Resurrection – Seeking the kingdom

The valley of dry bones (Ezekiel 37)

When did God fulfil his promise to raise the bones to life?

Exiled in Babylon, Ezekiel receives news that Jerusalem has fallen (Ezekiel 33). It’s the last gasp of a nation that is no more. Assyria had taken most of the land, and Babylon has taken what remained. There is no house where God is present in the world. There’s no anointed king representing heaven’s reign on earth. The bodies of those who tried to defend it lie unburied in what people were calling the Valley of Slaughter (Jeremiah 7:32; 19:6). What God intended to be his Holy Land lay defiled with their dead bones.

“Can these bones live?” God asked Ezekiel (37:3). The man has no answer. Death is so final. Ezekiel has already been lamenting, “The end! The end has come upon the four corners of the land!” (Ezekiel 7:2). Who could argue? Speaking as a human, who could overturn death?

But Ezekiel is not speaking as a human. He’s speaking for his Master, the Sovereign Lord who breathed his breath into the human in the beginning, raising a human from the dust as a living being (Genesis 2:7).

Can this Valley of Slaughter become a new Eden? Is the Lord to breathe his breath into these bones, raising a body of people from the dust to stand as a great force under him? (Ezekiel 37:10)

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How the resurrection of God’s anointed changes everything (1 Corinthians 15:3–4)

“The resurrection changes everything.” That’s the message we hear as we celebrate Easter. What do we mean? Was this really the point in history when everything began to turn around, when God began restoring everything he intended in the beginning?

Yes, it is that central. The earliest Christian creed declared this of primary importance: that Messiah died on account of our sins in accordance with the Scriptures, that he was buried, and that he has been raised up on the third day, in accordance with the Scriptures (1 Corinthians 15:3-4).

Maybe your translation used the world Christ rather than Messiah. Both words mean “anointed.” But “Christ” can only refer to one person, so that disconnects it from the many kings in the Scriptures who were messiah. We lost that in translation.

The point of this early creed is Jesus as the anointed in continuity with the Scriptures. Let’s look to the Scriptures to see how this works.

Continue reading “How the resurrection of God’s anointed changes everything (1 Corinthians 15:3–4)”

Risen and reigning (Matthew 28:1-10)

God’s government arrived with an empty tomb.

I doubt any of Jesus’ followers could sleep after his crucifixion. The men kept a low profile, fearing for their lives. If the leader had been crucified, what would they do to his followers? Their best chance was blending into the crowds returning to Galilee when the festival was over.

The women had watched from a distance (27:55). Those horror scenes would haunt them. Sleepless in Jerusalem, they rose while darkness still enveloped them to make their way to the only thing they had left: a tomb. The tombs of the prophets enshrined Jerusalem’s tragedies.

What they found

This tomb had been disturbed. It was no longer the final resting place they had watched as Jesus was buried (27:61). The tomb’s mouth gaped open. The stone was rolled to one side. And someone was sitting on the stone: not a gardener or a guard, a messenger in a glistening white uniform.

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The death that shook the world (Matthew 27:51-54)

The dead came out of the tombs? What was Matthew saying?

Death feels so final. God did not intervene to prevent Jesus’ death. As I read Matthew, I feel I need time to absorb the enormity of this tragedy, to process the loss, to grieve at the injustice, to feel the familiar futility of a world where God’s anointed falls.

Matthew doesn’t pause. He hurtles on with disjointed details from a turbulent timeline, confusing our grief:

Continue reading “The death that shook the world (Matthew 27:51-54)”

The God who raises the dead (Matthew 22:31-32)

“I am the God of Abraham” proves the resurrection?

Like you, I want to understand Scripture better, so we can live it well. It matters, because we’re living in God’s story. One way to learn is to watch how Scripture handles Scripture (i.e. intertextuality informs hermeneutics).

For example, in Matthew 22:31 Jesus quotes this text to convince his opponents about the resurrection:
Exodus 3:6 I am the God of Abraham and the God of Isaac and the God of Jacob.

Huh? How does that verse prove the resurrection? I might have gone for something like this:

Can there be a resurrection when our relationships are so messy? (Matthew 22:23-33)

What’s permanent? At best, I have a couple of decades left to understand what Jesus meant by the kingdom of God. Life is brief. What’s beyond?

Nothing, according to some. It’s over when we die. That’s what Sadducees believed back in Jesus’ day. They were aware that others were dying to meet their loved ones in the afterlife, but even in this life relationships are complicated. We lose friends when they break up with us or move away. Even the most treasured and stable relationships end when death takes someone. People remarry. So, what relationships survive into the afterlife?

Questions take you deeper (Ephesians 2)

Here’s an example of how asking good questions leads to a richer appreciation of what God is doing.

When you read Scripture, what are you looking for? It’s not enough to approach the Bible like a shopping trip, to pick up some things that appeal to you. The Bible changes us. It’s the revelation of the God who is reshaping us into community in his image.

Questions help open us to that transformation, beyond the way we currently think and live. Rich communal understanding and life grows from asking good questions together.

An example from a recent post. Ephesians 2:1 (NIV) says, As for you, you were dead in your transgressions and sins. We asked, “Who is the you?” The tendency is to assume it’s me, because our culture is individualistic. But you is plural, so perhaps it’s us? But two verses later, the writer switches from you to us. Turns out he’s using we to mean his own people (fellow Jews), and addressing people of other nations (gentiles) as you.

That leads to another question. What were the transgressions and sins of the gentiles? The sins of the Jewish nation could be any violations of the law God gave them at Sinai, but how were gentiles disobedient to God?

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What difference does the resurrection make?

How does Jesus’ resurrection make a difference for humanity?

Open Ephesians 2:5-6.

The resurrection is the moment in history when everything changed, for everyone.

Jesus was not the first to be put to death unjustly. That kind of thing happens every day. One of Judah’s kings is said to have filled Jerusalem with innocent blood (2 Kings 21:16).

What was unique in Jesus’ case was what happened three days later. When they went to wrap his dead body with spices, it wasn’t there. God had intervened. Earthly courts had authorized his execution, but a higher court exonerated him and restored him. Continue reading “What difference does the resurrection make?”

How Jonah inspired Jesus (Matthew 12:38-41)

How did Jonah’s story help Jesus pursue his mission?

Open Matthew 12:38-41 and Jonah 2.

Why did Jesus compare himself to Jonah? How could Jonah’s story have inspired Jesus and helped him understand his mission? Continue reading “How Jonah inspired Jesus (Matthew 12:38-41)”

Where’s God’s justice in an unjust world? (Matthew 10:26-31)

Your heavenly Father knows when even a sparrow falls.

Open Matthew 10:26-31.

We all have filters that shape what we hear. That’s true of how we understand our closest friends. It’s even more significant when we want to understand what Jesus said 2000 years ago in a very different setting.

For example, we in the western church tend to think of souls as immortal. After your body dies, your soul lives on, either in heaven or hell. It would make no sense to us to talk about bodies going to hell. Yet that’s precisely what Jesus did to: he said it’s better to lose an eye than to lose your whole body in hell (Matthew 5:29-30, 22). Something that doesn’t make sense is a hint that we’re not hearing it right, that we need to reframe the way we think. Continue reading “Where’s God’s justice in an unjust world? (Matthew 10:26-31)”