The account of Jesus has not yet ended. The account of Jesus does not end with his burial. Nor with his resurrection... and certainly not with his birth!
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| Surprising roadside artefact in northern Israel, near Mt Carmel. Was Jesus' tomb similar? |
(This post is substantially a revision from earlier posts)
The living Saviour is in this world today. So we are invited to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the wrath that is coming (1 Thessalonians 1:9b-10, NRSV).
The first messengers spread the "impossible" news that Jesus is risen from the dead. We have separate accounts in the Gospels: Matthew, Mark, Luke and John. What did they have in common on this? They have different perspectives and emphases, but I note this common ground:
And very early on the first day of the week, when the sun had risen, they (women/Mary Magadelene) went to the tomb (Mark 16: 2, ESV).
There was a mystery encountered that morning of the first day of the new week and, actually, the first day of a very new epoch. As they had been at the execution cross, once again the women are prominent. Were they fearful? (John knew that Mary Magdalene was not there alone; he says she reported “we do not know”.)
the stone had been removed from the tomb (John 20:1b, NRSV). It must have been very obvious once they were in sight of that tomb that things were different! (John’s wording suggests the stone tomb closure had been very thoroughly displaced, not simply rolled a bit.)
So they departed quickly from the tomb, (Matthew 28:8a, ESV). It is surely no surprise that the women lost no time in the garden which had been the burial location. Their instinct was very human - get the others involved. Were they perhaps driven by fears?
they reported all these things to the Eleven and to all the rest (Luke 24:9b, CSB). There were many people that day having to grapple with these extraordinary and unprecedented circumstances. How could they take in something like this?
There are other matching moments from later that same day:
There they found the eleven disciples and the others who had gathered with them (Luke 24:33b, NLT) can be matched with John 20:19
the disciples rejoiced when they saw the Lord (John 20:20, NRSV). can be matched with Luke 24:41
No linear account of the day of resurrection is possible. The individual reports are quite divergent and do not fully harmonise in an obvious manner. The records do readily evoke a scene of individuals and groups in crisscrossing activity, and confusion, and fear.
And very early on the first day of the week, when the sun had risen, they (women/Mary Magadelene) went to the tomb (Mark 16: 2, ESV).
There was a mystery encountered that morning of the first day of the new week and, actually, the first day of a very new epoch. As they had been at the execution cross, once again the women are prominent. Were they fearful? (John knew that Mary Magdalene was not there alone; he says she reported “we do not know”.)
the stone had been removed from the tomb (John 20:1b, NRSV). It must have been very obvious once they were in sight of that tomb that things were different! (John’s wording suggests the stone tomb closure had been very thoroughly displaced, not simply rolled a bit.)
So they departed quickly from the tomb, (Matthew 28:8a, ESV). It is surely no surprise that the women lost no time in the garden which had been the burial location. Their instinct was very human - get the others involved. Were they perhaps driven by fears?
they reported all these things to the Eleven and to all the rest (Luke 24:9b, CSB). There were many people that day having to grapple with these extraordinary and unprecedented circumstances. How could they take in something like this?
There are other matching moments from later that same day:
There they found the eleven disciples and the others who had gathered with them (Luke 24:33b, NLT) can be matched with John 20:19
the disciples rejoiced when they saw the Lord (John 20:20, NRSV). can be matched with Luke 24:41
No linear account of the day of resurrection is possible. The individual reports are quite divergent and do not fully harmonise in an obvious manner. The records do readily evoke a scene of individuals and groups in crisscrossing activity, and confusion, and fear.
And, what of the authorities? They were still out there and followers of Jesus would not wish to fall foul of them on that demanding day, so soon after the authorities' "victory". This concern would shape their prayers, decision-making and prudent action. (Matthew has mention of activity amongst the Jewish leaders.)
The emphases I see arising from the common ground are the:
In Luke's writing (Gospel) we read a fuller account of just one part of Jesus speaking post-resurrection. This falls on the afternoon of that same day. Two grieved and disturbed men had been worrying their way along the road when, mysteriously unrecognised, Jesus joined up with them.
The emphases I see arising from the common ground are the:
- prominence of the women;
- open and empty tomb;
- telling and re-telling of the extraordinary fact;
- continuing (very human) unexpectedness of Jesus being risen.
- Women being at the tomb again, not necessarily in the same groupings (Matthew 28)
- Jesus met with many disciples in a secluded house on the evening of Day 1 (Thomas being somewhere else) and commissioned them to take forth his mercy (Luke 24; John 20)
- Disciples dispersing and returning (Luke 24)
- Jesus interpreted the Old Testament specifically about himself (Luke 24)
- A week later, Jesus met with the disciples at the house with Thomas present (John 20)
- Jesus spent time with the "12" by the Lake in Galilee (John 21)
- Jesus met the eleven in Galilee and commissioned them to go (Matthew 28)
In Luke's writing (Gospel) we read a fuller account of just one part of Jesus speaking post-resurrection. This falls on the afternoon of that same day. Two grieved and disturbed men had been worrying their way along the road when, mysteriously unrecognised, Jesus joined up with them.
They said: But we were hoping that he was the one who was about to redeem Israel. Besides all this, it’s the third day since these things happened. Moreover, some women from our group astounded us. They arrived early at the tomb, and when they didn’t find his body, they came and reported that they had seen a vision of angels who said he was alive. Some of those who were with us went to the tomb and found it just as the women had said, but they didn’t see him.”
He said to them, “How foolish you are, and how slow[f] to believe all that the prophets have spoken! Wasn’t it necessary for the Messiah to suffer these things and enter into his glory?” Then beginning with Moses and all the Prophets, he interpreted for them the things concerning himself in all the Scriptures (Luke 24:21-27, CSB).
Note that the two travellers were aware of angels being reported and also of "him", though "him" had not been seen by the men, up to the point of their knowledge.
The testimony of the women had been partially corroborated at least! (The reluctance does not seem to be the failing of the women.)
It is unusual to find Jesus calling his followers foolish and slow, but there he does. He speaks of their Scriptures, in particular, their prophets. Although we can feel sympathy for their confusion and lack of understanding, he thought they had sufficient information if only they took it to heart.
Note that line: And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself (Luke 24:27, NIV). This surely exemplifies the very special course of instruction Jesus delivered, or repeated, post-resurrection. However many hours or minutes they had on the first day, there was more! It is easy for us in this era of Bible Gateway, Blue Letter Bible, and other such resources, to imagine reviewing broadly as well as in specific detail the Law books and the Prophets and all the rest! They must have depended on their memory (or his knowledge) of the Old Testament (OT), for they were scarcely carrying scrolls or codexes with them.
Luke in Acts mentioned 40 days and the Scriptures and the Kingdom of God. What exactly did Jesus say to them? It is not easy to imagine how the aphorisms of Proverbs, nor the imprecatory Psalms, could be expounded by Jesus about himself. We have no direct record of the course of teaching or the teachings Jesus delivered. However, the statement in Luke chapter 24 and the form of the discourses in John must give us a clue - no need of parables with this audience, for Jesus knew them. I consider that the understanding of Jesus and his Way which we encounter in most of the rest of the NT arise from the "unpacking" which Jesus did at this time in their discourse.
The impression I have is that Jesus focussed on the core band of disciples, women and men, but not exclusively the apostles. They needed to hear his message reiterated by Jesus himself, and they did. How did it all relate to their sacred texts? Hours and days were needed to adjust and reconsider, and hours and days they had. The developed understanding of Jesus which we meet in the later pages would distil from these days and be recorded under the moving of the Holy Spirit, whom Jesus promised, and poured out, on his followers. Their lord, was indeed, The Lord. The astonishing fact was that the impossible and unacceptable New Testament (NT) message of Christ (Messiah) Jesus, Saviour crucified and Lord Risen, was taken out into the world by these unlikely people.
The official said to Philip, “Tell me, was the prophet talking about himself or about someone else?” So Philip began at this place in the Scriptures and explained the good news about Jesus.
He said to them, “How foolish you are, and how slow[f] to believe all that the prophets have spoken! Wasn’t it necessary for the Messiah to suffer these things and enter into his glory?” Then beginning with Moses and all the Prophets, he interpreted for them the things concerning himself in all the Scriptures (Luke 24:21-27, CSB).
Note that the two travellers were aware of angels being reported and also of "him", though "him" had not been seen by the men, up to the point of their knowledge.
The testimony of the women had been partially corroborated at least! (The reluctance does not seem to be the failing of the women.)
It is unusual to find Jesus calling his followers foolish and slow, but there he does. He speaks of their Scriptures, in particular, their prophets. Although we can feel sympathy for their confusion and lack of understanding, he thought they had sufficient information if only they took it to heart.
Note that line: And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself (Luke 24:27, NIV). This surely exemplifies the very special course of instruction Jesus delivered, or repeated, post-resurrection. However many hours or minutes they had on the first day, there was more! It is easy for us in this era of Bible Gateway, Blue Letter Bible, and other such resources, to imagine reviewing broadly as well as in specific detail the Law books and the Prophets and all the rest! They must have depended on their memory (or his knowledge) of the Old Testament (OT), for they were scarcely carrying scrolls or codexes with them.
Luke in Acts mentioned 40 days and the Scriptures and the Kingdom of God. What exactly did Jesus say to them? It is not easy to imagine how the aphorisms of Proverbs, nor the imprecatory Psalms, could be expounded by Jesus about himself. We have no direct record of the course of teaching or the teachings Jesus delivered. However, the statement in Luke chapter 24 and the form of the discourses in John must give us a clue - no need of parables with this audience, for Jesus knew them. I consider that the understanding of Jesus and his Way which we encounter in most of the rest of the NT arise from the "unpacking" which Jesus did at this time in their discourse.
The impression I have is that Jesus focussed on the core band of disciples, women and men, but not exclusively the apostles. They needed to hear his message reiterated by Jesus himself, and they did. How did it all relate to their sacred texts? Hours and days were needed to adjust and reconsider, and hours and days they had. The developed understanding of Jesus which we meet in the later pages would distil from these days and be recorded under the moving of the Holy Spirit, whom Jesus promised, and poured out, on his followers. Their lord, was indeed, The Lord. The astonishing fact was that the impossible and unacceptable New Testament (NT) message of Christ (Messiah) Jesus, Saviour crucified and Lord Risen, was taken out into the world by these unlikely people.
Further on in Luke's Acts, we get a strong hint of just how the story went out. The last part of chapter 8 has Phillip speaking with a man from Ethiopia. He was probably reading the Greek OT and had it open at the striking Isaiah, chapter 53. The man was reading the passage that said,
“He was led like a sheep on its way to be killed.
He was silent as a lamb
whose wool is being cut off,
and he did not say a word.
He was treated like a nobody
and did not receive a fair trial.
How can he have children,
if his life is snatched away?”
He was silent as a lamb
whose wool is being cut off,
and he did not say a word.
He was treated like a nobody
and did not receive a fair trial.
How can he have children,
if his life is snatched away?”
(Acts 8:32-35, CEV). Philip explained that the whole drama had its basis in the OT and there and then provided illumination such as is found now in the NT. (How long did Philip have?)
Many NT allusions are made to the fact of Jesus' resurrection - why does that still matter?
The Good News is about his Son. In his earthly life he was born into King David’s family line, and he was shown to be[a] the Son of God when he was raised from the dead by the power of the Holy Spirit.[b] He is Jesus Christ our Lord (Romans 1:3-4, NLT).
He is forever able to save[a] the people he leads to God, because he always lives to speak to God for them (Hebrews 7:25, CEV).
A mighty, living, Saviour indeed! You and I can depend on him.
Many NT allusions are made to the fact of Jesus' resurrection - why does that still matter?
The Good News is about his Son. In his earthly life he was born into King David’s family line, and he was shown to be[a] the Son of God when he was raised from the dead by the power of the Holy Spirit.[b] He is Jesus Christ our Lord (Romans 1:3-4, NLT).
He is forever able to save[a] the people he leads to God, because he always lives to speak to God for them (Hebrews 7:25, CEV).
A mighty, living, Saviour indeed! You and I can depend on him.
Consider again he words of Jesus: The Son of Man did not come to be a slave master, but a slave who will give his life to rescue many people (Mark 10:45, CEV). He presented(presents) himself as the Servant who will suffer with purpose beyond comprehension; he gave his life. (For the expression "Son of Man", see intended future post).
As Paul the Apostle put it when writing to early believers in Asia Minor: When the time came to completion, God sent His Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption as sons (Galatians 4:4-5, CSB). Readers may well not think of themselves as under God's law, but the point remains - to redeem to a new relationship of acceptance with God.
Writing to that same area, Paul also explained: He is so rich in kindness and grace that he purchased our freedom with the blood of his Son and forgave our sins (Ephesians 1:7, NLT). The concept of Jesus' death as ransom sacrifice presents a challenge to the translators. From what are we needing to be set free? How? The major English dictionaries tend to see the redemption word as set free "from sin". In point of fact, without the death of Jesus we would be lost under the crushing burden of sins (a.k.a. trespasses). English versions refer to "sins" or "trespasses". (I am drawn to the treatment of the sentence in "The Message" [E.H. Peterson]. You can see it online at Biblegateway.com.)
As Paul the Apostle put it when writing to early believers in Asia Minor: When the time came to completion, God sent His Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption as sons (Galatians 4:4-5, CSB). Readers may well not think of themselves as under God's law, but the point remains - to redeem to a new relationship of acceptance with God.
Writing to that same area, Paul also explained: He is so rich in kindness and grace that he purchased our freedom with the blood of his Son and forgave our sins (Ephesians 1:7, NLT). The concept of Jesus' death as ransom sacrifice presents a challenge to the translators. From what are we needing to be set free? How? The major English dictionaries tend to see the redemption word as set free "from sin". In point of fact, without the death of Jesus we would be lost under the crushing burden of sins (a.k.a. trespasses). English versions refer to "sins" or "trespasses". (I am drawn to the treatment of the sentence in "The Message" [E.H. Peterson]. You can see it online at Biblegateway.com.)
I see emphases on "remember" or "comprehend" in the text:
John’s account of the event has:
Early on Sunday morning,[a] while it was still dark, Mary Magdalene came to the tomb and found that the stone had been rolled away from the entrance. She ran and found Simon Peter and the other disciple, the one whom Jesus loved. She said, “They have taken the Lord’s body out of the tomb, and we don’t know where they have put him!”
Mary (and others - “we”) saw an emptied tomb. (There was more to the story of the women. For example, John goes on to recount that this Mary was the first to speak with the risen Jesus.)
Peter and the other disciple started out for the tomb. They were both running, but the other disciple outran Peter and reached the tomb first. He stooped and looked in and saw the linen wrappings lying there, but he didn’t go in. Then Simon Peter arrived and went inside. He also noticed the linen wrappings lying there, while the cloth that had covered Jesus’ head was folded up and lying apart from the other wrappings. Then the disciple who had reached the tomb first also went in, and he saw and believed— for until then they still hadn’t understood the Scriptures that said Jesus must rise from the dead (John 20:1-9, NLT).
Inside that tomb, wrapping cloths remained, but not discarded in a tangle. Peter and the other disciple saw empty funeral wrappings - an empty tomb! Now they believed - but what did they believe? John says they did not understand yet, and thus agrees with the other Gospels. They had heard teaching from Jesus but, although it doubtless gave them some preparation, they had not taken in the reality of the impossible. Could they remember? They knew the Old Testament’s words but did not grasp application to the Christ (Jesus). “Jesus had to rise from the dead”. Now they knew - at least in part.
Mary (and others - “we”) saw an emptied tomb. (There was more to the story of the women. For example, John goes on to recount that this Mary was the first to speak with the risen Jesus.)
Peter and the other disciple started out for the tomb. They were both running, but the other disciple outran Peter and reached the tomb first. He stooped and looked in and saw the linen wrappings lying there, but he didn’t go in. Then Simon Peter arrived and went inside. He also noticed the linen wrappings lying there, while the cloth that had covered Jesus’ head was folded up and lying apart from the other wrappings. Then the disciple who had reached the tomb first also went in, and he saw and believed— for until then they still hadn’t understood the Scriptures that said Jesus must rise from the dead (John 20:1-9, NLT).
Inside that tomb, wrapping cloths remained, but not discarded in a tangle. Peter and the other disciple saw empty funeral wrappings - an empty tomb! Now they believed - but what did they believe? John says they did not understand yet, and thus agrees with the other Gospels. They had heard teaching from Jesus but, although it doubtless gave them some preparation, they had not taken in the reality of the impossible. Could they remember? They knew the Old Testament’s words but did not grasp application to the Christ (Jesus). “Jesus had to rise from the dead”. Now they knew - at least in part.
Luke’s collection of truth about Jesus from the same first day of that week included these reminder lines spoken to the women:
He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” And they remembered his words (Luke 24:6-8, ESV).
“Remember”, “remembered” - as we see in John, there was a gap between what had been heard and what was known, or understood, or believed. They had to recall what they had heard.
Evidently the women were present at one time (or more) to hear what Jesus had been teaching before the fatal visit to Jerusalem. We can turn back to hear:
Jesus took the twelve apostles aside and said:
We are now on our way to Jerusalem. Everything that the prophets wrote about the Son of Man will happen there. He will be handed over to foreigners,[a] who will make fun of him, mistreat him, and spit on him. They will beat him and kill him, but three days later he will rise to life.
The apostles did not understand what Jesus was talking about. They could not understand, because the meaning of what he said was hidden from them. (Luke 18:31-34, CEV)
The meaning was hidden from them (presumably Apostles, and others, including women). Maybe it sounds obvious to us, but it seems to me unsurprising that those early followers did not grasp what Jesus was saying about what was to transpire. They had spent all those months with him, learning about the Kingdom and coming to recognise who he was(is). They looked forward to the King taking up his power and reigning. An execution by foreigners just did not fit. Memorable words he spoke, right enough! Words not understandable by minds limited by what is known to be possible. Words as yet impenetrable to them.
He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” And they remembered his words (Luke 24:6-8, ESV).
“Remember”, “remembered” - as we see in John, there was a gap between what had been heard and what was known, or understood, or believed. They had to recall what they had heard.
Evidently the women were present at one time (or more) to hear what Jesus had been teaching before the fatal visit to Jerusalem. We can turn back to hear:
Jesus took the twelve apostles aside and said:
We are now on our way to Jerusalem. Everything that the prophets wrote about the Son of Man will happen there. He will be handed over to foreigners,[a] who will make fun of him, mistreat him, and spit on him. They will beat him and kill him, but three days later he will rise to life.
The apostles did not understand what Jesus was talking about. They could not understand, because the meaning of what he said was hidden from them. (Luke 18:31-34, CEV)
The meaning was hidden from them (presumably Apostles, and others, including women). Maybe it sounds obvious to us, but it seems to me unsurprising that those early followers did not grasp what Jesus was saying about what was to transpire. They had spent all those months with him, learning about the Kingdom and coming to recognise who he was(is). They looked forward to the King taking up his power and reigning. An execution by foreigners just did not fit. Memorable words he spoke, right enough! Words not understandable by minds limited by what is known to be possible. Words as yet impenetrable to them.
All the synoptics record even earlier moments. John tells that the decision for Jesus’ death had been taken and the authorities were looking for him. Judea had become too dangerous. Mark has this:
They went on from there and passed through Galilee. He did not want anyone to know it; for he was teaching his disciples, saying to them, “The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again.” But they did not understand what he was saying and were afraid to ask him (Mark 9:30-32, NRSV).
They would remember! Why would they have been afraid to ask? Matthew adds that the disciples were distressed at his words. Perhaps we see here a form of denial?
The first recorded time Jesus spoke in such terms came at a specially significant moment. Jesus and disciples were travelling north and he asked them about popular views of himself. The replies indicated Jesus was popularly seen as a prophetic figure. Then Peter (as spokesperson) revealed that to them Jesus was the Christ. (However that identification was not to be circulated.) Then there comes a record of a really strained moment which was the first recorded time Jesus spoke of his forthcoming death:
From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord![a] This shall never happen to you.” But he turned and said to Peter, “Get behind me, Satan! You are a hindrance[b] to me. For you are not setting your mind on the things of God, but on the things of man.” (Matthew 18:21-23, ESV). Understanding was lacking. This interchange must have had an impact! Did the last bit of the dialogue overshadow and dominate all that came before? None of them would forget that day!
They went on from there and passed through Galilee. He did not want anyone to know it; for he was teaching his disciples, saying to them, “The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again.” But they did not understand what he was saying and were afraid to ask him (Mark 9:30-32, NRSV).
They would remember! Why would they have been afraid to ask? Matthew adds that the disciples were distressed at his words. Perhaps we see here a form of denial?
The first recorded time Jesus spoke in such terms came at a specially significant moment. Jesus and disciples were travelling north and he asked them about popular views of himself. The replies indicated Jesus was popularly seen as a prophetic figure. Then Peter (as spokesperson) revealed that to them Jesus was the Christ. (However that identification was not to be circulated.) Then there comes a record of a really strained moment which was the first recorded time Jesus spoke of his forthcoming death:
From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord![a] This shall never happen to you.” But he turned and said to Peter, “Get behind me, Satan! You are a hindrance[b] to me. For you are not setting your mind on the things of God, but on the things of man.” (Matthew 18:21-23, ESV). Understanding was lacking. This interchange must have had an impact! Did the last bit of the dialogue overshadow and dominate all that came before? None of them would forget that day!
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| Ancient Jerusalem tomb being modelled by excavators - roof collapsed |
Not so long after these events we find Peter with others in Jerusalem itself boldly saying to an astounded crowd:
You killed the author of life, but God raised him from the dead. And we are witnesses of this fact! (Acts 3:15, NLT) No doubts evident now - it was clear that it was not Jesus they had misunderstood; rather they had not grasped what kind of a Saviour he is.
You killed the author of life, but God raised him from the dead. And we are witnesses of this fact! (Acts 3:15, NLT) No doubts evident now - it was clear that it was not Jesus they had misunderstood; rather they had not grasped what kind of a Saviour he is.
Paul gives this overall explanation of the vital significance of Jesus’ death and his taking back his life again:
For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life (Romans 5:10, NRSV).
Jesus, its author or source, had said much of life. His purpose was totally life-giving. He said:
I came so that everyone would have life, and have it in its fullest. (John 10:10, CEV)
Paul took the good news of Jesus to Corinth (Acts 18:11). He had an ongoing complex relationship with the believers there, as seen in the Corinthian letters. What did he teach there in 18 months? His venerable creed-like summary statement covered the central facts and implied much:
For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. (1 Corinthians 15:3-5, ESV). "Of first importance": That is the essential "view", the core or foundation to truly knowing Jesus. The word "Christ" may be "unpacked", along with "for our sins". (The summary expands as shown here and in previous posts.)
My camera has a “Pano” setting because it is not possible to view the full scene with an ordinary exposure. So it is with the tremendous panorama of salvation, which is nonetheless presented to us in what Jesus did. Compare, for instance the following words from Paul, each passage with its own emphasis. Does it seem too complex? We are dealing with the action of God to redeem humankind and resolve the age-long issues arising from alienation. No simple matter!
Jesus gave his life for our sins, just as God our Father planned, in order to rescue us from this evil world in which we live (Galatians 1:4, NLT). Rescue from judgement? Rescue from futility? Rescue from rebellion?
Jesus said this himself beforehand:
And if you want to be first, you must be the slave of the rest. The Son of Man did not come to be a slave master, but a slave who will give his life to rescue[a] many people. (Matthew 20:27-28, CEV)
And if you want to be first, you must be the slave of the rest. The Son of Man did not come to be a slave master, but a slave who will give his life to rescue[a] many people. (Matthew 20:27-28, CEV)
So then, a slave who rescues at the cost of his life. Or, a shepherd, whose service is to death:
I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father. And I lay down my life for the sheep. (John 10:14-15, NRSV) It seems plain, but was this obscure before the resurrection? Probably so - hard to see how it could be otherwise.
To make it possible for you (and me) to be delivered or rescued it required Jesus’ life.
Consider some lines from Romans:
just as we read in the Scriptures. But these words were not written only for Abraham. They were written for us, since we will also be accepted because of our faith in God, who raised our Lord Jesus to life. God gave Jesus to die for our sins, and he raised him to life, so that we would be made acceptable to God.
By faith we have been made acceptable to God. And now, because of our Lord Jesus Christ, we live at peace[a] with God. Christ has also introduced us[b] to God’s undeserved kindness on which we take our stand. So we are happy, as we look forward to sharing in the glory of God (Romans 4:23-5:2, CEV). We have much, because he gave all.
I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father. And I lay down my life for the sheep. (John 10:14-15, NRSV) It seems plain, but was this obscure before the resurrection? Probably so - hard to see how it could be otherwise.
To make it possible for you (and me) to be delivered or rescued it required Jesus’ life.
Consider some lines from Romans:
just as we read in the Scriptures. But these words were not written only for Abraham. They were written for us, since we will also be accepted because of our faith in God, who raised our Lord Jesus to life. God gave Jesus to die for our sins, and he raised him to life, so that we would be made acceptable to God.
By faith we have been made acceptable to God. And now, because of our Lord Jesus Christ, we live at peace[a] with God. Christ has also introduced us[b] to God’s undeserved kindness on which we take our stand. So we are happy, as we look forward to sharing in the glory of God (Romans 4:23-5:2, CEV). We have much, because he gave all.
So God has extended undeserved kindness uswards and achieved what we could not. God’s work stands and the opportunity is there now. Any who will, may humbly accept. Be one of the rescued people. God knows! The Apostle sums it up:
And they speak of how you are looking forward to the coming of God’s Son from heaven—Jesus, whom God raised from the dead. He is the one who has rescued us from the terrors of the coming judgment (1 Thessalonians 1:10, NLT). Trust in Jesus means the terrors of death are defeated.
This has now been made evident through the appearing of our Savior Christ Jesus, who has abolished death and has brought life and immortality to light through the gospel (2 Timothy 1:10, CSB). It is all down to the Son whom God gave, the victorious Jesus.
Link to choir presenting "God so loved the world" https://youtu.be/phWMcwYv9g4
Note: The image above shows a Jewish tomb site from centuries before Jesus. There is today a highly embellished Jerusalem site claimed to be that of Jesus' burial, which Dr Rasmussen apparently accepts as the location identified during the 326 AD visit to the ruins by Helena (mother of Constantine). Not everyone agrees!
Scripture quotations marked (CEV) are from the Contemporary English
Version Copyright © 1991, 1992, 1995 by American Bible Society. Used by
Permission.
Scripture quotations marked (CSB) are from the Christian Standard Bible. Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible®, and CSB® are federally registered trademarks of Holman Bible Publishers, all rights reserved.
Scripture quotations marked (ESV) are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
Scripture quotations marked (NIV) are taken from the Holy Bible, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission.
All rights reserved worldwide.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2007, 2013 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NRSV) are from the New Revised Standard Version Bible, copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Note: I retain in the publishers' text where they occur the references [ ] to footnotes, but usually not the notes. You can check them out by viewing the text on-line. Often they are replicated in different translations.
Bible passages accessed via BibleGateway.com
Image courtesy of Holylandphotos.org
Scripture quotations marked (CSB) are from the Christian Standard Bible. Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible®, and CSB® are federally registered trademarks of Holman Bible Publishers, all rights reserved.
Scripture quotations marked (ESV) are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
Scripture quotations marked (NIV) are taken from the Holy Bible, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission.
All rights reserved worldwide.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2007, 2013 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NRSV) are from the New Revised Standard Version Bible, copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Note: I retain in the publishers' text where they occur the references [ ] to footnotes, but usually not the notes. You can check them out by viewing the text on-line. Often they are replicated in different translations.
Bible passages accessed via BibleGateway.com
Image courtesy of Holylandphotos.org
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