to both the suffering and glory of the Messiah (v. 27).
The truth is, everyone in that time understood what glory meant. Glory was connected to the future age—the time when God would rule, evil would be judged, and the world would be restored. What they hadn’t expected was that the Messiah would suffer first.
Jesus’ suffering didn’t cancel His messianic identity—it fulfilled it. The New Testament repeatedly pairs these two ideas: first suffering, then glory (see Rom. 8:17–18; Heb. 2:10; 1 Peter 1:11; 4:13; 5:1).
The Apostles’ Understanding
After Jesus rose from the dead and ascended into heaven, the apostles explained this pattern of suffering before glory within the framework of Jewish hope. They often quoted Psalm 110, where God says to the Messiah:
“Sit at my right hand until I make your enemies your footstool.” (Psalm 110:1)
The apostles believed that Jesus’ resurrection and ascension fulfilled the first part of that Psalm—He is now seated at the right hand of God. But the rest of the Psalm (e.g., verses about God defeating kings and bringing judgment) refers to the future, when Jesus returns in glory (see Acts 2:34–35; Heb. 10:12–13).
In other words, Jesus isn’t currently “defeating His enemies” in the way the final judgment describes—He’s waiting, giving people time to repent. As Peter writes:
“The Lord does not delay His promise… but is patient with you, not wanting any to perish but all to come to repentance.” (2 Peter 3:9, CSB)
The apostles did not reinterpret the Old Testament to say that the kingdom had fully arrived. Instead, they affirmed that Jesus fulfilled the first part of God’s plan—suffering, resurrection, and ascension—and that the rest will be completed when He returns.
This is the Gospel’s timeline:
Jesus suffered, died, and rose again.
He ascended to heaven and is now seated at the right hand of God.
He is waiting to return and bring the promised age of justice, peace, and glory.
We now live in the “in-between” time—what the Bible calls “this present age.” But we look forward to the age to come, when Jesus will return as King, restore the earth, judge evil, and dwell with His people forever.
What Did Jesus Teach on the Road to Emmaus?
After Jesus rose from the dead, He appeared to two of His followers on the road to Emmaus. As they walked, He explained how the entire Old Testament pointed to Him:
“Beginning with Moses and all the Prophets, He explained to them what was said in all the Scriptures concerning Himself.” (Luke 24:27)
Later, Jesus met with His other disciples and did the same:
“He opened their minds so they could understand the Scriptures... everything written about Me in the Law of Moses, the Prophets, and the Psalms.” (Luke 24:44–45)
So what exactly did Jesus teach them? Based on themes in the New Testament, it’s likely that He focused on four key areas related to His suffering:
1. Direct Prophecies about the Suffering Messiah
The clearest Old Testament prophecy about the suffering of the Messiah is Isaiah 53. It describes someone who would suffer for the sins of others:
“He was pierced for our transgressions… by His wounds we are healed.” (Isaiah 53:5)
Jesus quoted Isaiah 53:12 before His arrest:
“And He was numbered with the transgressors.” (Luke 22:37)
Other references in the New Testament (Matt. 8:17; John 12:38; Acts 8:32–35; 1 Peter 2:22–25) confirm that early Christians saw Isaiah 53 as a clear prophecy of Jesus’ death and its meaning.
2. Typology: Patterns of Righteous Suffering
Jesus also likely showed how Old Testament figures foreshadowed His own suffering:
Psalm 22: Jesus quoted this from the cross—“My God, my God, why have You forsaken me?” (Matt. 27:46). This Psalm includes details that match His crucifixion: mocking crowds, pierced hands and feet, and soldiers casting lots for His clothes.
Zechariah 13:7: Jesus applied this verse to Himself:
“Strike the shepherd, and the sheep will be scattered.” (Matt. 26:31)
It describes how His disciples would abandon Him at His arrest.
These stories formed a pattern—a righteous one suffering unjustly and being vindicated by God.
3. Sacrificial Imagery
John the Baptist called Jesus “the Lamb of God who takes away the sin of the world” (John 1:29), linking Him to the sacrificial lamb of Isaiah 53. Jesus was silent before His accusers (Mark 14:61; 15:5), fulfilling:
“Like a lamb before its shearers is silent, so He did not open His mouth.” (Isaiah 53:7)
This image of Jesus as a sacrificial lamb became central to the message of the early church (Acts 3:18, Acts 8:32–35).
4. Prophetic Timelines and Covenants
Daniel 9 was likely part of Jesus’ teaching too. It describes how God’s plan would unfold through an “Anointed One” (Messiah) who would be “cut off” (killed), leading to the making of a new covenant. This aligns with:
Jesus’ death
The destruction of the temple (Dan. 9:26)
The promise of final restoration
Jesus may have explained that His death was the “cutting” of this new covenant—sealed by His blood (see Luke 22:20; Matt. 26:28; Heb. 9:20).
A Bigger Picture: From Suffering to Glory
The message Jesus shared was clear: the Messiah was always meant to suffer first and then be glorified. His death wasn’t a failure—it was part of God’s plan. His resurrection is proof that He will return in glory, just as the prophets said.
Many Old Testament passages, like Zechariah 12–14 and Isaiah 54, show this same pattern: suffering followed by restoration. Even Revelation quotes Zechariah 12:10 to describe Jesus’ return:
“Look, He is coming with the clouds, and every eye will see Him—even those who pierced Him.” (Revelation 1:7)
Why This Matters
Jesus didn’t reinterpret the Scriptures or replace Israel. Instead, He revealed how His life, death, and resurrection fulfilled God’s promises. He showed that the kingdom of God is still coming—and we live in the time between His first coming (to suffer) and His second coming (to rule in glory).
This is the heart of the Gospel message:
The Messiah had to suffer before He would reign.
Typology and the Suffering of the Messiah
What Is Biblical Typology?
Typology is a powerful way the Bible tells its story. It's when real people, events, or institutions in the Old Testament serve as “types” (Greek: tupos)—patterns or shadows—of greater realities that come later. For example:
Adam was a “type” of Christ:
“As in Adam all die, so in Christ all will be made alive.” (1 Cor. 15:22; cf. Rom. 5:14)
Noah’s ark pointed forward to salvation and new creation through Christ (1 Peter 3:21).
Israel’s exodus was a pattern of deliverance from sin and oppression (Rom. 8:21; 1 Thess. 1:10).
Even events like the destruction of Sodom anticipate the future judgment (Matt. 24:37; 2 Peter 2:6–7).
Typology is not just symbolic—it is grounded in real history and points to real future fulfillment, especially in Jesus and the age to come.
Typology and Messianic Suffering
Typology isn’t just used to describe the Messiah’s future reign; it also helps us understand His suffering. In fact, the Messiah’s suffering follows a pattern already seen in the lives of righteous people throughout Scripture.
Examples of Righteous Suffering as a Type of Messiah:
Jonah: Jesus said,
“Just as Jonah was in the belly of the fish three days, so the Son of Man will be in the heart of the earth.” (Matt. 12:40)
The Prophets: All were persecuted. Jesus declared:
“Blessed are those who are persecuted for righteousness’ sake… for so they persecuted the prophets.” (Matt. 5:10, 12)
Stephen, before his death, rebuked the people:
“Which of the prophets did your fathers not persecute? They even killed those who predicted the coming of the Righteous One.” (Acts 7:52)
Job, David, and the Righteous in Psalms: They suffered unjustly, were mocked, hated, afflicted, and oppressed—just like Jesus (see Psalms 22, 31, 69, 73, 118).
In this world, the righteous often suffer while the wicked seem to prosper. Why? Because God is patient, “not wishing that any should perish” (2 Peter 3:9). He restrains judgment—for now. In the meantime, suffering is part of life for the faithful.
“It was fitting that God… should make the pioneer of their salvation perfect through sufferings.” (Heb. 2:10)
A Theology of Righteous Suffering
From Job to the prophets to Jesus Himself, the story of Scripture reveals a consistent truth:
In this present age, the righteous will suffer.
Paul said:
“It is necessary to go through many hardships to enter the kingdom of God.” (Acts 14:22)
Peter said:
“Don’t be surprised at the fiery trial... as though something strange were happening.” (1 Peter 4:12)
Jesus said:
“In this world you will have tribulation.” (John 16:33)
“Everyone who wants to live a godly life in Christ Jesus will be persecuted.” (2 Tim. 3:12)
This is not a curse—it’s a calling.
“It has been granted to you… not only to believe in him but also to suffer for his sake.” (Phil. 1:29)
Following in His Steps
Jesus suffered as the Righteous One, not because He did anything wrong, but to fulfill the divine pattern. And He left us an example:
“When he was reviled, he did not revile in return… but continued entrusting himself to Him who judges justly.” (1 Peter 2:23)
This is what it means to take up our cross and follow Him. Paul even said:
“I rejoice in my sufferings… completing what is lacking in Christ’s afflictions for the sake of His body.” (Col. 1:24)
Suffering is not failure—it is faithfulness. It is how the followers of Jesus becomes like Messiah and bears witness to the coming kingdom.
The Cruciform Life: A Fragrance of Hope
This message of suffering before glory is like a sweet fragrance to those being saved:
“We are the aroma of Christ… a fragrance from life to life.” (2 Cor. 2:15–16)
To the world, it may smell like death. But to us, it smells like victory—because we know what’s coming.
“For the joy set before him, he endured the cross.” (Heb. 12:2)
“You rejoice… even though now for a little while you suffer trials.” (1 Peter 1:6–8)
Jesus and the Jewish Calendar: A Story of Redemption
When Jesus walked with two disciples on the road to Emmaus (Luke 24), He likely explained how God’s plan of redemption was built into the rhythms of Israel’s calendar. This sacred calendar—which included Sabbaths, new moons, and yearly festivals—wasn’t just a list of holidays. It was a picture of God’s plan to save the world.
The apostle Paul described it like this: “festivals, new moons, or sabbaths” (Colossians 2:16). These three categories represented weekly (Sabbath), monthly (new moon), and yearly (festivals) times of worship. All of them pointed forward to something greater.
The Sabbath reminded people that God created the world in six days and rested on the seventh. But it also looked ahead to a future time when God would renew everything—a world made right again (see Matthew 19:28).
The New Moon was a celebration at the start of each month. It reminded Israel of God’s promise to make all things new. Isaiah says that one day, in the new heavens and new earth, people from all nations will come to worship God “from new moon to new moon, and from Sabbath to Sabbath” (Isaiah 66:22–23).
The Annual Festivals included three main feasts:
Passover (Pesach) in the spring
Pentecost (Shavuot) in early summer
Tabernacles (Sukkot) in the fall
These festivals were tied to the harvest seasons but also told a bigger story. They pointed to events in God’s plan to rescue humanity.
Paul explained that these holidays were “a shadow of things to come, but the reality is found in Christ” (Colossians 2:17). In other words, they were like signposts pointing forward to Jesus.
Passover pointed to Jesus’ death. Just as the Passover lamb was sacrificed to protect Israel from judgment in Egypt, Jesus gave His life for us before the final judgment. Paul wrote, “Christ, our Passover lamb, has been sacrificed” (1 Corinthians 5:7).
Pentecost pointed to the gift of the Holy Spirit. Fifty days after Jesus died, God poured out His Spirit on Jesus’ followers during the Feast of Pentecost (Acts 2). Paul called this the “firstfruits of the Spirit” (Romans 8:23)—a taste of what’s to come.
Tabernacles will be fulfilled when God gathers people from all nations and lives among them forever. This is the great “ingathering” at the end of the age (see Zechariah 14:16 and Matthew 24:31). It represents the final celebration when God’s kingdom is fully established on earth.
Jesus talked about this during the Last Supper. He said He wouldn’t eat the Passover again “until it is fulfilled in the kingdom of God” (Luke 22:16). He also said, “I will not drink again of the fruit of the vine until that day when I drink it new with you in my Father’s kingdom” (Matthew 26:29). These words look forward to a future feast—when God’s people will celebrate with the Messiah.
When Jesus told His disciples to “do this in remembrance of me” (Luke 22:19), He was connecting the Passover tradition of remembering God’s deliverance to Himself—and inviting us to remember Him until He comes again (1 Corinthians 11:26).
Early Christians kept this hope alive by sharing Communion together. They were not just remembering the past. They were also looking ahead, asking God to fulfill His promises and send Jesus back (see Acts 3:20).
Even the songs sung at the end of the Passover meal—the Hallel (Psalms 113–118)—were full of hope for the coming Messiah. That’s why the crowds shouted part of it when Jesus entered Jerusalem: “Hosanna! Blessed is he who comes in the name of the Lord!” (Mark 11:9).
John’s Gospel shows that Jesus was crucified on the day of Passover preparation (John 19:14). Like the Passover lamb, none of His bones were broken (John 19:36; Exodus 12:46). His death was not random—it followed the pattern God had already given.
The sacred calendar is more than ancient tradition. It’s a map of God’s plan to rescue and restore the world. Jesus fulfilled the first part of this plan when He died and rose again. He will fulfill the rest when He returns.
So when we celebrate Communion or read about Israel’s feasts, we’re reminded that we’re part of something much bigger. We are waiting, watching, and hoping for the day when God will dwell with His people forever.
Jesus and the Sacrificial System: A Pattern Pointing to the Cross
One of the most important things Jesus likely talked about on the road to Emmaus was the idea of sacrifice. Sacrifices were at the center of Jewish life and worship. They were part of Israel’s calendar and helped the people stay close to God.
From the very beginning, sacrifices played a major role in Israel’s story. When God made a covenant with Israel at Mount Sinai, it was confirmed with a sacrifice (see Exodus 24:4–8). After that, regular sacrifices were offered every day, every week, every month, and during every special festival. These sacrifices helped the people remember God, deal with their sins, and stay in right relationship with Him.
The Day of Atonement (Yom Kippur) was the most important day of all. It happened once a year, after the Jewish New Year (Rosh Hashanah). On this day, a special sacrifice was made to cover the sins of the people (Leviticus 16:34). This holy day still holds deep meaning in Judaism today.
Jewish tradition sees this time of year as a picture of the end of the world—a time when God will judge the living and the dead, forgive sins, and bring about a new beginning. The New Year was marked by the blowing of a trumpet, and many Bible verses link this sound to the return of the Messiah (see 1 Corinthians 15:52; 1 Thessalonians 4:16).
So, Israel’s calendar and sacrifices didn’t just deal with daily life—they pointed forward to something bigger. They gave a picture of what God was planning to do in the future: send the Messiah to offer a final sacrifice for sins and bring salvation to the world.
Jesus Fulfills the Sacrificial Pattern
In the New Testament, this idea is everywhere. When the Bible talks about “the blood of Christ,” it means Jesus’ death as a sacrifice (see 1 Peter 1:19; Hebrews 9:14; Revelation 7:14). That’s why John the Baptist said, “Look, the Lamb of God who takes away the sin of the world!” (John 1:29).
Jesus offered one perfect sacrifice—His own life on the cross. Paul said, “Christ, our Passover lamb, has been sacrificed” (1 Corinthians 5:7), and Hebrews tells us that “when Christ had offered for all time a single sacrifice for sins, He sat down at the right hand of God” (Hebrews 10:12).
All of the earlier sacrifices—animal offerings at the temple—were only a shadow of what Jesus would do. They were symbols pointing forward to something much greater. Jesus is the true High Priest, offering Himself once and for all to bring us forgiveness and eternal life (see Hebrews 9:12, 14).
Even the tabernacle (the special tent where sacrifices were made) was a symbol. It pointed to a heavenly reality. Jesus entered the real “Most Holy Place” in heaven, not with the blood of animals, but with His own blood, to bring us into God’s presence forever (Hebrews 9:24–26).
Why This Matters
Jesus’ death on the cross wasn’t random—it fulfilled centuries of promises, patterns, and prophetic pictures. He suffered as a sacrifice before being raised to glory. And He did it all so that we could be forgiven, made clean, and receive the gift of eternal life.
That’s why the New Testament constantly connects Jesus’ death to the idea of sacrifice. The apostles preached “forgiveness of sins” through Jesus because they understood His death through the lens of the sacrificial system (see Acts 2:38; 10:43).
As Hebrews 9:22 says, “Without the shedding of blood there is no forgiveness.” But now, because of Jesus, the final sacrifice has been made—and salvation is available to all who trust in Him.
When Jesus walked with His disciples after the resurrection, He likely explained all of this. He showed how the Bible—from the Law of Moses to the Prophets—pointed to a Messiah who would suffer first and be glorified later (Luke 24:25–27).
Everything—the sacrifices, the calendar, the Day of Atonement, and even the trumpet of Rosh Hashanah—points to Jesus and the final day when He will return. He was offered once to take away sin, and He will come again—not to suffer, but to bring salvation to those who are waiting for Him (Hebrews 9:28).
Jesus’ death on the cross is the ultimate atonement—the sacrifice that makes a way for us to enter the age to come. It deals with sin, satisfies justice, and secures our future in the kingdom that is coming.
But let’s be clear: Jesus’ sacrifice has not substantially changed this present age. The world is still broken. Evil still reigns in many places. Suffering and death continue. The powers of this age remain largely intact. What has changed is that now, through Jesus, we have hope, forgiveness, and a promise of resurrection when He returns.
His first coming was not meant to bring final transformation but to lay the foundation for what is to come. The real change will happen when the Messiah returns to judge the wicked, raise the dead, restore Israel, and reign over the nations from Jerusalem.
Reflection Questions for Personal Study
Why do you think the idea of a suffering Messiah was so hard for people in Jesus’ day to accept?
What does it mean that Jesus fulfilled the first part of God’s plan but hasn’t yet fulfilled the second?
How does understanding the biblical pattern of “suffering before glory” change the way you view your own trials?
In what ways does Jesus’ sacrificial death mirror the patterns of Israel’s festivals and sacrifices?
Are you living with hope in the age to come, or expecting too much transformation in this present age?
What comforts you most about knowing Jesus will return to complete what He started?
How can you walk in faithfulness during this “in-between” time, as you wait for His return?
Key Scriptures for New Believers to Read and Meditate On
Luke 24:25–27 – Jesus explains the Scriptures on the road to Emmaus
Isaiah 53 – The suffering servant prophecy
Psalm 22 – A prophetic picture of the crucifixion
Acts 2:22–36 – Peter’s sermon linking Jesus’ death, resurrection, and exaltation
Romans 8:17–18 – Suffering with Christ, future glory
1 Peter 1:10–13 – The prophets spoke of Messiah’s sufferings and glory
Hebrews 9:11–15 – Christ as the final High Priest and perfect sacrifice
Hebrews 10:12–13 – Jesus now seated, waiting to return
2 Peter 3:9–13 – God's patience and the promise of the new age
Revelation 1:7 – He is coming with the clouds
Prayer Topics
Gratitude for Jesus’ sacrifice – Thank God for the perfect and final atonement through Jesus.
Hope in the age to come – Ask God to anchor your heart in the coming kingdom, not the present world.
Strength in trials – Pray for endurance and trust when suffering comes, knowing it leads to glory.
Understanding Scripture – Ask the Holy Spirit to open your eyes to how all Scripture points to Jesus.
Longing for His return – Express your desire for the Messiah to come and restore all things.
Faithfulness in the “in-between” time – Pray for wisdom to walk faithfully and serve Him as you wait.
Group Discussion Prompts
Why is it significant that Jesus fulfilled the sacrificial system, calendar, and typologies of the Old Testament?
In what ways do we see the pattern of “righteous suffering” play out in the lives of believers today?
How does understanding Jesus’ first and second comings reshape our expectations of the Christian life?
What dangers arise when we expect too much transformation in this present age?
How does seeing Jesus as the fulfillment of Israel’s festivals deepen your appreciation for the Gospel?
Share how your perspective on suffering or hope has changed through this module.
What does it look like to live as “watchful and waiting” people in today’s world?