Christ Church

The Resurrection of the World

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INTRODUCTION

Two thousand years ago, a man who had been wickedly betrayed by the religious authorities, murderously crucified by the Roman civil authorities, did the unthinkable by rising from the dead. This was God’s plan from the beginning, and the Lord Jesus knew that this was the plan.

“Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father” (John 10:17–18).

And when Jesus took up His life again, He was taking up absolute dominion. A man who dies and comes back to life again in history is the Lord of history. And this has enormous ramifications.  

THE TEXT

“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you” (Romans 8:11). 

“For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:18-23). 

SUMMARY OF THE TEXT

Not only did Jesus take up His life again, but He did this in the power of the Spirit. The Spirit raised up Jesus from the dead (Rom. 8:11). Paul’s point here is that the Spirit who accomplished this extraordinary thing is the same Spirit who dwells within Christians. The Spirit who did it once indwells the believer now, and that indwelling is itself a promise and commitment. That Spirit will quicken “your mortal bodies.” Note that the Spirit is going to do something to the mortal bodies of these Roman believers. These are the bodies that they had then, but which are now dead and gone. The Spirit is going to raise those mortal bodies. It does not say He will give them different bodies up in Heaven.  

And a few verses down from this, Paul teaches us to compare our present state with our future state. Take our current trials, afflictions, suffering, and woes, and they are not even worth comparing to the glory that is coming, and that will be revealed in us (v. 18). This present time is being compared to a future time. All creation has an earnest expectation that it longs for, and that longing is for the manifestation of the sons of God (v. 19). What does that mean? It refers to the general resurrection of the dead. The created order was subjected to vanity, not because that was desired by the creation, but rather because of God’s reasons—He is the one who bound up the creation “to vanity” so that this created order would learn to long in hope (v. 20). When the sons of God are manifested fully at their final adoption (e.g. the general resurrection), then the creation itself will be delivered into the glorious liberty of the children of God (v. 21). The creation is pregnant with resurrection, and groans and travails in its labor (v. 22). She groans and travails in pain [synodino, birth pangs], longing for the delivery of a new order. There are three that groan all together—the Spirit does (v. 26), the creation does (v. 22), and we who have the first fruits of the Spirit groan (v. 23). All the groans are teleological—they are aimed at one thing, which is our final adoption in the resurrection. We groan toward that final adoption (Eph. 1:5), which is to say, the redemption of our bodies (v. 23). 

HYPER-PARTIAL PRETERISM?

You have been taught by us that many of the prophecies in the Bible that are popularly assigned to the end of the world are actually prophecies about the end of Jerusalem and the Judaic aeon. This is true regarding many such prophecies (e.g. Matt. 24:29), but there are some who have fallen into the trap of thinking that “if one’s good, then two’s better.” They move all biblical prophecies into that category, a position which is variously called hyper-preterism, or full preterism. The perspective we teach is called partial preterism, although I must confess that I was recently called a hyper-partial preterist, which is what might be noted to be an oxymoronic and meaningless taunt. 

Now the full preterist position does not just alter the timing of a few things, but rather alters the entire architecture of biblical faith, to such an extent that it has to be called a different faith altogether. For example: physical death is not a result of the fall, Christ’s bodily resurrection was the only one (the sole exception), sin remains an eternal feature of time, history has no telos point, we don’t go forward, but rather we just go “upstairs,” and many other distinctives. These are two completely distinct systems of thought, which is why full preterism is rejected as heretical. But the systems are so different that this actually needs to be acknowledged in both directions—the rejection ought to be mutual. If full preterism were correct, all orthodox theology would need to be written off. The only reason they don’t do this is because that would be off-putting to potential recruits, and they need to fish in orthodox waters (Acts 20:29-31).  

THE HOPE OF THIS WORLD

Faithful Jews knew that there was going to be a resurrection of the dead at the end of the world. The Pharisees held to this belief, while the Sadducees denied it (Acts 23:8). Martha was a good representative of this faith, when she confessed to the Lord that she knew that Lazarus was going to be raised eventually, at the last day (John 11:24). This is the basic structure of faith—this decrepit world is nevertheless pregnant with glory, and the day of delivery will eventually come. God in His mercy determined to give us a foretaste of this final glory by raising up Christ, the first fruits of that final consummation, and to do this in the middle of human history. This testifies to us that what happened to Him will happen to us, and what will happen to us will happen to the entire created order. The Spirit has been given to us, and He was given to us as an earnest payment (1 Cor. 1:22; 5:5). “Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory” (Eph. 1:14). The redemption of the purchased possession is the general resurrection of the dead.

So as we commemorate the resurrection hope of Easter to the end of the world one of the corollaries is that there will be an end of the world.

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The Resurrection as Judgement (The Inescapable Story of Jesus #6A) (CCD)

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INTRODUCTION

It doesn’t take long in a child’s life for them to begin to expound on matters of justice.“That’s not fair!” is learned early. And indeed the world is littered with seemingly senseless instances of unjust suffering, evil persecution of the righteous, and unfair weights and measures. The question must be asked, “What is God gonna do about it?!”

THE TEXT

And he went out from thence, and came into his own country; and his disciples follow him. And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. […]

Mark 6:1ff

SUMMARY OF THE TEXT

The residents of Jesus’ hometown demonstrate themselves to be the sort of unfruitful soil He described in His earlier parable (Mk. 4:16-17). They too, like the residents of the Decapolis, are astonished at Jesus’ teaching and choose to reject Him. (vv1-3). While the multitudes were crowding round to hang on Jesus every word, and upon His very person, the hometown crowd had trouble apprehending their local carpenter, Mary’s boy, was a great prophet, let alone the promised Messiah; this lack of faith hinders the healing (vv4-5). His teaching caused astonishment, while their unbelief, in turn, caused Jesus to marvel (v6).

Jesus sends out the Twelve in pairs; according to Luke 10:1 another 70 were also sent out on this urgent mission (v7). Their manner of travel was to be marked by swiftness; they should travel light and not linger in towns that wouldn’t hear the sown Word (vv8-11). Their task consisted of three components: preaching repentance, for Yahweh’s Messianic Kingdom had come (v12), demonstrated this by driving out demons from Israel (v7,13), and marking judgement on the unreceptive (v11). When they return to Jesus to report how this mission went, they, like Mark’s narrative, are breathless; so Jesus whisks them off again by ship to what is intended to be a bit of a breather (vv30-32). But we’ll see that when they arrive the work will continue, for the seeds of the kingdom are growing rapidly.

But in between the disciples’ going out and coming in, Mark interrupts the narrative with the grisly tale of John the Baptist’s martyrdom at the hands of Herod. The rumors about the prophet from Nazareth were turning into rumbles; this stabs terror into the heart of Herod and his conclusion is remarkable: John the Baptist was risen from the dead (v14). Others put forth alternate opinions as to Jesus’ identity, but the consensus is that he was a prophet (v15). Herod, though, insists upon it being a resurrected John (v16). John’s imprisonment was the signal for Jesus to begin His ministry (Mk. 1:14). Now, Mark fills in the details of John’s martyrdom. Herod had seized John because John had rebuked Herod’s adultery with his brother’s wife, Herodius (vv17-18). Herodius despises John for this and seeks for his death, while Herod respected this pious man and was intrigued (vv19-20).

Nevertheless, during his birthday feast, Herodius’ daughter dances so pleasantly that Herod makes a rash promise to her of up to half his kingdom; at her mother’s counsel she straightway asks for John’s head on a platter (vv21-25). Herod is grieved at this but not enough to break his foolish oath, and immediately gives the order for John’s beheading. He gives the head to the daughter who gives it to her mother; John’s disciples bury him in a tomb (vv26-29).

WHAT HAUNTS HEROD

We’ve seen how Mark is anticipating the crucifixion, resurrection, and Great Commission a number of times. The disciples’ mission anticipates what Jesus will send them out into the whole world to do after His resurrection. Their mission consisted of a call to repentance, the expulsion of evil (exorcisms and healings), and a warning of judgement. Sodom will have it better off than those who reject this kingdom message. What Jesus is doing in Israel is about to invade the whole world.

Word of this mission, and the success of it, gets back to Herod. His monarchy was founded on politicking with the Romans, but he desired legitimacy with the Jews. He wanted the Jews to receive him as their lawful king. So then, the rumors of this prophet from Nazareth, whose message was that He was ushering in God’s kingdom was frightful news to this puppet King. Coupled with wondrous signs backing up His claims and gathering ever-growing crowds following Him and you have a terrifying combination for this pretender King.

While Mark has been doing a great deal of helping his readers look forward and see what lies ahead for Jesus, he now looks back to show us that Herod & Herodius stand in a long line of tyrant royal families. Mark calls to our mind the story of Ahab and Jezebel, persecuting Elijah and the other prophets of their day. Herod’s conniving wife had beguiled him into beheading John. Herod conclusion to the success of the disciples’ ministry is remarkably insightful. This phony king saw more clearly that most Jews did. He concludes that some sort of resurrection had taken place. Jesus had come to bring about the OT promises of life from the death. Job had foretold the resurrection even in the midst of his sufferings. Elijah (and later Elisha) had both resurrected the dead. The united voice of the OT prophets foretold the resurrection along with the sign of judgement it would be upon the wicked (Is. 26:19-21). All of this haunts Herod.

HOW DEATH MAKES WAY FOR YAHWEH’S COMING

Remember the key phrase throughout Mark’s Gospel: make straight. In the recounting of John’s martyrdom we see that word once more. Herodius’ daughter, after conspiring with her mother, goes straightway to make her wicked request and Herod immediately grants it (though grudgingly). The persecution of the righteous is not an impediment to God’s purposes but is the way in which He catches the wicked in their own net. This is made most clear in the Lord Jesus’ death.

Had the demon powers and earthly rulers known, they would not have put to death the Lord of Glory (Cf. 1 Cor. 2:8). But this was precisely the trap God was setting. God purposed that all injustice and evil would be brought upon Himself, in order that He might take into the grave and leave it there. In so doing, He would establish His universal rule of righteous judgement upon the whole earth. Beginning with Cain, the wicked have persecuted the righteous. So God sent His Son, in the flesh, so that the wicked could unleash all their injustice, indignity, and hatred of righteousness down upon His head. And now their kingdoms are all being overthrown by the increase of His righteous government in all the earth.

RESURRECTION GLORY

All of this shows why the resurrection is the certain hope of the meek, while being a holy terror to the wicked. How does God deal with our suffering? He takes it upon himself in the person of His Beloved Son. How does God deal with wicked men? He patiently calls them to repentance. But the Resurrection is a warning. Ahab & Jezebel will soon face Elijah before the judgement seat of the Risen Christ. Herod and his conniving wife will be confronted with John the Baptist who will be raised with Christ His Lord. All evil doers will be brought to justice. The resurrection is a certain sign that God will answer the martyrs’ prayer: “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?”

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Resurrection Hope (King’s Cross)

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INTRODUCTION

Far too many people in the church are not truly converted to God. They are religious or maybe conservative, but they do not know Christ and the power of His resurrection. They know about Christ, and perhaps they know about the Bible and catechism answers. But they do not know Christ, and this is obvious because sin still has power over them. They are still dead in their sins, even while they may think they are serving God. This is what Saul/Paul thought until the Risen Jesus met him and gave him a new life. 

The Text: “My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. And now I stand and am judged for the hope of the promise made of God unto our fathers…” (Acts 26:4-23)

SUMMARY OF THE TEXT

When Paul testified before King Agrippa, he gave his testimony as growing up as a strict Pharisaical Jew, and now standing trial for the hope of the promise God made to the Jews (Acts 26:4-7). That hope and promise to the Jews was the resurrection of the dead (Acts 26:8). Paul had thought he was serving God by persecuting those who followed Jesus, putting them in prison, and pursuing them in great anger (Acts 26:9-11). But it was while in that pursuit even to Damascus, that a bright light shone out of heaven, knocking him and his companions to the ground, and the Risen Jesus confronted that persecution and commanded Paul to become a minister and witness of Him (Acts 26:12-16). 

In particular, Paul was commanded to preach to the Gentiles that they might have their eyes opened, turning from darkness to light, from the power of Satan to God, that they might have their sins forgive and become holy through faith in Jesus (Acts 26:17-18). Paul explained that he was obedient to the vision of Christ and that he had been arrested by the Jews for no other reason than the hope of the Jews that the Messiah should suffer and be the first to rise from the dead and bring light to all (Acts 26:19-23).

COVENANTAL CONVERSIONS

The Bible describes two basic patterns of conversion to Christ: the stark conversions of complete pagans and the quieter, subtler conversions of covenant members. An example of the first would be Paul on the road to Damascus. An example of the second would be Timothy who learned the Scriptures and appears to have known the Lord from childhood (2 Tim. 3:14-15). Samuel would be another example of a young covenant conversion (1 Sam. 3). The first scenario need not be overly dramatic, but the transition tends to be radical: darkness then light. In the second scenario, you have a bunch of covenantal light (going to church, learning to pray, confession of sin, etc.), but the question is still: is that light in you? God often gives that light early on as parents teach and explain the gospel, such that many covenant kids grow up not remembering when they were first converted. 

The striking thing here is that Paul grew up in the Jewish covenant but did not know the Lord until the road to Damascus. Paul was converted as a covenant member the way the pagan Gentiles would need to be converted: turning from darkness to light. And the thing to note is that all of that covenant light turned out to be a kind of darkness for Paul because it was the very thing that made Paul trust in himself instead of Christ (Phil. 3:4-9). 

CHRIST IN YOU

While we see God saving individuals in both ways in Scripture and life, we must insist that it is the same salvation and therefore the same conversion. When the sun rises on a perfectly clear day, if you’re watching closely, you can pretty much pinpoint the moment of sunrise. Or if you are in the shadow of great mountains, it’s harder to tell the exact moment, but as Pastor Wilson says, you don’t need to know the exact moment the sun rose to know that it is risen. But we absolutely must insist that to be a true Christian, the sun must be risen.  

Christ is risen from the dead, so the fundamental question is: Is Christ risen in you? When Christ lives in you, you come alive. And it really is a stark difference. It’s the difference between night and day, the difference between death and life. And it’s the difference between trusting yourself and your own goodness, and fully surrendering to Jesus Christ and trusting in Him alone. Christ is risen. Are you risen? 

And if you immediately think, well, yes, of course: I go to church, I read my Bible, and I’m generally a good person – you need to know that Paul had all of that too and he didn’t know Christ. This is why Paul says he has come to consider all of his own righteousness as dung: “That I may know him, and the power of his resurrection” (Phil. 3:8-10). 

APPLICATIONS

In Galatians, it says the difference between light and darkness is the difference between the fruit of the Spirit versus the works of the flesh (Gal. 5:17-18). The works of the flesh are manifest: adultery, fornication, uncleanness, hatred, wrath, envy, drunkenness, and the like (Gal. 5:19-21). But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control (Gal. 5:22). Which are you? 

And the thing to note is that the fruit of the Spirit is not you doing better. The fruit of the Spirit is not you. The fruit of the Spirit is Christ in you: “I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me” (Gal. 2:20). 

So this is the message: Christ was crucified so you might die because everyone is born dead in sin, and Christ was raised first according to the hope of the Jews so that all men might be turned from darkness to light, from the power of Satan to God, for the forgiveness of their sins and to walk in holiness by faith in Him. Christ is risen: are you? 

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In The Tombs (The Inescapable Story of Jesus #5) (CCD)

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INTRODUCTION

Our experience shows that death, corruption, and uncleanness flow one direction. But Mark’s Gospel summons us to look at Jesus the Son of God and by faith see the glory of this Kingdom of Messiah.

THE TEXT

And they came over unto the other side of the sea, into the country of the Gadarenes. And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, Who had his dwelling among the tombs; and no man could bind him, no, not with chains: Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. […]

Mark 5:1ff

SUMMARY OF THE TEXT

Jesus has just shown Himself to be, as Yahweh in the flesh, the Captain of the Seas. He now marches on a fortified buttress of the enemy. Having crossed over the Sea of Galilee Jesus disembarks from the boat and is immediately met by a character straight out of a horror story (vv1-2). This man emerges from the graveyard with the broken chains which others had sought to subdue him, bleeding and scarred with wounds of self-mutilation, and was a sleep-deprived raving madman (vv3-5). Jesus’ pres- ence alone compels the spirit to drag the man unto Him and bow before Him; the spirit begs and pleads to not be tormented, for Jesus had commanded the spirit to come out of the man (vv6-8). Jesus asks the spirit for its name, and the haunting answer comes: My name is Legion: for we are many (v9).The spirits beg to not be sent into the out of the country (i.e. abyss) but into the nearby swine herd (vv10-12). Jesus gave them leave, and they enter the swine, driving this unclean herd of 2000 swine (likely intended for use by the Romans) into the sea which Jesus has established as being under His domain (v13).

The herders rush to the nearby town to report their losses, and the town-folk come out to see the re- markable sight of salted pork-jetsam (v14); but they discover a more remarkable sight when they see the demoniac clothed and sane (v15). Out of fear, Jesus is adjured by the town-folk to leave (v16-17), while the restored man pleads to go with Him (18). Jesus has other plans for the man and tasks him with publishing the tender-mercies of the Lord to a region in which a great number of Gentiles dwelt (vv19-20).

Jesus returns to His hometown (v21) and Jairus (the Synagogue Ruler), like the earlier Demoniacs, runs to Jesus and bows before Him (v22). He begs greatly for Jesus to come and lay hands on his dying daughter that she might live, and Jesus agrees to come to the aid (vv23-24).

Mark gives us a cliffhanger by seemingly interrupting the narrative with the story of a woman who had suffered from some sort of internal bleeding for twelve years (v25); we’re told all her attempts for res-

toration ended in greater misery (v26). She’d heard of Jesus and had repeatedly told herself that if only she could touch His gadilim (Cf. Dt. 22:12) she’d be well, so she sneaks up behind Jesus to carry out her plan. Straightway she feels the restorative power of God make her well (vv27-29). Jesus knew power had gone out from Him, and was certainly not ignorant of who had touched Him, but He asks anyway in order to spotlight the faith which the woman showed and with priestly authority confirms her clean- ness (vv30-34)

Mark then returns to the Jairus story, but with devastating news: the daughter has died. Jairus had hastened to Jesus to plead for his daughter’s healing, but as one commentator put it: “Death outran him and won the race.” The messengers say there is no need to trouble Jesus, but Jesus has come to be make trouble for death and tells Jairus to fear not (vv35-36). Coming to the house Jesus sends the paid mourners away, enters with three chosen witnesses, and brings the girl to life with the touching words: Talitha cumi (vv37-41). Straightway where there was death, Jesus brought life (vv42-43).

THE REJECTED MESSIAH

Jesus’ parable of the Sower should still be in our minds as we come to this battle with a garrison of demons. Jesus has bound the strong man, and the demons seem to be aware that the Jesus the Son of David is the Messiah and has authority to cast them out. But though He has recapitulated the Red Sea crossing and the drowning of Pharaoh’s army, that line from John’s prologue rings true: He came unto His own and His own did not receive Him ( Jn. 1:11). This episode foreshadows what is in store for Jesus: rejection.

The Lord drives out the unclean enemy of His people. And still they reject Jesus. They are the soil where the thorns and thistles of worldly cravings have choked out the Word of Life. Nevertheless, the foreshadowing isn’t done. The delivered man is commissioned by Jesus to tell of the great compassion which the Lord (Yahweh) had shown to him beginning with his own home/friends.The man presum- ably begins with his own home, but Mark foreshadows the Great Commission for the man declares Jesus in the entire Ten City region (Decapolis).

So then, when a people have rejected Jesus, it is no surprise that insanity, nakedness, raving, and stub- born greed seem to prevail. But don’t miss the picture Mark has painted. The Sower has sown His life-giving Word; He has claimed dominion over the raging sea; He has foreshadowed that demons will soon be cast into the abyss to no longer afflict mankind. Jesus reign is inescapable. This gives great hope in the midst of the current unraveling of our culture. Jesus will turn raving madmen into righteousness- robed apostles. Jesus will take self-mutilators and make them godly messengers. Jesus will take terrify- ing men and make them ministers of mercy.

THE RESURRECTION IS COMING

Mark couples the story of these two daughters. Taken together we get a clear message. The Lord Jesus is on His way to defeat all demonic powers and principalities in His crucifixion. But death and the un- cleanness of the grave will not cling to Him. He will not be suffered to see the corruption of the grave (Cf. Ps. 16:10).

The woman with internal bleeding was not only cut-off from temple worship/service, she spread un- cleanness (Lev. 15:25-27). Her physicians had not only not restored her, they’d worsened her condition.

But earlier in the story Jesus described Himself as a physician for the sick. Those who come to Jesusfind their misery stanched and their uncleanness reversed.

Mark insists that we see that Isaiah’s prophecy of the path’s being made straight for the coming rule of Yahweh is being accomplished in each act of this drama. Demons obey His summons. The scourge is relieved by His power. Death itself must give way to His life-feast. Mark is leaving us clues that death will not be Jesus’ end, nor those who lay hold of Jesus. Resurrection is around the corner. And that’s not all. Jairus’ daughter is raised from death and Jesus immediately commands a feast for her. See the pat- tern: death, resurrection, feasting.

WHERE JESUS COMES

Jesus goes into the graveyard and emerges with a new man. Jesus goes into the house of mourning and leaves a thanksgiving feast of life. Where Jesus comes the scourging pain is cast out. Sanity is restored. A suffering daughter is restored to fellowship. A devastated family is put back together. How? Because Jesus goes into tombs and comes out again. It’s what He does.

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