Thinking on Scripture with Dr. Steven R. Cook

The Bible reveals both resuscitation and resurrection.  Resuscitation means a person who has died is brought back to life but will die again (see Matt. 27:50-53; Luke 7:15; 8:53-55; John 11:43-44; 12:9-11).  Resurrection means a person will be brought back to life with a new body and will never again experience death.  Jesus was the first Person to be resurrected (John 20:1-18; 1 Cor. 15:3-4; Rev. 1:5).  In the future, Jesus will resurrect Christians at the time of the Rapture (1 Cor. 15:51-53; 1 Thess. 4:14-17), OT saints (Job 19:25-27; Ezek. 37:21-25; Dan. 12:1-2; Matt. 19:28), saints who were martyred during the Tribulation (Rev. 20:4), and finally all unbelievers at the end of the Millennium (Rev. 20:5).  What happens between death and resurrection?  Some teach that when a person dies, the soul enters into a state of unconscious sleep, unaware of anything, until the time of future resurrection.  However, the Bible teaches that the soul separates from the body at death (Eccl. 12:7), and continues in a state of consciousness.  Examples include Lazarus and the Rich man (Luke 16:19-31), and Moses and Elijah who appeared alive at Jesus’ transfiguration (Mark 9:1-4).  Further, when talking to the thief on the cross, Jesus said, “Truly I say to you, today you shall be with Me in Paradise” (Luke 23:43).  Since the thief was going to die physically, Jesus must have been referring to his soul, which has consciousness after physical death.  This reality is promoted by Paul, who preferred to be absent from his body in order to be present with Christ (2 Cor. 5:8; Phil. 1:23).

In the Old Testament, God is referred to as the Shepherd who leads, feeds, and protects His people (Isa. 40:11; Ps. 23:1-6; 80:1; 100:1-3; Ezek. 34:10-16).  Under the Mosaic Law, God appointed human leaders who shared His values and modeled His behavior, to lead His people (2 Sam. 5:1-3; cf. 1 Sam. 17:34-37; Jer. 3:15).  However, throughout Israel’s history there have been many false shepherds who devoured God’s people and gave nothing in return (Isa. 56:9-12; Jer. 23:1-4; Ezek. 34:1-10).  In the midst of such poor leadership, God promised He would raise David to shepherd Israel in the future (Ezek. 34:23-25; 37:24-28).  In the New Testament, Jesus is called the Good Shepherd (John 10:11, 14), the Great Shepherd (Heb. 13:20), and the Chief Shepherd (1 Pet. 5:4), who provides (John 10:7-9, 11, 14, 16-17) and instructs His people (Mark 6:34).  In the Church age, God has appointed under-shepherds (i.e. pastors) to lead, feed and protect His people (John 21:15-17; Acts 20:28-32; Eph. 4:11-14, 1 Pet. 5:1-2).  Pastors are appointed by God (Acts 20:28; cf. Eph. 4:11).  They are referred to as elders, bishops, and overseers (Acts 20:17, 28; Tit. 1:5-7; 1 Pet. 5:1-5), who work within the church, and with the church, serving as examples, and not “lording” their authority over others (1 Pet. 5:3).  Pastors are servants, doing God’s will and serving others in truth.

When one believes in Jesus as Savior, he/she is born again and given eternal life (John 3:16-18; 10:28). Eternal life is a gift, given by the Lord Jesus Christ, to those who trust Him as Savior (Rom. 4:1-5; 5:6-10; Eph. 2:8-9).  Eternal life means we are eternally secure in our salvation, since it rests entirely in God’s ability to save and keep us saved.  “Eternal security is the work of God that guarantees that the gift of salvation, once received, is forever and cannot be lost. The concept of eternal security emphasizes God’s activity in guaranteeing the eternal possession of the gift of eternal life." (Charles Ryrie, Basic Theology, 379)  Believers may sin (1 John 2:1), and though they may suffer severe punishment (Heb. 12:5-13), even to the point of death (1 John 5:16-17), their salvation is never in jeopardy (John 10:28; Rom. 8:1; 38-39).  Those who are given eternal life are called to a life of righteousness (Tit. 2:11-14), in conformity to God’s word (Rom. 12:1-2; 2 Tim. 3:16-17), and in the power of the Holy Spirit (Gal. 5:16; Eph. 5:18-21).

Jesus reveals that sin keeps one out of heaven (John 8:21, 24); specifically the sin of unbelief that He is the promised Messiah (cf. John 16:8-9). When one comes to faith in Christ, he/she is forgiven of all their sins (Eph. 1:7; Col. 1:13-14), past, present, and future (Heb. 10:10-14).  Forgiveness is first judicial, removing the penalty of sin (John 3:18; 5:24; Rom. 8:1; 8:33-34).  Forgiveness is also familial, restoring fellowship with God after we’ve sinned (1 John 1:5-10; cf. Ps. 32:1-5). 

During His discourse in John chapter 7, Jesus spoke of the future ministry of the Holy Spirit (John 7:39; cf. John 15:26; 16:7), which would occur after His resurrection and ascension on the Day of Pentecost (Acts 1:5; 2:1-4). The Holy Spirit was active in the lives of OT saints such as Artisans (Ex. 31:1-5), Judges (Num. 11:25-29; Jud. 3:9-10), Prophets (Ezek. 2:2), and Kings (1 Sam. 10:6; 16:13); however He did not indwell every believer, and could be removed as an act of divine discipline (1 Sam. 16:14-16; Ps. 51:11).  After Pentecost, the Holy Spirit’s ministry includes regeneration (John 3:1-6; 1 Pet. 1:3; 23), indwelling (1 Cor. 3:16; 6:19), baptizing (1 Cor. 12:13), sealing (Eph. 1:13-14; 4:30), gifting (1 Cor. 12:4-7), filling (Eph. 5:18), equipping (Eph. 4:11-16), and sustaining each believer (Gal. 5:16, 25).  The work of the Holy Spirit is to lead us to spiritual maturity so that we may be effective in our ministries to others. 

Biblically, there are legitimate and illegitimate reasons for divisions/separations. God causes some divisions and He calls His people to do the same.
Sin causes universal separation from God (Isa. 59:2; Rom. 3:23).
Fleshly quarrels cause divisions (1 Cor. 1:10-13); though such quarrels are necessary to distinguish the spiritual from the immature (1 Cor. 11:18-19).
Unbelievers cause division in the church (Jude 1:17-19).
God divided rebellious men at the Tower of Babel (Gen. 11:1-9).
God separated Israel out from Egypt during the exodus (Ex. 3:1-14:31).
Jesus’ teaching caused division (Luke 12:51-53; John 6:66; 7:40-43; 9:16; 10:14-19).
God separates believers from Satan’s kingdom of darkness and transfers them to His kingdom (Col. 1:13-14).
Christians should not be bound with unbelievers (2 Cor. 6:14-17).
Believers should separate from false teachers (Rom. 16:17; 2 John 1:7-11), and those who live in gross immorality (1 Cor. 5:1-2, 9-11; 2 Tim. 3:1-5).
Jesus will separate people at His Second Coming (Matt. 25:31-33).
Jesus will separate unbelievers to the Lake of Fire (Rev. 20:11-15).

Jesus explained that knowing/accepting God’s word is predicated on a desire to do (ποιέω poieo – to do, make) God’s will (John 7:17). Those who are set against God cannot know/accept His word, because they desire to follow Satan and do his will (John 8:42-44; cf. 1 Cor. 2:14; 2 Cor. 3:14-16).  Godly desire leads to biblical learning (2 Tim. 2:15; 1 Pet. 2:2), and biblical learning leads to divine illumination (Ps. 119:18, 97-99, 130; John 16:12-13; Luke 24:44-45; 1 Cor. 2:10-13; Eph. 1:17-18), and illumination leads to spiritual growth (Eph. 4:11-16; 2 Tim. 3:16-17) and practical application (Matt. 7:24-27; Jam. 1:22).  The growing Christian who learns and applies God’s word will seek the interests of others over self (Phil. 2:3-4), will love others (1 Cor. 13:4-8a; 1 Thess. 3:11-12; 4:9; 1 John 4:7-11), pray for others (Jam. 5:16), encourage others (1 Thess. 5:11), edify others (Rom. 15:1-2; Eph. 4:29), be kind and forgiving (Eph. 4:32), serve others (Gal. 5:13; 1 Pet. 4:10), and do good works (Eph. 2:10; Tit. 2:11-14).  

It is God’s will to test (Heb. נָסָה nasah & בָּחַן bachan, Grk. πειράζω peirazo & δοκιμάζω dokimazo) us with various trials—blessings or adversity—in order to advance us spiritually. Tests by themselves do not automatically produce growth; rather, it’s our faith response to them that brings spiritual advancement.  Biblical reasons for testing:
To see whether we will follow God’s commands (Gen. 22:1-12; cf. Ex. 16:1-5, 16-20, 26-28; Deut. 8:2; Judg. 2:18-22; 3:4; 2 Cor. 2:9).
To reveal what’s in our hearts and whether we love God or not (Deut. 13:1-4; cf. 2 Chron. 32:30-31; Rev. 3:10).
To produce a healthy fear of God (Ex. 20:18-20).
To produce humility for our good (Deut. 8:16-18).
To prove Jesus’ divinity (Matt. 4:1-11).
To educate the believer concerning God’s ability to provide (John 6:5-13).
To produce godly character (Jam. 1:2-4).
To prove the quality of our faith (1 Pet. 1:6-7).
That we may share in the sufferings of Christ (1 Pet. 4:12-13).
The humble believer welcomes God’s tests (Ps. 26:1-3; 139:23-24).

Jesus’ future judgments include: 1) rewards for believers at the Bema seat (1 Cor. 3:10-15; 2 Cor. 5:10), 2) the judgment of the Antichrist, false prophet, and hostile nations at Jesus’ Second Coming (Rev. 19:11-21), 3) judgment of Gentile believers and unbelievers at the end of the Tribulation (Matt. 25:31-46), 4) the temporary judgment of Satan who is cast in the abyss (Rev. 20:1-3), 5) rewards for believers who were martyred during the Tribulation (Rev. 20:4), 6) the eternal judgment of Satan and demons who are cast into the Lake of Fire (Matt. 25:41; Rev. 20:10), 7) the judgment and punishment of all unbelievers at the Great White Throne judgment (Rev. 20:11-15).

The Sabbath was a holy day in which God commanded Israel to cease from all labor (Ex. 20:8-11). The Sabbath was between God and Israel as a perpetual sign of the Mosaic Covenant (Ex. 31:12-17), it was to give them rest from labor that brought profit (Ex. 20:8-11; Deut. 5:12-14).  God pronounced the death penalty upon all who profaned the Sabbath (Ex. 31:14-15; Num. 15:32-36).  Biblical violations of the Sabbath included gathering manna (Ex. 16:23-30), kindling a fire in one’s home (Ex. 35:1-3), gathering wood (Num. 15:32-35), carrying a load (Jer. 17:21-22), or engaging in business (Amos 8:4-6; cf. Neh. 13:15-21).  The Sabbath was to be a day of rest from all one’s labors.  Jesus declared “the Sabbath was made for man, and not man for the Sabbath” (Mark 2:27).  However, Rabbis had invented additional commands for the Sabbath, and it was these additions that made the Sabbath a burden rather than a blessing.  As Lord of the Sabbath Jesus declared that acts of necessity and compassion were permitted on the Sabbath (see Matt. 12:10-14; Luke 13:10-17; 14:1-6; John 7:19-24).  Jesus kept the Sabbath as Scripture prescribed, but not according to rabbinic tradition, for which He and His disciples were wrongly attacked (Matt. 12:1-2).  Jesus’ healing the disabled man at the pool of Bethesda did not violate the Sabbath (John 5:1-9); nor a blind man (John 9:14-16), nor a man’s shriveled hand (Mark 3:1-5), nor a crippled woman (Luke 13:10-17), nor a man who suffered from dropsy (Luke 14:1-6).  The Sabbath was obligatory only upon Israel, and only for the duration of the Mosaic Covenant, which has been replaced with the New Covenant (Heb. 8:6-7, 13). 

A sign (Heb. אוֹת oth, Grk σημεῖον semeion) is a unique mark or act whereby something is specifically known. A wonder (Heb. מוֹפֵת mopheth, τέρας teras) is something miraculous that amazes. A miracle (Grk. δύναμις dunamis) refers to power, strength, or the ability to work wonders.  Signs, wonders, and miracles are seen throughout Scripture:
Old Testament prophets performed signs and wonders to validate their message as being from God (Ex. 4:1-9; 1 Kings 18:36-39).
God used distressing signs and wonders against Pharaoh in order to deliver Israel from captivity (Deut. 6:20-23; 26:1-9).
Jesus performed signs, wonders, and miracles for the purpose of proving Himself as the Messiah (John 3:2; 9:32-33).
Herod sought to be entertained by seeing a miracle (see Luke 23:7-9).
The majority rejected Jesus, though He’d performed many signs (John 12:37).
The Pharisees attributed Jesus’ miracles to Satan (Matt. 12:22-24).
Some Samaritans believed in Jesus “because of His word” (John 4:41).
Some Jews believed after seeing “signs and wonders” (John 4:48, 53).
Some of Jesus’ disciples saw His miracles and believed in Him (John 2:11), or had their faith strengthened (John 20:29).
Jesus’ apostles performed signs and wonders to validate their message, both before the cross (Matt. 10:1-8; Mark 16:20), and after the cross (Acts 14:1-4; 2 Cor. 12:12; 2:1-4). The apostolic miracles diminished with time as the gospel advanced and the New Testament was written. Paul, who once was able to perform miracles (2 Cor. 12:12), eventually became powerless.  Paul left Trophimus sick in Miletus (2 Tim. 4:20), and only had practical advice for the physical ailments of his friend Timothy (1 Tim. 5:23).  Also, Paul could not remove his thorn in the flesh (2 Cor. 12:7-10).
Satan enables some to perform signs and wonders such as the Egyptian magicians ( 7:20-22), false prophets (Deut. 13:1-5; Matt. 7:15-23; 24:24), and the coming Antichrist (2 Thess. 2:8-12; Rev. 13:13-14).
God sovereignly heals and performs miracles today, but these often come in response to prayer, not as a special gift that enables one to perform signs and wonders. For the believer, faith should rest upon God’s word (John 20:30-31; 1 Thess. 2:13; Rom. 10:17), not upon miracles, signs, or wonders.

The biblical teaching of the wrath of God means that God hates sin (see Ex. 32:9-10; Deut. 9:7-8; 2 Kings 22:13). God judges and condemns that which He hates.  The Biblical teaching of the love of God reveals that God satisfied every demand of His righteousness by judging our sin in the substitute of His Son, Jesus, who bore the wrath that rightfully belongs to us (Isa. 53:6-12; Mark 10:45; Rom. 5:8-9; 1 Pet. 2:21-24; 3:18).  God is completely propitiated by the blood of Christ (Rom. 3:21-26; Heb. 2:17; 1 John 2:2; 4:10).  Those who reject Christ as Savior continue under God’s wrath (John 3:36; Rom. 1:18-32; 1 Thess. 2:14-16; 5:9-10).  Those who trust Jesus as their Savior receive:
Forgiveness of sins (Eph. 1:7; Col. 1:13-14).
The imputation of God’s righteousness (Rom. 5:17-18; 2 Cor. 5:21; Phil. 3:9).
No condemnation (Rom. 8:1, 31-39).
Reconciliation with God (Rom. 5:10; 2 Cor. 5:18-19).
Peace with God (Rom. 5:1; Col. 1:20).
Immunity from the wrath to come (Rom. 5:8-9; Eph. 2:1-7; 5:1-10; 1 Thess. 1:9-10; 5:9-10).
A command not to retaliate when attacked, but to pray for others and leave them to God’s judgment (Rom. 12:17-21; 2 Thess. 1:5-7).

The Central Idea of the Text is that Jesus
reveals that rewards are sovereignly given for work performed (Matt. 20:1-16),
and that greatness in the kingdom belongs to those who serve with humility
(Matt. 20:17-34).  

The Central Idea of the Text is that Jesus
reveals that rewards are sovereignly given for work performed (Matt. 20:1-16),
and that greatness in the kingdom belongs to those who serve with humility
(Matt. 20:17-34).  

The Central Idea of the Text is that Jesus enters Jerusalem as the King of Israel and begins the week that leads to His death, burial and resurrection.  

The Central Idea of the Text is that Jesus enters
Jerusalem as the King of Israel and begins the week that leads to His death,
burial and resurrection.  

The Central Idea of the Text is that Jesus enters Jerusalem on the second day of the Passover week and defends His authority to Israel’s leadership. The formal rejection of Jesus began in Matthew 21:18 and continues through chapter 23.

The Central Idea of the Text is that Jesus enters Jerusalem on the second day of the Passover week and defends His authority to Israel’s leadership. The formal rejection of Jesus began in Matthew 21:18 and continues through chapter 23.

The Central Idea of the Text is
that Jesus presents a parable that reveals He is God’s chosen Son and the
religious leadership will be judged for rejecting Him.  

The Central Idea of the Text is that Jesus gives
a parable that reveals God’s righteous judgment against Israel for their
hostile rejection of His offer to come to the wedding feast He’s prepared for
them.  Afterward, Jesus reveals men
should render to God and human governments what belongs to them.

The Central Idea of the Text is that Jesus gives
a parable that reveals God’s righteous judgment against Israel for their
hostile rejection of His offer to come to the wedding feast He’s prepared for
them.  Afterward, Jesus reveals men
should render to God and human governments what belongs to them.

The Central Idea of the Text is that Jesus corrected
the Sadducees about their misunderstanding of the Scriptures and the power of
God concerning resurrection, and provided the correct answer to the lawyer
regarding the greatest commandments of the Mosaic Law.  Jesus then posed a question concerning
David’s son, the Messiah—which was actually about Himself—which stumped His
questioners.  When they could no longer
trap Him with questions, they decided to resort to violence.  

The Central Idea of the Text is that Jesus corrected
the Sadducees about their misunderstanding of the Scriptures and the power of
God concerning resurrection, and provided the correct answer to the lawyer
regarding the greatest commandments of the Mosaic Law.  Jesus then posed a question concerning
David’s son, the Messiah—which was actually about Himself—which stumped His
questioners.  When they could no longer
trap Him with questions, they decided to resort to violence.  

The Central
Idea of the Text is Jesus judges and condemns His generation of Israelites
for rejecting Him as Messiah.  

The Central
Idea of the Text is Jesus judges and condemns His generation of Israelites
for rejecting Him as Messiah.  

The Central
Idea of the Text is that Jesus answers questions from His disciples
concerning the signs of His Second Coming and the end of the age.  

The Central
Idea of the Text is that Jesus answers questions from His disciples
concerning the signs of His Second Coming and the end of the age.  

The Central Idea of the Text is that Jesus continues
to describe the time of the future tribulation and His Second Coming.  

The Central Idea of the Text is that Jesus continues
to describe the time of the future tribulation and His Second Coming.  

The Central Idea of the Text is that Jesus instructs
those who are alive during the tribulation to be faithful and sensible and
watch for His coming.   

The Central Idea of the Text is that Jesus instructs
those who are alive during the tribulation to be faithful and sensible and
watch for His coming.   

The Central
Idea of the Text is that Jesus presents two parables that further emphasize
being wise and faithful while watching for His coming.  

The CentralIdea of the Text is that Jesus presents two parables that further emphasizebeing wise and faithful while watching for His coming.  

The Central Idea of the Text is that Jesus declared He will return and sit on His glorious throne and judge the nations of the world, separating believing Gentiles from unbelieving Gentiles based on how they treated persecuted Jews during the Tribulation.  He declared this judgment three days before going to the cross and dying for the sins of humanity.  

The Central Idea of
the Text is that Jesus declared He will return and sit on His glorious
throne and judge the nations of the world, separating believing Gentiles from
unbelieving Gentiles based on how they treated persecuted Jews during the
Tribulation.  He declared this judgment
three days before going to the cross and dying for the sins of humanity.  

The Central Idea of the Text is that Jesus foretells the time and manner of His death.  Matthew then records an event of worship that occurred four days earlier in the house of Simon the leper, which event led Judas to betray Jesus.  The events of Jesus life and death were completely under the sovereign control of heaven.  

The Central Idea of the Text is that Jesus
eats the last legitimate Passover meal with His disciples and then announces He
will be betrayed by Judas, although the other disciples are dull to hear
it.  Jesus institutes the New Covenant
and declares His disciples will fall away after He is captured and struck
down.  

The Central Idea of the Text is that Jesus
eats the last legitimate Passover meal with His disciples and then announces He
will be betrayed by Judas, although the other disciples are dull to hear
it.  Jesus institutes the New Covenant
and declares His disciples will fall away after He is captured and struck
down.  

The Central Idea of the Text is that Jesus submitted to the Father’s will
to go to the cross.  As predicted, He is
then betrayed by Judas and the disciples flee.  

The Central Idea of the Text is that Jesus submitted to the Father’s will
to go to the cross.  As predicted, He is
then betrayed by Judas and the disciples flee.  

The Central Idea of the Text is
that Jesus was judged by Israel’s leaders and sentenced to death on the
religious charge of blasphemy.  Peter,
who observed the Lord’s trial, learned through his own trial that his human
heart is weak.

The Central
Idea of the Text is that the Jews conspired against Jesus to put Him to
death and handed Him over to the Pilate for a Roman trial and execution.  Subsequently, Judas felt remorse that Jesus
had been condemned to die and he returned the betrayal money to alleviate his
conscience; but finding no grace from the religious leaders, he went and hanged
himself.  

The Central
Idea of the Text is that the Jews conspired against Jesus to put Him to
death and handed Him over to the Pilate for a Roman trial and execution.  Subsequently, Judas felt remorse that Jesus
had been condemned to die and he returned the betrayal money to alleviate his
conscience; but finding no grace from the religious leaders, he went and hanged
himself.  

The Central
Idea of the Text is that Jesus is unjustly judged before Pilate who
surrendered to the evil wishes of the crowd and agreed to crucify Jesus.

The Central
Idea of the Text is that Jesus is unjustly judged before Pilate who
surrendered to the evil wishes of the crowd and agreed to crucify Jesus.

The Central Idea of the Text is that Jesus is beaten and crucified by the Romans just as was prophesied, both by the OT prophets (Ps. 22:1, 16-18; Isa. 53:1-12) and Jesus Himself (Matt. 12:40; 16:21; 17:22-23; 20:17-19). The substitutionary death of Christ was necessary (Rom. 5:6-10; 1 Cor. 15:3-4), because it propitiated (i.e. satisfied) the Father’s righteous demands toward our sin (Rom. 3:24-25; 1 John 2:2; 4:10), and opened the flood gates of God’s grace toward ungodly sinners (Rom. 4:1-5; 5:1-6; Eph. 2:1-8).  We are made acceptable to God because of the work of Christ who died for us (John 3:16; Rom. 5:6-10; Eph. 1:7), and because God’s righteousness is imputed to us at the moment of salvation (Rom. 5:19; 2 Cor. 5:21; Phil. 3:9).  The cross represents God’s wisdom and power (1 Cor. 1:18-25), for by it men obtain the gifts of righteousness (Rom. 1:17; 5:17; 2 Cor. 5:21; Phil. 3:9) and eternal life (John 3:16; 10:28-30), but the cross is foolishness to those who are perishing (1 Cor. 1:18).  God controls the crisis of the cross, as He uses sinful men—who crucify the Righteous and Holy One—to accomplish our salvation.  Victory was obtained through the humility of the cross.  The greatness of Jesus is that He refused to answer His mockers, but humbly obeyed the Father’s will and remained upon the cross to bear all our sin that we might have eternal life in Him.  Jesus died as a substitutionary Lamb on Calvary’s hill (John 1:29; Mark 10:45), but at His Second Coming, the King will reign in power and righteousness (Ps. 110:1-7; Isa. 9:6-7; Dan. 7:13-14; Rev. 19:11-21).

The Central Idea of the Text is that Jesus is beaten and crucified by
the Romans just as was prophesied, both by the OT prophets (Ps. 22:1, 16-18; Isa. 53:1-12) and Jesus Himself (Matt. 12:40; 16:21; 17:22-23;
20:17-19). The substitutionary death of Christ was
necessary (Rom. 5:6-10; 1 Cor. 15:3-4), because it propitiated (i.e. satisfied) the Father’s righteous
demands toward our sin (Rom. 3:24-25; 1 John 2:2; 4:10), and opened the flood
gates of God’s grace toward ungodly sinners (Rom. 4:1-5; 5:1-6; Eph.
2:1-8).  We are made acceptable to God
because of the work of Christ who died for us (John 3:16; Rom. 5:6-10; Eph.
1:7), and because God’s righteousness is imputed to us at the moment of
salvation (Rom. 5:19; 2 Cor. 5:21; Phil. 3:9). 
The cross represents God’s wisdom and power (1 Cor. 1:18-25), for by it
men obtain the gifts of righteousness (Rom. 1:17; 5:17; 2 Cor. 5:21; Phil. 3:9)
and eternal life (John 3:16; 10:28-30), but the cross is foolishness to those
who are perishing (1 Cor. 1:18).  God
controls the crisis of the cross, as He uses sinful men—who crucify the
Righteous and Holy One—to accomplish our salvation.  Victory was obtained through the humility of
the cross.  The greatness of Jesus is
that He refused to answer His mockers, but humbly obeyed the Father’s will and
remained upon the cross to bear all our sin that we might have eternal life in
Him.  Jesus died as a substitutionary
Lamb on Calvary’s hill (John 1:29; Mark 10:45), but at His Second Coming, the King will reign in
power and righteousness (Ps. 110:1-7; Isa. 9:6-7; Dan. 7:13-14; Rev. 19:11-21).

The Central Idea of the Text is that Jesus was crucified for our sins, voluntarily gave up His life, and was buried in a tomb.  There were supernatural signs before and after the cross.  Before the death of Christ, there was a great darkness that covered the land and everyone saw it (Matt. 27:45).  After Jesus died, the temple veil was torn, the earth shook, the rocks split (Matt. 27:51), and graves were opened and the dead came to life and entered the city of Jerusalem (Matt. 27:52-53).  Jesus gave up His life and simply “yielded up His spirit” (Matt. 27:50).  He had prophesied this to the disciples before His death (John 10:17-18).  After His death, Joseph of Arimathea obtained the body of Jesus and placed it in his personal tomb (Matt. 27:57-60; cf. Isa. 53:9).  Some of the women who followed Jesus during His ministry watched the crucifixion from a distance and were the first to arrive at His grave (Matt. 27:55-56, 61). Some of the religious leaders who had Jesus crucified feared His disciples would steal the body and claim He’d been raised from the dead (Matt. 27:62-63), so they tried to control matters by requesting Pilate secure the tomb of Jesus for several days (Matt. 27:64-66).

The Central Idea of the Text is
that Jesus was crucified for our sins, voluntarily gave up His life, and was
buried in a tomb.  There were supernatural
signs before and after the cross.  Before
the death of Christ, there was a great darkness that covered the land and
everyone saw it (Matt. 27:45).  After
Jesus died, the temple veil was torn, the earth shook, the rocks split (Matt.
27:51), and graves were opened and the dead came to life and entered the city
of Jerusalem (Matt. 27:52-53).  Jesus
gave up His life and simply “yielded up His spirit” (Matt. 27:50).  He had prophesied this to the disciples
before His death (John 10:17-18).  After His death, Joseph of Arimathea
obtained the body of Jesus and placed it in his personal tomb (Matt. 27:57-60;
cf. Isa. 53:9).  Some of the women who
followed Jesus during His ministry watched the crucifixion from a distance and
were the first to arrive at His grave (Matt. 27:55-56, 61).  Some of the religious leaders who had Jesus
crucified feared His disciples would steal the body and claim He’d been raised
from the dead (Matt. 27:62-63), so they tried to control matters by requesting
Pilate secure the tomb of Jesus for several days (Matt. 27:64-66).

The Central Idea of the Text is that Jesus was resurrected bodily to life just as He said (Matt. 20:18-19). After His resurrection, Jesus appeared to several hundred people whom He had chosen (Acts 10:40-41; 1 Cor. 15:3-8).  After the Roman guards fled the tomb, they reported the earthquake, the angel, and the empty tomb to the Sanhedrin (Matt. 28:11).  The resurrection of Christ hardened the hearts of the Jewish leadership and they conspired to falsify the historical reality of the event (Matt. 28:12-15).  Many Jewish leaders attacked Jesus’ disciples and tried to suppress the spreading gospel (Acts 4:1-3).