“And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ will himself restore, confirm, strengthen, and establish you.” 1 Peter 5:10
Peter’s first epistle is often classified with the ‘general epistles,’ meaning that it contains information that is general, or broad, in scope. The epistles in this category focus on addressing many big-picture themes, such as faith, hope, works, love. They differ somewhat from Paul’s letters that often are directed to a single congregation or individual and often focus on thoroughly explaining a single topic in great detail. Both sets of epistles, the general and those by Paul, provide something of a ‘how-to’ manual for living the Christian life. It is in the epistles that we see the theology and doctrine of the gospels unpacked and explained and applied to everyday life.
While 1 Peter is general in scope, there was still a specific context in which it was written. This letter was addressed to the exiled believers living in Asia Minor. These Gentile followers of Christ were living in their homeland, but Peter addresses them as exiles. This theme is one that is repeated throughout 1 Peter; the Apostle wants his fellow believers to understand that this world is not their home. As followers of Christ, believers are living in this world in a spiritual exile. This “exile” is made real to the believers of Asia Minor in the form of persecution that they experienced because of their faith in Christ.
Throughout the letter, Peter discusses how these believers are to respond to this persecution. He implores them to continue being law-abiding citizens, to look out for one another, to love each other, and to seek to do good to those who are persecuting them. Again and again, Peter calls on the believers to not repay evil for evil, to endure their suffering as Christ endured His, and to remember that they have the hope of a better life to come in God’s kingdom.
Peter focuses on this hope at the close of the letter. In the final lines of the letter, he assures the believers that this suffering is only temporary, that it won’t last forever, that it will be over in a little while. He goes on to provide them with more hope and encouragement by reminding them that when this suffering is over, God Himself will comfort, restore, sure up, repair, and strengthen the believers. Peter’s letter to the persecuted believers of Asia Minor closes with the hope of God Himself comforting and repairing them after the struggle is over.
This hopeful message of restoration reverberates with the echoes of other Scripture. Numerous psalms come to mind. We think of the psalm penned by David in which he pours out his heart and soul upon the page, begging God to comfort him amid his trials. In Peter’s words, we hear echoes of Psalm 23:
He restores my strength.
He leads me down the right paths
for the sake of his reputation.
Even when I must walk through the darkest valley,
I fear no danger,
for you are with me;
your rod and your staff reassure me.
You prepare a feast before me
in plain sight of my enemies. (Psalm 23:3-5)
We hear whispers of Psalm 119, where the psalmist pleads with God for Him to restore the grief-stricken author as God promised to do. “My soul melts away for sorrow;
strengthen me according to your word!” (Psalm 119:28) The psalmist knew that God would nourish and restore him after his trials, and he pleaded for God to keep that promise.
Peter’s words mirror those of his contemporary, Paul, who wrote, “but the Lord is faithful, and He will strengthen you and guard you against the evil one,” ( 2 Thessalonians 3:3). In each of these passages and countless others, the believer is continually reassured and reminded that after their suffering is complete, God will restore, repair, strengthen, and nourish them. Whether it be on this side of the grave or the other, God will shepherd the believer in green pastures, will lead them to still waters, and will restore their soul.
Trials and troubles are too many to count in this life. Without the hope we have from Christ, this world is bleak, and its burdens will grind us down. Christ, in His atoning death and defeating the grave through His resurrection, has given us new hope. This hope comes from the prospect of a renewed relationship with God. To those who have faith in Christ, the promise of God’s comfort and restoration never goes void. Place your faith in Christ and allow God’s promise of future restoration to give you strength for the trials ahead.
Artwork, Cover for the Bible, Verve No. 33-34 (Mourlot 117), Marc Chagall
“Above all, maintain an intense love for each other, since love covers a multitude of sins. Be hospitable to one another without complaining.” 1 Peter 4:8-9
In 1 Peter 4, Peter transitions into a discussion of what is one of the believers’ highest obligations–to love for one another. He states that the believers must continue to do this, to continue to love one another and continue to live in a Christ-like manner, for the end of all things–the end of days, the end of time–is approaching. Now, Peter is not telling the believers that the end is near to incite fear or panic, but rather to state a simple fact: that they are living in the last days.
We must understand that the last days began with Christ’s resurrection; from that moment, the clock has been ticking down to the end. We even see that Peter makes mention of this in his famous sermon at Pentecost. There Peter quoted from the prophet Joel and said the following about the arrival of the Holy Spirit that had just occurred:
And it will be in the last days, says God,
that I will pour out My Spirit on all humanity;
then your sons and your daughters will prophesy,
your young men will see visions,
and your old men will dream dreams.
I will even pour out My Spirit
upon My male and female slaves in those days,
and they will prophesy,” (Acts 2:17-18).
Peter understood that the arrival of the Holy Spirit meant one thing: that the last days had finally arrived. As such, believers must be all the more diligent about the work that they have before them; the believers must be disciplined, self-controlled, on watch, sober-minded, clear-headed, and committed to prayer. Given the unique nature of the times, Peter was emploring the believers to finish strong, to see the job through unto the end. Peter also wanted the believers to remember that, above everything else, more important than finishing the job well, is the duty to continue loving one another.
In the Greek, Peter calls upon the believers to keep their love ektenes (ἐκτενής), or “stretched out,” because love covers a multitude of sins. The idea here is that the believers keep stretching their love for one other out, and to demonstrate forgiveness to one another. We see Paul reflect a similar idea in 1 Corinthians 13 when he wrote
“Love is patient, love is kind.
Love does not envy,
is not boastful, is not conceited,
does not act improperly,
is not selfish, is not provoked,
and does not keep a record of wrongs.
Love finds no joy in unrighteousness
but rejoices in the truth.
It bears all things, believes all things,
hopes all things, endures all things.
Love never ends,” (1 Corinthians 13:4-8).
There are several words in Greek for love, and Peter uses in his letter the most familiar word– agape (ἀγάπη). Agape can mean unconditional love, a love that will love you regardless of being loved in return, a non-stoping love, the sort of love that God demonstrates to the world, a sacrificial love. Agape can also be used to mean a deeply devoted, brotherly love.
Here, Peter is telling the believers to have a non-stoping, unconditional, non-grudge-holding love for their brothers and sisters; that they are to love one another no matter what.
This lesson on love and forgiveness is one that Peter himself received a crash course in, and his words here show us how far this Galilean fisherman grew in his understanding of love and forgiveness. It was this same Peter who asked Christ how many times a brother must be forgiven, who asked if forgiving a brother just seven times would suffice. It was this same Peter who denied Christ three times and cursed His name after Jesus’ arrest. It was this same Peter who sat upon the beach with the resurrected Christ–the very Christ whom he had cursed just three days before–and it was this same Peter who Christ asked three times if Peter loved Him. It was this same Peter who responded three times that he did love Christ, and it was this same Peter whom–out of love– Jesus forgave for his denials, his cursing, and the rest of his sins.
Here, in this letter, we see this same Peter–a man who has grown dramatically in the Spirit–who encouraged his fellow believers to resolve to love one another.
We hear in Peter’s exhortation echoes of Christ’s words at the Passover meal when Christ said to the disciples, “a new command I give you: love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another,” (John 13:34-35). Peter wanted the believers to understand that the love they demonstrate for one another is the most persuasive witness to the world of their commitment to Christ; that love is the hallmark of the believer. The love that Christ commands means believers must look out for each other. Believers must take care of each other. This love requires believers to carry one another’s burdens, and it requires them to use the gifts and talents they all have to serve one another. In everything they do, the believers are to demonstrate their love for God and their love for each other. In doing this, the believers will bring glory and honor to God and Christ
In many ways, what Peter calls on us to do here in chapter 4 might be more challenging than any of the other exhortations he gives in this letter. This call to love is difficult because it forces us to take a look in the mirror. We have to check our resolve; we have to ask if we are really as determined and committed to living like Christ as we ought to be? Are we as committed to loving one another as we are supposed to be? When we start asking ourselves these questions, they open a whole litany of other questions that we must answer. The truth is that we might not like the answers we get when we really start being serious about being followers of Christ and asking ourselves if we are truly living out our faith, or if we are merely going through the motions. This examination is something we must do; it is crucial–it is imperative–that we understand the importance of resolving ourselves to loving one another. Loving one another is a foundational aspect of being a follower of Christ. It is a fundamental practice, and if we cannot do it properly, we will not ever grow in our faith; we will always be hindered, we will be hobbled.
We must ask ourselves if we are resolved to love our fellow believers, our brothers and sisters, unconditionally? Is the love we exhibit to our brothers and sisters eager to forgive and patient and kind and sincere? Or do we keep a record of wrongs and hurts and grudges? Do we only love when it is convenient for us to do so? When it is easy for us to do so? Do we only love when we get something in return? Do we love all our fellow believers or just those who are like us?
We must understand that there may come a time when our church–the people, the community, the family of believers–might be all that we have in this world. With this in mind, we must demonstrate a love for each other that shows our brothers and sisters that we will be there for them through thick and thin, for better or worse, ’til death do us part.
We must also remember that for a Christian to not love their brothers and sisters is hypocrisy: it shows no thankfulness for the grace and mercy and love of God. It shows a disregard for the commands of Christ, who called upon us to love as we have been loved. For a Christian not to love is a waste. We have the hope of the world, secure and eternal, that can never be taken away from us regardless of what situation in which we find ourselves. This hope was given to us out of God’s unconditional love. We have been given hope and received a love that the world does not have. Out of love, Christ suffered and died so that we can have freedom from slavery to sin and death–how then could we not love? We must remember that we are to resolve ourselves to live like Christ and to love one another.
Resolve yourself to live like Christ. Resolve yourself to love like Christ. Love your brothers and sisters, and keep stretching that love and showing forgiveness, for this is how the world knows we are His disciples.
“Then Jacob called his sons and said, ‘Gather around, and I will tell you what will happen to you in the days to come.
Come together and listen, sons of Jacob;
listen to your father Israel…’” Genesis 49:1-2.
“Judah is a young lion—
my son, you return from the kill.
He crouches; he lies down like a lion
or a lioness—who dares to rouse him?
The scepter will not depart from Judah
or the staff from between his feet
until He to whom they belong comes
and the obedience of the peoples belongs to Him.” Genesis 49:9-10.
We find a gripping scene presented in Genesis 49; it is one which is moving in both its emotion and in its scope and importance to the rest of Scripture. We find the last patriarch, Jacob–who had been renamed Israel by this point in his life–on his deathbed. He was living in Egypt, with his twelve sons, including his long-lost son, Joseph. Israel had come quite a long way, both in geography and also in his spiritual life. It had been many years since he tricked his brother Esau into giving him his birthright, and then stole Esau’s blessing as the firstborn. Many years had passed since Jacob wrestled all night with the Angel of the Lord and had his name changed to Israel. Now he was an old man, full of years, preparing to return to the land and be with his fathers.
The story of Jacob/Israel allows us to see God’s promise to Abraham take a significant step forward. Jacob was Abraham’s grandson; the once childless patriarch, Abraham, left his home and family and followed after God when He called him to do so. Abraham believed in the promise God made to him– that God would make him the father of many–and that from Abraham all the nations would be blessed. By the time we find Israel in Egypt on his deathbed, that family had already begun to blossom.
On one note, the scene found in Genesis is touching. We see here a dying father calling to his beside his sons so that he might give them his last bits of wisdom and advice; it was the time for Jacob/Israel to leave his last will and testament. Undoubtedly, this was a bittersweet moment, one filled with immense emotion. This family, members of which had long been separated from one another, had finally been reunited. Now, the family would once again be divided, this time by death and the grave.
As Jacob/Israel speaks to his sons, we see something interesting in his words. He begins to offer up a blessing upon each of them, something that was customary for an ailing father to do before his death. But, in the pronouncement of the blessings, Jacob/Israel says that he will tell his sons about what will “happen to them in days to come.” The phrase “days to come,” is significant–the Hebrew word from which it is translated is “achariyth” (אַחֲרִית). This word can also be translated as “the end of days,” meaning at the end of time. It is also interesting to point out that “achariyth” is the corresponding opposite word to the phrase that is found at the very outset of Genesis; there we find the word “re’shiyth” (בְּרֵאשִׁית), which means “the beginning.” In the very first book of Scripture, we see the account of how the world began, we find at the close of that same book a prophecy about what will occur at the end of time.
The fact that Jacob/Israel is referring to things that will occur at the end of time is a clue that the events detailed in his blessing upon his sons will come into fruition long after all of them have died. From this, we can intuit that this is not merely a blessing that Jacob/Israel is giving to his sons; instead, it is a prophecy from God about events of the end of days.
Jacob’s prophetic blessing to his fourth son, Judah, is the most significant of the blessings. Judah would become the head of the family, a right that his older three brothers had forfeited through various actions. Judah, who is loyal and brave and valourous, like a lion, is told that his descendants would be revered, and they would be kings over their kinsmen. The line of Judah would rule over the children of Israel until the end of days, at which time, a special ruler from Judah would appear. This prophetic figure would be a king above other kings, for the scepter and staff that the kings of Judah hold rightly belong to this future promised Lion King of Kings. To this promised future king of kings belonged the obedience of all the nations. This promised coming Lion King of Kings would rule over not only Israel but all the peoples of the world.
The arrival of this promised king would be marked by agricultural abundance and bounty that had never before been seen. Grapevines would grow so thick that the Lion King of Kings would be able to use their branches as a hitching post for his donkey steed. There would be so many grapes and wine that he would use them to wash his garments. This agricultural bounty is supposed to call to mind images of Eden, where the land yielded its produce freely and without toil.
This connection to Eden helps us to see that the arrival of the Lion King of Kings signals a breaking of the curse upon the land that was handed down as a result of the Fall in the Garden. If the Lion King of Kings is able to break the curse upon the land, then he must also be the one who crushes and defeats the Serpent. If the Lion King of Kings is the one who overcomes the Serpent, then he is also the one who brings blessing to all the world, as God promised Abraham.
In Jacob/Israel’s prophetic blessing upon Judah, we see the promises made to Eve and to Abraham narrowed just a bit more. God told Eve her promised avenger, the Snake Crusher, would be from her seed–that he would be human. Abraham was promised that his offspring would bless the world, and here Judah is told it is his line that would bring this blessing. God’s plan to save and redeem humanity took another step forward, and all would be waiting for the Lion King to come and free them from the curses.
Many years later, that very distant descendant of Judah would be born in a small town called Bethlehem. He would be from the line of a great king, and the heavens would burst open to proclaim his birth. He would grow up into a man who taught others how to live as God desires. But most importantly, that man–Jesus Christ–would willingly give His life to atone for the sins of the world, to redeem humanity, and to bring blessing to the nations. Jesus Christ is the Lion King of Kings. He rose again from the grave, and He is coming once more to bring those who trust in Him into His messianic kingdom.
Bend your knees before the Lion King of King. Submit to Him and be washed in His blood.
“I will put hostility between you and the woman, and between your seed and her seed. He will strike your head, and you will strike his heel.” Genesis 3:15
The Genesis 3 account of humanity’s fall in the Garden of Eden is a story with which many of us are familiar. It is a Bible “story” that we’ve heard time and time again: in Sunday School, in children’s ministry, in Bible school, and in any other place where children learn the Bible. Given how many times many of us have heard this story, it is possible that a degree of “blindness” has come along with familiarity. We’ve become so used to hearing that Genesis 3 is about how humanity ruined things and brought sin into creation, and was then punished by being expelled from Eden. This approach makes sense and helps us to comprehend the nature of the world, but we miss the most crucial part of the narrative if we only focus on how the man and woman failed.
This passage is not about how Adam and Eve failed and received punishment; this account is about so much more than humanity’s failures. This passage is about how God showed mercy, how He didn’t punish them as wholly as He should have. This passage is about how God–right from the very moment of humanity’s first wandering from Him–already had a plan to bring humankind back to Him.
This passage is about undeserved mercy and the promise of hope of redemption.
Adam and Eve, despite their disobedience, receive an incredible outpouring of God’s mercy. They had both been told by God what the penalty was for eating from the forbidden tree–death. Yet, when God confronted their sin, He did not kill Adam and Eve. He did not destroy creation and begin anew. God punished them justly. Death did come to the scene–something did die for Adam and Eve’s nakedness to be covered–but God did not demand their lives there at that moment as He could have.
God shows even more mercy to Adam and Eve by sending them away from the Garden. Eden was the place where God’s realm and creation overlap; it was the place where God would come and walk among His creation. Adam and Eve, who were now sinful and fallen, could not be in God’s presence; His mere presence would destroy them. God is so perfect and so holy that anything infected with sin cannot survive being near Him. To protect Adam and Eve from being killed, God sent them away from Him. The man and woman were also exiled from Eden to protect them from themselves. Now that they had fallen and become sinful, God did not want Adam or Eve to eat from the Tree of Life, and then live forever in their fallen state. To protect humanity from itself, God exiled Adam and Eve from the Garden. We often think of the exile from Eden as punishment; we fail to see that God sent humanity away from Eden to protect them. In exiling Adam and Eve, God had their best interests in mind; He did what was best for them.
We also see in Genesis 3 something which further shows the compassion that God displayed: the promise of hope. While He was levying the curses upon the Serpent, Eve, Adam, and the land, God made this promise to the Serpent, “I will put hostility between you and the woman, and between your seed and her seed. He will strike your head, and you will strike his heel,” (Genesis 3:15). The Serpent, who had orchestrated mankind’s rebellion through his deceit and deception, was told that there would come one who would avenge the woman. This Avenger would be from the woman’s seed–he would be human–and he would deliver a death blow to the Serpent. The Serpent would hurt the Avenger, but He would not succumb to the Serpent. For the rest of his days, the Serpent would crawl on his stomach, eating dust, knowing that the Avenger was coming to destroy him; the Serpent knew his destruction was sure.
When the Avenger came and finally destroyed the Serpent, the curses would be broken. The Avenger, through His injury from the Serpent, would atone for humanity’s rebellion, but He would break the curses through destroying the Serpent. By breaking the curses and atoning for humanity, the Avenger would end humanity’s separation from God and end their exile.
The Avenger would not defeat the Serpent with might or through force, nor would He do it through confrontation; He would defeat the Serpent through the most curious and most unusual means: He would defeat the Serpent by allowing the Serpent to kill Him.
We see this play out many generations later, when the one from the seed of the woman, when the Avenger– Jesus of Nazareth–came to earth. He was born of woman and lived a life of complete obedience to God. He went willingly and of His own volition to the cross. Though He was perfect and never sinned nor disobeyed God at any point in His life, He allowed the ravenous, bloodthirsty animal of sin and its minion death to consume Him and to kill Him. Death, however, could not hold Him; the Serpent could only bruise Him. Through this selfless act, through His sacrificial death, Christ stomped on the head of the Serpent with His bruised heel when He rose again walked out of the grave three days later.
Already here, at the very beginning of Scripture, here where humanity has just fallen, where sin and death have just been introduced to the story, Calvary is already on the horizon. The promise of the Avenger–of the Snake Crusher–is the first glimmer of messianic hope to the fallen world. This promise shows us that, from the very beginning, God knew how He would defeat sin and death; from the beginning, God knew how He would redeem humanity and bring them back to Him.
‘therefore I will hope in him.’” Lamentations 3:21-24
The Book of Lamentations, as its title indicates, is not a happy book; it is a book of sorrow, sadness, and grief. The author, traditionally believed to be the prophet Jeremiah, composed the text in the immediate wake of the destruction of Jerusalem by the Babylonians in 587-586 BC. The book is a funeral dirge for the lost city. As one reads Lamentations, it is easy to picture the author walking through the rubble and destruction of the city, through the ruins of the Temple, all the while weeping for the once-great city who turned away from God and met this tragic fate.
It is easy to understand why the author would express sadness and sorrow in this situation. As far as the author can see, there was only devastation, destruction, death, and pain. The great City of David leveled. Solomon’s Temple destroyed. Scattered all around were the lifeless bodies of friends and loved ones. Many of the survivors were being shackled together sent off away from their homeland into exile in Babylon. This destruction happened as the result of Judah and Jerusalem’s wandering away from God–the same sinful wandering that Jeremiah spent his career preaching against and telling the people of which to repent. The people did not repent, and they followed after the debased desires of their heart, going happily and unashamedly down the path to destruction, mocking God and Jeremiah all the way. Sadness and sorrow are the natural emotions that one would experience when witnessing such a scene, and we see Jeremiah express these same emotions in the laments he wrote in the aftermath of this destruction.
The Lamentations, however, take a curious turn. In the middle of the book, the author turns from weeping and grief to an unexpected emotion–hope. In chapter 3, as he recounts all the sorrow and devastation and destruction he has witnessed, the author transitions into a message of hope for the future. Though all around Jeremiah is the devastation of God’s wrath, morning has come, and with it a new day. The prophet realized that, though God’s fury and judgment were severe, the people have not been destroyed. Though they are going into exile, God was not done with His people, and if God is still working with this rebellious and stiff-necked people, there was hope for the future. God would remain faithful to the promises He made to Abraham and David. He would remain committed to the people who are incapable of being loyal to Him. Since God was still working through His people, then there would be a future, and there was a reason to be hopeful. It was because of His lovingkindness that they were not utterly destroyed; He was merciful even in His judgment. Even in the worst of circumstances, Jeremiah found reasons to praise God and to be hopeful.
The destruction that Jeremiah witnessed in Jerusalem is only a preview of the destruction which sinful humanity deserves. God does not have to continue to sustain humanity, yet He does out of His love and mercy. As if that display of compassion was not enough, God does more for us. God came to earth in the form of Jesus Christ, and He took our damnation and our destruction upon Himself. He did this so that we could have a future–not just the hope of one, but the assurance of one–with Him. Christ paid the penalty for our sin so that we might become His people. He gave us a future of hope when we deserved a future of destruction. The words of hope that Jeremiah cried out to God in the wake of the destruction of Jerusalem ring even more valid now in the aftermath of Christ’s atoning death outside the walls of Jerusalem:
“But this I call to mind,
and therefore I have hope:
The steadfast love of the Lord never ceases;
his mercies never come to an end;
they are new every morning;
great is your faithfulness.
‘The Lord is my portion,’ says my soul,
‘therefore I will hope in him.”
Regardless of what situation we may find ourselves in, we have a future of hope. Christ demonstrated the infinite depth of His love and mercy by taking our sin and our destruction. He is faithful to us even when our faithfulness wanes. He is our portion forever, and He is the only hope we have.
and for your name’s sake you lead me and guide me;
you take me out of the net they have hidden for me,
for you are my refuge.
Into your hand I commit my spirit;
you have redeemed me, O Lord, faithful God.” Psalm 31:1-5
“But I trust in you, O Lord;
I say, ‘You are my God.’” Psalm 31:14
David’s psalms are some of the most heart-wrenching writings in all of Scripture, and yet they are also some of the most relatable. When reading his work, the reader never has to wonder what emotion David is trying to communicate; the emotion of the text leaps of the page. David’s psalms of sorrow and anguish hit us in the pit of our stomachs, and his psalms of joy leave us feeling as happy and invigorated as he was when he penned them. Ever the poet, David understood how to express and communicate whatever emotions he was experiencing.
The thirty-first psalm is no exception to this rule; in this psalm, David laid bare his soul and expressed to God–and to later readers–the emotional and spiritual toll he experienced as a result of the numerous trials he went through. 1 Samuel recounts the saga of David and Saul when David had to stay on the run from an ever increasingly paranoid and deranged Saul, who was bent on killing the anointed future king of Israel. Samuel’s account tells the reader of David’s hiding in the caves in the wilderness of Israel, his having to periodically flee Israel, of doing absolutely anything to stay always one step ahead of Saul–the king whom David had sworn to serve and who at one time found such solace from David’s music. Saul would stop at nothing to kill David. Despite this, David had numerous opportunities to kill Saul, and yet he spared Saul’s life every single time. On more than one occasion, David had to flee to the land of the Philistines–Israel’s mortal enemy at the time–because it was safer for David to live in the land of his enemies than to live amongst his people. While Saul lived, David was a vagabond; he lived a life of exile. Those who aided him did so at a high cost; helping David elude Saul warranted death. Saul did everything within his power to ensure that David had no one to turn to for help or protection–or so Saul thought.
It was during this chapter of David’s life that he penned Psalm 31. In this psalm, David cried out to the One who would not forsake him, to the One who had aided and protected him all along the arduous journey. David knew that, had it not been for God’s protection, Saul would have captured him and killed him long ago. God alone had been David’s refuge, his stronghold. David also knew that he had done nothing to merit God’s favor or protection; God had been doing so purely out of love and mercy, and because it was what He desired to do. God had foiled Saul’s plans and intentions every step of the way, and David trusted that God would continue to do so. David understood that God had saved him–ransomed him–for a purpose, and so he knew he must entrust his life and soul to God’s care; he must commit his spirit into God’s hands.
David did not hold back from crying out to God in this psalm. Though he was trusting God’s providence for the outcome of this trial, David was still being crushed under the weight of his ordeal. He was reaching his mental and physical breaking points; his life was nothing but sorrow, distress, and sighing. His body was withering away. Those who knew him avoided him; those who were once his friends looked at him as a danger and threat to their own safety. People had forgotten about him as they would a person after their death. David–the man the people once cheered for and celebrated–was now an object of scorn and rebuke. The man who slew the giant to save his people had now been forsaken by them. In spite of this, he continued to trust in God. The world may attack David and shake him to his very core, but God would remain his rock and refuge.
At times, it is difficult for us to have this same level of trust in God. In times of joy and plenty, it is easy for us to say that we trust in Him, but that confidence does not always readily carry over into the times of sorrow and anguish. In the difficult times, we more closely resemble the disciples in the boat in the midst of the storm when they cried out “Save us, Lord!” (Matthew 8:25). What was Jesus’ response to this plea? “Why are you afraid, you men of little faith?” (Matthew 8:26). There the phrase “little faith” could also be translated “little trust.” Our trust in God is directly related to the faith we put in Him; we will never be able to trust in Him fully if we do not place the entirety of our faith in Him. Our trust in God reflects our faith in Him. If we have great faith in a great God who can do all things, then we can boldly endure the trials of this life, regardless of their impact upon us, just as David did.
God does not count our failures to always trust in Him against us; He loves us and sustains us in spite of this. Furthermore, He knows what these moments of anguish and turmoil feel like, for He experienced them firsthand. Matthew, Mark, and Luke each detail in their gospel accounts Jesus’ prayer in Gethsemane before His betrayal and arrest. The Gospel of Luke says this:
“And He withdrew from them about a stone’s throw, and He knelt down and began to pray, saying, ‘Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done.’ Now an angel from heaven appeared to Him, strengthening Him. And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground.” (Luke 22:41-44).
The miracle and the beauty of the Incarnation is that Jesus was fully man and fully God. His deity allowed Him to know exactly what was going to happen and what would befall Him; He understood everything that He was going to endure. His humanity allowed Him to feel the emotions that would accompany such knowledge. He knew the pain and the torture and the cruelty that awaited Him. He knew He would be mocked and ridiculed and scorned. He knew to defeat sin and death and the grave that He must first die. He knew that He would be forsaken by His friends and neighbors. He knew all of this, and He was scared. He asked the Father if it were possible to achieve the salvation required for humanity to be accomplished another way, then to allow it to be so. Yet, He prayed for the Father’s will to be done, not His. His faith was in the Father, and He trusted in the Father, just as his forefather, David had. Christ took the cup that was set before Him, went forward on His mission of salvation, and with His dying breath, quoted the words of His ancestor David: “And Jesus, crying out with a loud voice, said, ‘Father, into Your hands I commit My spirit.’” Having said this, He breathed His last,” (Luke 23:46). Christ’s last words, as He hung dying on the cross, forsaken by all humanity, were those that His ancestor David had penned at a time when he too was forsaken by all, except God. In their moments of agony, David and Jesus both trusted God.
The sin-slayer and the giant-slayer, both scorned and forsaken by men, knew that they could do nothing else but trust in God.
The echoes of Psalm 31 in Christ’s crucifixion are one of many of the amazing and unbelievable threads of continuity within Scripture. One final detail to point out is that Psalm 31 is one of the many psalms which are dedicated to “The Choirmaster.” outside of the psalms, this phrase appears many times, but only one other instance is it translated from Hebrew into English as “choirmaster.” In every other situation, it is translated as “Eternal One,” or “The One Who Overcomes.” Additionally, these particular psalms–the ones to the Choirmaster–have messianic themes, and often have the highest view of God’s majesty. With this understanding, it makes Christ’s last words even more powerful. Not only was Jesus quoting David; He was quoting a work that was dedicated to Him.
Trials and grief and sorrow in this life are plentiful and sure to come. But take hope in the One who has been your rock and your refuge. Trust in the One who knows how hard it can be to trust. Commit your life and your spirit to the One who took your damnation and who died to slay sin to save you.
“For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. For it is written,
I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.
Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men.” 1 Corinthians 1:18-25
In his first letter to the church in Corinth, Paul had to address several issues. The Corinthians were a raucous bunch, and the church was overflowing with spiritual problems. The church was full of division; there were factions who favored the teachings of certain men over others– some followed Paul, some Apollos; others followed Peter, while still others followed Christ (1 Corinthians 1:12). There was also a divide between the social classes within the church. Paul rebuked the Corinthian Christians for their practice of not eating the Lord’s Supper together as one body. The early churches observed the Lord’s Supper much differently than modern churches do; it would be a full meal at which the baptized members of the church would observe the ceremonial breaking of bread and drinking of wine. When the Communion would be partaken in Corinth, the wealthy members of the church would arrive before the poorer members, while many of the poorer members would still be working. The rich members would not wait for their poorer brethren to arrive, and would begin to eat and drink to excess. When the poor Christians finally did arrive at the communal meal, there would be no food remaining, and the rich Christians would be intoxicated. The Corinthians did not observe then Communion as a sacred act; instead, they treated it like a party. As if these issues were not enough, the Corinthian believers were accepting of an affair between a man and his step-mother, and nobody spoke out against this immorality that was going on within the church. Paul was, at the very least, disappointed and disgusted with the lack of restraint that was so evident in Corinth; the letter that is now referred to as 1 Corinthians was his attempt to begin helping the Corinthians correct these grave issues.
One of the greatest strengths of the Apostle Paul’s writings was his ability to understand the context of the culture in which his audiences lived. As he said himself, he could be a Jew when among Jews, and a Greek when among Greeks. This cultural awareness is evident in the first chapter of 1 Corinthians as Paul goes to some lengths to discuss the “foolishness” of the Gospel. Paul understood the importance of logic, philosophy, and the pursuit of knowledge and wisdom that was so pervasive within Hellenistic culture. He dealt with this firsthand when he debated the Stoics and the Epicureans before the Areopagus in Athens in Acts 17. The fundamental core truth of the Gospel–that God would send His son, Jesus, to die for man’s salvation– was utterly illogical. Furthermore, as is also evidenced in Acts 17, the idea of a resurrection of the dead was equally laughable. Luke records in Acts 17:32 that “when they heard of the resurrection of the dead, some began to sneer…” Paul was no stranger to the opposition to the Gospel that was put forth by those who claimed to be wise by the world’s standard of wisdom.
Paul, therefore, goes on to remind the Corinthian Christians that the world’s standard of wisdom is not the same as God’s, and it is God’s wisdom that they should be concerned about. A prophecy from Isaiah was quoted to reinforce the point that, along with everything else of this world, all man-centered wisdom would eventually pass away and be destroyed. The wisdom that man can ascertain for himself is nothing compared to the wisdom found in God. Compared to God and His wisdom, the wisdom of the world is nonsense.
To those who have not been changed by Christ, this message would not make sense. To the non-believer, to the philosopher, to the seeker of wisdom the Gospel of the Cross is completely and totally ridiculous. It makes no sense that God–the Creator of the Universe–would send His son to die for the salvation of man–the creation. This kind of belief seems unfounded and illogical. Paul points out that the Greeks’ commitment to having a logical understanding of the world is what prevents them from seeing and understanding the beauty of the Gospel, just as the Jews’ demand for signs prevented them from seeing the signs being played out before them. The cross of Christ breaks all barriers, it is a stumbling block to those of any background, both Jew and Gentile, who don’t believe in it. The message of the cross was too illogical for the philosophers to take seriously. They, like the Jews, were too deeply committed to their own understanding of how the world was supposed to operate and they could not see the incredible work that God did through Christ and the cross. It was through this illogical and “foolish” act that God chose to save the world, and it was this foolish gospel that Paul preached, and is this foolish gospel that draws men and women back to God.
The beauty of the cross is that it makes no sense; its illogical nature is what gives it so much power. Yes, we can study the Old Testament and understand the deep symbolisms and fulfillment of prophecies that are contained within Christ’s death, but even then we are still forced to answer critical questions: Why God would come to Earth and allow Himself to die at the hands of His creation? Why didn’t God just start over again, as He did in the days of Noah? Why would God do this? Why wouldn’t God do that? There are any number of questions that we could ask and drive ourselves crazy with if we were to try to find logic in what Christ did. But that’s just the point–there is no logic in it. Christ’s actions defy any wisdom and understanding of man. We are not saved by finding the logic in Christ’s death; we are saved by having faith in His illogical outpouring of love and mercy and grace. We are not saved by uncovering some secret, hidden knowledge; we are saved by trusting in the God who came to die for us.
We are foolish to think that we can predict how God will operate. We cannot put Him in a box and systematically predict what He will do. Our wisdom is not His; our wisdom is foolishness in comparison. The message of Christ crucified proves this; the cross shows us how little we understand about how God operates. Thankfully, God does not operate according to our standard of logic. Our God operates in the illogical, like coming and dying to take away our sins, so that we might be allowed to have a new life with Him.
But it produced only worthless ones.” Isaiah 5:1-2
“I am the true vine, and My Father is the vinedresser…Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me.” John 15:1,4
The Old Testament prophetic works give us a unique view of the society of ancient Israel. Those whom God called upon to be His prophets had a specific purpose: to deliver a message from God to the people. Often, God also called upon the prophets to write down the words that He had given to them, so that future generations would heed them and learn from them as well. From these writings, we learn about what the people of Israel were doing, and we also read of the work that the prophets did. Our view of Old Testament-era Israel is written from the perspective of those who remained faithful to God, and this allows us to see how far Israel had wandered away from God.
The prophet Isaiah is a perfect representation of all of this: he lived in the era before the conquest of the northern kingdom of Israel, and God called upon Isaiah to deliver a two-fold message to the people of Israel and Judah. The first part of the message was one of punishment; the people were told that their sinful behavior and disregard for God had gone on for too long, and that God would bring about corrective judgment. The second part of Isaiah’s message was one of hope–that after the judgment came, there would be a restoration.
Chapter 5 of Isaiah’s writing presents one of the most beautiful examples of his work. In it, the prophet relays a parable to the people of Israel from God. In this parable, God describes Himself as a vinedresser who plants a beautiful vineyard, a vineyard which the vinedresser loves and cherishes and nourishes. Within the vineyard, the vinedresser reserves the best spot for the best vine, and the vinedresser does everything within his power to ensure the success of the best vine and vineyard. The vinedresser goes as far as to build a tower in the midst of the vineyard so that he can stay in the vineyard with the vines, look out over the vines, protect them, and watch them grow and flourish.
The vinedresser loved the vines in his vineyard, and he did everything he could to ensure their success–to ensure that they bore good fruit.
The vines, however, did not produce good fruit. They instead produced worthless grapes; grapes which were good for nothing and were rotten and inedible. Despite the love and best efforts of the vinedresser, the vines had become infected and infested with something that had ruined them, and destroyed any potential they had of producing good fruit. The vinedresser laments “What more was there to do for my vineyard that I have not done in it? Why, when I expected it to produce good grapes did it produce worthless ones?” (Isaiah 5:4). The vinedresser had done everything he could for the vines, and yet they still failed to do what he had hoped they would.
Isaiah unpacks this parable for us–Israel is the vineyard, and Judah the choice vine. God planted Israel in the Promised Land, He nurtured Israel, He proved for them, He protected them, He did everything that He could do for them–even gave them the Law–so that they could be His holy people; so that they could be holy as He is holy. God loved Israel and built His house, the Temple, in their midst–just as the vinedresser built the tower in the vineyard–so that He could dwell among His people.
And yet, just as the vineyard in the parable failed to produce the fruit it was supposed to yield, so too did Israel fail at being God’s holy nation of priests. Israel could be no different than the fallen humanity around them; they were infested by sin and succumbed to pagan worship, idolatry, immorality, and infidelity to God. Israel’s spiritual fruit was just as worthless and rotten as the worthless grapes of Isaiah’s parable.
In the parable, the vinedresser realizes that the only way to remedy the infestation in the vineyard is to let the vineyard be destroyed; to allow the elements reclaim the vineyard and to begin anew. God would do this same thing with Israel; the kingdoms of Israel and Judah would be destroyed by Assyria and Babylon. This destruction was to be the punishment for their continued sin; it was also to purge the faithlessness from the people so that they would not stray from God again.
Isaiah’s message, though bleak, does contain hope. In chapters six and eleven, he begins to talk of a root which would survive the destruction and judgment, and which would grow back. This root, the Root of Jesse, would lead to one who would be the true vine–who would be the vine that Israel was always intended to be. This root of Jesse, or the line of David, would lead to one who would undo the curse which has decreed after the Fall, and this one–this messiah–would lead all the peoples of the Earth in seeking after God. The One from the Root would enable people to live as God commanded them to live.
On the night that Christ was betrayed, He celebrated the Passover–the holiday in which Israel commemorated God resuing from slavery in Egypt so that He might plant them in the Promised Land–with His disciples. After eating the Passover meal, Christ gave the disciples a new observance, the Lord’s Supper. Following the Communion, Christ and the Eleven walk through the streets of Jerusalem to Gethsemane. In John’s account of this nighttime trek, Jesus spends these last moments giving the disciples His final teachings and instructions. He also reveals His messianic identity in a way that beautifully demonstrates the connectivity and cohesion of the Old and New Testaments.
In John 15:1, Christ tells the disciples plainly that He is that true vine–the one which grew from the Root of Jesse, and that His Father is the vinedresser. His words hearken directly back to the themes we read about in Isaiah; Christ here establishes Himself as the ultimate fulfillment of Isaiah’s words.
Christ gives the disciples–and all future believers–a crucial instruction: to abide in Him. The Christian must remain connected to and believing in Christ for two reasons: first because on our own, we can do nothing. Just as a branch cannot grow and produce fruit unless it remains attached to the vine, neither can we be fruitful and faithful unless we stay connected to the true vine–Christ. Secondly, and more importantly, it is only through abiding in Christ that we can keep from being infected and infested like the vineyard of Isaiah’s parable. Abiding in Christ is the only way in which we can avoid being ruined by sin.
We must understand this: just as the vinedresser allowed the vineyard to be destroyed to purge it, and just as God allowed Assyria and Babylon to lay waste to Israel and Judah to purge them of their idolatry and unfaithfulness, God was now going to let the true vine be destroyed in order to cleanse humanity from its infestation of sin. The destruction that Israel experienced was only a preview of the judgment and destruction that humanity deserved, but Christ took that judgment in our place. He had the full cup of God’s wrath–the wrath which we should have endured for eternity–poured upon Him and He allowed it to kill Him so that we would be pardoned.
Through the shedding of His blood and His death, Christ purged us of the sin which infected us, which keeps us from bearing good fruit. By cleansing us of our infestation of sin, He made us able to live as He commands us to live; He corrected the very problem Israel could never overcome. With that, just as the root of the previously destroyed vine grew back, death would not be able to contain Christ, and He–the true vine–would grow back again, only three days after his death. As Christ walked with his disciples on that first night of Passover–Christ knew everything that was about to happen, and He knew why it must happen. So Jesus commanded the disciples to abide in Him, to stay connected to him– to keep believing in Him, because that was the only way for them to be rid of the sin which would destroy them.
In Christ’s death and resurrection, God planted a new vineyard, and Christ is the choice vine. Faith and belief in Christ’s death and resurrection allow us to become branches on His vine, and as long as we abide in Him–remain connected to him, believe in Him, seek to do his will–we will bear fruit. We will be pruned and cut back from time to time, this process will hurt and be painful, but it re-shapes us; this is the only way in which we can grow. Our sinful flesh still causes us to think that we can grow on our own; it still tempts us to turn away from God, but we must abide in Him. Without Him, we will be no better than the worthless vines of Isaiah’s day, and if we turn from Him, we deserve the same fate that they met.
In Isaiah 5:4, we saw God asking what more could He have done for his vineyard, for Israel. In Christ, we see God doing the only thing left to do– going to the root of the problem, and killing the sin which ruined Israel and all of humanity. In order to do this, Christ had to suffer. He had to endure the fullness of the wrath and judgment of God–the wrath and judgment which was rightfully ours–and He did so willingly. He did this so that we could be grafted in as branches of the true vine, His vine, and so that we could abide in Him and be empowered by His spirit to live as He commands us to live–as Israel was supposed to live– as His holy people–a people who live out righteousness and justice.
He died so that we could live differently and bear fruit.
So, we must exam our lives; we must look at ourselves and determine this: what kind of fruit are you? What kind of fruit are you producing? Are you abiding in Christ? Are you bearing fruit? If so, continue abiding in Him, and be ready to be pruned back from time to time so that you might grow and bear more fruit. When the pruning comes, continue to abide in Him, regardless of how painful that process might be.
God has done everything for us, even more than what He did for Israel–He sent His son to redeem us from sin. In three hours on the cross and three days in the grave, Christ fulfilled our eternity in Hell.
Abide in Him; stay connected to Him. Turn away from the sin that infest you, and allow Christ to cleanse you and enable you to live differently, and then bear fruit for Him.
Artwork: “The Green Vineyard,” Vincent van Gogh, 1888.
“‘He shall crush your head,
And you shall bruise him on the heel.’” Genesis
After creating the world and everything in it in six days,
God placed Adam and Eve in the midst of paradise—Eden—and gave them dominion to
rule over all of creation. Man and woman
enjoyed direct communion with God in Eden and free reign over everything in
paradise. Adam and Eve had but one rule to live by; not to eat from the Tree of
the Knowledge of Good and Evil, for eating from that tree would lead to their
deaths. Eating from the tree wouldn’t kill them, but being disobedient to God
would. The serpent, as Genesis recounts, was the most cunning of all the
creatures, and deceived Eve into eating from the prohibited tree, and Adam
followed after her lead and ate of the tree of his own accord.
They had disobeyed God and brought sin into the created
world, and with sin came heartache, hard labor, grief, greed, anger, jealousy,
insecurity, anxiety, and ultimately, death. Creation had been tainted because
of mankind’s sin against God. They could no longer live in Paradise in
communion with God; Adam and Eve were exiled from Eden and sent away from God’s
presence. This was for their own good; God is the epitome of holiness, and
sinful creatures cannot be in His presence and live.
Before banishing Adam and Eve from Eden, God made Eve—the
mother of all humanity—a promise. There would come from her one who would fix
all of this; one who would make things right once again and restore humanity to
its intended relationship with God. From her seed will come one who could erase
the mistake she and Adam had made. This Promised One would also come for the
serpent—the deceiver who helped usher in sin and death. The serpent would wound
the Promised One, possibly even hurt him badly, but the Promised One would
destroy the serpent. God was not caught off guard by man’s actions; He was
already prepared with a plan in place to make things right again.
So humanity was exiled from Eden, forced to be separated from
God’s presence. But God had given humanity a most powerful gift as He exiled
them: the promise of the hope; hope that redemption would come.
Generations came and went, creation seemed to spiral ever
further into sin and evil. Man continually sought after the dark and depraved
desires of his own heart. God watched as mankind—His creation—forsook Him and
scorned Him and made themselves to be their own gods. Everywhere upon the
Earth, sin ran wild, and death and the grave consumed humanity.
God’s promise of hope persisted. Though each generation seemed to fall further away from Him, there were still those who sought God and His righteousness, and for their sake, His promise was sustained. Promises were made to specific people to help carry on this initial promise made in Eden, and covenants made to make these promises binding. God abided by His promises, and the faithful in each generation lived with hope: hope that the Promised One would soon come and make all things right again.
Still, generations came and went, and God would continue to
unveil His plan a little at a time. This Promised One would be descended from
Judah; He would be like a lion and would be a king (Genesis 49). He would be
from the Line of David (II Samuel 7). He would be a suffering servant, led like
a lamb to the slaughter (Isaiah 53). He
would be Immanuel, God with Us (Isaiah 7).
The original promise—the promise of hope—echoed with every
new prophecy and re-affirmation of the coming of the Promised One. He will crush your head, and you will bruise
Generations came and went, lived and died, and waited. The
righteous waited for the Promised One though all around them turned to idols
and sacrificed their children to false gods. The righteous waited through judgment
and exile and silence from Heaven. The righteous waited while sin and death and
the grave and the Serpent-Deceiver continued to claim usurped authority on the
Earth. The righteous waited because they had the promise of hope and the
assurance of God’s faithfulness to His promises. The Promised One would come,
and He would make all things right.
This was the backstory to the story of Jesus of Nazareth. He
was sent to be the Promised One and crush the head of the serpent—to destroy
the Deceiver—and restore humanity’s relationship with God. As Jesus taught and
performed miracles, people began to wonder if He might be the Promised One, but
many had lost sight of the promise that the Promised One was to fulfill. They had developed ideas of what the Promised
One would be and what He would do that satisfied their own views and beliefs.
Jesus, however, knew what His mission was, and He knew what He must do to
fulfill God’s promise of hope and redemption.
He would have to be wounded.
He would have to be wounded because, to defeat sin and death
and the grave and the Deceiver, Jesus would have to die. Without dying, Christ could not provide a
sacrifice that would atone—forgive—our sins. Without dying, Christ could not
invade the grave and conquer it. To defeat death, Christ must die. Most importantly, to destroy the Deceiver—to
crush the serpent’s head—Christ must die. He must die so that He could come
back to life.
When Christ was taken off the cross on Good Friday, half the
battle was won. During His moment of glorification and exaltation, He had
offered the sacrifice of atonement and settled humanity’s account before God.
Now, Christ the King was on the path of conquest, invading the territory of the
enemy: death and the grave. As He once
said, “No one takes my life away from Me. I have the authority to lay it
down and I have the authority to take it up again,” (John 10:18).
On the first day of the week, when the mourning followers of
Christ came to His grave, they were expecting to anoint the body of a man they
had hoped to be the Promised One. They had forgotten that the Promised One
would have to be wounded by the serpent and led like a lamb to the slaughter.
They surely did not expect the Promised One to die, and especially did not
expect the Promised One to be crucified. So they came to mourn; mourn for
Christ and their dashed hopes, and to begin the process of waiting and hoping
His grave, however, was empty. Christ had risen. He had
invaded death and the grave and returned. He had conquered them. He had
O death, is your victory? Where, O death, is your sting?” (1 Corinthians
have been the slain Lamb who was laid in the grave on Friday—reviled and forsaken
by man—but, it was the roaring Lion of Judah who emerged that Sunday morning and who was victorious over
sin, death, and the grave; who crushed the head of the serpent. It was the Lion
of Judah whose victory shook the very Earth down to the pit of defeated Hell,
and it is the Lion of Judah who lives and reigns today and forevermore at the
right hand of God.
The promise that was first made so very long ago had been kept. The Promised One had come and He made all things right. He restored our relationship with God by paying our debt with His blood. He was wounded, but He crushed the serpent’s head, and He is coming again to return us from our exile from God’s presence.
artwork: “Lion and Snake,” Samuel William Reynolds, 1799.
“Peter, however, got up and ran to the tomb. When we stooped to look in, he saw it was empty; only the linen cloths that had covered His body remained. So he went home, amazed at what had happened.” Luke 24:12.
When Christ’s body had been taken down off the cross, there was not enough time to give it the full burial treatment that the Jewish law required. The Sabbath, the Jewish day of worship and rest, was fast approaching and work was forbidden during the hours of the Sabbath. Joseph of Arimathea, and the others who were now in charge of burying Jesus’ body, simply wrapped his beaten and lifeless corpse in fine linen and placed Him in the tomb. The ceremonial burial ritual would have to wait until after the Sabbath.
On the first day of the week, after the Sabbath had passed, Mary Magdalene and Jesus’ mother, Mary, returned to the tomb to finish the ritual of anointing Jesus’ body with spices. Their main concern was figuring out how to get inside the tomb, since it was covered by a huge stone to prevent anyone from stealing Jesus’ body. But the scene that awaited them when they arrived at the tomb would change their lives forever, as it also would change the course of history forever.
The stone was rolled away from the tomb, meaning that the tomb was wide open for anyone to walk in, or even walk out. The two women look inside and see that it is completely empty; Christ’s body is nowhere to be found. They are baffled, and even worried. Their first thought is that someone had stolen the body, but then a miraculous event occured–two men suddenly appear wearing dazzlingly bright white robes. “Why are you looking for the living among the dead?” the ask, “Jesus, who was crucified, is not here! He has been resurrected!”
Resurrected. Brought back to life. No longer dead. Living.
Mary and Mary run to tell the other disciples they glorious news, and they are just as baffled and bewildered. Peter runs to the tomb to witness it for himself. When he sees the empty tomb, he is amazed. Though Christ had repeatedly told his disciples what would happen, they never quite understood. Now, it is starting to make sense, and the gravity of the moment leaves everyone completely dumbfounded.
Christ is no longer in the grave; He has conquered death! Though He remained dead for 3 days, He rose on the third day and the empty grave is there to prove that Jesus of Nazareth is alive! In fact, Christ was such a righteous and observant Jewish man that He observed the Sabbath, even in death–He waited until the Sabbath was over to perform His greatest miracle, rising from the dead. His mission was now fully complete. He had suffered torture, humiliation, and death. And now, through His resurrection, He has conquered all three. Mankind is now redeemed, and salvation has been brought to the world.
On this Easter Sunday, we should be filled with the same sense of awe and wonder as those who were witnesses to the morning of the resurrection. Our Savior lives! He has conquered death and we shall share eternal life with Him! Let our hearts be filled with joy, for Christ is alive!