Sermon and Worship Resources

Luke 24:1-12 · The Resurrection

1 On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. 2 They found the stone rolled away from the tomb, 3 but when they entered, they did not find the body of the Lord Jesus. 4 While they were wondering about this, suddenly two men in clothes that gleamed like lightning stood beside them. 5 In their fright the women bowed down with their faces to the ground, but the men said to them, "Why do you look for the living among the dead? 6 He is not here; he has risen! Remember how he told you, while he was still with you in Galilee: 7 'The Son of Man must be delivered into the hands of sinful men, be crucified and on the third day be raised again.' " 8 Then they remembered his words.

9 When they came back from the tomb, they told all these things to the Eleven and to all the others. 10 It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles. 11 But they did not believe the women, because their words seemed to them like nonsense. 12 Peter, however, got up and ran to the tomb. Bending over, he saw the strips of linen lying by themselves, and he went away, wondering to himself what had happened.

Collections or Connections?

Luke 24:1-12

Sermon
by Leonard Sweet

Happy Easter, church.

Christ Is Risen.

He Is Risen Indeed.

The resurrection of Jesus is God's final word spoken in the face of sin, suffering, evil and death. Thanks Be to God.

Easter egg hunts have been in the news all week, both because of the controversy in the White House over the invitations that went out warning that the one on the White House lawn might need to be cancelled, as well as the refusal of some school districts to refer to “Easter eggs,” only “Spring eggs.”

Come on. Easter egg hunts? They are part of our most beloved childhood memories, even though they have very little to do with the real Easter. Or do they?

Coloring eggs; that sweet smell of vinegar; getting those same six colors all over fingers, clothes, and countertops year after year. Then getting up early enough to compete against brothers and sisters to find the most baskets of eggs and goodies.

As parents we have different memories of the same event. Easter egg hunts mean bleaching out those Easter egg-colored clothes and counter tops; getting up even earlier than the kids; making lots of egg salad sandwiches (with strange colors staining the bread); and finding Easter grass still lurking in corners of the house on the Fourth of July.

But while some of the traditions behind Easter egg hunts have remained the same, there has been one big change that has transformed large community-wide egg hunts, Sunday school class quests, and our own living room look-fors.

Let’s get real: we might still color and decorate real eggs. But how many of those actual hard-boiled eggs get taken out of the fridge and hidden in nooks and crannies anymore? Real eggs have been replaced with plastic eggs. The realities of lurking bacteria and potential lawsuits have banished actual eggs from almost every “egg hunt.” Instead, plastic eggs filled with store-bought candies have, for the sake of sanity and sanitation, replaced the hand-colored hard-boiled real egg.

In other words rather than searching for an egg, a symbol of new life, we have a petroleum based plastic shell filled with candies made of artificial colors and sweetness. Not a very life-affirming symbol. Not a very Easter-y symbol.

That is what happens not just when we’ve learned that eating eggs that have sat around at room temperature for several hours can lead to bad things. That is what happens when our culture is focused more on things, on collecting objects, than it is on people, celebrating life and connecting subjects. We live in a culture of collections more than connections. At the heart of the culture of death is the reduction of human beings to things which can be collected, bought or sold, used or not used, broken and then thrown away.

In this morning’s gospel reading from Luke, when the women set out at first light, they are on a death mission. Having witnessed Jesus’ crucifixion from afar, having shadowed Joseph of Arimathea to the site of Jesus’ tomb, and having spent their last hours before the Sabbath collecting the spices and concocting the ointments for anointing the dead, the only thing on the minds of these women on Easter morning is death, and on the things death requires. They are focused on the tomb. They fixate on the grave clothes. They savor the scents they are bringing to mask the stench of death.

These women are immersed in the culture of death. They are concerned only with “things” of death. They are preoccupied with those objects they can lay their hands on. They do not have any expectation of encountering a “someone,” of bumping up against a subject to connect to. They certainly do not anticipate encountering a completely new life and connection to the divine.

Easter morning is the moment when everything changes. A culture of death becomes a culture of life. A culture of collections becomes a culture of connections. Nothing less than the entire way the world was ordered is recreated and birthed anew. The tomb of death becomes the womb of life. Jesus cannot be contained or collected in the cold stone of earth. He is risen, a living connection, and has gone before us.

The expectation of death is unexpectedly replaced with the presence of life. Instead of finding a dead body, the first visitors to what had been designated as Jesus’ tomb, find a living word, and embrace the promise of a living Lord. All that Jesus had preached and promised had come true. Nothing less than angelic messengers were the first to kick-start the memory of Jesus’ followers, helping them to recall all that Jesus had prophesied.

What Jesus had promised was that the power of death would be destroyed and that the life that God intended for humanity at the onset of creation would be restored. The world of destruction and death that had ruled since the days of Adam is now replaced by a world of life and love. The culture of death had been replaced by the culture of life.

A world of objects that were in the way was transformed into a world of subjects who were on the way to hope and heaven.

Jesus Easter morning surprise moved the women who came to the tomb from a culture of death to a culture of life, from a world of objects — tombs and ointments, sadness and loss — to a world of subjects — where Jesus’ self-sacrifice was made a life altering, life atoning, life affirming option for everyone who “remembered” or heard the news of his defeat of death.

After Easter morning, none of us are objects waiting for death. After Easter morning, all of us are subjects, children of God, invited to join in new life and to start eternal life now. The Resurrection of Jesus is the sudden declaration by God that we are someone and never just something. You are a subject, not an object. And you are called to live in a culture of life, even amidst a culture of death. With meaning to life coming from connections, not collections.

Christ Is Risen! We are a risen people. We are a rising people. Rise up and LIVE!

[You can either end your sermon here, or if you have time, end your sermon with this “rise-up” story.]

Jon Tevlin is a reporter for the Minneapolis/St. Paul “Star Tribune.” On 17 March, he told the 2012 story of Sally Packard. It is the story of a culture of life raising its head amidst a culture of death.

Sally Packard had waited seven months to get the chance to talk to the teenager who stole her car, and with it some of her independence.

The car, a 1989 Dodge, wasn't worth much. But it was important to Packard, 76, because she needed it to drive to mass at the Church of St. Peter in Richfield every morning. It also got her to doctor’s appointments at Hennepin County Medical Center three times a week.

When Packard finally got to meet the boy, 17, in Hennepin County Juvenile Court recently, she started with a quote:

"When we forgive, we don't deny the hurt that we have received. We don't deny that it was wrong, but we acknowledge that there is more to the offender than the offense."

Already, Packard had the boy's attention. But she also had the attention of Judge Kathryn Quaintance and the lawyers and court staff in the room.

Packard went on to tell how she was called to the impound lot several days after the car was stolen and found it totaled and filled with garbage. Her driver's license was gone, along with religious books and a rosary given to Packard by her mother.

Then Packard talked about being a foster mom for about 50 kids, many of them who had been abused and neglected, and how much she empathized with the young man standing before her in court.

"I personally know most of these kids have not been parented, and maybe their parents haven't either, or maybe they got into the wrong crowd, or got into drugs," she said.

"I would like [the teen] to know that I pray for him and the other two [boys who were with him] daily, and that it is not too late for them," Packard continued. "I would also like these boys to think of their own families. Would they want their families to experience what I have?"

"Again, please let [the boy] know that I sincerely care about him, and I am praying for his redirection and rehabilitation," she said. "A good life awaits him, if he will just choose a new path. God bless."

Packard then asked the judge if she could give the young man two stones. One said "Hope," the other said, "A special prayer for you."

The young man took the stones, and began to sob.

"The hurt, I never thought of that," said the teen. "I'm really sorry. I regret this decision. I'm sorry for all of the hurt that I caused you."

"I care. Lots of people care about you," said Packard.

Then Packard did something none of the people in the courtroom had seen before, she hugged the person who had upset her life. He squeezed her hard and sobbed.

By now, everyone in the courtroom was crying. For years, many of them had watched hardened, defiant kids and angry, vindictive victims.

But nothing like this.

Judge Quaintance, known to be stern and no-nonsense, finally spoke from the bench.

"I think many of us have been doing this work for a very, very long time, and I have never seen such a powerful moment in my career," Quaintance said.

"The [teen's] recognition that you had an impact on somebody, that this is not an anonymous hurt, this is a personal hurt," said the judge. "[It] just so happened that you by chance chose as a victim somebody who can change your life."

Packard did not want the teen to pay restitution for her car because he'd lost his job. He did have to pay $500 for another charge, something that worried Packard.

A few days after the court hearing, Packard sat in her small Minneapolis home and talked about the experience. "When the police told me [the car thieves] were underage, I just kept praying for them," she said.

She recalled the hurt in the teen's eyes as she spoke in court. "He was hugging me so hard I couldn't believe it," Packard said. "I felt everybody in that room was affected. I'm not sure what happened, but I call it a spiritual moment. That was God."

Packard said she knows judges and lawyers toil away without praise, and often get jaded because they deal daily with violence and sorrow.

"There is often so much disillusionment," she said. "I found myself thinking that everybody there needed this. Everybody needed the kind of attention that boy got. We all need some source of value in our lives."

________________________
COMMENTARY

Although we now experience Easter morning as a time of joyous celebration, on that very first Easter Sunday the initial experience of the day was one of complete confusion. Despite having been with Jesus in Galilee, despite hearing all of Jesus’ teachings about his suffering, death, and resurrection, the reality of Golgotha had left the disciples with nothing but despair.

In Luke’s gospel Jesus’ closest companions, his disciples and those others who had traveled with him from Galilee, watched the crucifixion from “a distance” (23:49). The implication is that this was a “safe” distance. The disciples were sequestered away from the hostile crowd that had demanded Barabbas be freed and Jesus be crucified. Those gathered close enough to hear Jesus’ final words and watch his final breaths are a crowd of strangers. When Joseph of Arimathea claims Jesus’ body none of Jesus’ disciples step forward to help. Luke notes that only “the women who had come with him from Galilee”(23:55) cautiously followed — getting just close enough to see in which tomb Jesus’ body was laid. The final act of these women, before the Sabbath arrived and all work must halt, is not to prepare food and drink for that holy day, but to prepare “spices and ointments,” the trappings and wrappings of death.

Just as their last act of the previous week had been focused on death, so is these women’s first act after the Sabbath. At the crack of dawn, the earliest hour possible, the women set out to attend to death rituals, especially the anointing of Jesus’ dead, entombed body. Although Luke had not specified that a stone had been placed over the entrance to the tomb, he now highlights the surprising detail that the stone had been “rolled away” (v.2). Entering the open tomb the women are perplexed (“aporeo”) to find no body. The tomb is no longer a tomb. The tomb is not a place of death. The tomb is now something else — but these women will need help to discover what that “something else” is.

The sudden appearance of “two men in dazzling clothes” provides that assistance. Although here Luke describes the two individuals as “men” (“andres”), it is clear from the detail of their “dazzling” (“exastrapto”) clothing that these are supernatural visitors. Later in 24:23 they are described as “angels.” The women themselves immediately sense the otherworldly nature of these entities for they respond with appropriate fear (they are “terrified”) and worshipful respect (they “bow” before them) at their presence.

These angelic messengers first pose a question to the women: “Why do you look for the living among the dead?” (v.5). The women are in the wrong place (a tomb) and are looking for the wrong thing (a dead body). Jesus is not there. Jesus is among the living. Jesus is “risen.”

The messengers then insist the women themselves know why Jesus is not in the tomb. They have but to “remember” (“mimneskomai”) Jesus’ own words in order to understand. The words they heard when they were with him in Galilee described this new reality — that after Jesus was crucified he would “on the third day rise again” (v.7).

In response to this angelic prompting, the women do indeed “remember.” This act of remembrance is not just a recollection of Jesus’ teaching. It is an active embracing of the fulfillment of those words. Remembering brings the women to faith in the risen Lord. It is because of that sudden faith, not any angelic directive, that the women race out of the tomb and back to the disciples and “all the rest” who had heard Jesus’ passion predictions. The women tell them also to “remember.”

But having not seen the empty tomb or encountered the angelic visitors, the rest of Jesus’ community discounts the women’s words as “an idle tale” (NRSV). That is a deceptively kind translation. The term “levos” was a medical diagnosis describing delusions experienced while suffering from a very high fever. In other words Jesus’ disciples and other followers did not just think these women were talking silly nonsense. They thought these first witnesses to the empty tomb were loco, berserk, “out of their minds.”

Despite the general consensus of the community; despite the impossibility of the news; despite the fact that first century Jewish women were not qualified to stand as “witnesses:” something gnaws at Peter. In Luke’s gospel, even as Peter alone had followed Jesus to the high priest’s house after his arrest, Peter now sets out alone to see the tomb for himself.

Yet while Peter arrives at the tomb, he does not, apparently, yet arrive at faith. Unlike the women who “remembered” Jesus’ words and so grasped the truth of his resurrection, Peter gazes upon the empty tomb and all those left behind burial linens and is “amazed” (“thaumazo”). This is a term Luke often employs to describe the human response to a wondrous or inexplicable event. But amazement is not full faithfulness. Luke states simply that after seeing the tomb for himself Peter “went home.” There is no indication that he shared his own witness of the empty tomb with anyone. Peter’s fixation is still on a death scene, not on its transformation into a vision for new life.

ChristianGlobe Networks, Inc., Leonard Sweet Sermons, by Leonard Sweet

Overview and Insights · The Resurrection of Jesus (24:1–43)

Context · The Resurrection and Ascension of Jesus, the Savior for All People (24:1–53): On the third day, Jesus is raised from the dead! God’s plan included suffering as the path to glory. After being raised, Jesus appears to many disciples, proving to them he is actually alive and explaining what has happened. He commissions them to bear witness to all nations and promises them power from on high for their task. He ascends to heaven, but his ministry on earth will continue through his Spirit-empowered church. The book of Acts continues the Savior’s amazing story.

Overview: The resurrection discovered (24:1–12): On the first day of the week (Sunday), some women disciples return to the tomb to finish anointing Jesus’s body for burial. They are surprised when they find the stone already rolle…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Luke 24:1-12 · The Resurrection

Commentary · Resurrection: Scripture Fulfilled

On Sunday, “the first day of the week,” an unspecified number of women return to the tomb to anoint Jesus’s body (23:56b–24:12). Luke does not tell us that they worried about removing the stone (cf. Mark 16:3), yet when they arrive, the stone has been rolled away and Jesus’s body is no longer in the tomb. Instead, they see two angels dressed in dazzling apparel, who announce to them that Jesus has risen from the dead. Luke calls the angels “men” (24:5), not because he did not know they were angels (see 24:23), but because angels in the Bible always appear as men (cf. also Acts 10:3, 30). Mark refers to only one angel (Mark 16:5). This does not contradict Luke’s account unless one assumes that Mark’s narrative is an exhaustive account, for nowhere does Mark say there was only one angel. The angels remind the women that Jesus’s death and resurrection were predicted by Jesus himself, stressing that these events were in accord with the divine plan. Women, then, receive the news of the resurrection first, even though they were not considered in Jewish society to be credible witnesses. Notice that Luke says nothing about an appearance of Jesus here; the tomb is empty and angels claim he is risen. The women report the news to the apostles, yet the apostles view these tales as “nonsense.” Peter, however, is stimulated to investigate further. He sees the linen that was used to wrap Jesus’s body lying on the ground, and leaves the scene mystified (24:12; cf. John 20:3–9). There are many difficult problems in harmonizing the different resurrection accounts, but such a harmonization is not impossible (see Wenham).

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Big Idea: Jesus is given a respectful burial, but two days later the tomb is empty, and angels say that Jesus is alive.

Understanding the Text

This is the point at which the whole story turns around. The apparently inexorable process of Jesus’s arrest, trial, and execution has now run its course, but that is not to be the end. Earlier in the Gospel we heard Jesus’s predictions of resurrection “on the third day” (9:22; 18:33), but these seem to have barely registered with the disciples, who are taken by surprise both in this section, by the discovery of the empty tomb and the angels’ message, and in the next sections, by meetings with the risen Jesus.

There are well-known differences between the ways the four evangelists relate the discovery of the empty tomb (and still more in their selection and location of meetings with the risen Jesus). But while not all the details fit well together, all four accounts of the women and the angel(s) convey the same sense of surprise, fear, supernatural reassurance, and dawning hope, and of a stretching of the boundaries of normal experience in such a way that it is hardly surprising that the stories they told afterward were not identical.

Historical and Cultural Background

The bodies of those who were crucified were normally left on the crosses or thrown on the ground without ceremony; at best, they were thrown into a common grave. Jews objected to this Roman lack of respect for bodies (especially in the light of Deut. 21:22–23), and where possible, arrangements were made for a more appropriate disposal. But the expense of a new rock-cut tomb (affordable only by the wealthy) goes far beyond any such pious action and marks a remarkable challenge to the norm. Many rock-cut tombs from this period survive around Jerusalem, most of them making provision for a number of bodies (so that a previously unused tomb was unusual), but with a single large stone blocking the low entrance to the complex. Spices were used not to embalm the body but to counter the effects of decomposition in a warm climate.

Jewish convention did not much value the testimony of women (as is reflected in 24:11). The choice of women (exclusively) as the first witnesses of Jesus’s resurrection is a striking divine challenge to human prejudice (and also an indication of the authenticity of the accounts, since no Jew would have invented so unconventional a source of evidence).

Interpretive Insights

23:50 Joseph, a member of the Council. Either he had been absent from the Sanhedrin when it condemned Jesus, or his dissenting voice was overruled.

23:51 waiting for the kingdom of God. This phrase does not necessarily indicate a direct disciple of Jesus, but rather a pious Jew, like Simeon and the others, of whom similar language is used in 2:25, 38. Unlike the rest of his Sanhedrin colleagues, Joseph apparently has responded favorably to Jesus’s message. His extravagant gesture, going beyond the call of conventional piety, may indicate a more serious commitment: John calls him a “secret disciple” (John 19:38), Matthew simply “a disciple of Jesus” (Matt. 27:57).

23:52 he asked for Jesus’ body. This is probably quite a courageous act on Joseph’s part, since it associates this prominent Jewish leader with a convicted criminal. But Luke’s account of Pilate’s belief in Jesus’s innocence suggests that he may have been unusually receptive to such a request in this case.

23:53 a tomb cut in the rock, one in which no one had yet been laid. For burial customs, see “Historical and Cultural Background” above. The availability of such a tomb at short notice indicates, as indeed Matthew states explicitly, that it was Joseph’s own family tomb. The emphasis on the newness of this tomb (cf. John 19:41) weakens the suggestion that the women made a mistake in identifying the relevant burial space—there were as yet no other occupants.

23:54 It was Preparation Day. That is, Friday. The work of burial by Joseph’s men had to be completed before the Sabbath began at sunset (cf. John 19:31).

23:55 The women who had come with Jesus from Galilee. Three of them will be named in 24:10. The continuity of the same group of witnesses to both the death (23:49) and burial of Jesus (both where and how he was buried) and then also to the absence of his body weakens any suggestion that the women went to the wrong tomb.

23:56 prepared spices and perfumes. These were part of a normally respectful burial, but apparently they had not yet been provided because of the urgency of the burial before sunset. Either Mark and Luke were unaware of the tradition in John 19:39–40 of spices provided by Nicodemus, or they envisaged the women’s as an additional contribution. The women’s intention shows that they were still expecting Jesus to remain dead.

24:1 On the first day of the week, very early in the morning. This gives a period of less than forty hours after Jesus was buried shortly before sunset on the Friday, but in Jewish idiom “the third day” (9:22; 18:33; 24:21) means “the day after tomorrow.” None of the Gospels tell us when Jesus left the tomb, only when the tomb was found to be empty.

24:2 the stone rolled away from the tomb. Luke has not previously mentioned the stone, which features largely in the accounts of Matthew (27:60, 66; 28:2) and Mark (15:46; 16:3–4). Luke does not indicate how it was removed, or whether it was to let Jesus out or to let the women in.

24:4 two men in clothes that gleamed like lightning. Mark speaks of a young man dressed in white, Matthew of an angel of the Lord wearing white, and John of two angels in white. Their sudden appearance, the women’s fear, and the imagery of lightning (used also in Matt. 28:3) suggest a supernatural dimension, and in 24:23 these two “men” will be identified as “angels.” Angelic appearances in both the Old and New Testaments are typically in human form.

24:5 Why do you look for the living among the dead? Up to this point the women have had no indication that Jesus’s death was not final. This challenge therefore completely subverts their natural assumptions and moves the narrative from death to new life. It is a rebuke of their failure, as disciples, to see beyond Jesus’s death.

24:6 He is not here; he has risen! The implications of the previous rhetorical question are spelled out in terms that rule out any idea of merely spiritual survival. Jesus’s body has gone, and he is again one of “the living.” “He has risen” could be more literally translated “he has been raised,” and the passive form occurs frequently in the New Testament in describing Jesus’s resurrection. But it would be pedantic to insist that the passive form makes Jesus purely the object of God’s action; compare 24:46, where an active verb is used for Jesus himself “rising.” The same two verbs have been used as parallels in 9:22 (“be raised”) and 18:33 (“rise”).

24:8 Then they remembered his words. The angels’ words in 24:7 are not an exact quotation, but draw elements from the sequence of predictions in 9:22, 44; 18:33. The women have been part of the disciple group, not merely hangers-on, but they, like the rest of the disciples, had hitherto failed to take this element of Jesus’s prediction seriously.

24:9 to the Eleven and to all the others. For the wider circle of supporters of Jesus at this time, see on 23:49.

24:10 Mary Magdalene, Joanna, Mary the mother of James, and the others with them. For the first two names, see on 8:2–3. “Mary” was a common name, but comparison with Matthew 27:56 and Mark 15:40; 16:1 suggests that this “Mary of James” (a literal translation; the phrase more normally would indicate the wife of James) was the mother of one of the two disciples called “James” in 6:14–15. Only Luke indicates the presence of more than the three named women in the group at the tomb.

24:11 they did not believe the women. For men who (like the women themselves until they met the angels) as yet had no inkling that Jesus’s death was not final, this was hardly a surprising outcome. The term translated “nonsense” suggests a rather contemptuous response to the women’s supposedly wishful thinking; it was well known that a woman could not be trusted, still less a whole bunch of them in an emotional state!

24:12 Peter, however, got up and ran to the tomb. This verse (absent from some early Western manuscripts but accepted as an original part of Luke by most commentators) seems like a brief reference to the visit spelled out in more detail by John 20:3–10, where the position of the linen wrappings is given some prominence as evidence. Luke’s account does not develop this theme, nor does it convey any hint that it was on this occasion that the risen Lord “appeared to Simon” (24:34). He leaves the tomb in amazement, not yet with a firm belief in Jesus’s resurrection.

Theological Insights

Luke’s relatively spare account of Jesus’s burial and of the finding of the empty tomb provides useful material for Christian apologetics in two ways: (1) the reality of Jesus’s death is clearly taken for granted by his supporters (Joseph, the women, the disciples) as well as his opponents; (2) a continuity of eyewitness testimony is established with the presence of the same women at the cross, the burial, and the opened tomb. The supernatural explanation for the absence of Jesus’s body that is provided by the only nonhuman actors in the scene (24:4–7) is thus established as the only account that fits the narrative data.

The remarkable failure of both the disciples and the women to have anticipated Jesus’s resurrection despite his explicit predictions of it may be put down in part to a pessimistic “realism” natural to those who have just witnessed his arrest, trial, and execution, but also perhaps to the unprecedented nature of the idea of individual resurrection. Developing Jewish belief in life after death was focused on the corporate resurrection of the just after the judgment (e.g., Dan. 12:2), while the resuscitation of the widow’s son and of Jairus’s daughter (7:10–17; 8:49–56), like that of Lazarus in John 11, was simply a temporary restoration of earthly life. What now confronted the disciples was a new phenomenon, since the end-time resurrection had already begun in human history.

Teaching the Text

Teaching on the resurrection commonly focuses on two kinds of questions: (1) historical ones (the historical evidence for the resurrection) and (2) theological ones (the theological significance of the resurrection for faith and practice). Luke’s account of the burial and of the discovery of the empty tomb (23:50–24:12) provides a good text for the former. The next two passages (24:13–35; 24:36–53) are well suited for the latter.

Many good books have been written defending the historicity of the resurrection and the teacher may want to consult these during lesson preparation.1Consider, for example, these nearly indisputable facts confirming the resurrection: (1) The reality of Jesus’s death. The Romans were very good at what they did and could not have botched the job. There is no denying that Jesus died on the cross. (2) The authenticity of the burial account. The burial of Jesus in the tomb of Joseph of Arimathea is reported by all four Gospels, providing solid evidence that there was in fact a tomb to be discovered empty. It is impossible to imagine that the name of this individual was invented by the church. (3) The discovery of the tomb by women. All four Gospels report that the tomb was discovered empty by a group of women on the third day. The church would never have invented these stories, since women were not considered reliable witnesses in first century Judaism. (4) The witnesses to the resurrected Christ. Many reliable witnesses claimed to have seen Jesus alive after his death (see 1 Cor. 15:1–11). (5) The transformed lives of the disciples. Something radically transformed the lives of Jesus’s followers, from fearful cowards to bold witnesses. The resurrection is the only viable explanation for these five facts.2

Here are other themes and discussion points that might be developed in a sermon or lesson on this passage:

1. There is no New Testament account of Jesus rising from the dead, only of the discovery of the empty tomb and the meetings with the risen Jesus. Discuss why there is this restraint. What might we have gained, or lost, by the inclusion of a narrative of the resurrection itself?

2. Are the differences between the details of the Gospel accounts troubling? How should they be explained? Is it necessary to try to “harmonize” them?

3. Encourage listeners to put themselves in the place of the women, and to imagine the development of their thought and emotions before and after the angelic message.

4. Discuss the differences and similarities between Jesus’s resurrection and the resuscitations of the widow’s son and Jairus’s daughter.

5. “Christ has been raised from the dead, the firstfruits of those who have fallen asleep” (1 Cor. 15:20). In what ways is our future “resurrection” similar to and different from that of Jesus?

Illustrating the Text

Sometimes, in despair, we fail to remember the hope of what we have been promised.

Christian Living: Looking to Jesus, by Virginia Stem Owens. Writing about the failure of Christ’s followers, men and women, to recognize the event of the resurrection, Owens reflects,

I’m impressed with the gospel’s psychological realism. The movement from despair to hope never appears to happen automatically or instantaneously. Emotional time progresses at a slower pace than our synapses carry simple visual stimuli. Just as it takes a while to absorb the fact of loss, hope takes time to digest. Skeptics are right in observing that we see what we want to see. But the psychological phenomenon works the other way too; sometimes, especially after we’ve abandoned all hope, we’re blind to what we previously longed for.3

Literature: The Silver Chair, by C. S. Lewis. Lewis has an interesting way of reminding his readers to remember what is true regardless of where they find themselves. In an early scene in this story, one of the Chronicles of Narnia, Aslan tells Jill, one of the main characters, that she must remember, remember, remember the Signs. Say them to yourself when you wake in the morning, and when you lie down at night, and when you wake in the middle of the night. . . . And the Signs . . . will not look at all as you expect them to look. . . . That is why it is so important to know them by heart.4

The women correctly remember and understand the events and witness to the Eleven in spite of the men’s questioning.

Quote: Are Women Human? by Dorothy Sayers. Sayers (1893–1957), a renowned English woman of letters, helps us to see why the women were so attentive and why they seemed to understand things better than the men did, why they so quickly “remembered” his words. In this piece defending women, from an address given to a women’s society in 1938, Sayers writes,

Perhaps it is no wonder that the women were first at the Cradle and last at the Cross. They had never known a man like this Man—there never has been such another. A prophet and teacher who never nagged at them, never flattered or coaxed or patronized, who never made arch jokes about them, never treated them as “The women, God help us!” or “The ladies, God bless them!”; . . . who took their questions and arguments seriously, who never mapped out their sphere for them, never urged them to be feminine or jeered at them for being female; who had no axe to grind and no uneasy male dignity to defend; who took them as he found them and was completely unself-conscious.5

Teaching the Text by R.T. France, Baker Publishing Group, 2016

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Direct Matches

Earth

Israel shared the cosmology of its ancient Near Eastern neighbors. This worldview understood the earth as a “disk” upon the primeval waters (Job 38:13; Isa. 40:22), with the earth having four rims or “corners” (Ps. 135:7; Isa. 11:12). These rims were sealed at the horizon to prevent the influx of cosmic waters. God speaks to Job about the dawn grasping the edges of the earth and shaking the evil people out of it (Job 38:12 13).

Israel’s promised land was built on the sanctuary prototype of Eden (Gen. 13:10; Deut. 6:3; 31:20); both were defined by divine blessing, fertility, legal instruction, secure boundaries, and were orienting points for the world. Canaan was Israel’s new paradise, “flowing with milk and honey” (Exod. 3:8; Num. 13:27). Conversely, the lack of fertile land was tantamount to insecurity and judgment. As Eden illustrated for Israel, any rupture of relationship with God brought alienation between humans, God, and the land; this could ultimately bring exile, as an ethically nauseated land “vomits” people out (Lev. 18:25, 28; 20:22; see also Deut. 4; 30).

For Israel, land involved both God’s covenant promise (Gen. 15:18–21; 35:9–12) and the nation’s faithful obedience (Gen. 17:1; Exod. 19:5; 1 Kings 2:1–4). Yahweh was the earth’s Lord (Ps. 97:5), Judge (Gen. 18:25), and King (Ps. 47:2, 7). Both owner and giver, he was the supreme landlord, who gifted the land to Israel (Exod. 19:5; Lev. 25:23; Josh. 22:19; Ps. 24:1). The land was God’s “inheritance” to give (1 Sam. 26:19; 2 Sam. 14:16; Ps. 79:1; Jer. 2:7). The Levites, however, did not receive an allotment of land as did the other tribes, since God was their “portion” (Num. 18:20; Ps. 73:26). Israel’s obedience was necessary both to enter and to occupy the land (Deut. 8:1–3; 11:8–9; 21:1; 27:1–3). Ironically, the earth swallowed rebellious Israelites when they accused Moses of bringing them “up out of a land flowing with milk and honey” (Num. 16:13). As the conquest shows, however, no tribe was completely obedient, taking its full “inheritance” (Josh. 13:1).

Galilee

The northern region of Israel. Determining the region’s precise boundaries is difficult, but in Jesus’ time it appears to have encompassed an area of about forty-five miles north to south and twenty-five miles east to west, with the Jordan River and the Sea of Galilee forming the eastern border. Josephus divides the region into Upper and Lower Galilee. Upper Galilee contains elevations of up to about four thousand feet and is composed mostly of rugged mountains, while Lower Galilee reaches a maximum height of about two thousand feet and is characterized by numerous fertile valleys. Lower Galilee was the site of most of Jesus’ ministry.

Galilee appears several times in the OT (e.g., Josh. 20:7; 1 Kings 9:11; 1 Chron. 6:76). It was part of the land given to the twelve tribes (Josh. 19). Since Galilee was distant from Jerusalem, which played the most prominent part in Jewish history, much of its history is not mentioned in the OT. Many of the references that do occur are military references, such as Joshua’s defeat of the kings at the waters of Merom (Josh. 11:1 9) and the Assyrian removal of the northern kingdom of Israel (Isa. 9:1). However, its great beauty, particularly of mountains such as Carmel, Hermon, and Lebanon, was the source of numerous images and metaphors in the poetic and prophetic literature (e.g., Ps. 133:3; Isa. 33:9; 35:2; Jer. 46:18).

Galilee figures more prominently in the NT. Jesus came from Nazareth in Galilee and conducted much of his early ministry there. Luke specifically identifies Galilee as the place where Jesus’ ministry began before spreading to Judea (Luke 23:5; Acts 10:37). Galilee is also portrayed as the place where Jesus will reunite with his disciples following the resurrection (Mark 16:7) and where he gives them the Great Commission (Matt. 28:16–20).

James

The name “James” is a form of the name “Jacob” (Heb. Ya’aqob; Gk. Iakōbos), which was very popular in the first century. In the NT there are five individuals named “James.”

(1) James the son of Zebedee and the older brother of John. He was martyred by Herod Agrippa I in AD 40 (Mark 1:19; 3:17; Acts 12:2).

(2) James the son of Alphaeus we know very little about other than that he is consistently listed among the disciples (Mark 3:18; Matt. 10:3; Luke 6:15; Acts 1:13).

(3) James “the younger” (Mark 15:40), whose mother, named “Mary,” appears in Mark 16:1 just as the “mother of James.” In church tradition, he is sometimes identified with James the son of Alphaeus.

(4) James the father of Judas (Luke 6:16; Acts 1:13) is mentioned only to distinguish this Judas from Judas Iscariot.

(5) James the brother of Jesus was an early leader of the Jerusalem church (Matt. 13:55; Mark 6:3; Acts 12:17; 15:13 31; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12; Jude 1). A number of Jesus’ family members became prominent leaders in the early Christian movement in Palestine, James being the most prominent.

Joanna

The wife of Chuza, the manager of Herod Antipas’s household. Joanna was cured by Jesus of either illness or demon possession, and she was among the women who traveled with Jesus during his ministry and provided support for him (Luke 8:1 3).

Linen

A type of cloth woven with fibers from the flax plant. Common in Palestine and known for its strength, coolness, and remarkable whiteness, linen served many uses, especially in the tabernacle (Exod. 25 28; 35–36; 38–39). Both wealthy and common people wore linen garments, but luxurious fine linens were worn by the rich (Isa. 3:23; Ezek. 16:10; Luke 16:19; Rev. 18:12, 16). In NT times, the Jews extensively used linen burial shrouds, as at Jesus’ burial (Matt. 27:59; Mark 15:46; Luke 23:53; John 19:40; 20:5–7).

Magdalene

(1) The most important Mary of the NT is the mother of Jesus, who becomes pregnant through the Holy Spirit while still a virgin. In contrast with Matthew’s birth narrative, where the emphasis falls on Joseph, Luke’s focuses on Mary. Luke’s Gospel introduces Mary as the one to whom God sends the angel Gabriel (1:26 27). Gabriel announces that Mary will be the mother of the Messiah from David’s line, who will reign over the house of Jacob and have a unique father-son relationship with God. Mary responds in humble obedience as “the Lord’s servant” (1:29–38). When she visits her relative Elizabeth, Mary breaks forth in the Magnificat, a song praising God for caring for the humble, humbling the mighty, and remembering his covenant with Abraham (1:46–55).

After the birth of Jesus and the visit from the shepherds, Mary “treasured up all these things and pondered them in her heart” (2:19). An old man, Simeon, announces that although Jesus will be a light of revelation for the Gentiles and Israel’s glory, Mary will be deeply grieved, and her soul will be pierced by a sword (2:35). This is the first hint in Luke’s Gospel that Mary’s child, the Messiah, will suffer. In the only episode from Jesus’ childhood in the Gospel, Mary scolds her son for remaining in the temple while his family traveled back to Galilee (2:48). In Luke’s Gospel, Mary is a humble and obedient woman who reflects deeply about her experiences surrounding the birth of Jesus and cares greatly for him as well. Beyond the birth narratives, Mary does not figure as a prominent character in the Gospels. In John’s Gospel, Jesus speaks sternly to his mother when she wants him to perform a miracle before his “hour has . . . come” (2:4); however, at the crucifixion, Mary is present, and Jesus places her into the care of the Beloved Disciple (19:25–27). Later traditions about Mary’s immaculate conception, perpetual virginity, sinlessness, and roles as co-mediator of salvation and answerer of prayer are not taught in the Bible.

(2) Another Mary mentioned in the Gospels is the sister of Martha, who is praised by Jesus for not busying herself with domestic duties as Martha does, but rather sits at the feet of Jesus, “listening to what he said” (Luke 10:39–40). This same Mary is mentioned on another occasion as the one “who poured perfume on the Lord and wiped his feet with her hair” (John 11:1–2; cf. 12:1–8). The Synoptic Gospels record a similar event in which a woman, left unnamed, anoints either the feet of Jesus (Luke 7:36–50) or his head (Matt. 26:6–13; Mark 14:3–9). With the exception of Luke, it seems as though John, Matthew, and Mark are recording the same event. In each of these three, Jesus associates the anointing with the preparation of his body for burial.

(3) Mary Magdalene makes a brief appearance during the ministry of Jesus, and Luke describes her as one who had been cured of seven demons (Luke 8:2). It is quite unlikely that she is the “sinful” woman of the preceding narrative (7:37–50), an association that has given rise to the erroneous belief that Mary Magdalene was a prostitute. She is the first to witness the empty tomb (John 20:1). Likewise, she is the first to see the resurrected Lord and is commanded to go and tell the disciples about his resurrection (John 20:11–18; cf. Matt. 28:1; Mark 16:1–6; Luke 24:1–10). She is even present for the crucifixion (Matt. 27:56) and the burial of Jesus’ body (Matt. 27:61).

(4) Mary the mother of James and Joses (Matt. 27:56; Mark 15:40) is one of two other Marys who, like Mary Magdalene and Mary the mother of Jesus, appear at the crucifixion. She may be the same person as #5.

(5) Mary the wife of Clopas (John 19:25) is the second of the two other Marys who, like Mary Magdalene and Mary the mother of Jesus, appear at the crucifixion. She may be the same person as #4.

Peter

Simon Peter is the best-known and the most colorful of Jesus’ twelve disciples. The name “Peter” means “rock” in Greek. In some biblical texts, he is also called “Cephas,” which is the Aramaic word for “rock” (see esp. John 1:42). Despite the ups and downs of Peter’s spiritual life, God was able to use him as the foundational apostle for the establishment of the NT church.

Son of Man

In the OT, the phrase “son of man” usually refers to humanity in general or to a specific individual. In Ezekiel, for instance, God addresses the prophet himself as “son of man,” possibly indicating his human status compared with God or, alternatively, highlighting his unique status as God’s prophet in contrast with the rest of humanity.

One of the most crucial OT “son of man” texts is Dan. 7 because of its influence on the “Son of Man” in the Gospel tradition. The first half of the chapter records Daniel’s vision (7:1 14), while the second half contains its interpretation (7:15–27). In the vision Daniel sees “one like a son of man, coming with the clouds of heaven” (7:13). This exalted figure contrasts with the first three beasts, which are “like a lion” (7:4), “like a bear” (7:5), and “like a leopard” (7:6). The fourth beast is so gruesome that it defies comparison with any species of the animal kingdom (7:7). Many agree that the beasts likely refer to ancient world empires; however, the referent of “one like a son of man” has given rise to much debate. The figure may refer to earthly Israel, since at this figure’s vindication he is endowed with authority and glory. This is precisely what “the holy people of the Most High” receive in verse 27. In this way, the “one like a son of man” is a symbol for the persecuted, earthly saints. Alternatively, the exalted figure could be a heavenly being such as the archangel Gabriel (9:21) or Michael (10:13; 12:1). Here “one like a son of man” is the heavenly counterpart and leader of suffering Israel and fights a cosmic battle on its behalf.

In the NT the term “Son of Man” occurs mostly in the Gospels and, with the exception of John 12:34 (where the crowd quotes Jesus), is uttered exclusively by Jesus himself. Unlike in Daniel, the epithet occurs in the Gospels with the definite article, likely indicating that the Son of Man was a known figure. In first-century Judaism many Jews believed that the Son of Man would return at the end as savior and judge. The OT provides the most helpful background for understanding the Son of Man in the Gospels.

The Son of Man sayings in the Gospels fall within three categories: earthly, suffering-resurrection, and future-vindication sayings. Starting with the earthly sayings, in Mark 2:10, for example, the Son of Man has “authority on earth to forgive sins,” and in 2:28 he exercises dominion over the Sabbath. Although in Daniel the Son of Man does not receive such authority until his appearance in Yahweh’s presence at his vindication, the Son of Man in the Gospels exercises such authority during his earthly ministry. Jesus also predicts that the Son of Man will suffer, die, and be raised again. In Mark, these suffering-resurrection predictions occur three times (8:31; 9:31; 10:33–34). Echoing Dan. 7, this plight of Jesus recalls the suffering of the holy ones caused by the little horn (v. 21). If the “one like a son of man” represents the holy ones in their vindication, then it is reasonable that he does so in their suffering as well; however, the text of Daniel is silent on this point. Finally, the clearest reference to Dan. 7 occurs in the future-vindication sayings. In Mark 13:26; 14:62 the Son of Man comes with/on the clouds, which points to his vindication over the Sanhedrin, the dominant adversaries of Jesus in Mark. Matthew appears to develop even more than Mark the judicial responsibilities of the Son of Man (Matt. 13:41–43; 25:31–33). Meanwhile, in Luke the church must stay alert and be prepared for the return of the Son of Man (12:39–40; 17:22–37; 21:34–36).

Finally, the Son of Man in Revelation is in the heavenly temple functioning as both judge and caretaker of the seven churches (Rev. 1:12–20) and reaps the saints while “seated on the cloud” (14:14–16).

Spices

Spices were in high demand during the biblical period, making food and living more enjoyable, especially for the wealthy. They were used in food (implicit in Ezek. 24:10) and drink (Song 8:2). The spice trade forged the earliest routes from northern India to Sumer, Akkad, and Egypt (cf. Gen. 37:25). Trade led to cultural exchange and, in the time of Solomon, to national wealth from tolls collected on such shipments. Ezekiel 27:22 and Rev. 18:13 show the value associated with this trade, and 2 Kings 20:13 places spices among King Hezekiah’s “treasures.” The sensual luxury of spices could be erotic (e.g., Esther 2:12; Song 5:1; 6:2; 8:14); indeed, Song of Songs, though short, uses the word bosem (NIV: “spice, perfume, fragrance”) more than any other book in the OT. Some spices, such as frankincense, were important to worship rituals in ancient Israel, being used in offerings (Lev. 24:7) and in the anointing oil and incense (Exod. 25:6; 30:22 38). Producing the right mixtures required skilled individuals (Exod. 30:25; 1 Chron. 9:29–30).

Stone

Rocks and stones were found naturally on the ground (Job 8:17; Ps. 91:12; Isa. 5:2; Mark 5:5; Luke 3:8). They could be heaped or piled up as a sign of disgrace (Josh. 7:26; 8:29; 2 Sam. 18:17), as a marker or memorial (Gen. 31:46 50), or as an altar (Exod. 20:25). A single rock or stone could also be used as a place marker (Gen. 28:22; 35:14, 20; 1 Sam. 7:12), especially standing stones (Deut. 27:2–8; Josh. 4:3–9). Large stones could also be used to cover a well (Gen. 29:2–3) or to seal a cave or tomb, such as at the tombs of Lazarus (John 11:38–39) and of Jesus (Matt. 27:60; Mark 16:3–4).

Stone was used as a construction material, particularly for the temple (1 Kings 5:15–18; 1 Chron. 2:22; Ezra 5:8; Hag. 2:15; Mark 13:1–2). Stone was used in a building’s foundation and for the cornerstone or capstone (1 Kings 5:17; Jer. 51:26; Isa. 28:16), as well as for the walls (Hab. 2:11). Psalm 118:22 refers metaphorically to the stone rejected by the builders becoming the cornerstone. In the NT, this is interpreted as referring to Jesus (Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet. 2:7; cf. Eph. 2:20). Stone could also function as a writing material (Josh. 8:32), such as the tablets on which the Ten Commandments were inscribed (Exod. 24:12; Deut. 9:9–11; 1 Kings 8:9; cf. 2 Cor. 3:3, 7). Stone was also carved, although at Sinai the Israelites are instructed not to use cut or “dressed” stones when constructing an altar (Exod. 20:25; cf. Josh. 8:31). The phrase “carved stone” refers specifically to idols, since stone was one material used for crafting false gods (Lev. 26:1; cf. Deut. 4:28; 29:17; 2 Kings 19:18; Isa. 37:19; Rev. 9:20); the term “stone” itself can therefore be used to refer to an idol, especially in the phrase “wood and stone” (Jer. 3:9; Ezek. 20:32).

Stones were used as a weapon or instrument of destruction, whether thrown by hand (Num. 35:17, 23) or flung with a sling (Judg. 20:16; 1 Sam. 17:40, 49–50; Prov. 26:8). The verb “to stone” refers to the throwing of stones at an individual, which typically functioned as an official manner of execution (Exod. 19:13; 21:28–29; Deut. 21:20–21; 1 Kings 21:13–15; John 8:5; Acts 7:58–59), although it was at times the action of an angry crowd (Exod. 17:4; 1 Kings 12:18; cf. John 8:59).

The phrases “precious stones” and “costly stones” refer to gems (2 Sam. 12:30; Esther 1:6; Isa. 54:12; 1 Cor. 3:12). Gems were used as a display of wealth or honor (1 Kings 10:2, 10–11; 2 Chron. 32:27; Ezek. 27:22) and for decoration (1 Chron. 3:6; Rev. 17:4; 18:16). The two stones on the high priest’s ephod and the twelve precious stones on his breastpiece represented the twelve tribes (Exod. 25:7; 28:9–12, 17–21), a symbolism echoed in the twelve types of precious stones adorning the foundations of the new Jerusalem (Rev. 21:19–20).

Rocks and stones are used often in metaphors or similes (e.g., hard as a rock, still as a stone). They can represent something that is common (1 Kings 10:27; Job 5:23; Matt. 3:9; 4:3), strong (Job 6:12), hard (Job 38:30; 41:24), heavy (Exod. 15:5; Prov. 27:3), motionless (Exod. 15:16), or immovable (Zech. 12:3). A “heart of stone” describes coldheartedness (Ezek. 11:19; 36:26). A “stumbling stone,” which is literally a stone that causes one to stumble (Isa. 8:14), is used in the NT as a metaphor for an obstacle to faith in Jesus (Rom. 9:32–33; 1 Pet. 2:8).

Direct Matches

Body

The human body has its origin in the act of creation by God depicted in Gen. 2:7, so that it comes under the heading of the “very good” evaluation at the close of the six days of creation (1:31). In neither the OT nor the NT is the body viewed as evil, in contrast to the ancient Greek view that saw the human body as a prison of the soul and viewed death as a release from this bondage. This contributes to the Bible’s positive view of human sexuality when properly expressed in a committed marriage relationship, one notable example being the mutual admiration of the man and the woman who are deeply in love in Song of Songs, where we find a head-to-toe description of the man’s physique (5:10–16) and a corresponding description of the woman’s body (7:1–8).

Old Testament. In the OT, death is regularly described as a returning of the body to the dust/ground from which it was made (e.g., Gen. 3:19; Ps. 90:3). The dignity of the human body is signaled by the importance of proper burial (Deut. 21:22–23), which is a cultic rather than a health regulation in the OT. The outrage committed by the Philistines on the bodies of Saul and his sons (1 Sam. 31), the deliberate desecration of tombs (2 Kings 23:16; Amos 2:1), and leaving an enemy unburied are ways of expressing utter contempt. The ensuring of proper burial (even of strangers) becomes a mark of Jewish piety, as exemplified in Tob. 2:1–10; 12:11–15.

The Hebrew word nepesh (often translated “soul”) can be used of a dead body (e.g., Lev. 21:11; Num. 6:6; 19:13; Hag. 2:13), though this word has a wide range of meaning (sometimes it means “throat”). This usage is not to be taken as signifying that the soul/body distinction is not recognized. On the contrary, in OT teaching “body” (whatever the Hebrew word used) always refers to the physical body, not to the whole human person that is bipartite (body/soul) within an overall psychophysical unity. The reference in Mic. 6:7 (NIV: “the fruit of my body”) is really to the “womb” (cf. Deut. 28:4), and the Hebrew word in question, beten, can refer to a male body insofar as it is involved in procreation (Ps. 132:11).

New Testament. Hebrews insists on the real humanity of Jesus (2:14–18), and the Gospels portray him as having the normal physical requirements of drink, food, and sleep (Mark 4:38; John 4:7–8). To deny that Jesus Christ came “in the flesh” strikes at the heart of the gospel and is the spirit of the antichrist (1 John 4:2–3). For atonement to take place, it was required that Jesus offer himself body and soul to God through death (Heb. 10:5–10, 20). At the Last Supper, when Jesus said, “This is my body” (Matt. 26:26), his meaning was that the bread represented his body, which would be offered on the cross as the sacrifice that makes possible the inauguration of the new covenant (cf. Exod. 24:1–8).

The bodily resurrection of Jesus is evidenced by the empty tomb (Mark 16:4–6) and the appearance of the risen Christ to his followers (e.g., Luke 24:36–43; see the list of witnesses in 1 Cor. 15:5–8). This is a fundamental point of Christian doctrine and gospel proclamation, providing assurance to believers that they too will be physically raised from the dead (1 Cor. 15:42–52), a belief found already in the OT (Dan. 12:2). Salvation in the Bible embraces the redemption of the body and the renewal of the physical creation. At the time of Christ’s return, believers will be raised from their graves and meet their returning Lord (1 Thess. 4:13–18).

In what is acknowledged by all to be a difficult passage (2 Cor. 5:1–9), Paul appears to envisage that at the point of death he will not become a disembodied soul but instead will “be clothed with [his] heavenly dwelling” (5:4). The expression “away from the body” (5:8) is not to be taken as an indication of bodiless existence, but rather is explained by “at home with the Lord” and refers to the believer’s state upon leaving this earthly life. The nature of the “spiritual body” in 1 Cor. 15:35–49 is only hinted at by means of analogies (e.g., the seed) or contrasts (between the “perishable” and the “imperishable”), but its physicality (though gloriously transformed) is plain. Perhaps our clearest indication is provided by what we are told of the resurrection body of Jesus, which could pass through grave clothes (Luke 24:12; John 20:5–7), appear and disappear in a closed room (Luke 24:31, 36), and ingest food and be touched (Luke 24:37–43).

Paul made use the “body” analogy for the character of the church as the “body of Christ” (1 Cor. 12:12–26), viewing it as an organism consisting of different, mutually dependent members or organs. This teaching was designed to rebuke and correct the self-glorifying and self-serving use and abuse of spiritual gifts in the Corinthian church. So too, the reality of the Christian community as a “body” (1 Cor. 10:17; 11:29) showed that their uncaring attitude toward each other manifested at their suppers was totally inappropriate. In the same letter Paul says that the believer’s “body” is united to Christ, making sexual immorality a thing to be shunned (6:12–20). Believers are to glorify God in their bodies. The analogy of the body is used a little differently in Ephesians (1:23; 2:16) and Colossians (1:18, 24), where its point is that Christ is the “head” of the body (the church), which therefore must submit to his direction and rule. Believers are to present their “bodies” as a living sacrifice, serving the master who redeemed them (Rom. 12:1). The verse that follows gives the other side to the equation: serving God with the mind (12:2). Body and mind together make up the complete human being, who is a psychosomatic unity. See also Gestures.

Mary

(1) The most important Mary of the NT is the mother of Jesus, who becomes pregnant through the Holy Spirit while still a virgin. In contrast with Matthew’s birth narrative, where the emphasis falls on Joseph, Luke’s focuses on Mary. Luke’s Gospel introduces Mary as the one to whom God sends the angel Gabriel (1:26–27). Gabriel announces that Mary will be the mother of the Messiah from David’s line, who will reign over the house of Jacob and have a unique father-son relationship with God. Mary responds in humble obedience as “the Lord’s servant” (1:29–38). When she visits her relative Elizabeth, Mary breaks forth in the Magnificat, a song praising God for caring for the humble, humbling the mighty, and remembering his covenant with Abraham (1:46–55).

(2) Another Mary mentioned in the Gospels is the sister of Martha, who is praised by Jesus for not busying herself with domestic duties as Martha does, but rather sits at the feet of Jesus, “listening to what he said” (Luke 10:39–40). This same Mary is mentioned on another occasion as the one “who poured perfume on the Lord and wiped his feet with her hair” (John 11:1–2; cf. 12:1–8). The Synoptic Gospels record a similar event in which a woman, left unnamed, anoints either the feet of Jesus (Luke 7:36–50) or his head (Matt. 26:6–13; Mark 14:3–9). With the exception of Luke, it seems as though John, Matthew, and Mark are recording the same event. In each of these three, Jesus associates the anointing with the preparation of his body for burial.

(3) Mary Magdalene makes a brief appearance during the ministry of Jesus, and Luke describes her as one who had been cured of seven demons (Luke 8:2). It is quite unlikely that she is the “sinful” woman of the preceding narrative (7:37–50), an association that has given rise to the erroneous belief that Mary Magdalene was a prostitute. She is the first to witness the empty tomb (John 20:1). Likewise, she is the first to see the resurrected Lord and is commanded to go and tell the disciples about his resurrection (John 20:11–18; cf. Matt. 28:1; Mark 16:1–6; Luke 24:1–10). She is even present for the crucifixion (Matt. 27:56) and the burial of Jesus’ body (Matt. 27:61).

(4) Mary the mother of James and Joses (Matt. 27:56; Mark 15:40) is one of two other Marys who, like Mary Magdalene and Mary the mother of Jesus, appear at the crucifixion. She may be the same person as #5.

(5) Mary the wife of Clopas (John 19:25) is the second of the two other Marys who, like Mary Magdalene and Mary the mother of Jesus, appear at the crucifixion. She may be the same person as #4.

(6) Another Mary is the mother of John Mark, to whose house Peter comes after he escapes from prison (Acts 12:12).

(7) In Rom. 16:6, Paul sends greetings to Mary, who “worked very hard” for the church in Rome.

Spices

In the Bible, words for “spice” include the Hebrew bosem (NIV: “spice, perfume, fragrance”) and sam (NIV: “fragrant incense, fragrant spice”) and the Greek arōma and amōmon (NIV: “spice”). Aromatic vegetable products were used either to season food or as perfuming agents, and sometimes as both. The Greek term amōmon occurs only in Rev. 18:13, in this context probably referring to a spice from India. The term arōma occurs only in Mark 16:1; Luke 23:56; 24:1; John 19:40, where it is not technically part of an embalming process, since it does not stop decomposition, but rather is intended to offset the odor of death. If a funeral pyre is not intended in 2 Chron. 16:14, the spices there serve this same function. The Hebrew term sam occurs most frequently in Exodus in connection with the incense to be burned before God (Exod. 25:6; 30:7, 34; 31:11; 35:8, 15, 28; 37:29; 39:38; 40:27; cf. Lev. 4:7; 16:12; Num. 4:16; 2 Chron. 13:11). The term bosem occurs more widely throughout the OT with reference to both fragrances (e.g., Isa. 3:24) and spices (e.g., 1 Kings 10:10) and can modify the name of specific spices, as in Exod. 30:23: “cinnamon spice” (NIV: “fragrant cinnamon”) and “cane spice” (NIV: “fragrant calamus”).

Spices were in high demand, making food and living more enjoyable, especially for the wealthy. They were used in food (implicit in Ezek. 24:10) and drink (Song 8:2). The spice trade forged the earliest routes from northern India to Sumer, Akkad, and Egypt (cf. Gen. 37:25). Trade led to cultural exchange and, in the time of Solomon, to national wealth from tolls collected on such shipments. Ezekiel 27:22 and Rev. 18:13 show the value associated with this trade, and 2 Kings 20:13 places spices among King Hezekiah’s “treasures.” The sensual luxury of spices could be erotic (e.g., Esther 2:12; Song 5:1; 6:2; 8:14); indeed, Song of Songs, though short, uses the word bosem more than any other book in the OT. Some spices, such as frankincense, were important to worship rituals in ancient Israel, being used in offerings (Lev. 24:7) and in the anointing oil and incense (Exod. 25:6; 30:22–38). Producing the right mixtures required skilled individuals (Exod. 30:25; 1 Chron. 9:29–30).

The list below includes a number of spices named in the Bible.

Aloe (Heb. ’ahalim, ’ahalot; Gk. aloē). In the OT this probably refers to Aquilaria agallocha, a spice derived from the eaglewood tree and used to perfume cloth (Ps. 45:8; Prov. 7:17; Song 4:14). In the NT, it refers to the juice from Aloe vera leaves (John 19:39).

Balm (Heb. tsori). Apparently native to Gilead, the plant is now unknown. The earliest association is with stacte (Commiphora gilea-densis), which does not currently grow in Gilead. Noted for its healing benefit to wounds (Jer. 8:22; 46:11; 51:8), balm was exported (Gen. 37:25; 43:11; Ezek. 27:17).

Calamus (Heb. qaneh). Also known as sweet flag (Acorus calamus), calamus was used for its aroma and as a tonic and stimulant (Song 4:14; Isa. 43:24; Jer. 6:20; Ezek. 27:19).

Caraway (Heb. qetsakh). The seeds of this plant (Nigella sativa) were used as a condiment and to ease intestinal gas. A light beating freed the seeds without crushing them (Isa. 28:25, 27).

Cassia (Heb. qiddah, qetsi’ah). These Hebrew terms probably refer to an aromatic similar to cinnamon, like the bark of the Cinnamomum aromaticum, or more likely the Cinnamomum iners of Arabia and Ethiopia (Exod. 30:24; Ps. 45:8; Ezek. 27:19).

Cinnamon (Heb. qinnamon; Gk. kinna-mōmon). A local variety of cinnamon, or “true cinnamon” (Cinnamomum zeylanicum) imported from Sri Lanka (Exod. 30:23; Prov. 7:17; Song 4:14; Rev. 18:13). Loosely related may be the “spice” (Gk. amōmon) of Rev. 18:13; the word often appears alongside “cardamom” in extrabiblical writings; it perhaps indicates black cardamom.

Coriander (Heb. gad). Also known as cilantro, this has long been used as a food seasoning; it also served as a medicine to aid digestion and sleep (Exod. 16:31; Num. 11:7).

Cumin (Heb. kammon; Gk. kyminon). Cuminum cyminum, which is similar to caraway in taste and appearance, has long been cultivated in Palestine as a seasoning. Like caraway, it is threshed to keep the seeds intact (Isa. 28:25, 27; Matt. 23:23).

Dill (Gk. anēthon). Used for seasoning, this herb (Anethum graveolens) was among those tithed by the Pharisees (Matt. 23:23).

Frankincense (Heb. lebonah; Gk. libanos). This fragrant resin from trees of the genus Bos-wellia was used in worship (Exod. 30:34; Lev. 24:7) and was among the gifts brought to Jesus at his birth (Matt. 2:11).

Gum resin (Heb. natap). Also known as stacte, this ingredient of the holy incense (Exod. 30:34) was derived from either Commiphora gileadensis (balm of Gilead) or Styrax officinale.

Mint (Gk. hēdyosmon). Most likely Mentha longifolia, it was tithed by the Pharisees (Matt. 23:23; Luke 11:42).

Myrrh (Heb. mor, lot; Gk. smyrna, cf. myron). A resin exuded from incisions in the branches of trees such as Commiphora myrrha and Commiphora kataf and useful for its fragrance and antiseptic properties (Exod. 30:23; Ps. 45:8; Prov. 7:17; Song 1:13; 3:6; Esther 2:12). Hebrew lot (Gen. 37:25; 43:11) probably refers to labdanum.

Nard (Heb. nerd; Gr. nardos). In the OT (Song 1:12; 4:13–14), camel grass (Cymbopogon schoenanthus) from northern Africa and Arabia probably is in view, but in the NT (Mark 14:3; John 12:3), Nardostachys jatamansi from Nepal is suggested. Nard was used as an ointment or perfume.

Rue (Gk. pēganon). Mentioned only in Luke 11:42, Ruta chalepensis was cultivated to flavor food and was thought to have medicinal value.

Saffron (Heb. karkom). Produced from the flowers of the Crocus sativus, native to Greece and Asia Minor, this expensive spice was used not only for culinary purposes but also as an antispasmodic and emmenagogue (Song 4:14).

Week

A week signifies a group of seven, most often a group of seven days marked by the Sabbath on the last day. The week serves as an important reminder of God’s creative activity (Exod. 20:11). The first day of the week prominently marks the resurrection of Jesus (cf. Matt. 28:1; Mark 16:9; Luke 24:1; John 20:1; Rev. 1:10). A week also describes a full period of time, as it is used in Daniel’s interpretation of Jeremiah’s prophecy regarding the return from exile (Dan. 9:24–27).

Secondary Matches

The following suggestions occured because Luke 24:1-12 is mentioned in the definition.

Historiography

The books of Genesis through Esther in the OT and Matthew through Acts in the NT often are categorized as history. However, in the ancient world the literary genre of history in the modern sense did not exist. Moreover, the English word “history” is ambiguous and can refer to either the events of the past or verbal accounts of these events. For the sake of clarity, this article refers to verbal accounts of the past as historiography and to the events themselves as history. Historiography is a genre wherein a nation or group attempts to render an account of its collective past. Biblical historiography was a creative attempt to depict and interpret events of the past, constrained by its sources (and inspired by the Holy Spirit), emphasizing Israel’s and the church’s relationship with God. The historian engaged in research, gathering information from oral or written sources, then recorded his findings in a unified narrative. This process set apart ancient historians from storytellers; however, ancient historiography was in fact closer to storytelling than modern history writing.

Methods of Ancient Historiography

Biblical writers used techniques similar to those of ancient Greek historians. Greek historiography was often organized thematically, using genealogies, speeches, or narrative formulas as structuring devices, instead of strictly following chronological order. Speeches were largely the creative work of the historian rather than being drawn from transcripts in sources. Also, both the overall content and particular details of the narrative were subject to the historian’s interpretation of the events. This same historical method can be illustrated by the following biblical examples.

Second Kings 20:12–19 describes Hezekiah showing off the riches of Jerusalem to his Babylonian visitors. However, the preceding narrative describes the loss of the riches of Jerusalem to an invading Assyrian king (18:15–16). Also, in 2 Kings 20:6 Isaiah predicts that Jerusalem will be delivered from “the hand of the king of Assyria,” but this deliverance has already been recorded in 2 Kings 19. This suggests, and extrabiblical evidence confirms, that the history of 2 Kings 20 actually took place before the history of 2 Kings 18–19.

In the books of Joshua through Kings, speeches are used as structuring devices, with main characters emphasizing the central theological points of the author at key points in his story (e.g., Josh. 1:11–15 [Joshua]; 1 Sam. 12 [Samuel]; 1 Kings 8:14–61 [Solomon]). All these speeches use distinctive vocabulary, suggesting that the same author composed them. Since the writer was not present at the occasion of these speeches (as they occurred long before his birth), he composed the speech (inventing much of the wording) according to what he thought appropriate to the given situation. The creative contributions of each historian can be clearly seen when a speech is recorded in two or more biblical books (compare the Beatitudes in Matt. 5:1–12 and Luke 6:20–26, or the prayer of Solomon in 1 Kings 8:22–53 and 2 Chron. 6:12–39). This is not to say that the speeches are historically misleading, but they were necessarily composed to present a narrative of the past. All historiography, ancient and modern, involves creative writing, selectivity, and interpretation of sources.

In comparison to its OT counterpart, NT historiography was written quite close to the events that it records, but it still shows great variation in descriptive details. For example, the resurrection narrative in Matt. 28:2 mentions one angel, Mark 16:5 refers to a young man, Luke 24:4 speaks of two men, and John 20:12 mentions two angels. Rather than indicating the fictional nature of the event, the differences are due to the interpretation that guided their writing (i.e., the person near Christ’s tomb, appearing to be human to some, was interpreted as an angel by others). When dealing with OT narratives, which often chronicle events from the distant past, we must remember that its historiography is interpretative in nature and does not attempt to merely recount what happened as objectively as possible. For example, 2 Kings 15:37 records an attack against Judah by foreign kings; however, the author does not describe any reasons for the attack, simply saying, “In those days the Lord began to send Rezin king of Aram and Pekah son of Remaliah against Judah.” While no doubt there were indeed political reasons for the attack, the author does not comment on these reasons but instead gives a theological interpretation to explain it. In fact, theological reasons for past events and their relevance for the present and the future characterize biblical historiography. The ultimate explanation for historical events is God and his providential mastery of history.

The Function and Reliability of Biblical Historiography

Biblical historiography emphasizes continuity with the past by viewing the present as continuing the past’s story and focusing on cause-and-effect relationships in the past to explain the present and bring out a theological message for its readers. For example, 2 Kings 17 describes the Assyrians destroying northern Israel and deporting its population. This is as much as a modern historian would derive from the event. However, in the Bible this event is significant because “all this took place because the Israelites had sinned against the Lord their God. . . . They worshiped other gods” (2 Kings 17:7). This interpretation is elaborated in the chapter, dominating vv. 7–23, while the narration of the event itself is succinctly described in vv. 3–6. The theological interpretation of the event was more important than the event itself.

This does not mean that biblical historiography is fictitious, as it is clearly based on actual events that took place in the past. Biblical historiography has been largely corroborated by extrabiblical material and fits well into an overall ancient Near Eastern historical context, though it does not agree perfectly with everything we know about ancient history. Since recognizing the genre (e.g., parable, poem) of any biblical passage is imperative for correct interpretation, knowledge of the differences between ancient and modern historiography is vital for understanding the historical books of the Bible. Scripture affirms that God spoke in a variety of ways (Heb. 1:1); one way was through the genre of historiography.

History

Methods of Ancient Historiography

The Function and Reliability of Biblical Historiography

Jesus Christ

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Introduction

Name. Early Christians combined the name “Jesus” with the title “Christ” (Acts 5:42; NIV: “Messiah”). The name “Jesus,” from the Hebrew Yehoshua or Yeshua, was a common male name in first-century Judaism. The title “Christ” is from the Greek christos, a translation of the Hebrew mashiakh (“anointed one, messiah”). Christians eventually were named after Jesus’ title (Acts 11:26). During the ministry of Jesus, Peter was the first disciple to recognize Jesus as the Messiah (Matt. 16:16; Mark 9:29; Luke 9:20).

Sources. From the viewpoint of Christianity, the life and ministry of Jesus constitute the turning point in human history. From a historical perspective, ample early source materials would be expected. Indeed, both Christian and non-Christian first-century and early second-century literary sources are extant, but they are few in number. In part, this low incidence is due to society’s initial resistance to the Jesus followers’ movement. The ancient Roman historian Tacitus called Christianity “a superstition,” since its beliefs did not fit with the culture’s prevailing worldview and thus were considered antisocial. Early literary sources therefore are either in-group documents or allusions in non-Christian sources.

The NT Gospels are the principal sources for the life and ministry of Jesus. They consist of Matthew, Mark, Luke (the Synoptic Gospels), and John. Most scholars adhere to the so-called Four Source Hypothesis. In this theory, Mark was written first and was used as a source by Matthew and Luke, who also used the sayings source Q (from German Quelle, meaning “source”) as well as their own individual sources M (Matthew) and L (Luke). John used additional sources.

The early church tried to put together singular accounts, so-called Gospel harmonies, of the life of Jesus. The Gospel of the Ebionites represents one such attempt based on the Synoptic Gospels. Another harmony, the Diatessaron, based on all four Gospels, was produced around AD 170 by Tatian. Additional source materials concerning the life of Christ are provided in the NT in texts such as Acts, the Pauline Epistles, the General Epistles, and the Revelation of John. Paul wrote to the Galatians, “But when the time had fully come, God sent his Son, born of a woman, born under law” (Gal. 4:4). The first narrative about Jesus by the Christian community was a passion narrative, the account of his death and resurrection. The first extant references to this tradition are found in Paul’s letters (1 Cor. 2:2; Gal. 3:1). The resurrection was recognized from the beginning as the cornerstone of the Christian faith (1 Cor. 15:13–14).

Among non-Christian sources, the earliest reference to Jesus is found in a letter written circa AD 112 by Pliny the Younger, the Roman governor of Bithynia-Pontus (Ep. 10.96). The Roman historian Tacitus mentions Christians and Jesus around AD 115 in his famous work about the history of Rome (Ann. 15.44). Another Roman historian, Suetonius, wrote around the same time concerning unrest among the Jews in Rome because of a certain “Chrestos” (Claud. 25.4). Some scholars conclude that “Chrestos” is a misspelling of “Christos,” a reference to Jesus.

The Jewish author Josephus (first century AD) mentions Jesus in a story about the Jewish high priest Ananus and James the brother of Jesus (Ant. 20.200). A controversial reference to Jesus appears in a different part of the same work, where Josephus affirms that Jesus is the Messiah and that he rose from the dead (Ant. 18.63–64). The majority of scholars consider this passage to be authentic but heavily edited by later Christian copyists. Another Jewish source, the Talmud, also mentions Jesus in several places, but these references are very late and of little historical value.

Noncanonical Gospels that mention Jesus include, for example, the Infancy Gospel of Thomas, the Gospel of Thomas, the Gospel of Peter, the Gospel of James, the Gospel of Judas Iscariot, the Gospel of the Hebrews, the Egerton Gospel, and the Gospel of Judas. Although some of these may contain an occasional authentic saying or event, for the most part they are late and unreliable.

Jesus’ Life

Birth and childhood. The Gospels of Matthew and Luke record Jesus’ birth in Bethlehem during the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesus was probably born between 6 and 4 BC, shortly before Herod’s death (Matt. 2:19). Both Matthew and Luke record the miracle of a virginal conception made possible by the Holy Spirit (Matt. 1:18; Luke 1:35). Luke mentions a census under the Syrian governor Quirinius that was responsible for Jesus’ birth taking place in Bethlehem (2:1–5). Both the census and the governorship at the time of the birth of Jesus have been questioned by scholars. Unfortunately, there is not enough extrabiblical evidence to either confirm or disprove these events, so their veracity must be determined on the basis of one’s view regarding the general reliability of the Gospel tradition.

On the eighth day after his birth, Jesus was circumcised, in keeping with the Jewish law, at which time he officially was named “Jesus” (Luke 2:21). He spent his growing years in Nazareth, in the home of his parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel of Luke contains the only brief portrayal of Jesus’ growth in strength, wisdom, and favor with God and people (2:40, 52). Luke also contains the only account of Jesus as a young boy (2:41–49).

Jesus was born in a lower socioeconomic setting. His parents offered a temple sacrifice appropriate for those who could not afford to sacrifice a sheep (Luke 2:22–24; cf. Lev. 12:8). Joseph, Jesus’ earthly father, was a carpenter or an artisan in wood, stone, or metal (Matt. 13:55). From a geographical perspective, Nazareth was not a prominent place for settling, since it lacked fertile ground. Jesus’ disciple Nathanael expressed an apparently common first-century sentiment concerning Nazareth: “Nazareth! Can anything good come from there?” (John 1:46).

Jesus was also born in a context of scandal. Questions of illegitimacy were surely raised, since his mother Mary was discovered to be pregnant before her marriage to Joseph. According to Matthew, only the intervention of an angel convinced Joseph not to break his betrothal (Matt. 1:18–24). Jesus’ birth took place in Bethlehem, far from his parents’ home in Nazareth. According to kinship hospitality customs, Joseph and Mary would have expected to stay with distant relatives in Bethlehem. It is likely that they were unwelcome because of Jesus’ status as an illegitimate child; thus Mary had to give birth elsewhere and place the infant Jesus in a feeding trough (Luke 2:7). A similar response was seen years later in Nazareth when Jesus was identified as “Mary’s son” (Mark 6:3) rather than through his paternal line, thereby shaming him as one who was born an illegitimate child. Jesus was likewise rejected at the end of his life as the crowds cried, “Crucify him!” (Matt. 27:22–23; Mark 15:13–14; Luke 23:21; John 19:6, 15). When Jesus was arrested, most of his followers fled (Matt. 26:56; Mark 14:50–52), and a core disciple, Peter, vehemently denied knowing him (Matt. 26:69–74; Mark 14:66–71; Luke 22:55–60; John 18:15–17, 25–27). His own siblings did not believe in him (John 7:5) and were evidently ashamed of his fate, since from the cross Jesus placed the care of his mother into the hands of “the disciple whom he loved” (19:26–27) rather than the next brother in line, as was customary.

Baptism, temptation, and start of ministry. After Jesus was baptized by the prophet John the Baptist (Luke 3:21–22), God affirmed his pleasure with him by referring to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Jesus’ baptism did not launch him into fame and instant ministry success; instead, Jesus was led by the Spirit into the wilderness, where he was tempted for forty days (Matt. 4:1–11; Mark 1:12–13; Luke 4:1–13). Mark stresses that the temptations immediately followed the baptism. Matthew and Luke identify three specific temptations by the devil, though their order for the last two is reversed. Both Matthew and Luke agree that Jesus was tempted to turn stones into bread, expect divine intervention after jumping off the temple portico, and receive all the world’s kingdoms for worshiping the devil. Jesus resisted all temptation, quoting Scripture in response.

Matthew and Mark record that Jesus began his ministry in Capernaum in Galilee, after the arrest of John the Baptist (Matt. 4:12–13; Mark 1:14). Luke says that Jesus started his ministry at about thirty years of age (3:23). This may be meant to indicate full maturity or perhaps correlate this age with the onset of the service of the Levites in the temple (cf. Num. 4:3). John narrates the beginning of Jesus’ ministry by focusing on the calling of the disciples and the sign performed at a wedding at Cana (1:35–2:11).

Jesus’ public ministry: chronology. Jesus’ ministry started in Galilee, probably around AD 27/28, and ended with his death around AD 30 in Jerusalem. The temple had been forty-six years in construction (generally interpreted as the temple itself and the wider temple complex) when Jesus drove out the money changers (John 2:20). According to Josephus, the rebuilding and expansion of the second temple had started in 20/19 BC, during the eighteenth year of Herod’s reign (Ant. 15.380). The ministry of John the Baptist had commenced in the fifteenth year of Tiberius (Luke 3:1–2), who had become a coregent in AD 11/12. From these dates of the start of the temple building and the correlation of the reign of Tiberius to John the Baptist’s ministry, the onset of Jesus’ ministry can probably be dated to AD 27/28.

The Gospel of John mentions three Passovers and another unnamed feast in John 5:1. The length of Jesus’ ministry thus extended over three or four Passovers, equaling about three or three and a half years. Passover, which took place on the fifteenth of Nisan, came on a Friday in AD 30 and 33. The year of Jesus’ death was therefore probably AD 30.

Jesus’ ministry years may be divided broadly into his Galilean and his Judean ministries. The Synoptic Gospels describe the ministry in Galilee from various angles but converge again as Jesus enters Judea.

Galilean ministry. The early stages of Jesus’ ministry centered in and around Galilee. Jesus presented the good news and proclaimed that the kingdom of God was near. Matthew focuses on the fulfillment of prophecy (Matt. 4:13–17). Luke records Jesus’ first teaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30); the text that Jesus quoted, Isa. 61:1–2, set the stage for his calling to serve and revealed a trajectory of rejection and suffering.

All Gospels record Jesus’ gathering of disciples early in his Galilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke 5:1–11; John 1:35–51). The formal call and commissioning of the Twelve who would become Jesus’ closest followers is recorded in different parts of the Gospels (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16). A key event in the early ministry is the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke 6:20–49). John focuses on Jesus’ signs and miracles, in particular in the early parts of his ministry, whereas the Synoptics focus on healings and exorcisms.

During Jesus’ Galilean ministry, onlookers struggled with his identity. However, evil spirits knew him to be of supreme authority (Mark 3:11). Jesus was criticized by outsiders and by his own family (3:21). The scribes from Jerusalem identified him as a partner of Beelzebul (3:22). Amid these situations of social conflict, Jesus told parables that couched his ministry in the context of a growing kingdom of God. This kingdom would miraculously spring from humble beginnings (4:1–32).

The Synoptics present Jesus’ early Galilean ministry as successful. No challenge or ministry need superseded Jesus’ authority or ability: he calmed a storm (Mark 4:35–39), exorcized many demons (Mark 5:1–13), raised the dead (Mark 5:35–42), fed five thousand (Mark 6:30–44), and walked on water (Mark 6:48–49).

In the later part of his ministry in Galilee, Jesus often withdrew and traveled to the north and the east. The Gospel narratives are not written with a focus on chronology. However, only brief returns to Galilee appear to have taken place prior to Jesus’ journey to Jerusalem. As people followed Jesus, faith was praised and fear resolved. Jerusalem’s religious leaders traveled to Galilee, where they leveled accusations and charged Jesus’ disciples with lacking ritual purity (Mark 7:1–5). Jesus shamed the Pharisees by pointing out their dishonorable treatment of parents (7:11–13). The Pharisees challenged his legitimacy by demanding a sign (8:11). Jesus refused them signs but agreed with Peter, who confessed, “You are the Messiah” (8:29). Jesus did provide the disciples a sign: his transfiguration (9:2–8).

Jesus withdrew from Galilee to Tyre and Sidon, where a Syrophoenician woman requested healing for her daughter. Jesus replied, “I was sent only to the lost sheep of Israel” (Matt. 15:24). Galileans had long resented the Syrian provincial leadership partiality that allotted governmental funds in ways that made the Jews receive mere “crumbs.” Consequently, when the woman replied, “Even the dogs eat the crumbs that fall from their master’s table,” Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-mute man in the Decapolis provided another example of Jesus’ ministry in Gentile territory (Mark 7:31–37). Peter’s confession of Jesus as the Christ took place during Jesus’ travel to Caesarea Philippi, a well-known Gentile territory. The city was the ancient center of worship of the Hellenistic god Pan.

Judean ministry. Luke records a geographic turning point in Jesus’ ministry as he resolutely set out for Jerusalem, a direction that eventually led to his death (Luke 9:51). Luke divides the journey to Jerusalem into three phases (9:51–13:21; 13:22–17:10; 17:11–19:27). The opening verses of phase one emphasize a prophetic element of the journey. Jesus viewed his ministry in Jerusalem as his mission, and the demands on discipleship intensified as Jesus approached Jerusalem (Matt. 20:17–19, 26–28; Mark 10:38–39, 43–45; Luke 14:25–35). Luke presents the second phase of the journey toward Jerusalem with a focus on conversations regarding salvation and judgment (Luke 13:22–30). In the third and final phase of the journey, the advent of the kingdom and the final judgment are the main themes (17:20–37; 19:11–27).

Social conflicts with religious leaders increased throughout Jesus’ ministry. These conflicts led to lively challenge-riposte interactions concerning the Pharisaic schools of Shammai and Hillel (Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomic feathers were ruffled as Jesus welcomed young children, who had little value in society (Matt. 19:13–15; Mark 10:13–16; Luke 18:15–17).

Passion Week, death, and resurrection. Each of the Gospels records Jesus’ entry into Jerusalem with the crowds extending him a royal welcome (Matt. 21:4–9; Mark 11:7–10; Luke 19:35–38; John 12:12–15). Luke describes Jesus’ ministry in Jerusalem as a time during which Jesus taught in the temple as Israel’s Messiah (19:45–21:38).

In Jerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17). Mark describes the religious leaders as fearing Jesus because the whole crowd was amazed at his teaching, and so they “began looking for a way to kill him” (11:18). Dismayed, each segment of Jerusalem’s temple leadership inquired about Jesus’ authority (11:27–33). Jesus replied with cunning questions (12:16, 35–36), stories (12:1–12), denunciation (12:38–44), and a prediction of Jerusalem’s own destruction (13:1–31). One of Jesus’ own disciples, Judas Iscariot, provided the temple leaders the opportunity for Jesus’ arrest (14:10–11).

At the Last Supper, Jesus instituted a new Passover, defining a new covenant grounded in his sufferings (Matt. 26:17–18, 26–29; Mark 14:16–25; Luke 22:14–20). He again warned the disciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark 14:27–31; Luke 22:21–23; John 13:21–30), and later he prayed for the disciples (John 17:1–26) and prayed in agony and submissiveness in the garden of Gethsemane (Matt. 26:36–42; Mark 14:32–42; Luke 22:39–42). His arrest, trial, crucifixion, death, and resurrection followed (Matt. 26:46–28:15; Mark 14:43–16:8; Luke 22:47–24:9; John 18:1–20:18). Jesus finally commissioned his disciples to continue his mission by making disciples of all the nations (Matt. 28:18–20; Acts 1:8) and ascended to heaven with the promise that he will one day return (Luke 24:50–53; Acts 1:9–11).

The Identity of Jesus Christ

Various aspects of Jesus’ identity are stressed in the four NT Gospels, depending on their target audiences. In the Gospels the witnesses to Jesus’ ministry are portrayed as constantly questioning and examining his identity (Matt. 11:2–5; 12:24; 26:63; 27:11; Mark 3:22; 8:11; 11:28; 14:61; Luke 7:18–20; 11:15; 22:67, 70; 23:39; John 7:20, 25–27; 18:37). Only beings of the spiritual realm are certain of his divinity (Mark 1:34; 3:11; Luke 4:41). At Jesus’ baptism, God referred to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Likewise, when Jesus was transfigured in the presence of Peter, James, and John, a voice affirmed, “This is my Son, whom I love” (Matt. 17:5; Mark 9:7). At the moment of his death, the questioning of Jesus’ identity culminated in a confession by a Roman centurion and other guards: “Surely he was the Son of God!” (Matt. 27:54; cf. Mark 15:39).

Miracle worker. In the first-century setting, folk healers and miracle workers were part of the fabric of society. Jesus, however, performed signs and miracles in order to demonstrate the authority of the kingdom of God over various realms: disease, illness, the spiritual world, nature, and even future events. Especially in the Gospel of John, Jesus’ signs and miracles are used to show his authority and thus his identity.

No challenge superseded Jesus’ authority. Among his ample miracles and signs, he changed water into wine (John 2:7–9), calmed a storm in the sea (Matt. 8:23–27; Mark 4:35–39; Luke 8:22–25), exorcized demons (Matt. 9:32–34; Mark 5:1–13; Luke 9:42–43), healed the sick (Mark 1:40–44), raised the dead (Matt. 9:23–25; Mark 5:35–42; Luke 7:1–16; 8:49–54; John 11:17, 38–44), performed miraculous feedings (Matt. 14:17–21; 15:34–38; Mark 6:30–44; 8:5–9; Luke 9:10–17; John 6:8–13), and walked on water (Matt. 14:25–26; Mark 6:48–49; John 6:19).

The Pharisees requested miracles as evidence of his authority (Mark 8:11–12). Jesus refused, claiming that a wicked and adulterous generation asks for a miraculous sign (Matt. 12:38–39; 16:1–4). The only sign that he would give was the sign of Jonah—his death and resurrection three days later—a personal sacrifice, taking upon himself the judgment of the world (Matt. 12:39–41).

Rabbi/teacher. Jesus’ teaching style was similar to other first-century rabbis or Pharisees (Mark 9:5; 10:51; John 1:38; 3:2). What distinguished him was that he spoke with great personal authority (Matt. 5:22, 28, 32, 39, 44; Mark 1:22). Like other rabbis of his day, Jesus gathered disciples. He called these men to observe his lifestyle and to join him in his ministry of teaching, healing, and exorcism (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16).

Jesus used a variety of teaching methods. He frequently spoke in parables (Matt. 6:24; 13:24–52; 18:10–14, 23–35; 21:28–22:14; 24:32–36, 45–51; 25:14–30; Mark 4:1–34; 12:1–12; 13:28–34; Luke 8:4–18; 12:41–46; 13:18–21; 14:15–24; 15:1–16:15, 19–31; 18:1–14; 19:11–27; 20:9–19; 21:29–33), used figures of speech (John 10:9), hyperbole (Matt. 19:24; Mark 10:25; Luke 18:25), argumentation (Matt. 26:11), object lessons (Matt. 24:32), frequent repetition (Matt. 13:44–47; Luke 13:18–21), practical examples, and personal guidance.

Major themes in Jesus’ teaching include the kingdom of God, the cost of discipleship, internal righteousness, the end of the age, his identity, his mission, and his approaching death. In his teachings, observance of Torah was given new context and meaning because God’s kingdom had “come near” (Matt. 3:2). Jesus had come to fulfill the law (Matt. 5:17).

Jesus’ teaching ministry often took place amid social conflict. These conflicts were couched in so-called challenge-riposte interactions in which the honor status of those involved was at stake. Jesus used these interactions as teachable moments. When questioned, Jesus gave replies that reveal omniscience or intimate knowledge of God’s will, especially in the Gospel of John. In the Synoptic Gospels, Jesus’ answers are both ethical and practical in nature. The Synoptics portray Jesus as challenged repeatedly with accusations of violating customs specified in the Jewish law. Jesus’ answers to such accusations often echoed the essence of 1 Sam. 15:22, “To obey is better than sacrifice,” phrased by Jesus as “I desire mercy, not sacrifice” (Matt. 9:13; 12:7). An overall “better than” ethic was common in Jesus’ public teaching.

The Sermon on the Mount (Matt. 5–7) contains a “better than” ethic in which internal obedience is better than mere outward obedience. For example, Jesus said that anger without cause is equal to murder (Matt. 5:21–22), that looking at a woman lustfully amounts to adultery (Matt. 5:28), and that instead of revenging wrongs one must reciprocate with love (Matt. 5:38–48). Jesus valued compassion above traditions and customs, even those contained within the OT law. He desired internal obedience above the letter of the law.

Jesus’ teachings found their authority in the reality of God’s imminent kingdom (Matt. 3:2; 10:7; Mark 1:15; Luke 10:9), necessitating repentance (Matt. 3:2), belief (Mark 1:15), dependence (Matt. 18:3–5; Mark 10:15), and loyalty to a new community—the family of Jesus followers (Mark 3:34; 10:29–30). Jesus urged, “Seek first [God’s] kingdom and his righteousness” (Matt. 6:33). Preaching with such urgency was common among prophetic teachers of the intertestamental period. Jesus, however, had his own grounds for urgency. He held that God deeply valued all humans (Matt. 10:31) and would bring judgment swiftly (Matt. 25:31–46).

Examples of a “greater good” ethic in the Synoptics include the occasions when Jesus ate with sinners (Mark 2:16–17). Jesus used an aphorism in response to accusations about his associations with sinners, saying, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners” (Mark 2:17). He advocated harvesting and healing on the Sabbath (Mark 2:23–28; 3:1–6), and when he was accused of breaking the law, he pointed to an OT exception (1 Sam. 21:1–6) to declare compassion appropriate for the Sabbath. Jesus also applied the “greater good” ethic in the case of divorce, since women suffered the societal stigma of adultery and commonly became outcasts following divorce (Matt. 19:8–9; Mark 10:5–9).

Jesus’ kingdom teachings were simultaneously spiritual, ethical, and eschatological in application. The teachings were aimed at internal transformation (Matt. 5:3–9; 18:3; Mark 10:15) and spurring on love (Matt. 5:44; 7:21). The Spirit of the Lord had called Jesus to bless the hurting ones as they aspired to a godly character. Jesus taught, “Be perfect, therefore, as your heavenly Father is perfect” (Matt. 5:48), and “Be merciful, just as your Father is merciful” (Luke 6:36). The “blessed” ones in Jesus’ teachings are poor of spirit, peace driven, mournful, and hungry for righteousness, consumed with emulating godly character.

Some scholars believe that Jesus promoted an “interim ethic” for the kingdom, intended only for a short period prior to the end of time. However, he was explicit regarding the longevity of his teachings: “Heaven and earth will pass away, but my words will never pass away” (Matt. 24:35; Luke 16:17).

Messiah. The concept of an anointed one, a messiah, who would restore the glories of David’s kingdom and bring political stability was common in Jewish expectation. Both before and after the Babylonian captivity, many Jews longed for one who would bring peace and protection. Israel’s prophets had spoken of a coming deliverer, one who would restore David’s kingdom and reign in justice and righteousness (2 Sam. 7:11–16; Isa. 9:1–7; 11:1–16; Jer. 23:5–6; 33:15–16; Ezek. 37:25; Dan. 2:44; Mic. 5:2; Zech. 9:9). Isaiah’s description of the servant (Isa. 53) whose suffering healed the nation provided a slightly different angle of expectation in terms of a deliverer.

Jesus’ authority and popularity as a miracle worker called up messianic images in first-century Jewish minds. On several occasions hearers called him “Son of David,” hoping for the Messiah (Matt. 12:23; 21:9). Simon Peter was the first follower who confessed Jesus as the Christ, the “Messiah” (Matt. 16:16; Mark 8:29). In line with Isaiah’s model of the Suffering Servant, Jesus focused not on political ends but rather on spiritual regeneration through his own sacrificial death (Mark 10:45).

Eschatological prophet. Many scholars claim that Jesus is best understood as a Jewish apocalypticist, an eschatological prophet who expected God to intervene in history, destroy the wicked, and bring in the kingdom of God. Central in this understanding are Jesus’ prophecies concerning the destruction of the temple in Jerusalem (Matt. 24:1–2, 15–22; Mark 13:1; Luke 21:5–24; John 2:19; Acts 6:14). In addition, it is noted that Jesus had twelve disciples, representative of the twelve tribes of Israel (Matt. 19:2–28; Luke 22:23–30). Certain of Jesus’ parables, those with apocalyptic images of coming judgment, present Jesus as an eschatological prophet (Matt. 24:45–25:30; Luke 12:41–46; 19:11–27).

Suffering Son of God. Jesus’ first recorded teaching in a synagogue in Nazareth was paradigmatic (Luke 4:16–21). He attributed the reading, Isa. 61:1–2, to his personal calling to serve, and in doing so he revealed a trajectory of suffering. The Gospel of Mark likewise aptly portrays Jesus as the suffering Son of God. Jesus’ own teachings incorporated his upcoming suffering (Mark 8:31; 9:12–13, 31; 10:33–34). He summarized his mission by declaring, “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45). His earthly career ended with a trial in Jerusalem consisting of both Roman and Jewish components (Matt. 26:57–68; 27:1–31; Mark 14:53–65; 15:1–20; Luke 22:54–23:25; John 18:19–24; 18:28–19:16). He was insulted, scourged, mocked, and crucified.

Jesus’ suffering culminated in his humiliating death by crucifixion (Matt. 27:33–50; Mark 15:22–37; Luke 23:33–46; John 19:16–30). Crucifixion was a death of unimaginable horror, bringing shame and humiliation to the victim and his family. Anyone hanging on a tree was considered cursed (Deut. 21:23; Gal. 3:13). Thus, especially in a Jewish society, anyone associated with a crucified person bore the shame of following one who was executed as a lowly slave and left as a cursed corpse. The apostle Paul referred to this shame of the cross when he stated, “I am not ashamed of the gospel” (Rom. 1:16).

Exalted Lord. Jesus had prophesied that he would rise again (Matt. 16:21; 17:9, 23; 20:19; 27:63; Mark 8:31; 9:9, 31; 10:34; Luke 9:22; 18:33; 24:7, 46). The testimony of the Synoptics is that the resurrection of Jesus Christ indeed occurred on the third day, Christ having died on Friday (Mark 15:42–45; Luke 23:52–54; John 19:30–33) and risen again on Sunday (Matt. 28:1–7; Mark 16:2–7; Luke 24:1–7; John 20:1–16). The resurrected Jesus was witnessed by the women (Matt. 28:8–9), the eleven disciples (Matt. 28:16–17; Luke 24:36–43), and travelers on the road to Emmaus (Luke 24:31–32). According to Paul, he appeared to as many as five hundred others (1 Cor. 15:6). He appeared in bodily form, spoke, showed his scars, and ate (Luke 24:39–43; John 20:27; Acts 1:4). After forty postresurrection days, Jesus ascended into the heavenly realm (Acts 1:9).

As much as Jesus’ death was the epitome of shame, his victory over death was his ultimate exaltation (Phil. 2:5–11). At Pentecost, Peter proclaimed that in the resurrection God fulfilled OT promises (Ps. 16:10) by raising his Son from the grave (Acts 2:30–31). Furthermore, Christ provided freedom from the law through his resurrection (Rom. 5:13–14), God’s approval of his life and work (Phil. 2:8–9), and God’s designation of him as Lord over all the earth, the living and the dead (Acts 17:30–31; Phil. 2:10; Heb. 1:3), and over all his enemies (Eph. 1:20–23).

Jesus’ exaltation commenced the beginning of forgiveness and justification (Luke 24:46–47; Acts 13:30–39; Rom. 4:25) and his intercession for the people of God (Rom. 8:34). His ascension signaled the coming of the Holy Spirit as comforter and teacher (John 14:26; Acts 2:33) and was accompanied by the promise of his return in glory (Luke 24:51), at which time he will render judgment (Matt. 19:28; 24:31; Rev. 20:11–15) and establish his eternal kingdom (1 Cor. 15:24; 2 Tim. 4:1; Rev. 11:15; 22:5).

Jesus’ Purpose and Community

In the Gospel of Matthew, Jesus is the long-awaited Messiah, who preaches the good news of the kingdom, urging people to repent (4:17–23). Repentance and belief allow one to enter the kingdom. The call into the kingdom is a call into a new covenant, one made in Jesus’ blood (26:28).

In the prologue to the Gospel of Mark, the narrator reveals the identity of Jesus (1:1). Jesus is presented as the one who brings good tidings of salvation (cf. Isa. 40:9; 52:7; 61:1). The centrality of the gospel, the good news (Mark 1:14–15), is evident.

Luke likewise presents the preaching of the good news as a main purpose of Jesus’ ministry (4:43). The content of this good news is the kingdom of God (4:43; 8:1; 16:16). When the disciples of John the Baptist asked Jesus if he was the one who was to come (7:20), Jesus answered, “Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor” (7:22). The kingdom of God, as presented in Luke, brings freedom for the prisoners, recovery of sight for the blind, and release for the oppressed (4:18). Jesus’ healings and exorcisms announce the coming kingdom of God already present in the ministry of Jesus (4:40–44; 6:18–20; 8:1–2; 9:2; 10:8–9).

In the Gospel of John, Jesus testifies to the good news by way of signs throughout his ministry. These signs point to Jesus’ glory, his identity, and the significance of his ministry. Jesus is the Messiah, the Son of God, who offers eternal and abundant life. This abundant life is lived out in community.

In the Gospel of John, the disciples of Jesus represent the community of God (17:21). The disciples did not belong to the world, but they continued to live in the world (17:14–16). Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Jesus’ presence as the head of the community was replaced by the promised Spirit (John 14:16–18).

Jesus’ ministry continued in the community of Jesus’ followers, God’s family—the church. Entrance into the community was obtained by adopting the values of the kingdom, belief, and through the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–62; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9).

The Quests for the Historical Jesus

The quest for the historical Jesus, or seeking who Jesus was from a historical perspective, is a modern phenomenon deemed necessary by scholars who claim that the NT Gospels were written long after Jesus’ death and were heavily influenced by the post-Easter understanding of the church.

The beginning of this quest is often dated to 1770, when the lecture notes of Hermann Samuel Reimarus were published posthumously. Reimarus had launched an inquiry into the identity of Jesus that rejected as inauthentic all supernatural elements in the Gospels. He concluded that the disciples invented Jesus’ miracles, prophecies, ritualistic religion, and resurrection. Reimarus’s conclusions were not widely accepted, but they set off a flurry of rationalistic research into the historical Jesus that continued throughout the nineteenth century. This became known as the “first quest” for the historical Jesus.

In 1906 German theologian Albert Schweit-zer published The Quest of the Historical Jesus (German title: Von Reimarus zu Wrede: Eine Geschichte der Leben-Jesu-Forschung), a scathing indictment of the first quest. Schweitzer’s work showed that nineteenth-century researchers re-created Jesus in their own image, transforming the historical Jesus into a modern philanthropist preaching an inoffensive message of love and brotherhood. Schweitzer’s conclusions marked the beginning of the end for this first quest. Schweitzer himself concluded that the historical Jesus was an eschatological prophet whose purposes failed during his last days in Jerusalem.

With the demise of the first quest, some NT scholars, such as Rudolf Bultmann, rejected any claim to being able to discover the historical Jesus. This trend continued until 1953, when some of Bultmann’s former students launched what has come to be known as the “new quest” for the historical Jesus (1953–c. 1970). This quest created new interest in the historical Jesus but was still dominated by the view that the portrait of Jesus in the Gospels is largely a creation of the church in a post-Easter setting.

As the rebuilding years of the post–World War II era waned and scholars started to reap academic fruit from major archaeological finds such as the DSS, research on the historical Jesus moved on to what has been called the “third quest.” This quest seeks especially to research and understand Jesus in his social and cultural setting.

Nativity of Christ

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Introduction

Jesus’ Life

The Identity of Jesus Christ

Jesus’ Purpose and Community

The Quests for the Historical Jesus

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1. A Shroud Unto Life

Illustration

Richard A. Jensen

Who will ever forget those first pictures? There were pictures of starving men and starving women and starving children. These pictures stunned the world when they first hit our television screens. Pictures of Ethiopia. Pictures of an incredible famine. Millions of lives were at risk. And the world hardly knew about it until we saw the pictures. It was the pictures of the starving children that probably carried the most power. Babies sucking desperately at mother's empty breast, sucking for their life. Large brown eyes filled with tears and flies and fear. Distended stomachs. Bodies unimaginably lean. Innocent young lives were being snuffed out. The world shook its head in disbelief. The pictures, of course, motivated the world to action. Relief agencies from all over the world began to pour into Ethiopia. Christian organizations from our country also rushed to the scene of the disaster. Kathleen O'Meara was sent to Ethiopia on behalf of her church. Kathleen looked forward to the challenge. She had offered her life to her church for just such an occasion and now she would have a chance for service to humankind that would call forth her best gifts of serving.

When Ms. O'Meara arrived in Ethiopia, however, she was nearly overwhelmed by the devastating power of the famine. She was assigned to work in a feeding station in the northern part of Ethiopia. She went north with a convoy of trucks bearing sack upon sack upon sack of food. After two days of arduous travel the caravan finally arrived at its destination. Kathleen had seen many people along the roadside on the way north begging for food. At the feeding station, however, starving 57 people were just about all she saw. It seemed that for as far as her eye could see she saw nothing but starving, dying people. There were faint sounds from the youngest children. There were wails of despair from the lips of many of the women. There was an utter look of resignation and defeat in the eyes of men whose bodies were long and gaunt. Now there was work to be done. Kathleen was assigned to help distribute the many sacks of food that had been brought by the convoy. Sacks! Night and day that's all she would think of; all she could do. She saw those sacks in her troubled sleep each night. Sacks of food. Sacks that could bring life. Sacks were her mission and her hope. For Kathleen it was a daily round with the life-giving sacks of food. She came to see those sacks in her mind as a kind of symbol of hope in the midst of the devastation.

And then one day her eyes caught sight of an event that shattered her vision of the sacks as life-giving agents. That day she saw several hundred dead Ethiopians being carried to their graves in a funeral shroud. To her dismay the empty food sacks had now been filled with dead bodies. Sacks of life had become shrouds of death. The bitter irony of it all was almost too much for Ms. O'Meara. Sacks of life had become shrouds of death. She pondered deeply on this awful turn of events. "What the world needs," she mused to herself, "is for someone wrapped in the shrouds of death to bring new life and hope to the world." Sacks of life had become shrouds of death. What if a shroud of death became a garment of life? Would anyone believe such a story? Or would the world pass it off as just an idle tale?"

2. Surprised by Joy

Illustration

Staff

Few authors have shared the good news of the Christian gospel as compellingly as C.S. Lewis in the Chronicles of Narnia. In one passage the characters Eustace, Jill and Aslan weep over the dead King Caspian. After Aslan is wounded with a pierced paw and his blood splashes on the dead king the king is wonderfully revived; "his sunken cheeks grew round and fresh, and the wrinkles were smoothed, and his eyes opened, and his eyes and lips both laughed, and suddenly he leaped up and stood before them—a very young man, or a boy." When he turns to the children, he gives a "great laugh of astonished joy."

When Aslan is asked if Caspian hadn't died, the great lion speaks in a voice that sounds like laughter. "He has died. Most people have, you know. Even I have. There are very few who haven't." The resurrection invites laughter. The kind of laughter we sometimes experience when something so impossible happens we can do nothing else but laugh.

3. Set Free

Illustration

Source Unknown

There’s a story of a five-year-old named Brian who had a pivotal verse to recite in an Easter program. The verse was Luke 24:6, “He is not here, he is risen.”

Unfortunately, he could not remember what to say, and the director had to quietly remind Brian of his line. But something happened in the translation. Brian confidently grabbed the microphone and triumphantly shouted, “He’s not here; he’s in prison!”

Being in prison was the last thing that Christ was on that first Easter Sunday. He was set free on that day in a way that no one in history has been set free before. He was set free from the power of death.

4. A Love Let Loose

Illustration

Rev. Dr. B. Wiley Stephens

John Mansfield, in his play “The Trial of Jesus,” pictures Pilate’s wife remaining in the judgment hall long after everybody else had left the scene of Christ’s crucifixion. Finally, a soldier who had taken part in the crucifixion comes in, and she asks him, “Is he dead yet?”

The soldier shakes his head and says, “No, lady, he is not dead.”

She questions him further, “But surely he is dead, he has been hanging there so long now.”

And the soldier replies, “No, lady, he is not dead. His love is let loose in the world now, and neither Jew nor Roman can stop him.”

5. Accepting a Human Messiah

Illustration

Brian Stoffregen

In contrast to the theology of the cross and our suffering/dying king. Robert Capon in Hunting the Divine Fox presents a wonderful picture of our typical American Messiah and it doesn't look much like Jesus on the cross.

Almost nobody resists the temptation to jazz up the humanity of Christ. The true paradigm of the ordinary American view of Jesus is Superman: "Faster than a speeding bullet, more powerful than a locomotive, able to leap tall buildings in a single bound. It's Superman! Strange visitor from another planet, who came to earth with powers and abilities far beyond those of mortal men, and who, disguised as Clark Kent, mild-mannered reporter for a great metropolitan newspaper, fights a never-ending battle for truth, justice and the American Way." If that isn't popular christology, I'll eat my hat. Jesus gentle, meek and mild, but with secret, souped-up, more-than-human insides bumbles around for thirty-three years, nearly gets himself done in for good by the Kryptonite Kross, but at the last minute, struggles into the phone booth of the Empty Tomb, changes into his Easter suit and, with a single bound, leaps back up to the planet Heaven.

You think that's funny? Don't laugh. The human race is, was and probably always will be deeply unwilling to accept a human messiah. We don't want to be saved in our humanity; we want to be fished out of it. We crucified Jesus, not because he was God, but because he blasphemed: He claimed to be God and then failed to come up to our standards for assessing the claim. It's not that we weren't looking for the Messiah; it's just that he wasn't what we were looking for. Our kind of Messiah would come down from a cross. He would carry a folding phone booth in his back pocket. He wouldn't do a stupid thing like rising from the dead. He would do a smart thing like never dying." [pp. 90-91; this book has been reprinted, along with two others under the title The Romance of the Word: One Man's Love Affair with Theology]

6. Humor: That’s All Folks

Illustration

Billy D. Strayhorn

There was a little girl who wanted to make her own Easter card for her mother. So, while she watched cartoons on Saturday morning, she worked on her card. Inside the card she drew three balloons with a written message inside each balloon.

She wrote, "Happy Easter" inside the first balloon.

Inside the second balloon she wrote, "Christ Is Risen!"

Then the girl just sat and sat but was unable to think of a third greeting. She sat and sat and then all of a sudden the girl grabbed her colored pencil and quickly wrote a third message. When her mother read the card, the third balloon said, "That's All Folks."

It's true! All the Evidence is in. The Physical Evidence, Eye Witness accounts, and the Spiritual Evidence are all in. And they point to one thing: all we need to know about Easter is that Christ Is Risen! That's all folks!

7. Fear - Sermon Starter

Illustration

Brett Blair

In the story of creation found in the Book of Genesis, we read where Adam and Eve had partaken of the forbidden fruit, something which had been specifically denied them. Knowing that God is searching for them, they attempt to hide. It is a scene perhaps reminiscent of many of our childhoods when we had done something that we were not supposed to and we literally hid from our searching parents. Finally God finds them, as we know that He will, for, after all, where can we go to hide from God? God asks them why they are hiding. Do you remember the response that Adam gave: "Because, I was afraid?"

I think this very poignant story reminds us that fear is so basic to whom we are as humans, it goes all the way back to the beginning of time. To be human is to experience fear.

There seems to be no limit to our fears. In a peanuts cartoon strip Charlie Brown goes to Lucy for a nickels worth of psychiatric help. She proceeds to pinpoint his particular ‘fear'. Perhaps, she says, you have hypengyophobia, which is the fear of responsibility. Charlie Brown says no. Well, perhaps you have ailurophobia, which is the fear of cats. No. Well, maybe you have climacophobia, which is the fear of staircases. No. Exasperated, Lucy says well, maybe you have pantophobia, which is the fear of everything. Yes, says Charles, that is the one!

Sometimes we feel like we are afraid of everything. We are afraid of ourselves. We are afraid of people. We are afraid of the future. We are afraid of the past. We are afraid of life. We are afraid of death.

Every person, every Christian, must fight their own fears. Even Paul, the sturdy Christian warrior, had to do so. Paul had fallen flat on his face in Athens. He did exactly what he intended not to do, and in his own eyes he had failed. He wrote of his arrival in Corinth: "For when we came into Macedonia we had not rest, but we were troubled on every side; without were fightings; within were fears." Paul was full of fears, just like you and me the fear of inadequacy, the fear of failing.

But perhaps the most surprising fear of many people and one that we do not like to address is the fear of God. It is the fear that God is not really on our side. It is the fear that God will put us out on a limb and leave us.

It is not a new idea. One of the great fears of the ancient people was that God would fall asleep. Can you imagine such a thing? When the prophets of Baal could not get their Gods to rain down fire on the top of Mt. Carmel, Elijah taunted them: Maybe your God is asleep, he said. On the other hand, the Jews took great comfort in the fact that the God of Israel neither slumbered nor slept.

Over and over again the message of the Bible is fear not. When Abram took his family to the Promised Land he feared that he was turning his back on everything he knew, his security for the unknown. God spoke to him: Fear not Abram, I am your shield and your reward will be great.

When the Jews stood at the Red Sea and could see Pharaoh's chariots coming on the horizon, they cried out that they would all be slaughtered. Moses said to them: Stand still, fear not, and see the salvation of the Lord.

When the angel of the Lord came to Mary and said that she would bear a child, she trembled with fear. What would become of her? Said the angel: Fear not Mary, for you have found favor with God.

Fear not! Fear Not! It is how we would like to live. How do you do it?

First, we must confront our fears.
Second, we must understand that too much doubt can sink us.
Third, we must remember that regardless of what happens, God will be with us.

8. JOYS OF DISCIPLESHIP

Illustration

John H. Krahn

Coming home late one rainy evening, I was short on patience and a bit uptight. It was the pressures of ministry with too much to do and too little time to do it. That evening, I had planned to write a sermon on the joys of discipleship! As I began, I realized I needed a better frame of mind ... more joy in my own discipleship.

As I reflected on the topic, I was reminded that joy is neither something to be tied into weather, nor tied into a work schedule. There is no such thing as more joy-less work, more work-less joy. Christian joy should not be affected by wages: large raise - great joy, no raise - no joy. Joy in discipleship is something that transcends the ups and downs of living. It must be bigger than the shifting sands of existence.

Turning to the Bible, we see what it has to say about joy and its source. It says that there is fullness of joy in the presence of God. Real joy comes from moving into the presence of God and abiding in the love of Christ. When the spirit of God is alive in us, one of the blessings the spirit brings to us is joy.

A Japanese lady asked the headmistress of a mission school, "Do you take only beautiful girls in your school?"

"Why, no, we welcome all girls," was the reply.

"But I’ve noticed that all your girls are beautiful."

"Well," said the missionary, "we teach them to love our Savior Jesus Christ, and he gives them a look of beauty."

"I am a Buddhist, and I do not desire my daughter to become a Christian, yet I should like her to attend your school to get that look on her face."

Recently a distinguished Britisher said that he visited an American home that seemed to have everything - two cars in the garage, a beautiful living room with expensive furniture, a color TV set, a kitchen filled with the latest gadgets, and a large pool and beautiful patio. However, the lady of the house was reading a book entitled, How to Be Happy.

Happiness is to know the Savior. Joy in discipleship is not attachment to things but is attachment to Jesus. This is why Paul and Silas, after being beaten and thrown into prison, could pray and sing hymns to God and thereby witness to the prisoners who listened to them. Joy is a sign of the presence of God in one’s life. To be a disciple of the Lord Jesus Christ is to experience a deeper level of joy.

Christianity is a religion of joy and excitement. There is nothing unhappy about it. It is for people who want the joy that comes from being involved in something worthwhile. Once you taste the joys of discipleship, you’ll notice that your life will have more meaning. You will even want to return for a second helping.

9. The Only Place We Have No Fear

Illustration

King Duncan

Pretend something like this happened for a moment: The angel Gabriel got back to heaven and rushed up to God and said, "I've got good news, and I've got bad news."

And God said, "Well, give me the good news first."

"The good news is," said the angel, "mission accomplished. I've visited those people you told me to visit. I told them what you told me to tell them. And it's all accomplished."

God said, "So what's the bad news?"

"The bad news," the angel said, "is that those people down there on earth are terrified of you. Every time I visited someone I had to start it off with 'fear not,' because they got so frightened that you were coming close."

God said to the angel, "That's the reason I have to carry out the plan I've made."

"You see," God said to the angel, "I need to go to earth because my people are so frightened. They are so full of fear that I've got to bring the message that they no longer need to be afraid."

The angel said, "And how are you going to do that, since they're so fearful?"

God said, "There's one place on earth that people are not afraid: that one remaining place is a little baby. My people on earth are not afraid of a baby. When a baby is born they rejoice and give thanks without fear because that's the only place left in their lives where they're not afraid. So I will go to earth. I will become a little baby, and they will receive me with no fear at all, because that's the one place my people have no fear."

God acted in the only way God could act without overwhelming us and taking away our freedom. God became a tiny babe. Christmas is an act of God. In Christmas God acted in the only way God could have acted.

10. Luke's Stories

Illustration

Richard A. Jensen

Luke is fond of telling stories of faith. In his stories Luke narrates scenes in which trust in the spoken word from God is the very essence of faith.

It all begins with an old priest named Zechariah. This is the first story that Luke tells us in his Gospel. One day, Luke writes, the lot fell to Zechariah to enter the temple of the Lord and burn incense. As he was about to perform this sacred task, however, an angel of the Lord appeared to him standing just to the right of the altar. Zechariah was troubled. Fear fell upon him. The angel spoke words of comfort to Zechariah. "Do not be afraid, Zechariah," the angel said, "for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John" (Luke 1:13). The angel Gabriel went on to announce to Zechariah that his son John would be filled with the Holy Spirit and would make the way ready for the Messiah to come. Zechariah had heard a word spoken to him from God. Zechariah had heard a word from Gabriel announcing new realities that were to come to pass.

Of such stuff is faith composed as Luke tells the story. Faith, or unfaith! Zechariah heard the word from God. He did not believe it! "How will I know that this is so?" Zechariah demanded of the angel (Luke 1:18). "I'm an old man and my wife is old too. How can this word be?" "I am Gabriel," the angel shot back. "How will I know?" said Zechariah. "I am Gabriel," came the reply. And the angel continued. "... because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur" (Luke 1:20). "You did not believe my words." That is the heart of Zechariah's unbelief. Mary is next in line. Six months into Elizabeth's pregnancy Gabriel spoke words from God to Mary. "Hail, O favored one, the Lord is with you" (Luke 1:28).

That was Gabriel's greeting to Mary. Like Zechariah before her, Mary was troubled and afraid at the sound of the angel's voice. Gabriel spoke to her as he had spoken to Zechariah: "Do not be afraid, Mary, for you have found favor with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus" (Luke 1:31). Mary, like Zechariah, heard a word spoken to her from God. Mary, too, is unsure. "How can this be," she protests, "since I am a virgin?" (Luke 1:34). Gabriel told Mary that it will be because the Holy Spirit will make it happen. Mary was satisfied. She spoke great words of faith. "Here I am," she said, "the servant of the Lord; let it be with me according to your word" (Luke 1:38). "You did not believe my words," said Gabriel to Zechariah. That is the heart of Zechariah's unfaith. "...let it be with me according to your word," were Mary's words to Gabriel. This is the heart of Mary's faith.

Faith is called into being by a word spoken from God. A centurion in Capernaum grasped this reality very well. "Only say the word ...," the centurion said. Luke presents this rather unlikely fellow, this centurion, this stranger to Israel, this foreigner as a model of faith. "Only say the word ...."

11. What Things Are Perfect Joy

Illustration

St. Francis of Assisi

How St. Francis, Walking One Day with Brother Leo, Explained to Him What Things Are Perfect Joy.

One day in winter, as St. Francis was going with Brother Leo from Perugia to St. Mary of the Angels, and was suffering greatly from the cold, he called to Brother Leo, who was walking on before him, and said to him: "Brother Leo, if it were to please God that the Friars Minor should give, in all lands, a great example of holiness and edification, write down, and note carefully, that this would not be perfect joy."

A little further on, St. Francis called to him a second time: "O Brother Leo, if the Friars Minor were to make the lame to walk, if they should make straight the crooked, chase away demons, give sight to the blind, hearing to the deaf, speech to the dumb, and, what is even a far greater work, if they should raise the dead after four days, write that this would not be perfect joy." Shortly after, he cried out again: "O Brother Leo, if the Friars Minor knew all languages; if they were versed in all science; if they could explain all Scripture; if they had the gift of prophecy, and could reveal, not only all future things, but likewise the secrets of all consciences and all souls, write that this would not be perfect joy."

After proceeding a few steps farther, he cried out again with a loud voice: "O Brother Leo, thou little lamb of God! if the Friars Minor could speak with the tongues of angels; if they could explain the course of the stars; if they knew the virtues of all plants; if all the treasures of the earth were revealed to them; if they were acquainted with the various qualities of all birds, of all fish, of all animals, of men, of trees, of stones, of roots, and of waters - write that this would not be perfect joy."

Shortly after, he cried out again: "O Brother Leo, if the Friars Minor had the gift of preaching so as to convert all infidels to the faith of Christ, write that this would not be perfect joy." Now when this manner of discourse had lasted for the space of two miles, Brother Leo wondered much within himself; and, questioning the saint, he said: "Father, I pray thee teach me wherein is perfect joy." St. Francis answered: "If, when we shall arrive at St. Mary of the Angels, all drenched with rain and trembling with cold, all covered with mud and exhausted from hunger; if, when we knock at the convent-gate, the porter should come angrily and ask us who we are; if, after we have told him, ‘We are two of the brethren', he should answer angrily, ‘What ye say is not the truth; ye are but two impostors going about to deceive the world, and take away the alms of the poor; begone I say'; if then he refuse to open to us, and leave us outside, exposed to the snow and rain, suffering from cold and hunger till nightfall - then, if we accept such injustice, such cruelty and such contempt with patience, without being ruffled and without murmuring, believing with humility and charity that the porter really knows us, and that it is God who maketh him to speak thus against us, write down, O Brother Leo, that this is perfect joy. And if we knock again, and the porter come out in anger to drive us away with oaths and blows, as if we were vile impostors, saying, ‘Begone, miserable robbers! to the hospital, for here you shall neither eat nor sleep!' - and if we accept all this with patience, with joy, and with charity, O Brother Leo, write that this indeed is perfect joy.

And if, urged by cold and hunger, we knock again, calling to the porter and entreating him with many tears to open to us and give us shelter, for the love of God, and if he come out more angry than before, exclaiming, ‘These are but importunate rascals, I will deal with them as they deserve'; and taking a knotted stick, he seize us by the hood, throwing us on the ground, rolling us in the snow, and shall beat and wound us with the knots in the stick - if we bear all these injuries with patience and joy, thinking of the sufferings of our Blessed Lord, which we would share out of love for him, write, O Brother Leo, that here, finally, is perfect joy. And now, brother, listen to the conclusion. Above all the graces and all the gifts of the Holy Spirit which Christ grants to his friends, is the grace of overcoming oneself, and accepting willingly, out of love for Christ, all suffering, injury, discomfort and contempt; for in all other gifts of God we cannot glory, seeing they proceed not from ourselves but from God, according to the words of the Apostle, ‘What hast thou that thou hast not received from God? and if thou hast received it, why dost thou glory as if thou hadst not received it?' But in the cross of tribulation and affliction we may glory, because, as the Apostle says again, ‘I will not glory save in the cross of our Lord Jesus Christ.' Amen."

12. Heavenly Service

Illustration

Keith Wagner

There was once a blacksmith who worked hard at his trade. The day came for him to die. God sent his angel to the smith, but to the angel's surprise, the smith refused to go. He pleaded with the angel that he was the only blacksmith in the village and it was time for all his neighbors to begin their planting and sowing. He would be needed. The blacksmith did not want to appear to be ungrateful and was looking forward to having a place in God's kingdom, but could he put it of for a while? The angel went and made the blacksmith's case before God. And God agreed. Sometime later, after the harvest, the angel returned to bring the blacksmith to heaven. But again the smith requested that his return to God be delayed. "A neighbor of mine is seriously ill and it's time for the harvest. A number of us are trying to save his crops so that his family won't be destitute. Please tell God I am grateful for his blessings to me. But could you come for me later?" And the angel returned to heaven.

Well, it got to be a pattern. Every time the angel would come to bring the faithful blacksmith to heaven, the smith would shake his head and explain to the angel that he was still needed by someone on earth. Finally, the blacksmith grew very old and weary and so he prayed to God to send his angel to bring him to heaven. Immediately the angel appeared. "If you still want to take me home, I'm ready to live forever in God's kingdom." The angel laughed and looked at the blacksmith with delight and surprise. "Where do you think you have been these years?"

13. The Fear Nots of Christmas

Illustration

Staff

The "fear nots" in the infancy narratives:

The "fear not" of salvation: "And the angel said unto them, Fear not: for, behold, I bring you good tidings...which shall be to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord" (Luke 2:10,11).
The "fear not" of the humanly impossible: "Fear not, Mary:... the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee:...For with God nothing shall be impossible" (Luke 1:30, 35, 37).
The "fear not" of unanswered prayer: "Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John" (Luke 1:13).
The "fear not" of immediate obedience: "Joseph, thou son of David, fear not to take unto thee Mary thy wife. Then Joseph did as the angel of the Lord had bidden him" (Matthew 1:20,24).

14. And Their Eyes Were Opened

Illustration

Larry Powell

Some years ago, a movie titled Zapata depicted the engaging story of the famous Mexican hero, Zapata. He was to the Mexicans what "El Cid" was to the Spanish: a redeemer of his people. Those who loved Zapata were radically devoted to him and his cause. At the end, when Zapata was ambushed by government troops, the white horse upon which he had led countless charges, escaped into the hills. The peasants violently refused to believe that their leader would have allowed himself to be ambushed and killed, and whenever they caught a glimpse of the white horse in the hills, they claimed that it carried Zapata, signaling to them that he would return. They fully expected the return, but in time, the expectation died.

Although Jesus attempted on several occasions to interpret specific events to his disciples, as well as to prepare them for his certain return, not one of them was prepared. As Carlyle Marney once said, none of them lay hidden in the shrubbery near the tomb ... waiting ... waiting. Judas had gone off somewhere and hanged himself. The others were scattered, afraid, stroking their wounds, trying to recover from the total collaspe of everything. They had not been prepared for the crucifixion, much less the Resurrection. The post-Resurrection appearances mentioned in our scripture caught them totally by surprise. Two observations about the particular appearance described in our text:

1. The two men were on their way to Emmaus, discussing events pertaining to the crucifixion. Jesus caught up to them in the midst of their own journey, becoming a part of it himself, and in the end, baptizing it with his blessing. Those of us in the church believe that this is still the way Christ often comes into our lives. Off on our own journeys, pursuing some goal or objective, totally submerged in our own concerns ... determined, ambitious, outrunning the spiritual life while in full stride toward that which we hope to achieve. And then, it happens. In half-step we are arrested by the sudden awareness of another presence; we had not expected it, nor do we always recognize it immediately. It just abides, and just as with the Emmaus travelers, it comes into clearer focus in due time. As the Holy Spirit accompanies us in our own journeys, it is hoped that somewhere along the way it may be with us as it was with them; "And their eyes were opened and they recognized him" (v. 31).

2. It is significant that Jesus was made known to them in the "breaking of bread." In the upper room Jesus had taken the elements of the Passover meal and transformed them into something completely different. The familiar ritual was changed from remarks about the Passover to references to the "body and blood" of the host. In a very real sense, Jesus’ messianic identity was uniquely made known to them in the breaking of bread in the upper room. Then, at Emmaus, he was again "made known" in the breaking of bread. There are other references to post-Resurrection appearances of Jesus at which his presence was made known around a meal (see Mark 16:14; John 21:9-14). Little wonder that early Christians quickly associated a mystical significance with the meal, more specifically, the Eucharist. Consequently, the church observed communion several times daily with the prayer, "Maranatha" (Come Lord!).

The expected return of Zapata was never fulfilled, and eventually the expectation faded. The unexpected return of Jesus of Nazareth took even his followers by surprise. Ironically, it seems that he must still catch us from behind.

15. Steps to Defeating Fear

Illustration

Maxie Dunnam

The passengers were all buckled into the 747 jetliner A voice came over the speaker. “Good morning, ladies and gentlemen. This is your captain speaking. Welcome aboard Flight 22 for London. Our cruising altitude will be 30,000 feet. Our air speed 600 miles per hour. We will fly over Canada, Greenland, Iceland, and the tip of Ireland. Flying time will be about nine hours. As soon as we are airborne our flight attendants will be serving you breakfast. We'll take off -- just as soon as I get up the nerve.”

To be human is to fear, but fear need not immobilize or destroy us. There are steps we can take to deal with this demon. First, admit the fear. Second, name the fear. Once we give our fear a name, strangely, it loses some of its power over us. Third, seek the resources you need. It may be medical help. It may simply be a friend who cares.

16. The Sound of Angels

Illustration

Editor James S. Hewett

We so often hear the expression "the voice of an angel" that it makes us wonder what an angel would sound like. Pastor James S. Hewett did some research and discovered that an angel's voice sounds remarkably like a person saying, "Hurry up!"

Prior to his research, he thought that the voice of an angel would be beautiful. But the words "Get up and hurry!" are rarely beautiful, especially at seven in the morning. Yet the Bible records many instances of angels saying these words. An angel comes to Peter in jail and says, "Rise quickly." An angel says to Gideon, "Arise and go in this thy might." An angel says to Elijah, "Arise and eat." An angel appears to Joseph in a dream, when Herod is slaughtering the infants, and says, "Go quickly." An angel appears to Philip and says, "Arise and go."

Really, the angels are monotonous talkers! They always say the same thing—"Arise, hurry!" But so is a fire bell monotonous. If we are to be saved, it will be by monotony, the reiterated command, "Get up and get going!" Listen carefully and you can hear the voice of angels above the contemporary din of the world, a voice that ought to get us out of lounge chairs and comfortable beds. "Arise, go quickly!"

17. The Helpful Blacksmith

Illustration

Mike Ripski

Once upon a time there was a blacksmith who worked very hard at his trade. It came time for him to die and go to heaven. God sent an angel to get him. But he refused to go. He said, "My neighbors are now planting and sowing their crops, and I'm the only blacksmith in town. If something happens to their equipment, it'll need to be fixed, and if I'm not here to do it, they won't be able to get their crop in. So would you please leave me, so I can serve my neighbors?"

The angel had never run into anybody that didn't want to go to heaven, but the angel pleaded the blacksmith's case with God and God said, "OK."

Later the angel came again and said, "It's time for you to leave this life and enjoy God's eternal life." Again the blacksmith said, "One of our neighbors is very ill, and if we don't help him harvest his crop, his family will be destitute. Will you please leave me, so I can help him get that crop in?"

It became a habit. Every time the angel came, there was always something else for the blacksmith to do. Finally, after many years, he prayed to God, "I think I'm ready. Send you angel." The angel appeared at his bedside. The man said, "If you still want me, I'm ready for you to take me home with God." The angel laughed and said, "Where do you think you've been all these years?"

18. Sadness in the Heart of God

Illustration

John Claypool

There is a Jewish parable that both parallels and illumines Jesus' story, and it has helped to clarify my understanding greatly. This one is about a "farmer who lived in Poland. For generations before him, his family had been very poor. One night he was awakened by an angel of the Lord, who said: "You have found favor in the eyes of your Maker. He wants to do for you what he did for your ancestor Abraham. He wants to bless you. Therefore, make any three requests that you will of God, and he will be pleased to give them to you. There is only one condition: your neighbor will get a double portion of everything that is bequeathed to you."

The farmer was startled by this revelation and woke up his wife to tell her all about it. She suggested that they put the whole thing to a test. So they prayed. "Oh, blessed God, if we could just have a herd of a thousand cattle, that would enable us to break out of the poverty in which we have lived for generations. That would be wonderful." No sooner had they said these words than they heard the sound of animal noises outside. Lo and behold, all around the house were a thousand magnificent animals!

During the next two days, the farmer's feet hardly touched the ground. He divided his time between praising God for such great generosity and beginning to make practical provisions for his newly acquired affluence. On the third afternoon, he was up on a hill behind his house trying to decide where to build a new barn when he looked across at his neighbor's field, and there standing on the green hillside were two thousand magnificent cattle. For the first time since the angel of the Lord had appeared, the joy within him evaporated and a scowl of envy took its place. He went home that evening in a foul mood, refused to eat supper, and went to bed in an absolute rage. He could not fall asleep because every time he closed his eyes, all he could see were his neighbor's two thousand cattle.

Deep in the night, however, he remembered that the angel had said he could make three wishes. With that, he shifted his focus away from his neighbor and back to his own situation, and the old joy quickly returned. Digging deep into his own heart to find out what else he really wanted, he began to realize that in addition to some kind of material security, he always wanted descendants to carry his name into the future. So he prayed a second time: "Gracious God, if it please thee, give me a child that I may have descendants." With that, he and his wife made love, and because of his experience with the cattle, he was not too surprised shortly thereafter to learn that she was expecting.

The next months were passed in unbroken joy. The farmer was busy assimilating his newly acquired affluence and looking forward to the great grace of becoming a parent. On the night his first child was born, he was absolutely overjoyed. The next day was the Sabbath. He went to the synagogue, and at the time of the prayers of the people, he stood up and shared with the gathered community his great good fortune: now at last a child had been born into their home. He had hardly sat down, however, when his neighbor got up and said, "God has indeed been gracious to our little community. I had twin sons born last night. Thanks be to God." On hearing that, the farmer went home in an utterly different mood than the one in which he came. Instead of being joyful once again he was filled with the canker of jealousy.

This time, however, his envy did not abate. Late that evening, he made his third request of God: "Please, gouge out my right eye."

No sooner had he said these words than the angel who had initiated the whole process appeared again and asked, "Why, son of Abraham, have you turned to such vengeful desirings?" With pent-up rage, the farmer replied, "I cannot stand to see my neighbor prosper. I'll gladly sacrifice half of my vision for the satisfaction of knowing that he will never be able to look on what he has."

Those words were followed by a long silence, and as the farmer looked, he saw tears forming in the eyes of the angel. "Why, O son of Abraham, have you turned an occasion for blessing into a time of hurting? Your third request will not be granted, not because the Lord lacks integrity, but because God is full of mercy. However, know this, O foolish one, you have brought sadness not only to yourself, but to the very heart of God."

19. Resurrection Order of Events

Illustration

Merril F. Unger

Order of the Events of the Resurrection

Mary Magdalene, Mary the mother of James, and Salome start for the tomb, Lk 23:55-24:1
They find the stone rolled away, Lk 24:2-9
Mary Magdalene goes to tell the disciples, Jn 20:1-2
Mary, the mother of James, draws near and sees the angel, Mt 28:1-2
She goes back to meet the other women following with spices
Meanwhile Peter and John arrive, look in and depart, Jn 20:3-10
Mary Magdalene returns weeping, sees two angels, then Jesus, Jn 20:11-18
The risen Christ bids her tell the disciples, Jn 20:17-18
Mary (mother of James) meanwhile returns with the women, Lk 24:1-4
They return and see the two angels, Lk 24:5; Mk 16:5
They also hear the angel's message, Mt 28:6-8
On their way to find the disciples, they are met by the risen Christ, Mt 28:9-10
Post-resurrection Appearances: To Mary Magdalene Jn 20:14-18; Mk 16:9
To the women returning from the tomb Mt 28:8-10
To Peter later in the day Lk 24:34; 1 Cor 15:5
To the disciples going to Emmaus in the evening Lk 24:13-31
To the apostles (except Thomas) Lk 24:36-45; Jn 20-19-24
To the apostles a week later (Thomas present) Jn 20:24-29
In Galilee to the seven by the Lake of Tiberias Jn 21:1-23
In Galilee on a mountain to the apostles and 500 believers 1 Cor 15:6
At Jerusalem and Bethany again to James 1 Cor 15:7
At Olivet and the ascension Acts 1:3-12
To Paul near Damascus Acts 9:3-6; 1 Cor 15:8
To Stephen outside Jerusalem Acts 7:55
To Paul in the temple Acts 22:17-21; 23:11
To John on Patmos Rev 1:10-19

20. Great Reversals

Illustration

Richard A. Jensen

The theme of poverty, riches, possessions and the realm of God is a constant theme of Luke. It begins with Mary's song. Mary had an encounter with an angel. "You will bear a son and call his name Jesus," the angel announced. "Let it be with me according to your word," said Mary. Elizabeth, Mary's relative, blessed Mary for her trust that God's word of promise would be fulfilled. And then Mary sang a song. Mary's song may just well be the central song of Luke's entire gospel. Luke tells many stories in his gospel that are best understood as comments on her song!

Mary's song sings of a God of great reversals. This God has high regard for a lowly maiden. This God scatters the proud and puts down the mighty from their thrones. The high are made low and the low are exalted. This God, furthermore, fills the hungry with good things and sends the rich away empty-handed. That's the kind of God that Mary sings about it. A God of great reversals. A God who makes the rich poor and the poor rich.

Jesus sings a similar song in his hometown synagogue in Nazareth. During the worship service that day Jesus was given the scroll of Isaiah that he might read it to the congregation. "The Spirit of the Lord is upon me," Jesus read, "because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor" (Luke 4:18-19). Isaiah had prophesied that God would send a spirit-filled servant who would bring a great reversal to human affairs. After he had finished reading from the Isaiah scroll, Jesus gave it to the attendant and sat down. Every eye in the synagogue was fixed upon him. Jesus spoke. "Today this scripture has been fulfilled in your hearing," he said. He was the spirit-filled servant of whom Isaiah had prophesied. He was the one who would bring great reversals to life in fulfillment of Mary's song. He was the one who brought good news to the poor.

"Blessed are you poor." We should not be surprised at these words of Jesus to his disciples. In Luke 6:20-26 Jesus also speaks of great reversals. The poor will be blessed. The hungry will be satisfied. The weeping ones shall laugh. Those who are persecuted for righteousness' sake will rejoice. Reversals work the other way as well. The weak of the earth will be blessed but the mighty of the earth shall be filled with woe. Woe to the rich. Woe to those who are full now. Woe to those who laugh now. Woe to those of whom the world now speaks well.

John the Baptist watched Jesus' ministry from afar. John wondered about Jesus. Was he really the promised Messiah? John sent some of his disciples to Jesus with just this question. "Are you the one who is to come, or are we to wait for another?" John's disciples asked Jesus on John's behalf (Luke 7:21). Jesus had an answer for John. "Go and tell John what you have seen and heard," he instructs John's disciples, "the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them" (Luke 7:22). The "great reversals" have begun. That's Jesus' word to John.

Today's story from Luke is a story in this lineage. A great reversal takes place. The rich man is sent away empty. The poor hear good news!"

21. A Recovery of Joy

Illustration

Listen for a moment, to the story of one of the most dramatic victories we Christians know anything about.

The night Jesus was born angels came to shepherds near Bethlehem, and one said, "I bring you good news of a great joy." That was a happy greeting.

But a deep, dark valley of sorrow lay between that salutation and the joy it promised. For the new-born Child, trials and sufferings began almost immediately. When he was just a baby a jealous king tried to kill him. When he grew up the people at Nazareth threw him out of their city. He became a wandering teacher - homeless, often hungry and weary, tempted and sorely tried. He was hated, accused, denied, betrayed. At last, there came a Friday when a wreath of thorns was pressed hard on his brow, and he was spat upon, scourged with whips, nailed to a cross, and by mid-afternoon he was dead. Before sundown, his body was placed in a tomb, lent for the purpose through the generosity of a kind-hearted man. The life whose beginning was heralded by the happy song of angels had been one long sequence of heartbreak and pain.

But the story does not end here. On the first Sunday following his burial, very early in the morning, Jesus met his friends walking in the garden outside the tomb, and his first word was this: "All hail!" - the Greek word "chairete," "Joy be to you!" "Be of good cheer!"

This greeting was a happy one, this greeting in the garden. Here, perhaps not more than an hour away from the tomb, Jesus picked up the theme of joy precisely where the angels had left it more than thirty years before. And here today, nearly 2,000 years later, let us echo that theme again: "Be of good cheer: we bring you good news of a great joy!"

22. The Reality of the Resurrection - Sermon Starter

Illustration

Brett Blair

100 years ago few people thought it possible that man could fly. No one except the two sons of Rev. Milton Wright who at 10:35 on the morning of Dec. 17 1903 made their first successful flight of 175 feet in a airplane driven by a four cylinder combustion engine. Today we fly much more sophisticated crafts around the moons of Jupiter. It was very hard to believe 100 years ago today but the evidence of that first flight is all around us today.

200 years ago the borders of the United States stretched from the Atlantic to the Mississippi river and none other than Napoleon Bonaparte in France granted her the rights to trade on the Mississippi, and the held the right to impose a duty on every ship that sailed out of the mouth of the Mississippi in New Orleans. What made matters worse is that it looked like Napoleon was going to close the rights to the Mississippi to the Americans entirely. There was no way to expect Napoleon to give up this kind of control. But a U.S. ambassador to France, Robert R. Livingston, concocted a plan to trump Napoleon, and he played that trump with a flourish. He made it known in the right circles that the United States was considering settling its difference with Great Britain and reconciling with her politically. This Napoleon did not want. He was already close to war with England. So when James Monroe, who would later become president, along with Livingston, approached Napoleon?s men with the idea of a land treaty, they agreed. And on May 2, 1803 the Louisiana Purchase was made for three cents an acre. The humor in it all is this: Livingston and Monroe were never commissioned to make such a purpose. But now standing on the eastern banks of the Mississippi River 200 years ago it was hard to believe that the US would ever have the rights to that 828,000 square mile area. But it doubled the size of the United States and the evidence of that great purchase is all around us today.

300 years ago on June 17, 1703 a young boy named John was born to Rev. Samuel and Suzanna Wesley in Epworth England. It was perhaps no surprise that John grew up to become a priest himself. What was a surprise is the kind of ministry he implemented. He formed a small religious study group, which put special emphasis on methodical study and devotion. They had communion often, fasted twice a week, and as they grew they added other things: social services, visiting prisoners, care for the poor, and they even ran a school. Onlookers called them Methodist and it wasn't a polite term, it was said to mock them. When John left the group, it disintegrated. But the name stuck and the evidence of that early movement is all around us today. In almost every town in this country there is a Methodist Church.

There are events in life that amaze us, fill us with joy, and make us wonder whether it really is possible. It is hard to believe, even standing on this side of history, that some of these things were ever accomplished. They are impossible stories that positively happened.

2000 years ago 11 men gathered to discuss in private their next move. They were frightened and confused. Life seemed to be closing in on them and it was not possible for them to continue their three-year-old ministry. Here were the facts: They were betrayed by one of their own. The crowds had turned on them. Their leader had been executed. They had denied their relationship to their leader. And any further development of their leader's ideas would almost certainly mean their own deaths. Into this hopeless scene walks a man they never expected to see. They were so startled by this event that, to a man, they feared they were seeing a ghost. The resurrection amazed them, filled them with joy, and turned their lives around. It's an impossible story that positively happened and the evidence of the resurrection is all around us today.

What amazes you about the resurrection of Jesus? What impossible aspects of it fill you with joy? Let me share a couple of things that are amazing to me.

1. First, the reality of the resurrection amazes me (36-43).
2. Second, the scope of our mission amazes me (44-49).

23. Fully Awake

Illustration

J. Ellsworth Kalas

The glory of God comes to us when we are most "fully awake." A list of the half-dozen or more true geniuses of human history would surely include the name of Blaise Pascal the seventeenth-century French philosopher, mathematician, and scientist. In his brief 39 years, he made scientific discoveries which are basic to a great amount of our most significant contemporary knowledge.

But with all his ability in logic and all his commitment to tough-minded scholarship, Pascal found his greatest personal assurance, not in science but in faith. On the evening of Monday, November 23, 1654, he felt the reality of Jesus Christ in such an intense way that it changed him. So that he would never forget that moment and forget his Lord he he wrote his feelings down on parchment and sewed it into the lining of his coat, which he wore for the rest of his life. Here is some of what he wrote:

God of Abraham, God of Isaac, God of Jacob.
Not of the Philosophers and Scientists.
Certainty, Certainty, Feeling Joy, Peace.
God of Jesus Christ
May I not forget your words. Amen.

The words were found by his servant after his death nearly eight years later. For Pascal the greatest reality was not what he discovered in laboratory experiments, but what he found in his communion with God. It was at such a time that he was "fully awake."

Note: Here is the full writing as it appears on the parchment in his jacket:

Memorial

The year of grace 1654,

Monday, 23 November, feast of St. Clement, pope and martyr,
and others in the martyrology.
Vigil of St. Chrysogonus, martyr, and others.
From about half past ten at night until about half past midnight,

FIRE.

GOD of Abraham, GOD of Isaac, GOD of Jacob
not of the philosophers and of the learned.
Certitude. Certitude. Feeling. Joy. Peace.
GOD of Jesus Christ.
My God and your God.
Your GOD will be my God.
Forgetfulness of the world and of everything, except GOD.
He is only found by the ways taught in the Gospel.
Grandeur of the human soul.
Righteous Father, the world has not known you, but I have known you.
Joy, joy, joy, tears of joy.
I have departed from him:
They have forsaken me, the fount of living water.
My God, will you leave me?
Let me not be separated from him forever.
This is eternal life, that they know you, the one true God,
and the one that you sent, Jesus Christ.
Jesus Christ.
Jesus Christ.
I left him; I fled him, renounced, crucified.
Let me never be separated from him.
He is only kept securely by the ways taught in the Gospel:
Renunciation, total and sweet.
Complete submission to Jesus Christ and to my director.
Eternally in joy for a day’s exercise on the earth.
May I not forget your words. Amen.

24. God Is the Happiest Being in the Universe

Illustration

Leonard Sweet

Perhaps we need Santa at Christmas to help us be merry and joyous because we have a flawed understanding of Jesus. From today's gospel text we learn that the first reaction to Jesus' presence on earth, of God-in-our-midst, was joy. Joy so tremendous, joy so utterly overwhelming that it must somehow escape the bounds of earth itself and jump towards the heavens.

In John Ortberg's wonderful book The Life You've Always Wanted (Zondervan,2002), he writes: We will not understand God until we understand this about him: "God is the happiest being in the universe" (G. K. Chesterton). Yes, God knows sorrow. Jesus is remembered, among other things, as a 'man of sorrows, and acquainted with grief.' But the sorrow of God, like the anger of God, is his temporary response to a fallen world. That sorrow will be banished forever from his heart on the day the world is set right. Joy is God's basic character. God is the happiest being in the universe.

Joy is what makes Christmas. Each of us may look to some annual family tradition to trigger that joy. But the trees, the carols, the cookies, the presents, the parties, are only various expressions of a single experience of the spirit JOY born again into our souls.

25. Death and Resurrection

Illustration

We, as human beings, whoever we are and whatever station in life we are in, all stand on common ground when we realize that we all at sometime in life fear death, we all live in the presence of death, that all men, in some way or another, have been hurt by death. And it does not only touch the life of the elderly. In his preface of "Bread For the World", Author Simon reminds us that before we complete reading this brief preface that four people in the world will have died of starvation, most of them children. So no matter who you are, whether you are in the sunset years and expect to live fewer years than you have lived to date, or whether you are just beginning life's journey—death is real. All of the wars in the world have not increased the death toll by one. It robs people of valuable years of their life but it in no way increases the death toll, for all of us, one day, shall have to go through the experience of death.

I have always wondered about the cynics and non-believers. What do they do at Easter? Have you ever wondered about that. On that day when the Christian church joyfully celebrates the resurrection of Jesus Christ, what do they do. Humanism is all right for the classroom, but it leaves you nothing at an icy graveside. It is precisely at that point that Christianity responds: Yes, we shall see our loved ones again and all be reunited.

Some demand that they need proof and documentation. I wonder what kind proof that they desire. There is more documented evidence that Jesus Christ rose from the dead than there is that Julius Caesar ever lived. There is more evidence of the resurrection than there is that Alexander the Great died at age 33. I have always found it interesting that some will accept thousands of facts for which there are only shreds of evidence, but in the face of overwhelming evidence of the resurrection they cast a skeptical doubt, because it is so unique. We say that we want the facts. Well the facts are that in the history of the ancient world the resurrection has been attested to as much as most of the events that we routinely accept and read in the history books.

In the early nineties the ABC news show 20/20 had an interesting segment on the shroud of Turin. If you were completely out of touch at that time and have not heard of the shroud of Turin, let me tell you that it is supposed to be the cloth that Jesus was buried in. And on this cloth is an imprint of the person of Jesus. It is now housed in a cathedral in Turin, Italy. Several years ago an international team of scientists, consisting of Christians, Jews, Moslems, and non-believers, set about to prove or disprove the story behind this ancient cloth. The results of their findings were published in an issue of National Geographic magazine.

The interesting thing to me about the 20/20 story was an interview that they had with one of the scientists, an Air Force colonel who was a specialist in laser technology. He openly admitted that he began the project not only as a non-Christian, but as a person who was openly anti-religious. I relished this opportunity, he said, to debunk what I considered a childish myth. Haraldo Rivera asked him: Now that you have spent four years on this project what is your response. His response not only shocking, but it was shocking that 20/20 allowed it to go on the air. He said: After four years on this project, I now fall upon my knees and worship a resurrected Christ.

It would be nice if we could hold some physical evidence in our hands to prove it all, but I would mislead you this Easter Day if I left the impression that the resurrection was a matter of fact. For in the end, the resurrection is a religious belief. In the end you cannot prove it or disprove it. And that is why some brilliant people believe and why some brilliant people do not believe. Because you cannot prove it one way or the other. There just are not any photographs. In the end we must fall back upon the words of the resurrected Christ to the disciple Thomas: Thomas, you have believed because you have seen. Blessed are those who have not seen, and yet believe.

26. HOW TO COPE WITH FEAR AND ANXIETY

Illustration

John H. Krahn

In television advertising we are led to believe that the greatest catastrophe that could befall us is "ring around the collar," or bad breath. Undue emphasis upon the importance of the body and the temporal quality of life has created a mind-set which is often more concerned with the accommodations of life’s journey than its destination. Modern fear and anxiety are not directed toward the real, valid, justified fears such as an eternity without God. This is one thing truly worthy of fearful consideration. Nevertheless, many people today are more afraid of living than dying. Much of what we fear, much of what makes us anxious, is unnecessary fear. Jesus once asked, "Is not life more than food, and the body more than clothing."

Now God has never promised to remove all the troubles and problems from our lives. The truly committed Christian is often in conflict with the society around him. To say to a boss that you can’t work on Sunday because you desire to worship often creates problems. To say no to a date that wants to do what God says belongs in the confines of marriage goes against the prevailing trend of our society. But God has promised even in the midst of trouble and conflict a genuine peace, a sense of assurance and security that the worldly person never knows.

To help us cope with fear and anxiety God has promised us new strength through the indwelling of his Holy Spirit ... God, not just alive, but alive in you and in me. However, many Christians continue to harbor fears and anxieties. To cope with these we must seek out God. Fear and anxiety are often the by-products of solo performances through life. Even some Christians have not learned that life is a partnership between God and man. A daily welcoming of the Spirit of God into our hearts casts out fear and enhances our partnership. With God in us, life’s burdens are more easily borne, and anxiety and fear begin to dissolve like mist before the rising sun at the start of a beautiful day.

27. The Joy Of God

Illustration

Richard A. Jensen

Dr. Yoshiro Ishida is an international church leader in the Lutheran Church. He began his service to the church as a pastor in his church in Japan. He was spotted as a very promising young man and the church arranged for him to attend graduate school in the United States. He returned to Japan as a professor in the theological seminary.

After these years of service in Japan, Dr. Ishida was called to serve at the headquarters of the Lutheran World Federation in Geneva, Switzerland. He gave dedicated service to the global church in Geneva in a variety of positions. He was next called to head up a new "Institute of Global Mission" in Chicago, Illinois. Dr. Ishida and his American-born wife, therefore, moved to Chicago. Just a year ago he was called again, now almost at retirement age, to come back to Japan and help start a new four-year women's college.

Dr. Ishida's service to the global Christian community is a wonderful testimony to his dedication. But where did he get that faith? Dr. Ishida was born into a Buddhist family. He was raised in a land that is only about one percent Christian. How did the Christian message find him and bring him to faith?

A couple of years ago Dr. Ishida answered this question as he addressed a mission gathering here in the United States. Dr. Ishida told the group that he was a teenager during the Second World War. He came from a Buddhist family and he was quite devout. He spent much time at the Buddhist Temple in his city. The temple was a quiet place for meditation and devotion. It was a safe place. He liked being around the temple, he said. There was a security there for him as he gave expression for his need to be right with God.

Then one day at the temple, just by chance, he got his hands on a copy of the Christian Bible. There were many Bibles available in Japan even if there were very few Christians. So young Mr. Ishida began to read the Bible. It was a whole new world for him. At first he couldn't understand much of it at all. It didn't make that much sense. He couldn't figure out the point.

One day that all changed. The "scales fell from his eyes" we might say as he was reading Luke 15. It was the joy of God that really spoke to him. "My heart was caught with the fact that the parables portrayed the joy of God," he said to the hushed assembly. He recited a portion of the parables: "Just so, I tell you, there will be more joy in heaven over one sinner who repents than over 99 righteous persons who need no repentance. Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents." "Note this joy of God," he continued. "I couldn't believe it. I always thought we need to get right with God. That's what I was trying to do at the Buddhist Temple. But the Bible talked about a God who needs to save us. And when God saves us, when God finds us, God is filled with joy!"

'What a strange God this is!' I thought to myself. God is overjoyed with finding just one person. I found this new. I had never heard of such a thing. It meant that God was concerned with me. With me! Just one person! And God is filled with joy at finding me. To this very day, that is to me what the gospel of Jesus Christ is all about."

28. The Good News

Illustration

Once, during the hours of a quiet, starlit night, above the hills of Bethlehem, from a strange voice there came an announcement this world will never forget. To a few shepherds then - and to all the world eventually - that voice said, "Behold! I bring you good news of a great joy which shall be to all people ..."

We cannot be sure what language that messenger spoke - perhaps Hebrew, maybe Aramaic, or possibly some language never named and not understood except by a few. But the message heard that night has been translated into almost every language spoken on this planet. When the message reached primitive England, there it encountered an old Anglo-Saxon word, "godspell," which meant "good news" and thus the message became the "gospel" and so it has remained ever since.

"I bring you good news!" From whatever source, these are welcome words to most people most of the time. But this particular piece of news is especially good because it is good for all people in all time. For almost 2,000 years it has occupied an uppermost place in human thought.

And now today, it is because of this piece of good news that we are gathered here - to think about it again, to talk about it some more, to ponder it anew, to give thanks for it and rejoice in it - and to prepare ourselves to share it with all others wherever we can.

29. JC = PJP!

Illustration

John H. Krahn

JC = PJP is the formula for a happy and successful life. The formula begins with a few shepherds and a suddenly-appearing angel who tells them of a wonderful event happening in Bethlehem. In this nondescript place, the Savior, Jesus Christ, is being born. The angel is now joined by the armies of heaven praising God and saying, "Glory to God in the highest and on earth peace, good will toward men."

Peace came to earth as the Son of God struggled out of a human womb. God became man. The Prince of Peace was born. That peace can now become ours. For peace is to know Christ is mine and all is well.

Yes JC = P but it also equals J! With Jesus Christ and his peace also comes joy. Christianity is a religion of joy and enthusiasm. There is nothing dull about it! If you cannot stand excitement, it has little to offer you. Long faces and sad eyes are out of place. So if you see someone who does not have a smile, give him one of yours.

Jesus Christ equals Peace! Joy! and also Power! The Bible tells us that we now have the power for doing his will as we wait for the return of our Lord Jesus Christ. Because of this power, Christianity is the religion of great possibilities. Saint Luke writes, "The things which are impossible with men are possible with God." When we know Jesus, even the impossible can become a possibility for our lives.

A successful and a happy life is one in which the Holy Spirit works the formula JC = PJP. For in Jesus Christ we can have the peace of God that the angels sang about. In Jesus Christ we can have great joy enabling us to sing all the way through life. In Jesus Christ we can have the power of God that even makes the impossible, possible.

30. When God Created Fathers

Illustration

Erma Bombeck

When the good Lord was creating Fathers he started with a tall frame. And a female angel nearby said, "What kind of Father is that? If you're going to make children so close to the ground, why have you put Fathers up so high? He won't be able to shoot marbles without kneeling, tuck a child in bed without bending, or even kiss a child without a lot of stooping." And God smiled and said, "Yes, but if I make him child-size, who would children have to look up to?"

And when God made a Father's hands, they were large and sinewy. And the angel shook her head sadly and said, "Do you know what you're doing? Large hands are clumsy. They can't manage diaper pins, small buttons, rubber bands on pony tails or even remove splinters caused by baseball bats." And God smiled and said, "I know, but they're large enough to hold everything a small boy empties from his pockets at the end of a day...yet small enough to cup a child's face in his hands."

And then God molded long, slim legs and broad shoulders. And the angel nearly had a heart attack. "Boy, this is the end of the week, all right," she clucked. "Do you realize you just made a Father without a lap? How is he going to pull a child close to him without the kid falling between his legs?" And God smiled and said, "A mother needs a lap. A father needs strong shoulders to pull a sled, balance a boy on a bicycle, and hold a sleepy head on the way home from the circus."

God was in the middle of creating two of the largest feet anyone had ever seen when the angel could contain herself no longer. "That's not fair. Do you honestly think those large boats are going to dig out of bed early in the morning when the baby cries? Or walk through a small birthday party without crushing at least three of the guests?" And God smiled and said, "They'll work. You'll see. They'll support a small child who wants to ride a horse to Banbury Cross, or scare off mice at the summer cabin, or display shoes that will be a challenge to fill."

God worked throughout the night, giving the Father few words, but a firm authoritative voice; eyes that saw everything, but remained calm and tolerant.

Finally, almost as an afterthought, he added tears. Then he turned to the angel and said, "Now, are you satisfied that he can love as much as a Mother?" The angel shuteth up.

31. Tying Bootlaces

Illustration

Maxie Dunnam

Ensor Walters was an English Methodist preacher in another generation. He was educated in one of the most cultured prep schools of England and Oxford University, then ordained. His first appointment was a little mission in one of the worst slums of London.

Telling of the experience, he said, “I went down there with my frock coat and top hat, figuratively and literally. As I walked up the steps into the shabby meeting house, a ragged, dirty-faced cripple stuck out his club foot on the steps and said, “Tie me bootlace, guv?”

“I stooped down,” he said, “and my top hat fell off, figuratively and literally. I’ve been tying bootlaces ever since.”

It’s a marvelous picture of a much-needed lifestyle. I hear it over and over again: “I’ve never known a joy like this -- the joy of serving others.” You can find this joy at a shelter for the homeless, delivering meals on wheels, or visiting the nursing home. To be able to put aside our selfishness, to reach out and love others, is a grace we need to cultivate.

32. Have I Got News for You!

Illustration

William L. Self

There's a great Christmas story about a young boy who was given a very important role in the church Christmas play. He was to be the angel and announce the birth of Jesus. For weeks he rehearsed the line that had been given to him, "Behold, I bring you good tidings of great joy."

The grandparents got in on it and any time the family was together and the boy was there, they would dress him up in his costume and he would rehearse his part for them, "Behold, I bring you good tidings of great joy." They were certain that when he grew up, he would be another Charlton Heston playing Moses because of his dramatic ability.

The great night came for the Christmas pageant and everybody was in place. All the grandparents and extended family were there. Visitors had come in and all the children were in costumes, complete with bathrobes for the three kings and fake wings and halos for the angels. All the mothers were excited and everyone was really into this thing.

As the pageant started, the excitement was electric around the room. The dramatic event in the first part was the announcement of the angel, "Behold, I bring you good tidings of great joy." The spotlight hit this young boy and as he stood center stage in the middle of all this excitement, his brain froze. Every grandparent, aunt, uncle and neighbor came to the edge of their seats, wanting to say it for him. You could see them in unison, mouthing, "Behold, I bring you good tidings of great joy."

Still, his brain was frozen; he couldn't say it. He tried it, but it just wouldn't come. So, finally, in a heroic moment he filled his lungs with breath and blurted out the words, "Have I got news for you!"

33. The Difference between Information and Wisdom

Illustration

Allen Brehm

We live in an amazing era. We are surrounded by more information than at any other time in human history—literally at our fingertips! There is virtually no fact or information that you cannot look up on the internet. On-line encyclopedias, which were once frowned upon, have become wonderful learning tools. In fact, the internet is one giant encyclopedia! And yet we seem unable to translate all that information into making our lives more meaningful—and we all tend to struggle with the whole question of meaning in life. That's not a question you can "Google" or look up on the internet and expect to find answer in 30 seconds or less.

Part of the problem is that there is a vast difference between information and wisdom. Information is as accessible as a reliable source. If you have a readily accessible source, it's easy to get information. Wisdom, on the other hand, is something very different. Wisdom is like learning a skill, where you have to develop "muscle memory." That's what athletes and musicians strive to achieve in their practice routines. But "muscle memory" doesn't happen overnight. It must be learned and developed over time and repeated practice.

Wisdom is like that. The wisdom that translates into a meaningful way of life must be cultivated. The writers of the Hebrew Bible called it "the fear of the LORD." That's probably not your favorite phrase from the Bible, because we don't much like the whole association between religion and fear. After all, fear only goes so far as a motivation—when the one we fear isn't looking, we tend to do whatever we please. But we should not assume too quickly that "the fear of the LORD" is that kind of fear.

34. EASTER POWER

Illustration

John H. Krahn

Easter is a magnificent day! It is the most significant day of the entire year. It is a day of celebration ... the finest clothes, lilies trumpeting their beautiful fragrance, Christian fellowship, joyful greetings ... nothing can be too good. On Easter we celebrate new hope and the possibility of living life to its fullest. God is saying to us that his blessings and love are ours. Good and even great days are now possible for us with the best of days still to come in heaven.

What problems lurk in your life? Are you afraid of death? Are you afraid of life? Easter proclaims that you can be victorious over any problem that you might face. Victory can be yours by believing in Easter and by appropriating Easter into your daily life.

But what is Easter? Easter is power. The power of God released which raised a dead Son after he had been in the grave for three days. Many gravestones carry the inscription, "Here lies ...," but on Christ’s tomb are the words, "He is not here." In Joseph’s garden is history’s only empty grave. I believe Christ rose from the dead, and I believe the resurrection power of God is still being unleashed today.

God wants to resurrect us from whatever defeat is in our lives and then give us a victorious death. He wants to resurrect us from a life of loneliness and gloom into one of meaning and joy. He wants to resurrect us from a life deadened by fear to a life enlivened by confidence. He especially wants to resurrect us from our own personal death into his very own personal paradise.

So roll back the stone of any unbelief in your hearts, behold the glory of the empty tomb, and thrill to the power that can now be yours. Place your weak and trembling hand into his and say with Thomas, "My Lord and my God." Belief in Jesus and his resurrection is the key that delivers us from fear and sorrow. Jesus is the key to personal happiness, to peace, and to life everlasting. You can know this peace, you can know this joy, you can have this power, if today you will commit yourself to him, and then say with your whole heart, "I know that my Redeemer lives!"

35. Prayer Doesn't Change God; It Changes Me

Illustration

Thomas Long

In a scene from Shadowlands, a film based on the life of C.S. Lewis, Lewis has returned to Oxford from London, where he has just been married to Joy Gresham, an American woman, in a private Episcopal ceremony performed at her hospital bedside. She is dying from cancer, and, through the struggle with her illness, she and Lewis have been discovering the depth of their love for each other. As Lewis arrives at the college where he teaches, he is met by Harry Harrington, an Episcopal priest, who asks what news there is. Lewis hesitates; then, deciding to speak of the marriage and not the cancer, he says, "Ah, good news, I think, Harry. Yes, good news."

Harrington, not aware of the marriage and thinking that Lewis is referring to Joy's medical situation, replies, "I know how hard you've been praying .... Now, God is answering your prayer."

"That's not why I pray, Harry," Lewis responds. "I pray because I can't help myself. I pray because I'm helpless. I pray because the need flows out of me all the time, waking and sleeping. It doesn't change God; it changes me."

36. The Rich Man’s Reward

Illustration

There is an old story about a very wealthy man who died and went to heaven. An angel guided him on a tour of the celestial city. He came to a magnificent home. "Who lives there?" asked the wealthy man. "Oh," the angel answered, "on earth he was your gardener." The rich man got excited. If this was the way gardeners live, just think of the kind of mansion in which he would spend eternity. They came to an even more magnificent abode. "Whose is this?" asked the rich man almost overwhelmed. The angel answered, "She spent her life as a missionary." The rich man was really getting excited now. Finally they came to a tiny shack with no window and only a piece of cloth for a door. It was the most modest home the rich man had ever seen. "This is your home," said the angel. The wealthy man was flabbergasted. "I don't understand. The other homes were so beautiful. Why is my home so tiny?" The angel smiled sadly, "I'm sorry," he said, "We did all we could with what you sent us to work with."

37. So, Do Something About It

Illustration

Editor James S. Hewett

A young boy complained to his father that most of the church hymns were boring and old-fashioned, with tiresome words that meant little to his generation. His father challenged him with these words: "If you think you can write better hymns, why don't you?"

The boy accepted the challenge, went to his room, and wrote his first hymn. The year was 1690, and the young man was Isaac Watts. Among his 350 hymns are "Joy to the World," "When I Survey the Wondrous Cross," "I Sing the Almighty Power of God," and many other classics.

HERE'S ANOTHER VERSION OF WATT' S STORY

Consider the story of one young man. He was often sick as a baby. He was always small, puny some would say. As a youth he was always frail and delicate. He was not able to play sports with the other boys his age. Eventually he entered the ministry. But his health was so fragile, he was unable to serve his growing congregation.

Amazingly, he did not dwell on his troubles. In fact, his spirit soared. His only real complaint was the poor quality of the hymns of his day. He felt they did not convey hope and joy. Someone challenged him to write better ones. He did. He wrote over 600 hymns, most of them hymns of praise.

When his health collapsed completely in 1748, he left one of the most remarkable collection of hymns the world has ever known. His name was Isaac Watts. In a few weeks we will be singing one of his most famous hymns, "Joy to the World!" Isaac Watts discovered joy in his life because he knew that God would never desert him. He was able to live his life with all sorts of health problems feeling close to God and Jesus. He had joy deep in his heart.

38. A Time of Transition

Illustration

Thomas H. Yorty

Many years ago the Standard Oil Company changed its name from ESSO to EXXON. Young people who watch American Pickers will know this. If you're old enough you'll actually remember the public campaign. For months, the famous "put a tiger in your tank" tiger was pictured on a large sign climbing a stepladder to the top of the local gas station's ESSO sign. With a big smile on his face, the tiger held in his arms the new EXXON sign. Then one day, Standard Oil stations across America no longer had their old ESSO signs, but new EXXON signs. It was a clever campaign. If the new EXXON signs just showed up one day without any warning everyone would have been confused. "What happened to the ESSO station?," people would have wondered. It took a time of transition.

In the early church it took time for Jesus' followers to realize that the post-Easter Jesus, the Risen Jesus, was the Jesus they knew in Galilee, but also different in important ways. That's what the resurrection appearances in Matthew, Luke and John are for. They helped those first disciples recognize the post-Easter Jesus. Before Easter they knew him by the sound of his voice, the muscle of his arm, the stride of his gait. After Easter they would learn to recognize Jesus in new ways.

39. The Perspective of Longevity

Illustration

George Bass

Ide Ward was going on 120 years of age when he died early in 1982; a doctor said he died "just of old age," but George Will of the Washington Post called his long life a "triumph of the spirit." Will says, "Aging, like a lot of other common things (life, love, memory, the existence of the universe, the infield fly rule), remains a mystery. But many gerontologists believe that, absent disease or imprudent living, an individual ages according to his or her genetically controlled ‘clock.' A scientist says that, ideally, we should live fairly healthily and then go ‘poof' rather than go into slow decline or a nursing home." Will says that "longevity is a triumph of the spirit" and not just of physiology; Ward "was picking up steam - and stumps and things - when he was past 70, heading for two score and nine more." And writes Will, "Such longevity can be, in a way, terrible, because it almost invariably involves the burial of many friends, relatives, children (Ward lost three sons during the First World War) and grandchildren. But such longevity can offer perspective on those who experience it, and those who think about it."

There is no way of knowing how long the young man lived after Jesus raised him from the dead, but he must have looked at life and death from a different point of view than before. Perhaps he lived long enough to bury his mother, but both of them would have faced her death differently than before Christ came along. And God has placed us alongside them through the resurrection of Jesus Christ, "the first-fruits of those who have died." We say, "God has visited his people" in Jesus; he has "raised a saviour" among us - and through him death has been defeated forever. God is still in heaven and all really is well in the world.

40. In Love's Service

Illustration

Maxie Dunnam

Thornton Wilder has a three-minute play entitled The Angel That Troubled The Water. It’s based on the story of Jesus at the pool of Bethesda. In it there are three characters: a doctor with a secret burden, praying that the angel may come; a confirmed invalid who has waited long for healing and upbraids the doctor for seeking healing for himself; and the angel who stirs the water to bring about the healing.

The angel says to the doctor, “Draw back, physician. This moment is not for you.”

But the doctor answers, “Surely the angels are wise. Your eyes can see the nets in which my wings are caught.” The angel passes him in haste, but speaks again to him, “Without your wound, where would your power be? In love’s service, only the wounded can serve.”

If we can believe that -- that in love’s service only the wounded can serve -- then we can bear our suffering graciously, even joyously.

41. The Demons of Fear

Illustration

We must remember that regardless of what happens, God will be with us. Wrote the Psalmist: "When I am afraid I put my trust in you." Well, let me ask you. Where else are you going to go? No matter the trials we face, God is still going to be the same. God is the same yesterday, today and tomorrow.

In his Pulitzer Prize winning book, The Denial of Death, Ernest Becker says that so many of the fears that we grapple with--fear of rejection, abandonment, failure, separation, and loss--are but manifestations of the one ultimate fear, and that is the fear of death. Perhaps he is right. How do we overcome that ultimate fear? Faith. It is the only antidote that will exercise the demons of fear that can haunt us.

42. Create Him Not

Illustration

Brett Blair

The love of God is indescribable but a old Jewish legend does a pretty good job. It describes what happened when God created man. The legend says God took into counsel the Angels that stood about his throne. The Angel of Justice said; 'Create him not … for if you do he will commit all kinds of wickedness against his fellow man; he will be hard and cruel and dishonest and unrighteous.' The Angel of Truth said, 'Create him not … for he will be false and deceitful to his brother and even to Thee.' The Angel of Holiness stood and said; 'Create him not … he will follow that which is impure in your sight, and dishonor you to your face.'

Then stepped forward the Angel of Mercy, God's most beloved, angel, and said; 'Create him, our Heavenly Father, for when he sins and turns from the path of right and truth and holiness I will take him tenderly by the hand, and speak loving words to him, and then lead him back to you.'

43. Our Greatest Enemy

Illustration

Richard Rohr

The greatest enemy of faith is not doubt; the greatest enemy of faith is fear. Most of the world is controlled by fear, petty and big. Petty fears control people; great fears control nations. We could feed all the people in this world if we would stop building arms, but we are afraid. In the Beatitudes (Sermon on the Mount) Jesus said, "Those of you who make peace will he happy. You will be God's own." Yet even Christians are preoccupied with fear and protecting ourselves because we don't believe what Jesus said. The Sermon on the Mount is an antidote to fear. But we have never seen fear as the crucial issue, only "doubt."

44. You've Got Some Nerve

Illustration

Maxie Dunnam

The passengers were all buckled in the 747 jet liner. A voice came over the speaker:

“Good morning, ladies and gentlemen. This is your captain speaking. Welcome aboard Flight 22 for London. Our cruising altitude will be 30,000 feet. Our air speed 600 miles per hour. We will fly over Canada, Greenland, Iceland, and the tip of Ireland. Flying time will be about nine hours. As soon as we are air borne our flight attendants will be serving you breakfast. We'll take off…just as soon as I get up the nerve."

To be human is to fear, but fear need not immobilize or destroy us. There are steps we can take to deal with this demon. First, admit the fear. Second, name the fear. Once we give our fear a name, strangely it loses some of its power over us. Third, seek the resources you need. It may be medical help. It may simply be a friend who cares.

45. FOR UNTO YOU

Illustration

John H. Krahn

Imagine with me for a moment what it was like that first Christmas Eve, the night Jesus left heaven to go down to earth. Like any boy leaving home, Jesus left heaven. Perhaps the Father said something like this to him, "Now, Son, I’ve got to send you down to earth because my people have really messed things up. They are unhappy. Many are lonely and down on themselves. I want you to go down to give them new hope and to provide a way for their sins to be forgiven so that we can all get back together again."

So Jesus walked to the door of heaven, but before descending he turned and asked, "Father, what will I tell them?" And the good Heavenly Father put his arms around his Son and said, "When you get down there, all you need to do is tell them that I love them. That is all. Just tell them that I love them."

At Christmas all of us gladly hear these words of love: "For unto you," the angel said, "is born ... a Savior." He is ours, each one of us individually. In Christ the Father says, "I love you, Bill. I love you, Barbara. I love you, Jim, Bob, Peggy, Marge. I sent my Son unto you, Ralph, Betty, Fred." The baby Jesus is the Father’s message of love for each of us individually.

Listen carefully for the Good News God has for each one of you personally. Three simple, powerful, wonderful words, "I love you." Everyone presently having a hard time - remember that you are not alone: God loves you. Everyone feeling lonely or grieving should know that you are not alone, for God loves you. Everyone afraid of tomorrow and what the future might bring, you are not alone, God loves you.

"For unto you is born a Savior." "Unto you," the angel said. Oh, let the meaning of a personal Savior, Jesus, the Babe of Bethlehem, crash in upon your heart and your entire being. There is Good News for you, the Lord of the entire universe loves you personally. For Emmanuel, God with us, is truly with us. Rejoice and give thanks over God’s gift of love to you. Receive him and the peace of God the angels sang about that first Christmas will keep your hearts and minds in Christ Jesus until life everlasting.

46. Who Is Jesus?

Illustration

John R. Brokhoff

Now, more than ever, we need to face the question, "Who is the real Jesus?" Is the Christ of faith the Jesus of history? What is the truth about Jesus? What can we believe? We turn to the Apostles' Creed which has given the church's answer for 2,000 years.

Different Positions

It is not strange that the most popular question of our time is, "Who is Jesus?" Was this question not answered in Matthew 16:16 when Peter said to Jesus at Caesarea Philippi: "You are the Messiah, the Son of the living God"? In Jesus' day, too, there were different opinions about Jesus. When on a retreat with his disciples, he asked them what people were saying about him. The public was divided: Jesus was considered to be John the Baptist, Elijah, Jeremiah, or one of the prophets. What more of an answer do we need than the answer of Peter? Jesus accepted his answer as the truth, for he said, "Blessed are you, Simon, son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven" (Matthew 16:17). Yet, after twenty centuries, we do not believe what Peter said about the identity of Jesus. According to a Gallup poll, 42 percent of Americans agreed with the statement: "Jesus is the Son of God." A recent report from Germany indicated that only one out of every four believe in Jesus Christ. Throughout Christian history down to the present, there are different views of Jesus. Now let us look at some of them.

1. The All-Human Jesus

Human

According to this position, Jesus is 100 percent human. It was held as early as the first centuries of Christianity by the Ebionites. They denied that Jesus was divine. He was only a teacher, prophet, miracle-man, and one with an outstanding character. But he was not divine, the Son of God. Today this view is held by many, including atheists, agnostics, Unitarians, Jews, Moslems, and other non-Christian religions.

2. The All-Divine Jesus

Divine

Opposite the Ebionites, Docetists held that Jesus was entirely divine. He was not at all human. This view was originally taught by Eutychus, a monk in a monastery near Constantinople. In the fourth century, Appolonarius, bishop of Laodicea, popularized the teaching. It was known as Docetism, from the Latin word docere meaning "to seem." It just seemed that Jesus was human. It was based on the idea that the physical and material were inherently evil. The human body therefore was sinful. Jesus therefore was not human, for God could not be identified with sin. Docetists held that Jesus' human nature was swallowed up by the divine. This denied the Incarnation, the biblical teaching that "the Word became flesh."

3. The Half And Half Jesus

Human/Divine

Nestorians took the view that Jesus was half human and half divine. It was taught by Nestorius, bishop of Constantinople, in the fifth century. To this day it is a very popular understanding of Jesus. When we see Jesus hungry, thirsty, and tired, we say it was because he was human. When he struggles in prayer and on the cross cries out, "My God, why ...?" we see the human Jesus. On the other hand, Jesus is God when he walks on water, feeds 5,000, raises the dead, heals lepers, and rises from the grave. The problem with this view is that we have a divided Jesus -- two persons in one body.

4. The Adopted Jesus

Divine

Human

This is known as adoptionism. According to this position, Jesus came into the world as a human. Because of his moral excellence, his perfect obedience to God, his wisdom, his compassion for people, and his willing sacrifice of himself on the cross, the Father adopted him as his son at his baptism. This adoption was confirmed by the resurrection and the ascension. Jesus then became a deified man.

5. The Both And Jesus

Human & Divine

The above different positions concerning Jesus caused great concern, for the gospel was at stake. If Jesus were only human, then he was just a martyr on the cross and not the Lamb that took away the sin of the world. If he were only human, the resurrection was a fairy tale. His promises of forgiveness and eternal life were meaningless. His claims to know God and to be one with God would then be the words of a religious fanatic who was deluded into thinking he was the Son of God.

On the other hand, if Jesus were only divine and not human, humanity would be the loser. Because he was human, he became one of us. As a human, he fulfilled the law for us. Through his humanity we could see the nature of God. Above all, he became sin for us so that sin, through him, could go out of the world. As a human Jesus knows our human condition. Like all of us he was tempted and he showed that by the power of God we can overcome temptation to sin.

Consequently, the church had to take a stand on the question of Jesus. Is he only human, only divine, or half and half? In 451 A.D. the church held a council at Chalcedon to decide the issue. The church decided that it was not a matter of Jesus being fully God or fully human, or half and half, but it was a matter of both, both fully human and fully divine. To this day the church holds to this truth stated at Chalcedon:

We confess one and the same Son, our Lord Jesus Christ, perfect in manhood, truly God and truly man, or a rational soul and a body, of one substance with the Father with respect to the Godhead, and of one substance with us in respect of the manhood, like us in everything but sin ...

This is to say that Jesus is fully God and fully man. These two natures are blended into one integrated personality. He is not a split personality, nor does he suffer from schizophrenia. It is like a blender in your kitchen. Suppose you put apples, peaches, and pears in it and pushed the "on" button for a minute. Now what do you have -- apples, peaches, and pears? Yes, you do, but can you tell which is which? They have become one fruit, one substance. Also, it is like homogenized milk. When the raw milk comes from the farm, a dairy runs it through a homogenizer. As the milk runs through the machine, pistons compact the milk so that the cream and skim milk are made one. As a result you cannot take cream off the milk. In the same way, the human and divine natures of Jesus are compacted into one integrated person.

This means that the Father and the Son are one. When Jesus prays, God also prays. When the human Jesus suffers and dies on a cross, God is in Jesus enduring the cross. "God was in Christ reconciling the world to himself" (2 Corinthians 5:19). When the human Jesus speaks, it is also God who speaks. When Jesus weeps, God weeps. This truth makes us realize the seriousness of the cross. It was not only a human on the cross, but God was there in Jesus. Good Friday is the day God died in Jesus. Indeed, the murderers did not know what they were doing; they did not know they were killing God! As the spiritual says, "Sometimes it causes me to tremble, tremble, tremble."

47. Living beyond Apprehension

Illustration

Staff

C.S. Lewis wrote with deep humor and insight about his faith in God in Christ. Lewis understood the gospel of Jesus to be Good News, not a fearful encounter with God as judge, but a meeting with a God full of agape love. Lewis remembered a moment of anxiety felt by his wife, Joy.

"Long ago before we were married, [Joy] was haunted all one morning as she went about her work with the obscure sense of God (so to speak) 'at her elbow,' demanding her attention. And of course, not being a perfected saint, she had the feeling that it would be a question, as it usually is, of some unrepented sin or tedious duty. At last she gave in - I know how one puts it off - and faced Him. But the message was, 'I want to GIVE you something' and instantly she entered into joy."

48. Service

Illustration

James W. Moore

Have you heard the beautiful children's story about the three trees? The trees were talking in the forest one day about their dreams for the future. The first tree said it would like to be made into a cradle, so that it might go on living as a support for the fragile life of a tiny new baby. The second tree wanted to be made into a big ship, so that it might go on living, carrying important cargo and influential people to exotic new lands. The third tree longed to stay right where it was, existing only as a tree, but growing ever taller, and pointing ever higher, to remind everyone that there is a God in heaven who loves them. Those were their dreams: One wanted to be a cradle, one wanted to be a mighty ship, and one wanted to be a tall tree, pointing people toward God.

But then one day the woodcutters came and chopped down the three trees...and destroyed their dreams. The first tree was not made into a cradle, but into a simple feeding trough, a manger for animals. But the manger was sold to a family in Bethlehem, and on the night Jesus was born, that simple feed box became the cradle for the Christ Child.

The second tree was built into a boat, but not the kind it had dreamed of--not a mighty ocean-going vessel--but a tiny inexpensive fishing boat. A man named Simon Peter bought the boat, and on one warm afternoon when the crowds pressed in, Jesus himself climbed aboard that small fishing boats that he might preach good news to the multitudes.

The third tree also was deprived of its dream. It wanted to remain standing tall and pointing toward God. Instead, it was cut down and shaped into a horrible instrument of torture, a cross. But it was on that very cross that Jesus was crucified, transforming a symbol of cruelty into a powerful reminder of God's eternal love for all the people.

The three trees were humbled, but in the plan of God, they were exalted.

That's the way it works: When we, in humility, give ourselves to God, our Lord can do great things through us and for us greater than we can ever imagine.

49. ARE CHRISTIANS AN ENDANGERED SPECIES?

Illustration

John H. Krahn

Are Christians an endangered species? This is really not the most pleasant question to consider. But at some time or another I would imagine we have all thought about it.

Faced with an uncomfortable question, we find comfort and assurance in God’s Word. Speaking of Jesus, in John 1:5 (GNB) it says, "His life is the light that shines through the darkness - and the darkness can never extinguish it." Never, it says. The power of God’s light can never be extinguished. The good news about Jesus will always be good news. Sin will have its triumphs, but it never will completely prevail.

Most of the danger to Christianity does not come from the outside but from within. I would like to consider with you three of the dangers from within referring to them as Christianity’s sin from within.

There is the endangering problem of self-centeredness or the S of sin from within. Often we get so caught up with our own church or our own denomination that our world view of Christianity doesn’t go much beyond our congregation’s front door. In our quest to preserve our peculiar understanding of Scripture, we often fail to bask in the good news of a Christ who stands at the center of Scripture. The New Testament abounds with encouragement for us to be one with each other - to rejoice in that which unites us in the Body of Christ rather than to dwell upon our theological idiosyncrasies. It is incompatible with Christianity for us to separate ourselves from other Christians in order to do just our own thing. We are going to spend our eternity with all these people. The time to get acquainted and work together is now.

Another aspect of the problem is inhibited love. Inhibited love is the I of the sin from within. There is no virtue in loving someone who is lovable. Anyone can do that - even non-believers. There is no virtue in loving someone with whom we agree, that is almost like loving ourself. Jesus said, "If you love only those who love you, what good is that? Even scoundrels do that much." But there is virtue in uninhibited, unconditional love. We are called by Jesus to embrace with forgiving love a brother or sister who has disappointed or even offended us. Forgiveness flows in a church when the Spirit of God resides in its members. Love that flows freely is the love that Jesus spoke about when he said, "Love your enemies! Pray for those who persecute you. In that way you will be acting as true sons of your Father in heaven."

The final sin from within, represented by the N in sin, is nonchalance. Too many of us take our Christianity too casually - with nonchalance. Saint Paul, in his letter to the Ephesians, encourages us to put on God’s armour so that we will be able to stand safe against all the strategies and tricks of Satan. We are encouraged to use every piece of God’s armor available to us.

Self-centeredness, inhibited love, and nonchalance - three sins from within that endanger Christianity. And so we return to our question, "Are Christians an endangered species?" Some are and some are not. Although we have the promise of God that the light will never go completely out, our task together with the total church is to make sure we shine brightly. We continue to do battle with the forces of evil from both without and from within. To plan to do less is to risk joining the list of endangered species.

50. Three Small Steps in Our Faith Journey - Sermon Starter

Illustration

Brett Blair

One day the great Michelangelo attracted a crowd of spectators as he worked. One child in particular was fascinated by the sight of chips flying and the sound of mallet on chisel. The master was shaping a large block of white marble. Unable to contain her curiosity, the little girl inquired, "What are you making?" He replied, "There is an angel in there and I must set it free."

Every Christian at their confirmation or conversion is handed a large cold white marble block called religion. We must then take the mallet in hand and set to work. Religion is not our goal but we must first start there. Now there are many names for religion. At times we do call it religion but we often use other words and images to describe it. Sometimes we call it our faith. Jesus spoke in terms of the Kingdom of God. We say we are the Church, Christians, or Disciples. There are many names with varying nuances of meaning but in the end they all describe the same thing. We are a people of Faith, faith in Christ to be sure, but faith nonetheless.

We are not a business or institution. We do not sell or produce anything. We advocate no earthly cause. We serve no worldly authority. We come to a church building made by men. And to do what? Practice our faith. But we just as well could have met on a hillside or cave.

Our leader is not here, not so that I can show him to you or offer irrefutable evidence of his existence. That means faith is all we have. We are born through faith, live by faith, and die in faith. After my death, then and only then will I know in full, as the Apostle Paul says, when I see Jesus face to face. Until then I had better understand this religion thing. Now that sounds pretty daunting doesn’t it? Here’s the good News. It’s not all that difficult. Religion is a marble slab and we have to find, like Michelangelo, the angel inside.

Chisel with me a few minutes this morning and let the chips fly, and let’s find the faith that lives inside. Faith: it is the angel of our religion. Faith can set us free if we know how to live it. How do you practice your faith and not just religion? Jesus outlined faith in Luke 17. He explained there are three simple ways to exercise faith. Three small steps make up our journey of faith.

1. The First Step Is Learning to Forgive (4).
2. The Second Step Is Learning to Believe (6).
3. The Third Step Is Learning to Serve (10).

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