Luke 23:55-56; Matthew 27:61-66

Today’s passage prepares us for the powerful event that will happen on Sunday morning.  The women would be the first to hear of the resurrection.  The guards would be just one more statement of unbelief by those who had rejected Christ.  We are provided with evidence that makes ludicrous a couple of the eventual explanations for the resurrection of Christ.  The first to be circulated was that the disciples had stolen the body.  The presence of the guard makes this impossible.  Another attempt to discredit the resurrection is that the women went to the wrong tomb.  Their constant observation of events makes this assertion ridiculous.

Who were these women?  Luke refers to them collectively as “the women who followed Him from Galilee”.  

·        Jesus’ mother Mary (from Nazareth in Galilee) had been at the cross, of course (John 19:25-27) but it is possible that when Jesus died she had been taken by John back into the city, perhaps to the home of another Mary, the mother of John Mark (Acts 12:12).

·        John also mentions that the sister of Mary, the mother of Jesus, was there.  This is likely Salome (Mark 15:40), the mother of the disciples James and John, Zebedee’s sons (Matt. 27:56).  She also may have accompanied Jesus’ mother back into the city as only the 2 other women named Mary are specifically mentioned as observing the actions of Joseph and Nicodemus (Mark 15:47).

·        Mary Magdalene was one of those who observed at the cross and who stayed until the body of Christ had been laid to rest in the tomb.  As her name indicates, she was from Magdala, a seaside village in Galilee.  Her connection with Christ went back to the early days of His ministry, when He had cast seven demons from her (Luke 8:2).  In that passage Luke mentions others who had been spiritually impacted through the ministry of Christ.  Certainly this was the secret to their devotion to Him and the reason that they remained with Him even to His death.

·        As Matthew says, the other Mary was there.  This is likely the same as the mother of James (also called James the less, Mark 15:40) and Joses (Matt. 27:56), also identified as the wife of Clopas (John 19:25).

Again we ask, who were these women?  The gospels portray them as followers of Christ, even as The Twelve.  Each had a story that explained her devotion to Christ.  They expressed that devotion in ways according to God’s choosing.  They were not Apostles; but they supported His ministry by being available as He needed.  These amazing women exemplify loyalty to their Lord and ours, even in His death.  They had a major role in the story of salvation because they were satisfied to be in the place God designed for them.  

Only to be what He wants me to be, Every moment of every day.

Yielded completely to Jesus alone, Every step of the pilgrim way.

Mark 15:42-46; John 19:31-42

Today’s passages are a part of nearly every presentation by the guides at the Garden Tomb in Jerusalem.  Near Skull Hill (Gordon’s Calvary) there was a garden (vineyard) in Jesus’ day, evidenced by the wine press discovered on the property in 1927, a wine press dating to the time of Christ.  The large size of the wine press makes it easy to connect the vineyard to a person of wealth. 

In the Biblical account Joseph of Arimathea (a wealthy man) and Nicodemus, two secret believers who belonged to the Sanhedrin, became bold in their faith and took responsibility for the body of Jesus.  Joseph went to the area of the Praetorium (thought to be in the area of the Jaffa Gate) to seek permission to take the body.  He then returned to Calvary with new linens, and with Nicodemus (who supplied the spices), took the body to a nearby tomb.  

Distances involving Gordon’s Calvary as well as the traditional site are such as to enable them to finish their work between 3PM and 6PM, in time to begin the high Sabbath.  My own view is that the crucifixion was on Thursday, the Sabbath at the beginning of the Feast of Unleavened Bread being Thursday evening to Friday evening, followed by the weekly Sabbath (Friday evening to Saturday).  

John’s account tells us how Pilate determined that Christ was actually dead.  He sent one of his centurions to check.  As was the custom, he broke the legs of the other two so they could no longer push up to breathe, thus hastening their deaths.  But Christ was already dead, so in fulfillment of prophecy none of His bones were broken (Psa. 34:20) but rather He was pierced (Zech. 12:10).

John notes that “blood and water came out” of Jesus’ side, something he considers important.  This indicates the spear was thrust deep into our Lord’s abdomen, reaching the heart.  But, as some love to say at this point, He did not “die of a broken heart”.  The flow of blood and water is not the cause of His death but the result and proof of His death.  

Perhaps that is what John wanted us to see.  In the early Church there were those who denied Jesus’ humanity, saying He only seemed human (Docetism).  This heresy, like all heresies, robs Christ of His exalted status.  Hebrews 2 says the Lord fully identified with mankind, being made a little lower than the angels that by God’s grace He might taste death for everyone (v9).  As the captain of their salvation in His death He suffered to the fullest extent of humanity (v10).  He who sanctifies was truly one with those who are being sanctified (v11).  

Because He truly became one of and one with us, we see His exaltation.  He is now our merciful and faithful High Priest (Hb. 2:17).  For in that He Himself has suffered, being tempted, He is able to aid those who are tempted (Hb. 2:18).  He knows you.  He has been where you are, and even more.  He knows even your sin for He personally and painfully bore it on Calvary.  Trust Him today.  Follow where He leads you.  Without hesitation!

Psalm 80

Here we find another amazing prayer in time of difficulty.  It comes from citizen of the Northern Kingdom, Israel, and specifically one who pleads for the leading tribes of the NK: Ephraim, Benjamin and Manasseh (v1-2).  These tribes had left the kingdom after the reign of Solomon and established their own idolatrous religion.  Their idolatry eventually lead to their removal from the land by the Lord in the time of the Assyrian ascendancy.

 

So here is a man, part of a nation in despair, who nevertheless …

·        Pleads to the God who dwells between the cherubim (v1).  This is the language of true worship for Israel.  He refers to the holy of holies in the temple where sat the Ark of the Covenant, site of the mercy seat between the two golden cherubim.  There were not many in that kingdom that sought the true God but here was one.  This man was faithful to God in a deviant society.

·        Pleads to God as a part of His vine and vineyard (v8-11).  Again, this is truly remarkable.  Again, the northern Ten Tribes had been taken captive and dispersed among many nations.  To this day they are simply known as the diaspora, seemingly lost tribes of Israel.  And yet this godly man knows different.  He pleads with God to restore the vineyard, Israel, the vine He brought from Egypt.  This man believed in a faithful God!

·        Pleads the glory of the Messiah (v17-18).  Some would suggest that these words apply to the desperate nation, that “Israel” is “the man of Your right hand.”  That may be initially the primary meaning.  But as in the Servant Songs of Isaiah, the only true fulfillment for Israel is bound up in the exaltation of the Messiah.  Israel is nothing apart from Messiah.  She will only be truly saved in the context of the reign of Christ.  Think about this.  God told His Son to sit at His right hand while He made His enemies a footstool for His feet (Psalm 110:1).  Indeed, the Lord (Messiah) at God’s right hand will execute kings in the day of His wrath (Ps. 110:5), the answer to the very prayer in Psalm 80.  The prayer in Ps. 80:14, visit this vine, is answered in the incarnation of Messiah, when God became Man!  When the Messiah is glorified then Israel will be glorified.  And we in the Church think the same way.  We share today in His glory (John 17:22) but this cannot be compared with the glory which shall be revealed in us (Rom. 8:18) when He is revealed in glory!  All we are is bound up in Him, in Christ Jesus our Lord!  He alone became for us wisdom from God – and righteousness and sanctification and redemption (1 Cor. 1:30).

How could this man, from the dispersed nation, have such faith, such insight?  You might want to read the backdrop, 2 Chron. 30, when Judah held a great Passover in the time of Hezekiah.  They made a special point to invite what was left of the Northern Kingdom to come and share in the feast.  The essence of the invitation was, “Return to God and He will return to you” (2 Chron. 30:6).  Psalm 80 contains a chorus, given three times (v3,7,19) that pleads with God to RESTORE US.  The Hebrew word for “return” in 2 Chron. 30 and “restore” in Psalm 80 is the same.  The text tells us that most people scoffed at the invitation from Hezekiah, but a few responded (2 Chron. 30:10-11).  This man was one of those few.  He did not need to be part of the populist majority to worship truly.  So do not pray “restore me O Lord” is you are not willing to return to Him!

What passages speak of the Antichrist?

Read 2 Thess. 2:1-12

One way to learn about the Antichrist, as well as to discover the passages that speak of him, is to identify him by his various names and titles.  Here is a listing with brief explanations as we understand it.

·        In Rev. 13:1-2 he is the “beast rising up out of the sea.”  He is said to have seven heads and ten horns, identical to the depiction of Satan in Rev. 12:3, thus making clear the connection between the two.  In Rev. 16:13 the dragon (Satan), the beast (Antichrist) and the false prophet (the second beast of Rev. 13) are identified as a trinity of evil.  The difference between Satan and the Antichrist is that Satan has crowns on his seven heads, indicating he is the head of it all; the Antichrist has crowns on his ten horns indicating political authority and might by which he carries out Satan’s plan.  In Rev. 13:2 there is a reference to a leopard, bear and lion.  This is a clear reference to Daniel 7 so let us move on to see another title of the Antichrist.

·        In Dan. 7:7-8 he is the little horn.  Daniel was given a prophecy about the world kingdoms that would rule Israel (7:4-6).  The three are Babylon (the lion), Medo-Persia (the bear) and Greece (the leopard).  A fourth, dreadful and terrible kingdom arises (Rome) that is said to have ten horns (thus identifying the Antichrist who has ten horns with the Roman Empire).  The reference to the three animals in Rev. 13:2 indicates the Antichrist has the strengths of the first three empires while Daniel 7 indicates he arises from the fourth.  Daniel 7:8 indicates that one of the horns on that fourth beast (Rome), a little horn (i.e. the leader of one of the ten nations of the empire, apparently one of the smaller nations) arises to prominence (this is the Antichrist).  

·        In Daniel 9:26 he is again connected with the Roman Empire as the prince who is to come.  In the days of Daniel’s 70^th Week (the tribulation period) he will destroy the city (Jerusalem) and the sanctuary (temple).

·        In the New Testament, in 2 Thessalonians 2:3, he has two titles: the man of lawlessness and the son of perdition.  The former recognizes his wickedness and total rebellion against God.  The latter recognizes he is doomed to destruction (perdition).  It is a title also applied to Judas (John 17:12). 

·        And then, of course, as noted in last week’s article, he is the Antichrist in 1 John 2:28.  This name simply means he is against or opposite of Christ.  

So we would say that primary passages describing this evil being are Rev. 13; 2 Thess. 2 and Daniel 8.  But there are other places to look as we will discover next week.  What we have so far is not enough information to identify this individual in advance; it is rather sufficient to enable people to see him when he arises.  There is much more that the Bible affirms about this beast!  Next week.

Matthew 27:51-56; Luke 23:47-49

Phil. 2:5-11 tells us that Christ humbled himself, even to death on a cross.  The passage turns on the word “wherefore” in verse eight.  The cross ends His humiliation; today’s reading records the beginning of His exaltation.

The veil of the temple was torn from top to bottom.  This is profound.  Worship under the law had strict boundaries.  In the plan for the tabernacle and temple there was a tremendously thick veil separating the Holy of Holies from all but the high priest, who alone could enter on Yom Kippur to make atonement for Israel. Behind that veil was the Ark of the Covenant with its golden mercy seat.  It was the place where The Presence, the Glory of God was to be with Israel.

To this day Jews understand the importance of this place.  Near the Western Wall the Rabbinical tunnels give access to what they believe is nearest to that holiest place.  The tearing of the veil indicates that after Christ’s atoning sacrifice access to God has been granted to every believer (Heb. 10:19-23; Eph. 2:18).  We not only have access; we are commanded to enter His presence (Heb. 4:14ff).

Such an important event was accompanied by powerful signs: a rock-splitting earthquake, the opening of the graves of many saints, and their appearance in Jerusalem.  This seems strange to some but must be taken as a literal account.  Jesus’ parable (Luke 16:19-31) indicates these saints were in Hades, a place of rest.  They waited the time when the sacrifice of God’s Lamb would redeem them so they could be ushered into God’s presence.  In other words, even in death they had a “boundary” that depended on the Redeemer for removal.  This event was a sign that this redemption had been accomplished.  As with other resurrections (e.g. Lazarus) it is likely their bodies returned to the grave to wait the final day of resurrection, although Scripture is silent on the matter.

Jesus’ death had an impact on the centurion at the cross.  Likely he was aware of the claims of Christ, perhaps hearing it from those who stood around the cross.  Even the way Christ died indicated He was someone special.  Tradition confirms that this centurion became a believer, no longer separated from God.

Lastly we are told of the women who remained at the cross, not in deep agony but solemnly watching.  By now Jesus’ mother likely had been taken by John.  Those remaining included Mary Magdalene from whom seven demons were cast; Mary the mother of two sons, including one of the Twelve (James the Lesser is thought to be James the son of Alphaeus); and Salome, the mother of James and John.  Their presence prepares us for the amazing event three days later.

The rending of the veil, by God (top to bottom), began the tremendous change in men’s relationship with God.  God is truly accessible, in this life and in the one to come.  This was His desire from the beginning when He enjoyed fellowship with Adam & Eve in the garden.  Are you in a personal relationship with God through faith in Christ?  Do you enjoy that fellowship NOW? 

John 12:17-41

Note the context of this passage.  First there were many present because of the raising of Lazarus (v17f).  Many were moved by what had happened, including many of the rulers (v42f).  Second there were “certain Greeks” desiring to see Jesus (v20ff).  

What is interesting is that we are not told that Jesus met with them.  Rather the announcement of their interest led Jesus to conclude, finally, that “The hour has come”.  Several times in John’s Gospel Jesus says that His hour has not come (2:4; 7:6; 8:20).  But perhaps the interest of these Gentiles is the means by which the Father communicates His will to the Son.  

The hour He speaks of is the time when He, the Son of Man, should be glorified (v23).  It is the very hour for which Christ came to earth (v27).  Certainly this hour has to do with His death, the grain of wheat falling into the ground (v24).  But as Phil. 2:5-11 indicates, the death on the cross completes the humility of the Savior; His resurrection begins His exaltation.  As we have noted before, death must occur for there to be resurrection.  The seed, being buried, is a picture of death.  But that is not the end of the seed.  The seed produces much grain; it lives again in every grain of wheat it produces.  As we saw earlier (Day 6) the death of Christ is the pattern for all who would follow Him.  He reminds us of this here (V25-26).

But this passage says something more to us if we will hear it.  The certainty that the hour of Christ will result in His glory is confirmed by the Father when, for the third time in Jesus’ earthly ministry (His baptism, the transfiguration) the Father speaks from heaven (v28-33).  This assured those who heard it that, as the seed that dies and yet bears fruit, so Christ will die and yet draw all to Himself (v32-33).  In other words it is made abundantly clear: Jesus will die, and He will die on a cross, lifted up.

This clear announcement of Jesus’ death leads many to question Him.  The Messiah is to live forever; how can you say He must be lifted up (v34)?  Jesus’ answer to them is to call them to trust Him, to believe in “the light” that they might become sons of light.  If they walk in His light, what will be the result?  They will eventually understand: as Messiah He must die to draw men to Himself; but He will live forever by His resurrection from the dead.

The sad and hard truth is that with few exceptions they did not believe in Him.  In v37-41 John quotes Isaiah (53:1; 6:9-10) in explaining Israel’s blindness with respect to Christ.  And yet in it all we see the plan of God.  Israel’s rejection of Messiah results in His death; His death results in His glorification.  In this many are drawn to Him, not only from Israel but from among the Gentiles as well.  

To believe in Jesus is to walk in the light of His glory.  To reject Jesus is to walk in unbelief, to be blind to the truth.  The Father has glorified the Son!

John 11:20-44

The resurrection gives powerful attestation to the authority and Lordship of Christ (John 2).  The resurrection brings clarity to Jesus’ disciples that they must follow Christ to the cross (Luke 9).  These themes will be central to the writings of the Apostles.  So also will the theme of today’s passage.  The resurrection of Christ is the crucial issue in the hope of God’s people.  By His resurrection our Lord has conquered death, the last enemy.

What a powerful setting for this truth to be displayed.  Jesus purposely stayed away until Lazarus was dead.  As both Martha and Mary said, Christ could have healed his friend.  It was well known in Israel that this Jesus had miraculous power to heal.  But the identical statements of the sisters (Lord, if you had been here, my brother would not have died) indicates the heartache they had experienced in the days leading to Lazarus’ death.  “If only Jesus were here.  Where is He?  Did He not get word about His friend?”  Which of us is not familiar with that kind of desperation?  The person who can fix our problem is not around.  And when they do come, they have come too late.

What did Martha mean in saying, But even now I know that whatever You ask of God, God will give you?  She confesses Him to be the Christ, the Son of God, who was to come into the world.  But what did that mean to her?  Perhaps she thinks that, as God’s Son, Jesus can ask and God will bring Lazarus back to life.  But if that is what she meant, it is an inadequate view of Christ.  

What Martha apparently does not understand is that Jesus, as the great I AM, is in fact the resurrection and the life.  He tells Martha her brother will rise again.  But He is not simply calling her to believe that He can raise the dead which He will do (John 5:24-25).  Nor is He calling her to believe that His Father will answer His prayer to raise Lazarus, though a prayer will be involved (v41-42).  He is calling her to believe that He, Jesus of Nazareth, IS the Great I AM, Yahweh who has come in the flesh.  

The Jews themselves correctly understood that this was the claim of Christ (John 8:58-59).  As John, by the Holy Spirit, included seven great miracles to demonstrate the deity of Christ, so he also recorded seven “I AM” claims of Christ (John 6:35; 8:12; 10:9,11; 11:25; 14:6; 15:1).  They ascribe to Him perfections that belong only to God.  And such is the case here.  He does not say “I can raise your brother” or “I will ask the Father to enable me to raise your brother.”  He says, I AM the resurrection and the life.

Perhaps this is why Martha, but not Mary, received this encouragement from our Lord, though they made the same statements.  Mary already knew Jesus as the object of her faith and worship (Jn. 12:3; Luke 10:38-42).  Those whose hope is the One who is the resurrection and life never come to a situation in life that is the “bitter end”.  They will always know: though I die, yet shall I live!

Jonah 1:17-2:10; Luke 11:29-36

At first Jesus said His resurrection would be a sign to the Jews of His divine authority (John 2:20-22).  Here He says it is the only sign they will receive.  Why did Jesus call it the sign of Jonah?  Why would it be the only sign for them?

The story of Jonah is about God’s love for the Gentiles.  Israel was to be God’s witness to all the families of the earth (Gen. 12:1-3; Isa. 44:8).  Yet the reason Jonah tried to run to Tarshish was because he knew God was gracious and merciful and would not punish Nineveh if they repented (Jonah 4:2).

Jesus, in Luke 11:30, makes a critical observation  Jonah was a sign to the Ninevites in that he had been three days and nights in the belly of the fish.  He was a living miracle, a living picture of “death, burial and resurrection.”  When he stood before the evil Gentile nation they responded to God’s message, having been attested by that miracle.  Likewise, Jesus would be the reality of “death, burial and resurrection.”  In Acts the Apostles preached the resurrection of Christ as the singular proof of His saving work (e.g. Acts 2:22-32).

The connection of Jonah to Christ is evident in Jonah’s prayer (2:1-9).  Like Psalm 22 where David speaks beyond himself to the Messiah, so Jonah’s words sound Messianic, coming not simply from the belly of the fish but from the belly of Sheol (the grave, v2).  Jesus would be cast out of God’s sight (v4), locked up forever in death (v6).  As Jonah was a sign in his day, so Christ was in His day.

Now we ask, why was this sign of Jonah the only sign Jesus’ generation would receive?  In Luke 11:15-16 Jesus was being rejected.  Some accused Him of being tied to Satan.  Others rejected Him by asking for a sign from heaven.  Jesus had performed no end of miraculous signs among them, showing His power over sickness and demons.  Yet they were now asking for another sign.  

It is amazing that after all Jesus did those who saw His glory still rejected Him.  Luke 11:33-36 explain why this happened.  It was not that Jesus “hid” the light of His glory (v33).  It was rather that the “light” within that evil generation was in fact “darkness”.  Intellectually they knew the facts.  They had observed and heard all Christ did and said.  But unbelief is not an intellectual problem.  It is a moral problem.  Having experienced all that Christ offered, they would still put Him to death.  Thus the only sign for them would be “the sign of Jonah”.

There is a critical warning for today’s generation.  Many have a similar dependence on “signs and wonders”.  People will not follow Christ unless they experience some miraculous event in their lives.  Is this evidence that the light within is in fact darkness?  What greater miracle is there than the resurrection of our Lord?  Let us remember that the power of God to salvation is not that of signs and wonders.  It is the gospel (Rom. 1:16-17).  The gospel is the declaration of Jesus’ death for sin, His burial, and His powerful resurrection (1 Cor. 15:3-4).  May that be the truth we believe and the message we preach.

Read Luke 9:1-24

There came a point in Jesus’ earthly ministry when He began to tell His disciples that He would be going to Jerusalem to suffer, die and be raised from the dead.  In Luke’s account today’s passage is the first such prediction.  

This announcement is not just about travel plans.  It is, in fact, His way of saying that His ministry of preaching the gospel of the kingdom is now yielding to the ministry of the cross.  The truth is that after this first announcement He went to Jerusalem at least twice and to nearby Bethany once before the final trip to Jerusalem that began with the “Triumphal Entry” and ended at Golgotha and the Garden Tomb.  He made one last circuit through most of the cities and villages of Israel, but “Jerusalem” was now the defining term of His ministry.  

Today’s passage provides an intriguing and powerful context for this first announcement.  It begins with sending out of the Twelve.  They have been following Christ, observing His power and majesty.  Now they must be active.  Initially they might have been fearful, but how exciting it must have been to preach the same message, perform the same miracles, and see the same amazing effect on Jewish society.  What a “heady” experience for the Twelve.  They had success in ministry; and they seemingly experienced no opposition.

Then came the feeding of the 5000.  Do not think this is about feeding a lot of people.  It is actually about the inability of the disciples to do anything apart from Christ.  Success in serving Christ always brings a temptation to pride, to think that we are great.  But as Christ would remind them in the Upper Room, without Me you can do nothing! (Jn. 15:5)  Thus He asks them to feed the crowd.  He knows they are weak but are they aware that they are weak?

It is with this backdrop that Jesus has a most profound conversation with His disciples about what it really means to follow Him.  It begins with His reminding them who He is, so they understand the authority behind His words.  When we come to Christ it is revealed to us as it was to Peter that Jesus is Lord (Gal. 1:15-16); this is our confession (Rom. 10:9-10).  The difference between the Twelve and the crowds is that the Twelve know Jesus.  That is why they follow Him.  

But the question is: if we are following Christ, where will He lead us?  Will we be engaged in powerful ministry?  Will we be popular as it might have seemed with Christ?  What Jesus makes clear to all His disciples is that the only sure thing for those who follow Him is that they will go to Jerusalem, the place of suffering, rejection, death on a cross, and then resurrection from the dead.  ALL who come after Him must deny themselves, take up their cross daily, and follow Him.  The only guaranteed hope is that they will live again.

That is what He means, then, when He says: whoever loses his life for My sake will save it.  Resurrection life is amazing, powerful, indestructible life.  But resurrection life is only experienced by those who have died!