Observations on life; particularly spiritual

Posts tagged “death

Blood as a symbol of death in the Old Testament

Used for the 2011 ECC update of the American Red Cross Lifeguarding program, which trains lifeguards to act with speed and confidence in emergency situations both in and out of the water. Topics include: water rescue skills, surveillance and recognition, first aid, breathing and cardiac emergencies, CPR, AED and more. The new program reflects the latest ECC science and findings from the 2011 United States Lifeguard Standards Coalition Report. 
© Stock photo taken for the American Red Cross.

cpr 3 400px

First Aid (Emergency First Response) courses teach us how to sustain life when there can be a danger of death. We follow the acrostic DRSABC: Danger, Response, Send for help, Airway, Breathing and CPR. We need oxygen and blood circulation to keep living. This is threatened in drownings and heart attacks. That’s why the treatment is  cardiopulmonary resuscitation (CPR). Death results if severe blood loss from arteries and veins isn’t stopped as can occur in car accidents and stabbings.

The Bible often uses figurative language to describe death. The main word used in this sense is “blood”. In order to understand this symbolism we will look at the usage of the word “blood” in the Old Testament, where “blood” is often a symbol of death. Likewise, the mention of Christ’s blood in the New Testament is a figurative way of referring to His death.

“Blood” in the Old Testament

The word “blood” (dam Strong’s #1818) is used in several senses in the Old Testament. The literal meanings include: the fluid flowing in arteries and veins of animals and people, which is essential for life (Gen. 9:4; Lev. 17:11, 14); and the blood of an animal sacrifice that could take the place of a sinner’s death in dealing with their sin (Lev. 17:11). The figurative meanings include: death (Num. 35:33; Josh. 2:19, Ezek. 5:17); killing a person (bloodshed), as in murder or capital punishment (Gen. 9:6; Dt. 17:8); killing an animal (Lev. 17:3-4); guilt (Lev. 20:9); a red color (2 Ki. 3:22); and wine, which is the juice of the grape (Gen. 49:11).

So the word “blood” is often used in the Bible as a figure of speech. And it has a range of meanings.

The meaning of atonement

The Hebrew word translated “atone” (kapar, Strong’s #3722) means to cover over or make amends. For example, the timbers of Noah’s ark were covered inside and outside with pitch (Gen. 6:14). In the other 103 occurrences of the word it means being made right with God by the forgiveness of sins. For example, animal sacrifices are said to “make atonement for them for the sin they have committed, and they will be forgiven” (Lev. 4:20, 26, 31, 35; 5:6, 10, 13, 16, 18; 6:7NIV). In this case the animal took the penalty as a substitute. An innocent animal took the punishment that was due to a guilty person.

Recently a Saudi blogger was sentenced to 1000 lashes for criticizing Islamic clerics, and seven religious freedom advocates offered to take the floggings in his place. That’s like atonement; when someone else takes your punishment.

Let’s look at some examples of the usage of the word “blood” in the Old Testament.

Abel – Murder

The first mention of the word “blood” in the Bible is associated with Abel. After Cain killed Abel, God told him, “Your brother’s blood cries out to me from the ground” (Gen. 4:10). This is a figure of speech called personification because blood doesn’t literally cry out. It means that there is a need for justice to be done. And justice was done when Cain was punished by losing his livelihood of cropping the land and he became a nomad. Here the word “blood” symbolizes death or murder. When Jesus summarized martyrdom in the Old Testament, He mentioned, “from the blood of Abel to the blood of Zechariah” (Lk. 11:51), which means from the death of Abel to the death of Zechariah.

Noah – Lifeblood and murder

After the flood, God commanded Noah, “you must not eat meat that has its lifeblood still in it. And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each human being, too, I will demand an accounting for the life of another human being. Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind” (Gen. 9:4-6). Here the term “shedding blood” means murder. In this way, the word “blood” is associated with death. People are valuable because they are made in the image of God. That’s why the Israelites were told that execution was to be the punishment for murder (Ex. 21:12-14; Num. 35:16-32).

In this passage “blood” is associated with life and death. We know that if too much blood is lost from the body, life is replaced with death. In this sense blood is the life of the body. That’s why it’s translated “lifeblood”. But blood has no life on its own. Blood inside the body is a sign of life, while blood outside the body can be a sign of death. So blood can be associated with both life and death. But we will see that in the Bible it’s usually associated with death.

After the flood they were they were allowed to eat meat but prohibited from eating blood. This command was also given to the Israelites (Lev. 3:17; 7:26-27; 17:10-14; 19:26; Dt.12:15-16, 20-28; 15:23; 1 Sam. 14:32-35). And this is still one of the regulations today for Jewish kosher food. Both physical and spiritual reasons were probably behind this prohibition. Blood present in meat means it is not fully cooked, and eating uncooked meat can lead to disease or sickness. Another two reasons are given in this passage: “I will set my face against any Israelite or any foreigner residing among them who eats blood, and I will cut them off from the people. For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life” (Lev. 17:10-11). First, it was essential for life – “the life of a creature is in the blood” (Lev. 17:11, 14; Dt. 12:23). Second, because blood had a special role in animal sacrifices, it was not to be eaten as part of their food.

Joseph – Apparent violent death

When Joseph’s brothers sold him as a slave, they deceived their father by dipping his multicolored robe in goat’s blood and taking it to him. Then Jacob said, “It is my son’s robe! Some ferocious animal has devoured him. Joseph has surely been torn to pieces” (Gen. 37:33). So blood on the clothing was taken to be evidence of a violent death.

Moses – Animal sacrifices and forgiveness

In the first Passover each Israelite household in Egypt killed a lamb and put the blood around their front door. At midnight all the firstborn Egyptians and their animals were struck dead. But God told the Israelites “when I see the blood (around your doorways), I will pass over you” (Ex. 12:13). None of the Israelites died because a lamb had died instead of them. They benefited from the animal’s death.

The word “blood” is mentioned 88 times in the book of Leviticus. That’s the greatest number of any book in the Bible. On these occasions blood is associated with burnt, fellowship, sin and guilt offerings; offerings for ceremonial uncleanness; the dedication of Israelite priests; not eating blood; or it’s a symbol of murder (bloodshed), atonement (17:11), or death (20:9).

The blood of slaughtered animals was a part of the Israelites’ offerings. In the burnt, fellowship and guilt offerings, the priests splashed blood on the altar (Lev. Ch 1, 3, 7). And in the sin offering, the priest sprinkled blood in front of the curtain to the Most Holy Place as well (Lev. 4). But these offerings for sin couldn’t address unknown sins. Because of such sins, the tabernacle, the land and the nation were ceremonially unclean. So God instituted the Day of Atonement for the compete atonement of all sin (Lev. 16:33).

Blood was a significant part of the Day of Atonement (Yom Kippur) (Lev. 16). This was the only day of the year when the High Priest could enter the most Holy Place of the tabernacle/temple. A bull was killed and he sprinkled the blood on the ark of the covenant and in front of it to atone for the sins of his household. Then he did the same with the blood of a goat to atone for the Israelites’ sins. Then he put some of this blood on the horns of the altar. God wanted His people to know what happened in secret in the tabernacle. So the High Priest put his hands on another goat and confessed their sins and the scapegoat was taken away and released in the wilderness. Symbolically it carried away the sins of the people.

In all these cases, innocent animal life was given up to protect human life. The animals die so that the people can live. The Bible says that “the wages of sin is death” (Rom. 6:23). The judgment and penalty for their sins were carried out through a transfer of the sin of the people to the animal sacrifice. Forgiveness is possible because the penalty of sin (death) is transferred to a sacrificial animal. The animal’s blood was evidence that the penalty had been paid. The transfer was also depicted by the scapegoat.

This is summarized in the New Testament, “the law requires that nearly everything be cleansed (ceremonially purified) with blood, and without the shedding of blood there is no forgiveness” (Heb. 9:22). So in the animal sacrifices, blood stood for death and judgment. But it also enabled God’s people to continue living godly lives.

Moses – Covenant making

After God gave the Israelites the ten commandments and other instructions, Moses wrote them down (Ex. 24:3-8). He then read them to the people, and they promised to obey them. Then Moses built an altar and animals were slaughtered as offerings to God on the altar and the blood was splashed on the altar and splashed on the people. The blood on the altar symbolized God’s part in the covenant (His forgiveness) and the blood on the people symbolized their obligation to obey the covenant. The blood probably symbolized that they would die (like the sacrificial animal) if they broke the covenant (Gen. 15:10-18; Jer. 34:18-19). So the Mosaic covenant was confirmed by blood from animal sacrifices (Ex. 24:6-8).

Other examples of “blood” in the Old Testament

Murderers are sometimes identified by blood on their clothes or shoes. So they were referred to as having on them the blood of the person they killed. Since murder demanded punishment, the person who carried this out was said to be avenging the murdered person’s blood (Num. 35:19, 26-27; Ps. 79:10). This was said to take the blood away from those responsible to take vengeance, and to return it to the head of the murderer (1 Ki. 2:29-34). Murder is said to pollute the land (Num. 35:33; Ps. 106:38). It needs atonement: “Bloodshed pollutes the land, and atonement cannot be made for the land on which blood has been shed, except by the blood of the one who shed it” (Num. 35:33). Here murder is called “bloodshed” and “blood” stands for the death of the murderer.

To kill someone for no reason is to “sin against innocent blood” (1 Sam. 19:5ESV). Jeremiah said if they killed him, they would bring “the guilt of innocent blood” upon themselves (Jer. 26:15). If a person deserved to be put to death, or if they caused their own death, their blood was said to be on their own head and not on someone else’s (Josh. 2:19; 2 Sam. 1:16; 1 Ki. 2:37).

The symbolism of blood in the Old Testament

blood tranfusion 400pxGod chose blood as a symbol of life and death because of what it is. Blood is associated with both life and death. It’s a mixture of cells (red, white and platelets) and plasma that’s pumped through the arteries and capillaries to provide oxygen and nutrients to every cell of the body. The veins also carry away waste products. The loss of too much blood, without a transfusion, can lead to death, which is loss of life. The Bible says that “The body without the spirit is dead” (Jas. 2:26). Likewise, the body without sufficient oxygenated blood is dead. When our circulatory system stops, we die. That’s why CPR is important.

For us today, blood is mainly a symbol of life. Blood tests monitor our health and blood transfusions help to sustain life. If you Google “blood” and “death”, you mainly get web pages on computer games! Today blood is mainly associated with death when there is terrorism and war. But in ancient times, blood was mostly a symbol of death.

Application

Animal sacrifice

In animal sacrifices an innocent animal was a substitute for a guilty person. It took the penalty for their sin and rebellion against God. There was no other way to escape this death penalty. Likewise, Jesus Christ died for people like us who sin and rebel against God. He is our substitute. There was no other way of salvation to escape this death penalty. The Bible says, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). And “While we were still sinners, Christ died for us” (Rom. 5:8). Have you accepted God’s gift that replaces our destiny of eternal death with eternal life?

An animal sacrifice also included a cost to the person giving the sacrifice. Animals were valuable to them. The price of the animal involved represented a price that had to be paid by the one providing the offering. Each time an animal sacrifice was made, the person giving it was reminded of the cost of sin. What about us? When are we reminded of the seriousness and the cost of sin? Does the Lord’s Supper help us remember this?

Day of atonement

Each year the High Priest entered the Most Holy Place of the tabernacle by means of the blood of animal sacrifices so the sins of the people could be forgiven. This was a physical picture of what Jesus did for us. He entered God’s presence by His death (“His own blood”) for our eternal redemption (Heb. 9:11-14. His was a superior sacrifice – it only needed to be done once, not annually. It superseded all the sacrifices associated with the day of atonement.

Isaiah described it as “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 (spiritually) healed” (Isa. 53:5; 1 Pt. 2:24-25). Jesus died for our sins like a sacrificial animal. The innocent for the guilty. As our substitute; to make us right with God.

M Kolbe 6 400pxPope Francis has just visited the former Nazi death camp Auschwitz where Maximillian Kolbe died. In 1941 when a prisoner escaped from the camp, the Nazis selected 10 others to be killed by starvation in reprisal for the escape. One of the 10 men selected to die began to cry: “My wife! My children! I will never see them again!” At this Maximilian Kolbe stepped forward and asked to die in his place. And his request was granted. The innocent substituted for the condemned and took the punishment.

Blood of the covenant

As Moses was the mediator of the old covenant that was ratified by “the blood of the covenant” (Ex. 24:8; Heb. 9:20) when blood was sprinkled on the people, Jesus was the mediator of the new covenant when He died. His death brought in the new covenant. As the death of animals, symbolized by their blood, atoned for the sins of the Israelites, Christ’s death atones for the sins of all who accept His sacrifice.

This relates to the Lord’s supper. After He drank from the cup of wine, Jesus said, “This is my blood of the (new) covenant, which is poured out for many for the forgiveness of sins” and “This cup is the new covenant in my blood” (Mt. 26:28; Lk. 22:20; 1 Cor. 11:25). So Jesus is quoting from Exodus. Only this time He’s using a figure of speech in using the word “blood” to stand for His death. Did you know that the cup of wine in the Lord’s Supper represents the death of Jesus? How does this work? We have seen that in the Old Testament, the word “blood” can be used figuratively for the word “death”. Also wine is called “the blood of grapes” (Gen. 49:11; Dt. 32:14; Isa. 63:2). I suppose this came from the fact that if you crush grapes you get wine, while if you stab an animal you get blood. So death is linked to wine because they are both linked to blood in the Old Testament.

This was a superior covenant because it fulfilled the old one. Christ’s sacrificial death (which is called “blood” in the New Testament) fulfilled the animal sacrifices of the old covenant (Heb. 9:7-28; 13:11-12).

Summary

Although today we see blood as a life-giving substance, the Old Testament often uses the word “blood” as a symbol of death. Likewise, the mention of Christ’s blood in the New Testament is a figurative way of referring to His death. For example, “God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith” (Rom. 3:25). His death is described as “the shedding of His blood” and elsewhere as “His blood” or “the blood of Christ”, and it was like “a sacrifice of atonement”. Let’s remember it’s not referring to the fluid flowing through His body, which was just like yours and mine. Like the rest of His body, it was common to humanity.

Real blood from animals was evidence of their death as a sacrifice. They paid the death penalty as a substitute for people’s sins. That’s the background to the New Testament which shows Jesus as the ultimate sacrifice who paid the death penalty for us.

We have seen that the Israelites’ spiritual life was sustained by animal sacrifice, evidenced by their blood. This was a foretaste of the situation today where spiritual life begins with our acceptance of the death of Christ and is sustained by our ongoing appreciation of this by reading and meditating on Scripture.

Written, August 2016


You’ve got to enjoy life!

Prince 3

Prince 3Today the music legend, Prince, died suddenly aged 57 years. According to Billboard, Prince was “One of the most iconic musicians in music history”. “His legacy as a musician, a singer, a style icon and an endlessly creative mind is nearly unparalleled, and his influence stretches from pop to R&B to funk to hip-hop and everywhere in between”. Tony Parsons wrote: “Prince danced like Fred Astaire, he played guitar like Hendrix, he wrote songs as good as Dylan, he smashed as many barriers as Bowie”. Prince received seven Grammy Awards from 32 nominations. Over his 35-year career, he released 39 solo studio albums. Four of these were No. 1 on the Billboard 200.

When discussing the death on radio today, a commentator said “You’ve got to enjoy life”; presumably because it can end suddenly. King Solomon tried living like this.

Solomon enjoyed life

I said to myself, “Come on, let’s try pleasure. Let’s look for the ‘good things’ in life.” But I found that this, too, was meaningless. So I said, “Laughter is silly. What good does it do to seek pleasure?” After much thought, I decided to cheer myself with wine. And while still seeking wisdom, I clutched at foolishness. In this way, I tried to experience the only happiness most people find during their brief life in this world. (Eccl. 2:1-3NLT)

Anything I wanted, I would take. I denied myself no pleasure” (Eccl. 2:10).

His attitude was: enjoy life while you can!

“So I concluded there is nothing better than to be happy and enjoy ourselves as long as we can. And people should eat and drink and enjoy the fruits of their labor, for these are gifts from God.” (Eccl. 3:12-13)

“So I recommend having fun, because there is nothing better for people in this world than to eat, drink, and enjoy life. That way they will experience some happiness along with all the hard work God gives them under the sun.” (Eccl. 8:15).

“Eat your food with joy, and drink your wine with a happy heart, for God approves of this! Wear fine clothes, with a splash of cologne! Live happily with the woman you love through all the meaningless days of life that God has given you under the sun. The wife God gives you is your reward for all your earthly toil. Whatever you do, do well. For when you go to the grave, there will be no work or planning or knowledge or wisdom” (Eccl. 9:7-10).

But Solomon found that a life which is not related to God is meaningless (Eccl. 2:11; 12:8). It is like “chasing after the wind.” True fulfilment and lasting satisfaction are elusive. The things we do apart from God are hollow and futile because they can be destroyed and come to nothing.

Death, the leveller

100% of people die. Solomon realized that we all share a common destiny (Eccl. 9:2-3). Death is a great leveller. It happens to the rich and famous like Prince and to ordinary people like us.

Here’s what Solomon concluded from his investigation into all the ways of living without God:

Don’t let the excitement of youth cause you to forget your Creator. Honor Him in your youth before you grow old and say, “Life is not pleasant anymore.” (Eccl. 12:1).

Here now is my final conclusion: Fear God and obey His commands, for this is everyone’s duty. God will judge us for everything we do, including every secret thing, whether good or bad.” (Eccl.  12:13-14).

From this we see that our purpose in life is related to the God who created the universe and to whom we are accountable.

If our quest is to enjoy life, then it will absorb so much of our time and energy that we will miss the purpose of our life. This life is the support act for the main show. It’s the prelude to eternity.

Prince’s biographer said he was spiritual. I wonder what this means? But salvation isn’t based on our goodness. Instead, it’s based on Jesus’s goodness, “If you openly declare that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved” (Rom. 10:9).

Conclusion

According to the Bible, we are not here just to enjoy life or to be spiritual. But we are here to have a close relationship with the God who created the universe. This is prohibited by our rebellious sinful nature. Fortunately, God sent Jesus to earth to overcome this barrier so we can be reconciled with God. Have you accepted this gift?

Written, April 2016

 


On what day of the week did Jesus die?

third-day-risen-as-he-said 400px

third-day-risen-as-he-said 400pxThe most common belief is that Jesus died on Good Friday and rose again on the following Sunday. But some people think that He died on Wednesday or Thursday instead of on Friday. What does the Bible say about this topic?

Jewish festivals

The Jews celebrated seven annual religious festivals. Four were in the spring (Passover, Unleavened Bread, Firstfruits, and Weeks or Pentecost) and three in the Fall (Autumn) (Trumpets, the Day of Atonement, and Tabernacles). The Passover was a celebration of the exodus from Egypt. As Jesus died near the Passover celebration, it’s instructive to list when the spring festivals were held:
– Passover – 14 Aviv (1st month)
– Unleavened bread – 15-21 Aviv
– Firstfruits – 16 Aviv or the next Sunday (see Appendix)
– Pentecost – 6 Sivan (3rd month) or the next Sunday (see Appendix)

On the first and last days of the Festival of Unleavened Bread they weren’t to do “regular (or ordinary or daily) work” (Ex. 12:16; Lev. 23:7-8NIV; Num. 28:18-25). Occupational work was prohibited on these days.

On the seventh day of the week (Sabbath day), they weren’t to do any work at all (Lev. 23:3). Whereas only occupational work was banned on the first and last days of the Festival of Unleavened Bread. This means that food could be prepared on the first day of the Festival of Unleavened Bread, but not on the seventh day of the week (Ex. 12:16; 16:5).

Sequence of events

The sequence of events associated with Christ’s death are as follows. It is noted that the Jewish day begins and ends at sunset (Gen. 1:5; Lev. 23:32). This means it is night-time followed by day-time.

Last Supper celebrated – During an evening (Mt. 26:20; Mk. 14:17). This was one night before the Passover meal (Jn. 18:28).
Prayer in the Garden of Gethsemane – In the middle of the night as the disciples fell asleep (Mt. 26:40; Mk. 14:27; Lk. 22:46).
Jesus arrested – Immediately afterwards (Mt. 26:47; Mk. 14:43; Lk. 22:47).
Religious trial of Jesus – In the darkness of the early morning. The last stage was at daybreak (Mt. 27:1; Mk. 15:1; Lk. 22:66).
Civil trial of Jesus – Began immediately afterwards in the early in the morning (Jn. 18:28).
Jesus crucified – Sometime later in the morning, between 9am and noon (Mk. 15:25, Jn. 19:14).
Jesus died – About 3pm (Mt. 27:45-50; Mk. 15:33-37).
Jesus buried – Before evening (Mt. 27:57). It was the day before the Sabbath (Mk. 16:42; Lk. 23:54). John called it a “special Sabbath” (Jn. 19:31, 42). The tomb was sealed on the next day (Mt. 27:62-66).
Jesus risen – His absence from the tomb was noticed at dawn on the morning of the first day of the week (Mt. 28:1; Mk. 16:1-6; Lk. 24:1-6; Jn. 20:1-2). The resurrection occurred during the previous night, which was the night of the Jewish first day of the week (Mt. 28:13).

The simplest explanation of these events is that the Last Supper was on Thursday evening (the evening of the Passover) and the crucifixion on Friday (the day of the Passover). This means that Christ died on the day of the Passover (1 Cor. 5:7) and rose on the day of Firstfruits (1 Cor. 15:20). And that the Sabbath in between these days was special because it was also the first day of the Festival of Unleavened Bread (when Jews weren’t to do occupational work).

However, what about:
– The day before the Last Supper seeming to be called “the first day of the Festival of Unleavened Bread” (Mt. 26:17; Mk. 14:12)? This is resolved if the conversation took place at sunset, which means it was the same day as the Last Supper. And it is a case where “Unleavened Bread” is interchanged with “Passover” (see below and Lk. 22:7-8).
– Jesus said, “For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth” (Mt 12:40)?

Which Sabbath day?

The Bible says that Jesus died about 3pm (Mt. 27:46, 50; Mk. 15:34, 37). But what day of the week was it?

The day Christ died was called the “Preparation Day (that is the day before the Sabbath)” (Mk. 15:42). And John called it “the day of Preparation of the Passover” (Jn. 19:14). This preparation is also mentioned elsewhere (Mt.27:62; Jn. 19:14, 31, 42; Lk, 23:54). And the next day was a “special Sabbath” (Jn. 19:31).

After Christ’s burial, the women “rested on the Sabbath in obedience to the commandment” (Lk. 23:56). Which commandment? The Greek noun translated commandment entole (Strongs #1785) is also used by Luke to describe, the commands in the Pentateuch (Lk. 1:6), a father’s orders to his son (Lk. 15:29), and the ten commandments (Lk. 18:20). So in this case it probably means the fourth commandment (Ex. 20:8-11). This indicates that the crucifixion was on a Friday.

“The day of Preparation of the Passover” (Jn. 19:14) was the day on which the Jews prepared to celebrate the Feast of Unleavened Bread (called the Passover here, see “Naming Jewish Festivals). They had to remove all leaven (yeast) from the house in order to be ready for the first day of the Festival of Unleavened Bread (Ex. 12:15). This meant that Friday was the annual Passover Day and Saturday was the first day of the annual Festival of Unleavened Bread. This made that Saturday a “special Sabbath” (being both a weekly Sabbath and the first day of the annual Festival of Unleavened Bread).

What about Matthew 12:40?

The following verses have been used to claim that Jesus must have been in the grave for three whole days (72 hours). Jesus said, “For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth” (Mt 12:40)? “Three days and three nights” was a Jewish expression (Jon. 1:17). He also said, “Destroy this temple (His body), and I will raise it again in three days” (Jn. 2:19). Also, He rose back to life “after three days” (Mt. 27:63; Mk. 8:31).

The Bible says that Jesus was resurrected on “the third day” after His death and burial (Mt. 16:21; 17:23; 20:19; Mk. 9:31; 10:34; Lk. 9:22; 18:33; 24:7, 21, 46; Jn. 2:19; Acts 10:40; 1 Cor. 15:4). The third day means the day after tomorrow (Lk. 13-31-33). Apparently the Jews counted parts of days as whole days. An example of this is saying “after eight days” when they mean from one Sunday to the next (i.e. “a week later”), which is 6 full days and 2 part days (Jn. 20:26).

This inclusive reckoning of time is also in the Old Testament (Gen. 40: 13, 20; 42:17-18; 1 Sam. 30:12-13; 1 Ki. 12:5, 12; 20:29; 2 Chr. 10:5, 12; Est. 4:16 – 5:1; Hos. 6:2). Two of these examples mention days and nights. “Three days and three nights” are equivalent to “three days ago” (1 Sam. 30:12-13) and “three days, night and day” are equivalent to “the third day” (Est. 4:16 – 5:1).

If it was three 24-hour periods (72 hours), then according to Jewish timing Jesus would have risen on the fourth day, instead of the third day. So Matthew 12:40 doesn’t mean that Jesus was in the grave for 72 hours. Note that the events of the three days seem to include the arrest and trial of Jesus as well (Mk. 9:31; Lk. 24:18 – 21). So, according to Jewish timing, the three days were part Friday (up to 18 hours), all Saturday and part Sunday (up to 12 hours).

Naming Jewish Festivals

The language in the gospels can be confusing because the Passover and the Festival of Unleavened Bread were so closely connected that they were often considered to be one festival. The celebrations were so close together that at times the names of both were used interchangeably. Sometimes the 8-day festival was called the Passover and on other times it’s called the Festival of Unleavened Bread (Mk. 14:12; Lk. 22:1). Also, the Passover meal was eaten on the evening of the first day of the festival of Unleavened Bread (Ex. 12:8).

What about Wednesday?

Some say that there were two separate Sabbath days. In this case they say that Christ was crucified on Wednesday (the Passover), so that Thursday was the First day of the festival of Unleaveedn Bread (a special Sabbath). According to John 19:31 the day after Christ died was a “special Sabbath” (or a high day or a special day). Although this may satisfy a literal interpretation of Matthew 12:40, it doesn’t satisfy the following:
– It would mean that Christ was resurrected on the fourth (Roman time) or fifth (Jewish timing) day after His death and burial and not “the third day”.
– It would mean that Christ rose on Saturday afternoon, and not on the first day of the week.

Some say there is a contradiction between Mark 16:1 and Luke 23:56. But what it says is that the women prepared spices and perfumes before the Sabbath day and then more were purchased after the Sabbath day. There is no need to postulate two Sabbaths. Instead the spices were prepared before the Sabbath commenced at sunset on Friday, and because more were needed these were purchased after sunset on Saturday when the Sabbath had finished.

What about Thursday?

Some say that Christ was crucified on Thursday (the Passover), and Friday was the First day of the festival of Unleavened Bread (a special Sabbath). However, this doesn’t satisfy the following:
– According to Jewish timing, it would mean that Christ was resurrected on the fourth day after His death and burial and not “the third day”.

Conclusion

The Bible seems to say that Jesus ate the Passover meal on the (Thursday) evening of the Passover. He was arrested later in the night and trialled throughout the night and early morning and crucified between 9am and noon on Friday. He died about 3pm on Friday (matching the Jewish Passover), was buried before sunset and rose again between sunset on Saturday and sunrise on Sunday (matching the Jewish Firstfruits). The day between these was Saturday (both the Jewish Sabbath and the first day of the Jewish Unleavened Bread).

The Bible says Jesus rose from the grave “on the third day” after He was arrested. According to Jewish timing, these three days were part Friday (up to 18 hours), all Saturday and part Sunday (up to 12 hours).

Appendix

The offering of the Firstfruits was on “the day after the Sabbath” during the festival of Unleavened Bread (Lev. 23:11, 15). There are two possible interpretations of this date: that it was a Sunday (after a regular Sabbath) or that it was 16 Aviv (assuming that the 15 Aviv was called a special Sabbath because they didn’t do occupational work on the first day of the Festival of Unleavened Bread). The NIV Zondervan Study Bible assumes the first interpretation and the NIV Study Bible the second one.

The first interpretation is based on the following reasoning. The Bible doesn’t specifically use the term “Sabbath” for the first and last days of the Festival of Unleavened Bread. The day of Pentecost (Festival of Weeks) is dated as follows “From the day after the Sabbath, the day you brought the sheaf of the wave offering, count off seven full weeks. Count off fifty days up to the day after the seventh Sabbath, and then present an offering of new grain to the Lord” (Lev. 23:15-16). So it occurs on the same day of the week as the offering of Firstfruits. Note that it is “the day after the seventh Sabbath”, which must be a regular Sabbath (there being seven regular Sabbaths in that seven-week period). Note, that there were no special annual Sabbaths (prohibitions of regular work) during this time period of the year. So both Pentecost and the offering of Firstfruits were on a Sunday. This is consistent with these being the only Jewish festivals that are not given specific dates in Scripture.

The second interpretation is based on the following reasoning. Occupational work was prohibited on the Festival of Trumpets, the Day of Atonement and the first and eighth days of the Festival of Tabernacles (Lev, 16:31; 23:24, 32, 39). These are all called “a day of Sabbath rest”. They are special Sabbaths which can occur on any day of the week. As occupational work was also prohibited on the first and last days of the Festival of Unleavened Bread, it is assumed that these were also called special Sabbaths and “the Sabbath” in Leviticus 23:11, 15 is one of these days. However, if the day before the Day of Pentecost can occur on any day of the week, why is it called “the seventh Sabbath” (Lev. 23:16)?

Written, April 2016


The greatest leaders

Adam And Christ 400px

Adam And Christ 400pxAccording to Listovative.com the greatest leaders of all time were Mahatma Gandhi, Nelson Mandela, Martin Luther King Jr, Abraham Lincoln, Mao Zedong, Adolf Hitler, George Washington, Napoleon Bonaparte, Franklin D Roosevelt, Julius Caesar, Winston Churchill, Asoka, Alexander The Great, Che Guevara, and Fidel Castro.

But the Bible says that Adam and Jesus Christ are the greatest leaders of humanity. In this post we look at the contrast between Adam and Jesus in Romans 5:12-21, where it is evident that Adam is the leader of sinful humanity and Christ the leader of forgiven humanity. And Christ’s gift is greater than Adam’s sin.

Context

The theme of the book of Romans is the good news (gospel) that God has intervened in our history so that through faith in Christ’s sacrificial death we can be reconciled with God. It describes the universal need for this reconciliation (Rom. 1:18 – 3:20), how it can be obtained through faith in Christ (3:21-31), an example of similar faith in Old Testament times (4:1-25), and the benefits of such faith (5:1-11). Then the good news is summarized by contrasting Adam and Jesus (5:12-21), which is followed by a description of the process by which believers grow to maturity (sanctification) (6:1-23).

Contrast

The state and destiny of humanity is pictured in two men: Adam and Jesus. Adam trespassed by disobeying God (when he ate from the tree of the knowledge of good and evil). This resulted in humanity becoming sinful and God’s punishment was the death penalty (physical death and eternal spiritual death). That’s why people die. On the other hand, Jesus obeyed God (when He allowed men to execute Him). This resulted in humanity being freely offered to have the penalty of eternal spiritual death cancelled and replaced with eternal life. So Adam is the source of all our problems, suffering, pain, and God’s judgment; while Jesus is the source of our reconciliation with God and the promises this brings. Adam brought death and Christ brought life.

The major difference between Adam and Christ was their disobedience and obedience to God. This has a dramatic impact on our world and our destiny.

Adam and Jesus were both unique. Adam was the first man. Jesus was both human (a man) and divine (the Son of God). They were similar as men, but different because Adam wasn’t divine. They were also similar in that a single act (Adam eating the fruit and Jesus dying) impacted all humanity.

Adam’s sin

Romans 5:12-21 teaches that Adam is the leader of sinful humanity.
“just as sin entered the world through one man (Adam), and death through sin, and in this way death came to all people (everyone), because all sinned” (5:12NIV).
“death reigned from the time of Adam to the time of Moses, even over those who did not sin by breaking a command, as did Adam” (5:14)
“many (everyone) died by the trespass of the one man (Adam)” (5:15).
“the result of one man’s (Adam’s) sin: The judgment followed one sin and brought condemnation” (5:16).
“by the trespass of the one man (Adam), death reigned through that one man” (5:17).
“one trespass (Adam’s) resulted in condemnation for all people (everyone)” (5:18).
“through the disobedience of the one man (Adam) the many (everyone) were made sinners” (5:19).
“sin reigned in death” (5:21).

As a result of Adam’s disobedience, sin and death passed to all his descendants. Through Adam’s sin all were condemned as sinners. Death is the penalty for sin. Death shows our sinfulness. The proof that Adam’s sin affected the entire human race is that death is universal. So because of Adam all people are sinful in their nature and in their behavior. Adam’s sin altered our human nature so that it’s corrupt and rebellious. That’s the condition of humanity for you, me and everyone else. We’re habitual sinners because of Adam’s original sin. It’s the greatest problem of the human race and it’s the source of the evil in our world. That’s why the world is as it is.

Christ’s gift

This passage also teaches that Jesus Christ is the leader of forgiven humanity.
“how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many (believers)!” (5:15).
“the gift of God … the gift (of Christ’s righteousness, v.17) followed many trespasses and brought justification (to believers)” (5:16).
“how much more will those who receive God’s abundant provision of grace and of the gift of righteousness (believers) reign in life through the one man, Jesus Christ!” (5:17).
“one righteous act (Christ’s) resulted in justification and life for all people (believers)” (5:18).
“through the obedience of the one man (Christ) the many (believers) will be made righteous” (5:19).
“grace might reign through righteousness to bring eternal life through Jesus Christ our Lord” (5:21).

What a contrast between Adam’s sin and Christ’s gift! Condemnation came to us through Adam’s sin, while justification comes to us through Christ’s gift of righteousness. The good news is that Christ’s gift paid the penalty for Adam’s sin, and we can be reconciled with God if we accept this gift. There’s no other way to get right with God.

Clearly Christ’s gift of salvation is superior to Adam’s sin and the judgment we deserve. It’s “much more” (5:15, 17) and is sufficient for “many trespasses” (5:16) because Christ takes our judgement and we are seen in His righteousness. Instead of being ruled by death, in a coming day we will reign with Christ (5:17; Rev. 3:21). While Adam brought eternal death, Christ brings eternal life (1 Cor. 13:19-23).

Similar

Paul also says that Adam “is a pattern of the one to come (Jesus)” (5:14). How is Jesus like Adam? He explains this:
“Adam’s one sin brings condemnation for everyone, but Christ’s one act of righteousness brings a right relationship with God and new life for everyone. Because one person disobeyed God (Adam), many became sinners. But because one other person (Christ) obeyed God, many (believers) will be made righteous” (5:18-19NLT).

As Adam’s sin is imputed to everyone (5:12), Christ’s righteousness is imputed to all who trust in Him (1 Cor. 15:21-22). So, both judgment and salvation come from one man.

Summary

Adam and Jesus had a great influence on the human race. Adam is the leader of sinful humanity and Christ the leader of forgiven humanity. But Christ’s gift is greater than Adam’s sin.

The universal problem of the human race is sin and the universal solution is the gospel. All people, no matter what they have done, can get right with God because of Christ’s obedience and His righteousness. That’s the most important thing that we can do. But like any gift, it belongs only to those who accept it. Only those who by faith receive God’s gift of justification will enjoy the benefits of Christ’s obedience (5:17). Our eternal destiny depends on which humanity we choose: that of Adam or that of Christ.

Because of our humanity, we all begin life “in Adam”. A Christian changes their allegiance from Adam to Jesus. This means they are positioned “in Christ”. If we are in Christ, our salvation is secure not because of anything in us, but because we’re in Him.

Christians have accepted Christ’s gift, but they are still influenced by Adam’s sin. They have a new identity in Christ and an old identity in Adam. Whether our new identity is shown in our everyday life depends on whether we obey God’s instructions for us in the parts of the Bible written to the church (Acts to Revelation). Do we live like Adam (who disobeyed God) or like Jesus (who obeyed God)? Let’s be like Paul and follow the example of Christ (1 Cor. 11:1).

Written, February 2016


Why does the Bible describe “death” as “sleep”?

OLYMPUS DIGITAL CAMERAAs this metaphor is used in the Old Testament, that is where we will begin. It is related to three Hebrew words: shakab (Strongs #7109), which means “to lie down”; yashen (Strongs #3462), which means “sleep”; and shenah (Strongs #8142), which also means “sleep”.

In one of the oldest books of the Bible, death is described as to “lie down in the dust” (Job 7:21; 20:11; 21:26NIV). In death an Israelite’s body is said to be resting with their ancestors Ge. 47:30; Dt. 31:16; 2 Sam 7:12; 1 Ki. 2:10). Here we see that in ancient history, death is associated with lying down to rest.

In Psalms, death is described as the “sleep of death” (Ps. 13:3; 90:5) and the death of the Assyrian army is called their “final sleep” (Ps. 76:5). In God’s predicted judgment of Babylon, they will “sleep forever and not awake” (Jer. 51:39, 57). Here we see that the Israelites associated death with sleep. This metaphor is also evident in Greek mythology.

In the following verse the word “sleep” has been added by the translators by inference as it isn’t in the text, “Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt” (Dan. 12:2). Clearly in this context “sleep” means “death” and “sleep in the dust of the earth” means the body after death (corpse). So, in the context of death, the word “sleep” refers to the corpse. Therefore, “awake” means resurrection of the body. Here we see a clear indication that death isn’t the end of the body.

New Testament

Both Jesus and Paul use “sleep” as a metaphor for death in the Bible. They would have been familiar with this metaphor from their knowledge of the Old Testament.

The Greek word koimao (Strongs #2837) means “to sleep, to fall asleep, or to die”. Similarly the Greek word katheudo (Strongs #2518) means “sleep or sleeping”. Both words are also used metaphorically for death, with the meaning in a particular passage being determined by the context in which it is used.

The clearest explanation of the metaphor is given in the following Scripture passages.
‘After He had said this, He went on to tell them, “Our friend Lazarus has fallen asleep; but I am going there to wake him up.” His disciples replied, “Lord, if he sleeps, he will get better.” Jesus had been speaking of his death, but His disciples thought He meant natural sleep. So then He told them plainly, “Lazarus is dead …’ (Jn. 11:11-14NIV).
“Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope” (1 Th. 4:13).

The metaphor is used to refer to the deaths of:
– The girl who died and was raised back to life (Mt 9:24, Mk 5:39, Lk. 8:52)
– Lazarus (Jn. 11:11-14)
– Some godly people who died in Old Testament times (Mt. 27:52)
– Stephen (Acts 7:60)
– David (Acts 13:36)
– A husband (1 Cor. 7:39)
– Some of those who abuse the Lord’s Supper (1 Cor. 11:30)
– Christians (1 Cor. 15:6, 18; 1 Th. 4:13-15)
– People who died in Old Testament times (1 Cor. 15:20)
– Jewish ancestors (2 Pt. 3:4)

Also, 1 Corinthians 15:51 and 1 Thessalonians 5:10 say that not all Christians will die (or sleep) because the bodies of Christians that are alive at the rapture will be transformed without going through death.

“Death”, “departure” and “sleep”

How is death like sleep? Sleep is the time period between falling asleep and awaking when the body rests. It is a temporary condition, not a permanent one. How is death a temporary condition, not a permanent or eternal one? The Bible teaches that although our bodies decay after death, they will be resurrected on a future day. In fact everyone will be raised from death to one of two destinies (Acts 24:15). Jesus said “Do not be amazed at this, for a time is coming when all who are in their graves will hear His voice and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned” (Jn. 5:28-29). Here goodness is evidence of salvation and evil is evidence of unbelief.

At death there is a separation of the body and soul and the believer’s soul goes to be with Christ (2 Cor. 5:8). As the soul is very much alive, when the word “sleep” is used in connection with death in the New Testament, it refers to the body, not the soul. The body is “sleeping” until its resurrection.

It is said that the early Christians called their burial grounds koimeterion (or “sleeping places”, a word derived from Strongs #2837 and used by the Greeks to describe a rest-house for strangers). This is the derivation of the English word “cemetery” (meaning “the sleeping place”).

The state of the soul after death is illustrated by the story of the rich man, Lazarus and Abraham (Lk. 16:22-31). After he died, the rich man had an extended conversation with Abraham, who died about 2,000 years earlier. Likewise, Moses and Elijah spoke with Jesus on the Mount of Transfiguration (Mt. 17:3; Mk. 9:4; Lk. 9:30-31). Moses died about 1,400 years earlier and Elijah was raptured about 850 years earlier. This is consistent with the soul of a believer living with the Lord after death. The Bible metaphor for the soul at death is “departure” as the soul departs from the body to be with Christ, which is better than the struggles of life on earth (2 Cor. 5:8; Phil. 1:23).

Awakening

As people awake after sleeping, so in a coming day our bodies will be resurrected. The first resurrection takes place in various stages, including the rapture (1 Cor. 15:20; Mt. 27:52-53; 1 Th. 4:16; Rev. 20:4). It includes Jesus Christ and all those who have trusted in God. These are rewarded at the Judgment Seat of Christ (2 Cor. 5:10). They are raised to eternal life and immortality with the Lord.

The second resurrection is when those who have rejected God’s witness to them are judged at the Great White Throne (Jn. 5:29; Rev. 20:4-5, 12-13). The penalty is to be thrown into the lake of fire where they are tormented forever. They are raised to condemnation and banishment from the presence of the Lord.

So the metaphor of sleep for death should be a warning to be ready for the resurrection when we will face Jesus as either a lifesaver or a judge. What will it be?

Written, January 2015


Does the Bible condone rape?

Rape-is-Rape

Rape-is-RapeI have received this question about the Bible: It seems that rape was condoned in the Bible, which seems inconsistent with a God who is against abortion and offers forgiveness to sinners … I ask these hard questions for myself as well as unbelievers who use this to justify their hatred of God and the Bible.

Instances in the Bible

Rape is mentioned several times in the Bible. Dinah the daughter of Jacob was raped by Shechem the Hivite (Gen. 34:1-31NIV). Her brothers were shocked and furious at this “outrageous thing … that should not be done” (v.7).  When Shechem’s father went to Jacob to arrange their marriage, he was told that the bride price would be that their men become circumcised like the Israelites. After they agreed and were in pain due to the circumcision, two of Dinah’s brothers attacked the city of Shechem and killed all the men because Dinah had been treated “like a prostitute”. However, the word “God” is not mentioned in this chapter of the Bible.

When an Israelite traveller stopped overnight at Gibeah in the territory of the tribe of Benjamin, “the wicked men of the city surrounded the house” and demanded to have homosexual sex with the visitor (Jud. 19:1-30). Instead they were given the Israelite’s concubine and “they raped her and abused her throughout the night, and at dawn they let her go” and she was found dead outside the door of the house. When the Israelites heard about this “lewd and outrageous act” and “awful thing”, they demanded that the perpetuators be handed over to be put to death (Jud. 20:1-48). After this was refused, most of the Benjamite warriors were killed in a war. The Bible’s description of this period is that “In those days Israel had no king; everyone did as they saw fit” (Jud. 19:1; 21:23). It demonstrates the moral depravity that resulted when God’s people turned away from following Him.

King David’s son Amnon lusted after his beautiful half-sister Tamar – they had different mothers (2 Sam. 13:1-39).   When he grabbed her and said, “Come to bed with me, my sister”, she said “No, my brother! Don’t force me! Such a thing should not be done in Israel! Don’t do this wicked thing. What about me? Where could I get rid of my disgrace? And what about you? You would be like one of the wicked fools in Israel. Please speak to the king; he will not keep me from being married to you” (v.11-13) “But he refused to listen to her, and since he was stronger than she, he raped her” (v.14). “When king David heard all this, he was furious” (v.21). Two years later, Tamar’s brother Absalom took revenge by arranging for Amnon to be killed “because he had disgraced his sister Tamar” (v.22).

The passage of how the Benjamites obtained wives from Jabesh Gilead and Shiloh has been alleged to involve rape, but Judges 21:10-25 concerns marriage, not rape. As noted above, this was time of moral depravity. Likewise, the marriage of captive women from outside Canaan was marriage, not rape (Dt. 21:10-14). The taking of female prisoners of war has also been alleged to be rape, but in this instance they probably became slaves and there is no indication of rape or sex slavery, although they may have subsequently married an Israelite (Num. 31:18).

The Bible also records instances of the rape of female prisoners of war by ungodly men such as: when the Babylonians conquered Jerusalem in 586 BC (Lam. 5:11), when the Medes conquered Babylon in 539 BC (Isa. 13:16-17) and in a coming day when the nations attack Jerusalem before Christ returns to earth (Zech. 14:2).

Sexual immorality, including rape, was one of the sins of the Jews in Jerusalem (Ezek. 22:11). Because of these, they were conquered by the Babylonians and dispersed among the nations.

In all these cases, the Bible reports rape as an example of ungodly behavior.

What about Abram and Hagar?

Was Hagar was raped by Abram (Gen. 16:1-4)? When Abram’s husband, Sari, was unable to have children she thought “perhaps I can build a family through” Hagar, who was her slave. After Abram agreed, Sari gave Hagar to him “to be his wife”. This seems to be a euphemism for sexual intercourse because afterwards Hagar is still referred to as Sari’s slave and not Abram’s wife. Then Abram slept with Hagar and she became pregnant. As this was Sari’s idea and there is no indication that Hagar opposed it, there is no evidence of rape. Instead it seems to be an accepted practice in society at that time. This interpretation is supported by four instances in the life of Jacob (Gen. 30:1-13). On two occasions when Rachel was unable to have children she asked him to sleep with her servant Bilhah. This resulted in the births of Dan and Naphtali. Similarly, on two occasions when Leah was unable to have children she also asked him to sleep with her servant Zilpah. This resulted in the births of Gad and Asher. Later Bilhah is called Jacob’s concubine (Gen. 35:22). As secondary wives, concubines were associated with polygamy. While these cases seem to have been culturally acceptable at the time, they are contrary to God’s plan for marriage, which is monogamy (Gen. 2:24; Mt. 19:4-9).

Jewish law

According to the law that God gave to the Israelites, the crime of rape of a “young woman who was pledged to be married” was to be punished by death (Dt. 22:25-27). This penalty is the same as someone (male or female) guilty of adultery (Dt. 22:20-22). So rape was considered to be a serious crime.

However, if the young woman was not pledged to be married, the man was to marry her if her father agreed (Ex. 22:16-17; Dt. 22:28-29). In this case the penalty was to support her for the rest of her life. In those days a woman depended on her father or husband for her welfare. If the woman was no longer a virgin and was not pledged to be married, she would have been deemed undesirable for marriage and so would be subject to poverty after the death of her father. So this law moderated the penalty in order to provide for the welfare of the woman and her children. Taken in isolation, this could be used to assert that the Bible condoned rape. However, the rapist risked the revenge of the victim’s family as was the case with Shechem and Dinah (Gen. 34:1-31). Also, the rest of the Bible clearly condemns rape.

New Testament

Sexual immorality, such as rape, is a serious sin (1 Cor. 6:9-19) and a characteristic of the sinful nature (Gal. 5:19-21). It is a sign of those who are under God’s judgement (v.9-11) and Christians are told to flee from it (v.18).

Summary

The Bible reports sinful behavior such as rape. Like history books and the news media, the Bible doesn’t necessarily approve all it reports. Also, much of the Bible is descriptive and not prescriptive. Clearly, the bible condemns rape as a serious sin. To claim otherwise is to misinterpret the text and context of these Scriptures.

Written, May 2013


Looking back and looking ahead

Coffin Mar 2014 cropped

IMG_4587 resizedBased on a message given at my mother’s funeral on 3 April 2013

A funeral usually involves memories and reflections of the life of the person who has died. But the funeral of a Christian can also look ahead in anticipation of what lies ahead.

Help from God the Creator

The source of a Christian’s help and protection throughout life is described in Psalm 121NIV.

“I lift up my eyes to the mountains—where does my help come from?
My help comes from the Lord, the Maker of heaven and earth.
He will not let your foot slip—He who watches over you will not slumber;
indeed, He who watches over Israel will neither slumber nor sleep.
The Lord watches over you—the Lord is your shade at your right hand;
the sun will not harm you by day, nor the moon by night.
The Lord will keep you from all harm— He will watch over your life;
the Lord will watch over your coming and going both now and forevermore.”

When this song was written about 3,000 years ago, God’s people knew that the only reliable help and protection comes from the God who made the universe – “the Maker of heaven and earth”. In this context the Hebrew word for “heaven” means the atmosphere and the stars and galaxies. A God with the intelligence and power to create the universe and populate it with living plants, animals and people was surely able to help them! The Bible says He was the source of life on earth whereas all other gods and philosophies are the product of the human imagination.

Unfortunately in our modern world we have largely lost this knowledge and this confidence. We have forgotten about God the Creator. Even though we have wonderful technology, science can’t explain how matter was created from nothing or how life originated, and we often replace God the Creator with the idea that things created themselves.

So when we struggle in life where does our help come from? Some people go to counsellors for help who encourage them to get help from outside themselves. Because people usually can’t solve their own problems, they need to get help from someone else. In a similar way, we all need “outside help” to sustain us and God the Creator is the ultimate outside help!

Psalm 121 ends with, “The Lord will watch your coming and going both now and forevermore”. Here those who trusted God the Creator were promised that God would protect them throughout life and into the future. They could live with assurance and confidence that God would continue to help them. Likewise Christians can have the assurance that God will sustain them during their life and afterwards.

A different world

You may ask if God created everything in the beginning, why is there so much suffering in the world? The world today is very different from the one God made originally. We live in a different world. In the beginning it was a perfect world with harmony between God, people and the natural environment. But when people turned against their Maker, it changed and sin, evil, suffering and death came into the world. This change was caused by people like us. We live in a world with consequences – an act has a consequence and an effect has a cause. Because people turned against God our relationships have been ruined. We ignore God and are separated from Him, we can’t get along with other people, and we exploit the natural environment. Another consequence is that the Bible says we are destined to eternal punishment. Because we are the cause of this problem, we need outside help. Because each of us is guilty, we can’t help each other. The only reliable help available outside humanity is God the Creator.

Help from God the Lifesaver

Fortunately, God didn’t only create the universe and the laws of nature in the beginning, but He also continues to sustain it. He is not only incredibly powerful, but He is also incredibly loving. We remember His special act of love at Christmas and Easter when we celebrate the unique birth and death of Jesus Christ. God knew that mankind was doomed to eternal punishment unless He provided them with outside help. He did this about 2,000 years ago when Jesus Christ lived on earth and died and came alive again. Jesus was unique; He was God living as a human being. He showed His power over our world by the miracles He did. When He died by crucifixion, He took the eternal punishment that we deserve. If we turn towards God by being sorry for our behaviour and accepting the fact that Jesus has taken the penalty for our sin, then He promises eternal joy instead of eternal punishment. This is called eternal life. So Jesus is like a lifesaver – He can rescue us from the eternal consequence of our selfish behaviour. In this way God is making a new creation and He gives us the choice of being a part of it. Although we spoilt God’s original creation, and there is now sin, evil, pain, suffering and death, these will be absent in God’s new creation. Instead we can be reconciled with God, we can love one another and we can look forward to the restoration of creation like it was in the beginning.

Because a Christian has accepted Jesus as their Savior they can have an inner assurance, joy and peace.

Coffin Mar 2014 croppedDeath

What happens when a person dies? Not only do the lungs stop breathing and the heart stops pumping. The Bible says that at death a person’s invisible soul and spirit is separated from their body. If they trusted in Jesus the Savior, their soul and spirit goes immediately to be with God in heaven. After death they are enjoying a perfect place. That is why Paul could say, “To die is gain” (Phil. 1:21) and that he preferred to be “away from the body and at home with the Lord” (2 Cor. 5:8). So they are in a better place. Their death is a loss for us, but a gain for them.

Resurrection

But there is more! On Easter Sunday we recall that the body of Jesus was raised back to life after being buried in a grave. The Bible describes a coming day when the bodies of believers, who trusted in Christ the Savior will also be raised back to life:

“What I am saying, dear brothers and sisters, is that our physical bodies cannot inherit the kingdom of God. These dying bodies cannot inherit what will last forever. But let me reveal to you a wonderful secret. We will not all die, but we will all be transformed! It will happen in a moment, in the blink of an eye, when the last trumpet is blown. For when the trumpet sounds, those who have died will be raised to live forever. And we who are living will also be transformed. For our dying bodies must be transformed into bodies that will never die; our mortal bodies must be transformed into immortal bodies. Then, when our dying bodies have been transformed into bodies that will never die, this Scripture will be fulfilled, ‘Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?’ For sin is the sting that results in death, and the law gives sin its power. But thank God! He gives us victory over sin and death through our Lord Jesus Christ” (1 Cor. 15:50-57NLT).

This is also described in 1 Thessalonians 4:16-18. As part of God’s new creation they will have new bodies which won’t wear out and die (1 Cor. 15:42-49; Phil. 3:21; 1 Jn. 3:2) and they will be transported to be with God in heaven – spirit, soul and new body. This will be a great victory over the sin, suffering and death of our world. That’s why Christians can look forward confidently to the coming resurrection. There’s victory ahead!

Summary

The hymn, “How great Thou art”, summarises the greatness of God and the reasons for our Christian faith.

The first verse is about God the great Creator and source of life on earth. It says “Your power throughout the universe displayed”. Do we see God’s power in His creation?

The third verse is about Jesus Christ the great Lifesaver and source of eternal life. It says “On the cross, my burden gladly bearing, He bled and died to take away my sin”. When we stand before God, will He be like a lifesaver or like a judge? If we turn towards God by confessing our sins we can be ready to meet Him.

The last verse is about the great resurrection when the bodies of those who have trusted in Christ will be raised and changed to be with Him forever. It says “When Christ shall come with shout of acclamation and take me home – what joy shall fill my heart”. Are you ready to experience this joy?

Written, April 2013


Follow

Get every new post delivered to your Inbox.

Join 160 other followers