Advance the Indispensability of Jesus Together

The Surprising Dispensability of the Leader

The 2014 NCAA Football season for the Ohio State Buckeyes had as many twists and turns as your favorite roller coaster ride. On two occasions, injuries threatened to undo their successful run. As a fan of the Buckeyes, I remember watching the quarterback situation unfold, and after each injury thinking—“That guy is indispensable; the season’s over.” Each time, the next guy who stepped in proved me wrong.

In August, starting quarterback, Braxton Miller, was injured and out for the remainder of the season. Second-string quarterback, J. T. Barrett, replaced Miller, and he continued the Buckeyes success on the field. However, in November of that same season, Barrett was injured and would miss the remaining games, including any Bowl games or Championship attempt.

The weight of the season fell upon third-string, red shirt sophomore Cardale Jones. The first start of his college career took place in the Big Ten Championship against the Wisconsin Badgers. Jones led the Buckeyes to a 59–0 blowout victory. Next, he started in the Allstate Sugar Bowl against the number one ranked, the dreaded Alabama Crimson Tide. Jones led the Buckeyes to a Sugar Bowl victory, 42–35. Then, it was onto the National Championship Game against the Oregon Ducks. Jones’ success continued and delivered a 42–20 win against the Ducks and a 2014 National Championship to the Buckeyes.

Over the years, I’ve had similar, personal experiences when I’ve had the privilege to work with young, pastoral interns. I am convinced that most if not all of them will accomplish far more than I ever will for the kingdom if they continue to follow our Lord faithfully. They will soon catch up and surpass me in the things that once made me their superior (i.e., the one leading the internship). Be it education, tech savvy, experience, networking, or ability; I am confident (and hopeful) that they will go far beyond whatever reach I may have in my lifetime for the gospel.

Which means this: I am dispensable.

The Dispensable Steward of the Indispensable Promise

In our study of Genesis, we are finishing up the Abrahamic story. He’s a pivotal figure in the unfolding of the program of God—his calling, his faith, his experience. Yet, he dies. He dies while the promises of God are barely realized. We can’t help but feel that the Patriarch of the patriarchs drew his last breath before his time—even if he was 175 years old.

Concerning Abraham’s death, Allen Ross writes in his commentary on Genesis entitled Creation & Blessing,

The message in this part is straightforward: believers will die, and so they must ensure that the work begun in them by God will continue as God desires. It may be through their children, children in the faith, or by some other means; but no one may personalize the program so that no thought is given to the next generation . . . Even though faithful believers die, the program of God to bless the world continues . . . We’re part of something much bigger than ourselves . . . No one is indispensable in God’s program. Good people die (some when they’re young and some when they’re old), and others take up the task to continue God’s program.

So, the question begs, “If I am dispensable (and I am), then what indispensable thing can I hand off to the next generation?” What thing of lasting, eternal substance and weight can I pass on that will endure — come what may in the world?

Think back to Abraham’s journey of faith. The longer he walked in the light of God’s promise, the more singular and pure his faith and devotion became to that promise. The major turning point happens in chapter 22, when he has to offer up Isaac. The writer of Hebrews gives us divine commentary on the event:

By faith Abraham, when he was tested, offered up Isaac. He had received the promises, yet he was ready to offer up his only son. God had told him, “Through Isaac descendants will carry on your name,” and he reasoned that God could even raise him from the dead, and in a sense he received him back from there (11:17–19).

Whether it was his belief that God could raise Isaac from the dead, his actions to secure a burial site at the Cave of Machpelah in Canaan, or his efforts to select Isaac as his sole heir, all these things reveal that Abraham had finally captured what was truly indispensable — it was the promise. He realized that the promise was much bigger than him. Abraham may have been the initial partner in the bilateral agreement; he didn’t view himself as the sole owner and beneficiary of the blessings. The patriarch came to realize his role as the dispensable steward of the indispensable promise.

Now, don’t misunderstand. By saying that Abraham was dispensable, I’m not implying that he didn’t have worth as a person or that he wasn’t important to God — obviously he was and is. However, as the biblical story demonstrates, even he was replaceable. His own life and position was not superior to the program of God. Think of the links in a chain. Every link is important, and every link has to steward the weight that bears upon it for the whole chain to complete its purpose and job. Yet, we also recognize that a link in a chain can be replaced by the one who created it and gave it purpose.

Stewarding the Indispensable

As Abraham’s faith matured, he understood his stewardship better and his actions aligned accordingly. Here are three ways his mature faith strengthened his stewardship of the promise:

  1. He sacrificially stewarded the promise. His faith in the promise of God led him to believe in the power of God to raise the dead.
  2. He securely stewarded the promise. His faith in the promise of God caused him to make decisions that aligned with the details of God’s promise, regarding its location in Canaan.
  3. He selectively stewarded the promise. His faith in the promise of God brought a singular focus on God’s selection of Isaac.

Today, we are charged with being the dispensable stewards of the indispensable promise of God in Jesus Christ. In what way has the story of Abraham challenged you to mature in your faith and stewardship of the gospel of Jesus Christ?

The power of God in the resurrection of Jesus Christ—I believe—provides us with incredible room and liberty to steward the gospel sacrificially. Having demonstrated that he can raise the dead, what sacrifice is there that should cause us hesitation or doubt? At the end of Paul’s famous chapter on the resurrection in 1 Corinthians 15, he writes, “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.” The reality of the resurrection frees us to sacrificially steward the gospel for the next generation. Here’s the list of sacrifices mentioned in the New Testament, enabled by the power of the resurrection:

  • The Sacrifice of Our Bodily Activities for the Benefit of Others and the Glory of God (Rom. 12:1).
  • The Sacrifice of Selfless Love (Eph. 5:2).
  • The Sacrifice of Pouring Out Your Life for the Community (Phil. 2:17).
  • The Sacrifice of Generosity with Money (Phil. 4:18).
  • The Sacrifice of Praise, Good Deeds, and Sharing/Fellowship (Heb. 13:15–16).
  • The Sacrifice of a Spiritual Life (1 Pet. 2:5 and following).

When Abraham purchased the field and burial plot in Machpelah, he sent a clear message—“I believe the promise, and I’m not turning back.” What decisions do you need to make in order to prepare and position the next generation to receive and pass on the gospel?

I think one of the most important ways we can securely steward the gospel to the next generation is by making clear decisions that allow young people to see the unique value and power of the gospel in our lives. When they look at your bank statement, do they see a clear commitment to the gospel? Do they see the clear priority of the gospel in your family calendar? When they watch your marriage, do they see mom and dad clearly yielding to the Spirit in their dying to sin and raising to a new and better way? Do they see grandma and grandpa’s clear decision not to ever retire from ministry and service, even though they’ve retired from their vocations?

In Abraham’s day, Isaac was God’s clear choice. He was selective—he did not choose Ishmael or the sons of Keturah. The program of blessing selectively continued through Isaac. Today, God’s selection to continue his program of blessing is Jesus Christ, his beloved Son. Therefore, I believe that we selectively steward the gospel by making Christ visible to a watching world. “Throw some paint on the Invisible Man”; through our words and deeds, let’s give shape to Jesus and the announcement of his good news. Convict the world of sin; convince them of God’s love; and call them to the truth.

We learn from the apostles’ example in the book of Acts that the best way to help people “see Jesus” is to get out where they are with our works and message. While this may imply “leaving the building” so to speak, it may also mean employing the building and its programs or ministries to meet people where they are in life. So, if you believe that God has selected to continue his program of blessing through Jesus Christ alone, what are you doing to help paint this picture for people? How are you stewarding God’s selection of Jesus?

Blessing Beyond Our Lifetime

If we steward the gospel of Jesus sacrificially, securely, and selectively, then we will pass on that which is indispensable to the next generation. We’ll build momentum that will last beyond our lifetime. We will effectively be the dispensable stewards of the indispensable promise. 

In the epic story of The Lord of the Rings there is only one truth, one promise that was indispensable — the ring of power had to be destroyed in the fire of Mount Doom. Before they destroyed the ring, everyone believed the fulfillment of the promise depended upon someone bearing the ring to the fire. After the fulfillment, everyone believed it to be the key event that ushered in an era of blessing.

Along the journey the team members who joined the fellowship to destroy the ring proved dispensable stewards of the indispensable promise. They sacrificed for it, secured it, and devoted to this promise with a singular aim. They advanced the cause together and experienced the blessings of the finished work together. By mature faith in the promise, they passed on blessing that would last far beyond their lifetime. Before us today is the opportunity to advance the indispensability of Jesus together. I pray that we’ll steward it well.

Receive and Pass On the Resurrection Creed

West Lisbon Church Pastoral Insights and Blog Posts

In 1 Corinthians 15:3–5, we have what is perhaps the earliest, formal claim for the bodily resurrection of Jesus Christ:

For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. (1 Corinthians 15:3–5 ESV).

It is most likely that this creed is not originally Paul’s, but a creed that predates him and his writing of 1 Corinthians. Paul states that he received this. Galatians 1:11–12, 17 is relevant to Paul’s reception of the gospel of Jesus Christ too. We know that he received a special kind of instruction in the gospel from Jesus himself; however, it is also clear that eventually he did spend time with the apostles in Jerusalem (Galatians 1:18). Regardless, whether he received this creedal form from the Lord Jesus himself or from his only slightly later association with the Christian community, the gospel articulated in the creedal form of 1 Corinthians 15:3–5 is early. According to Darrell Bock’s landmark commentary on the Book of Acts, Paul’s conversion experience, which is recorded in Acts 9, most likely occurred sometime one to three years following the death of Jesus. The composition of 1 Corinthians dates back to 54 A.D. Therefore, if the letter itself dates to 54 and if the creed of 1 Corinthians 15:3–8 precedes Paul and his letter, then we are looking at an extremely early creed probably produced within the year of Jesus’ resurrection and ascension. This is not hard to imagine as it would have made sense for the early Christians to formalize an oral creed concerning the bodily resurrection of Christ and pass it around as they met in the temple and from house to house (Acts 5:42). I’ll concede that it could be that Paul received this as late as the mid-forties due to the record of his interaction with the apostles in Jerusalem. Nevertheless, the content in 1 Corinthians 15:3–5 is a very early creedal form of the gospel of Jesus Christ probably passed on orally at first and then eventually making it into the literature of the church.

A creed serves to summarize truth in a compact and memorable way so that they could be committed to memory and easily recited. They helped in a day when most people did not have a copy of the Scriptures and even if they did, they may not have been able to read it. A creed was accessible to everyone. The “pass it on” nature is emphasized by Paul when he speaks of receiving it and delivering it in verse 3. Also, repetition for memory’s sake is observed with the word “that” as well as “according to the Scriptures.”

Peter’s independent mention in verse 5 (i.e., Cephas is also known as Peter) is one feature that has been given attention by the commentators. It could have either a restorative nuance (cf. John 21:15–19) or possibly an emphatic nuance on his leadership among The Twelve (cf. Matt. 16:13–19; Acts 2:14–41). Peter is recognized as “a leader among the leaders” with regard to the apostles in the NT. It isn’t at all odd that the creed mentions him separately. Luke 24:34 also affirms what appears to be an independent appearance to Simon Peter.

A word search in the Greek New Testament reveals that ”The Twelve” appears 36 times, almost always referring to “The Twelve” apostles. When referring to the apostles, this is a formal title. Even after Judas dies and is replaced by Matthias (Acts 1:26), “The Twelve” is still used in Acts 6:2 and Rev. 21:14. It is clear from context that Matthias meets the criteria employed to replace Judas,

Thus one of the men who have accompanied us during all the time the Lord Jesus associated with us, beginning from his baptism by John until the day he was taken up from us—one of these must become a witness of his resurrection together with us.” So they proposed two candidates: Joseph called Barsabbas (also called Justus) and Matthias (Acts 1:21–23 NET).

Paul’s use of “The Twelve” in the creed that he had received is not inaccurate. If anything, it suggests that perhaps the creed was created after Matthias was selected. It also is not inaccurate because “The Twelve” including Matthias were all eyewitnesses to the resurrected Christ.

I’ll concede that the mention of the apostles again in verse 7 seems to be redundant, but redundancy does not an error make. There are optional, reasonable explanations without assuming error. For example, the word “apostle” means “sent one” in its informal meaning. Some readers of Scripture may apply this to someone like Barnabas, who doesn’t appear to be a Jerusalem Elder, neither was he one of The Twelve, but he certainly was a “sent one” (cf. Acts 9:26–30; 11:19–26). Perhaps, the creed is simply being redundant or making reference to the multiple appearances to this group. Again, redundancy does not an error make.

The absence in verses 5–7 of any mention of the women to whom the risen Christ appeared is an interesting feature to the modern reader. Much ink has been spilled on this. Scholarly circles refer to the Gospel record of women being the first eyewitnesses to the empty tomb and to the resurrected Jesus as a “criteria of authenticity” because of the embarrassing nature of such witnesses in the first century world. Luke points this out in 24:11, “but these words [of the women] seemed to them [the apostles] an idle tale, and they did not believe them.” Women eyewitnesses were not considered trustworthy. If someone in the first century was seeking to invent a persuasive account of Jesus’ resurrection in Luke 24 or John 20, there is no way such a made up story would list women as the first eyewitnesses. No one would take the story seriously. However, that’s exactly what we have in the Gospels. The writers are telling it just as it happened—embracing the embarrassment. Further, these weren’t the only appearances. There were multiple appearances as the creed records. The Gospel accounts are confirmed by the criteria of embarrassment, and the creed’s authenticity is confirmed by its emphasis on those who would have been considered the major eyewitnesses at that time.

One critic of the statement in verse 6 about the appearance to “more than five hundred brothers at one time” states,

We do not have five hundred separate, notarized accounts. What we have is one person, Paul, who says that five hundred anonymous people saw Jesus, giving no further details about their identities or the circumstances of the seeing. By itself, this is not strong evidence, just as it would not be strong evidence if I gave you a piece of paper that said, “One thousand people saw me do a miracle.”

To me, this represents the deep stubbornness of unbelief. Here’s why. We do have the account of Luke which states that the resurrected Jesus appeared for forty days following his suffering. This is plenty of time for the creed’s proposition to have been realistically accomplished. No, you do not have the written accounts of 500 people, but you have the written accounts of Matthew, Mark, Luke, John, Paul, and really all of the NT authors are writing from the belief of a resurrected Christ, because there is no Christianity without a bodily, resurrected Christ. One wonders how many eyewitness accounts would be necessary in order to be convincing evidence . . .  would more records than we already have really persuade? If I was given a piece of paper that said 1000 people saw so-and-so perform a miracle, I would simply ask for the names of some of these people. This is exactly the type of inquiry Paul invites the Corinthians into when he mentions that most of these 500 are still living. This isn’t that hard, especially if the creed, as is likely, dates back to the 30’s A.D.

To suggest that the resurrected Jesus was to the early church merely a mythical figure, a figment of their own imaginations and hopes, couldn’t be more foreign to the records we have. It is a misrepresentation of the earliest records of the believers of Jesus Christ. They really believed him to have physically and historically resurrected. Had he not and if they still continued to desire to follow him after his death, it makes much more sense that they would have continued to proclaim him as returning at some point in the future as the redeemer of Israel from Roman oppression. But they are devastated by his death as the disciples on the road to Emmaus detail in Luke 24. They are returning home after the Passover pilgrimage. Everything is over for them until Christ appears to them—bodily resurrected. A person can continue to choose not to believe in the resurrection of Christ, but it is a bit disrespectful to suggest that what Paul, The Twelve, and the early Christians were really trying to say was that they wanted Jesus to be alive so badly that they imagined visions of such a reality. However, the clearer explanation and intention of these early Christians is that he really did raise from the dead, making multiple appearances for 40 days.

Questions We’ve Mastered Instead of Mastered In the Questions

If we’re honest, we all have questions that we’d like to ask God. Mark 12 is such a scene. Jesus is asked many questions by a variety of groups. The chapter starts off with a daunting parable from the Lord—warning all about their present posture toward the “beloved son of the vineyard owner” (Mark 12:1–9). It is a terrifying thing that those in charge of “building” the religious life of the temple in Jerusalem seemed to have rejected the “cornerstone” whom God has sent (12:10–11).

The parable is followed by three groups from among the religious elite—first the Pharisees and Herodians, then the Sadducees, and finally the scribes—who attempt to challenge the teaching authority of Jesus (12:13–17, 18–27, and 28–34). In response to their questions, Jesus emphasizes the ownership of God over all things—ownership over the image of God (i.e., human beings), which is bigger than taxes; ownership over the eternal experience of humans, which is bigger than the earthly institution of marriage; and finally God’s ownership over the law, which belongs to him and reveals him. Next, Jesus takes up the role of examiner in verses 35–37—asking a question that silences his opponents and makes the crowd glad. At the close of the chapter, he warns hearers and readers about the honor-hungry scribes, and he happily witnesses the action of a poor widow woman.

In verses 13–34, it seems to me that these groups approach Jesus with their “best shots” at causing him to stumble in his responses. They bring to him the questions for which they have mastered the answers, or so they thought. They think that they are ready for him; to trap him. Of course, the narrative reveals that Jesus is able to hold his own with authority, as has been the case throughout Mark’s Gospel. Once he’s exhausted their efforts, he delivers a question, which they had yet to master and to which they have no answer to offer because to answer verses 35–37 would be to submit to Jesus’ authority. It would mean to be mastered in the questions, which they were not willing to do.

Then along comes this woman. A poor woman. She has nothing, nothing but two lepta, which totaled approximately 1/64 of a day’s wage for a laborer. This woman lives a life of questions. She gives all she has, Jesus says.  Where will she get more money? How will she get food? Who will take care of her? What if . . . ? So many questions. You see, the religious elite came to Jesus with all the questions that they had mastered. This woman came to God with many questions, but willing to be mastered by him in the midst of her questions. She came not to receive honor, for her offering was hardly measurable; she came not to demonstrate her wisdom and knowledge, for she had run out of those, which is exhibited by her lowly estate. No rather, she came to meet with God and to be mastered by God. This is why she gives, and this is why Jesus speaks so highly of the lowly widow.

Holy Week from ExploreGod.com

Holy Week

 

Click Here for the 2015 Holy Week Poster to find out more about Holy Week activities at West Lisbon Church

What Is Holy Week?

By:  Auburn Layman

© ExploreGod.com

Did you know Easter is part of a series of Christian holidays called Holy Week?

The week before Easter Sunday, which celebrates the resurrection of Jesus, is known by Catholic and Protestant Christians worldwide as Holy Week. This is a time to remember Jesus’ crucifixion and the events immediately leading up to it.

Biblical accounts of the final week of Jesus’ life are found in all four Gospels—Matthew, Mark, Luke, and John. These books offer a relatively full record of the final words and deeds of Jesus’ life.

Sunday1

The Sunday before Easter is known as Palm Sunday. It marks Jesus’ arrival in Jerusalem—what is sometimes called “the triumphal entry.” This day earned its name because the crowds that welcomed Jesus into the city covered his path with palm branches.2

Jesus’ supporters viewed him as a promising messianic candidate, one who could restore military and political power to Israel. The people’s use of palm branches—an ancient symbol—reflected their hope that Jesus would restore Israel to prominence, reminiscent of Israel’s greatest king, David. 3

Monday4

Jesus was one of thousands who entered Jerusalem to celebrate the Jewish Passover.5 As such, the temple was buzzing with activity, including price gouging for the purchase of sacrificial animals and currency exchange.

Jesus was deeply offended by the greed of these opportunists, who were placing personal gain over the value of a godly ritual. In anger, Jesus overturned the tables of the money changers and those who sold sacrificial animals.

Jesus had entered the temple not as a religious pilgrim looking to make a sacrifice—he himself would, in only four days, be the ultimate sacrifice—but as one who had divine authority to purify the house of God. The Jewish leaders interpreted Jesus’ actions as an affront to their religious authority—rightly so.

Tuesday and Wednesday6

Though the chronology between Jesus’ entry into Jerusalem and the Last Supper on Thursday is somewhat blurred, the Gospels report that Jesus spent much of this time within the temple. There he taught and preached to the crowds that gathered.

Feeling threatened by his influence and teachings, the Jewish chief priests and Pharisees confronted Jesus and “laid plans to trap him in his words.”7 They asked him a series of difficult, tricky questions in the hopes that Jesus would blaspheme, contradict himself, or simply have no answer.

It was at this time that Jesus spoke many of his famous parables, discussed the signs of the end of the age, and revealed the greatest commandment.8

Thursday9

Within the Christian calendar, this day is known as Maundy Thursday.10

On Thursday evening, Jesus ate a final meal—often called the Last Supper or the Lord’s Supper—with his disciples. The meal took on great significance as Jesus communicated to his disciples a divine awareness of his imminent death and knowledge that one of his own disciples, Judas, would be his betrayer.

It is in the Lord’s Supper that Christians find the tradition now known as Holy Communion11: “While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, ‘Take and eat; this is my body.’ Then he took a cup, and when he had given thanks, he gave it to them, saying, ‘Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins.’”12

In this exchange, Jesus worked to explain the significance of his death to his disciples. Just as food is integral as physical nourishment, a relationship with Jesus is essential to spiritual sustenance and growth.

John records that during the meal Jesus also washed the feet of his disciples, an act reserved for the lowest of servants.13 A teacher serving his disciples in such a way was highly unusual and an act of deep humility. Jesus explained, “I have set you an example that you should do as I have done for you.”14

Following supper, Jesus took three of his disciples with him to a garden to pray. Moving away from them to a more secluded area, Jesus prayed to his Father. The Gospel of John reports that Jesus prayed for himself, for his disciples, and for all believers.15 Matthew, Mark, and Luke show us that though Jesus may have wished there was another way to save humanity, he ultimately yielded to the will of God, committing himself to God’s plan.16

After he prayed, an armed crowd and Judas, the betrayer, appeared.17 Charged with blasphemy and being a revolutionary bent on usurping both Jewish and Roman authority, Jesus was arrested.

Friday18

After undergoing a series of tribunals and enduring extensive torture and mockery, Jesus was nailed to a cross—crucified—at approximately 9:00 a.m. on Friday morning.

Crucifixion was a deliberately slow and excruciating form of execution in which a condemned person was nailed to a cross and left there until they died. After hanging on the cross for a few hours, the offender would become unable to lift themselves up to breathe. They would eventually perish from slow suffocation.

After six hours of intense suffering, Jesus died at around three in the afternoon.19 His body was taken off the cross and he was buried in the borrowed tomb of a wealthy man named Joseph of Arimathea.

It is difficult to overstate the significance of the crucifixion within Christian tradition. Christians believe that when Jesus—who had lived a sinless life—died, he took on all of humanity’s sin and the full force of God’s wrath toward it.

Within Christian understanding, Jesus’ death allows each of us to pursue a personal relationship with God. We can ask for forgiveness of our sins, receive it, and be spared the punishment for our iniquities. The apostle Paul explains, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.”20

Seven hundred years earlier, the prophet Isaiah foretold the event:

Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to our own way; and the Lord has laid on him the iniquity of us all.21

It is no wonder that Christians are deeply moved when they remember Jesus’ suffering and sacrifice—a sacrifice made for each of us.

Sunday22

The following Sunday—known as Easter Sunday—commemorates the event that truly separates Jesus from other martyrs: his resurrection from the dead. The Gospels record that through divine power, Jesus was raised to life and left the tomb, though it was guarded by soldiers and sealed with a large stone.

As with the crucifixion, the resurrection of Jesus is of utmost importance to Christians. Christians believe that by rising from death, Jesus overcame sin and death for all of us. In this act, Jesus demonstrated that sin and death do not have ultimate power and offered eternal life to his followers.

Jesus later appeared to his disciples and other believers over a period of time, demonstrating his divinity to them. Finally, he instructed his disciples in what Christians call the Great Commission: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.”23 The Bible tells us that, after all this, Jesus was taken up into heaven.

Now

But the resurrection is not quite the end of the story. According to Christian understanding, Jesus will return to the earth at the end of days. At this time, the earth will be restored and “‘there will be no more death’ or mourning or crying or pain, for the old order of things [will have] passed away.”24

Until then, modern believers are not left without Jesus’ presence. Christians believe that God is still actively involved in each person’s life. A few of Jesus’ last words during his final hours on earth remain particularly reassuring and empowering to his followers, even thousands of years later: “And surely I am with you always, to the very end of the age.”25


  1. Many churches commemorate Palm Sunday by incorporating palm branches into the service, whether in decoration or in a processional of waving the branches and declaring, “Hosanna in the highest!”
  2. The Holy Bible, New International Version © 2011, Matthew 21:1–11, Mark 11:1–10, Luke 19:28–44, John 12:12–15.
  3. The Holy Bible, English Standard Version Study Bible, (Wheaton, IL: Crossway, 2008), note for John 12:13.
  4. The Holy Bible, New International Version © 2011, Matthew 21:12–13, Mark 11:15–17, Luke 19:45–46.
  5. Ibid., Exodus 12:1–50.
  6. Ibid., Matthew 21:18–26:14, Mark 11:20–13:36, Luke 20:1–21:25, John 12:20–50.
  7. Ibid., Matthew 22:15.
  8. Ibid., Matthew 22:37–40: “Jesus replied: ‘“Love the Lord your God with all your heart and with all your soul and with all your mind.”’ This is the first and greatest commandment. And the second is like it: “Love your neighbor as yourself.” All the Law and the Prophets hang on these two commandments.’”
  9. Ibid., Matthew 26:20–46, Mark 14:17–42, Luke 22:14–46, John 13:1–17:26.
  10. The word maundy is derived from the Latin mandatum, which means “command.” The use of maundy refers to Jesus’ words to his disciples on the Thursday of Holy Week: “A new command I give you: Love one another. As I have loved you, so you must love one another.” The Holy Bible, John 13:34.
  11. Also known as the Lord’s Supper, Holy Communion is a practice celebrated by Christians worldwide. Though specific denominations may have their own theological particulars regarding Communion, it is considered by all an opportunity to remember Christ’s sacrifice and coming return, as well as the gift of God’s grace.
  12. The Holy Bible, Matthew 26:26–28.
  13. Ibid., John 13:1–17.
  14. Ibid., John 13:15.
  15. Ibid., John 17:1–26.
  16. Ibid., Matthew 26:26–46, Mark 14:32–42, Luke 22:39–46.
  17. Matthew and Luke tell us that Judas agreed to hand over Jesus in exchange for payment. Luke explains that Satan had entered Judas when he betrayed Jesus. Matthew states that after realizing what he had done in handing over Jesus to the authorities, Judas killed himself. But all four Gospels identify Judas as Jesus’ betrayer.
  18. Ibid., Matthew 26:57–27:66, Mark 14:53–15:39, Luke 22:55–23:49, John 18:13–19:37.
  19. The Gospels of Matthew and Mark tell us that when Jesus died, the curtain of the temple—which separated the Holy Place from the Most Holy Place—was torn in two. Christians believe this signifies the end of God’s separation from humankind. Jesus’ death made it possible for all believers to enter directly into God’s presence.
  20. The Holy Bible, 2 Corinthians 5:21.
  21. Ibid., Isaiah 53:4–6
  22. Ibid., Matthew 28:1–10, Mark 16:4–18, Luke 24:2–43, John 20:2–23.
  23. Ibid., Matthew 28:19–20.
  24. Ibid., Revelation 21:4
  25. Ibid., Matthew 28:20.
  26. Photo Credit: Fenderosa / Shutterstock.com.
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