Jesus Christ's first coming marked the decisive moment when the Kingdom of God was at hand, as He announced the era of God's Kingdom commencing with His arrival. During His ministry, He declared that the time was fulfilled, signifying that the King of the Kingdom was present among humanity, walking in their midst. His presence was the opening salvo, the necessary first step that laid the groundwork for future events. His ministry, including His teachings, death, resurrection, and ascension, were all essential components of this initial phase, setting the stage for what was to come. Jesus Himself indicated that His first coming was part of a continuous process, emphasizing that everything must occur in its proper order to fulfill God's purpose in a major way.

Advent, derived from the Latin word adventus meaning arrival or appearance, refers to Jesus Christ's first coming as a human being, born in Bethlehem of Joseph and Mary. The New Testament writers never use the term parousia, the Greek equivalent of adventus, to describe Jesus' birth, focusing instead on other arrivals or presences. While Matthew and Luke detail the incarnation story in their gospels, the Bible places far greater emphasis on His finished work as the sacrifice for sin and His present role as High Priest. Jesus' coming as a human was an essential part of God's plan, yet His birth marked only a wonderful beginning, as He was a helpless baby with His real work still years away. God commands us to remember His finished work, culminating in His death as a sinless sacrifice on Passover, rather than the day of His birth.

We are deeply thankful for the incarnation of Jesus Christ, which the Christmas season is meant to represent—when He came in the flesh. However, much of what nominal Christianity believes about His first coming is unfounded, often derived from mythological stories merged with Christian tradition, creating a syncretic distortion. Many fail to grasp the true significance of His arrival, focusing instead on an image of a powerless baby in a manger, rather than the profound reality of His mission. The Old Testament contains numerous Messianic prophecies foretelling Christ's first coming, among other aspects of His purpose. Scholars vary in their counts, with figures ranging from 191 to 456 passages, though a commonly accepted number is around 332 or 333 distinct prophecies. The Psalms, in particular, are a major repository of these prophecies, often depicting events or characteristics of His life as a Man during His first coming. Jesus Himself affirmed that the Law, the Prophets, and the Psalms—all major divisions of the Old Testament—are filled with references concerning Him. In the Psalms, Messianic prophecies often use the principle of type and anti-type, where figures like David prefigure Christ. These psalms, whether categorized as royal or Messianic, frequently overlap, pointing to Christ as the ultimate King. Specific psalms, such as Psalm 2, Psalm 16, Psalm 22, Psalm 40, Psalm 45, Psalm 69, Psalm 72, Psalm 89, Psalm 101, Psalm 110, and Psalm 118, dedicate significant portions to foretelling aspects of His life, character, ministry, or death during His first coming. Additionally, many other psalms contain brief Messianic references, such as Psalm 34:20, which speaks of not one of His bones being broken during crucifixion, and Psalm 41:9, which foretells betrayal by a close companion. Messianic psalms can be subdivided into types, including typical Messianic psalms, where a figure like David experiences something later fulfilled in Christ's life, as seen in Psalm 69:4-9, reflecting reproach without cause. Typical prophetic Messianic psalms, such as Psalm 16, point to specific hopes like resurrection, directly applicable to Christ's experience. These prophecies collectively illuminate the profound reality of His first coming as the Savior, fulfilling ancient promises in ways that transcend mere human understanding.

The Messiah's mission to preach the Good News of His Father's Kingdom unfolds in two distinct visits, known as His first and second comings, each serving as a witness to mankind. His first visit, nearly 2,000 years ago, began when He introduced His message by reading Isaiah 61:1-2 in the synagogue of Nazareth on a Sabbath day. During this first witness, reactions varied among the people. In Jerusalem, during the Feast of Tabernacles, as recorded in John 7, there was division because of Him. Two groups, dubbed the Magicians and the Jingoists, failed to recognize Him as their Messiah due to misconceptions and misinterpretations of Scripture. The Magicians believed the Messiah would appear suddenly out of nowhere, misunderstanding Malachi 3:1, and thus rejected Him because they knew His origins. The Jingoists, clinging to flawed arguments about His Galilean roots, ignored prophecies like Isaiah 9:1-2, which foretold His ministry in Galilee, and missed the detail in Micah's prophecy that He would come forth from Bethlehem, not reside there. In contrast, a group called the Devout, encountered shortly after His birth in Jerusalem, recognized Him immediately. As narrated in Luke 2, individuals like Simeon and Anna, guided by God's Spirit, frequent engagement with God's Word, prayer, fasting, and fellowship with like-minded believers, understood His identity as the Messiah. Their deep love for truth and adherence to spiritual practices enabled them to see Him for who He was, even before His public ministry began. The example of the Devout during His first witness stands as a lesson for recognizing Him, highlighting the importance of spiritual readiness and devotion to truth.