Mark is very clear on the matter. He introduces three women to the story, and he follows their eyewitness accounts of the events following Jesus’ crucifixion. The women watch Jesus breathe his last and die. Two of them take note of where he is buried, seeing a great stone rolled as a seal across the entrance. The man who buries him, a secret disciple named Joseph, handles Jesus’ body, taking it down from the cross and wrapping it in a linen shroud before laying it in his own tomb. The centurion who observed Jesus’ rapid death also confirms it to the Roman governor Pilate.

Jesus is dead, dead, dead.

• Mark 15:40–16:8

It’s really hard for me to imagine the effect Jesus’ resurrection had on his disciples. For us, the events have already taken place, and we know from the beginning that he will rise from the dead. It’s no surprise. But to Jesus’ followers, his resurrection was a thundering shock. When the women arrive at the tomb early on Sunday morning, they are convinced that they will find a dead body. They’ve prepared their anointing spices and are ready to play out the familiar postmortem rituals. Their only question is, “Who will roll away the stone for us from the entrance of the tomb?”

Even as they’re worrying aloud to one another about this rather important detail, they catch sight of the tomb from a distance—“and they saw that the stone had been rolled back.” Suddenly, events are taking an unfamiliar turn. As they enter the tomb, they see “a young man sitting on the right side, dressed in a white robe.” And they suffer a collective heart attack.

This strange young man sitting in a tomb immediately tries to calm them down. First, the obvious: “You seek Jesus of Nazareth, who was crucified.” Then, the shocking twist: “He has risen! He is not here; see the place where they laid him.” The young man gestures toward the niche where Jesus’ body was placed. It’s empty now. The women see the truth with their own eyes.

This “young man” (clearly an angel!) gives them a message from Jesus. He says, “Go, tell his disciples and Peter that he is going before you to Galilee. There you will see him, just as he told you.” Even though the disciples (especially Peter) have abandoned him, Jesus hasn’t abandoned them. Not only is he alive, he plans to meet with them again!

Now, the angel’s commands to the women are “go” and “tell.” So what do the women do? Mark records that they “went out”…and “fled.” And “they said nothing to anyone”—at least not right away.

What gives? Why did they fail to carry out the angel’s instructions? Mark explains that “trembling and astonishment had seized them…they were afraid.” In other words, their response to the angel was pure terror. They panicked and ran away.

So why the hysteria? Well, their actions speak loud enough. They were fully expecting a dead man. Their minds were locked into the usual pattern of things; it never occurred to them that Jesus might not stay dead. So when the angel’s announcement shattered the orderly reign of Death, they were utterly unable to process what had taken place. Mentally overloaded, they turned and ran.

The women had stood at a distance and watched Jesus’ death. They could handle that, albeit with great pain. Joseph could even exercise courage when it came to preparing Jesus’ body for burial. But when Jesus breaks loose from the dominion of Death, the women can’t take it.

Jesus calmed a storm which threatened his disciples, and they became afraid of him. Jesus drove a legion of demons out of a wild man, and the people nearby responded with fear and asked him to leave. Now Jesus has conquered the undefeated enemy, Death, and the response is shock and terror.

These people responded in fear because they underestimated Jesus. He seemed to be a good teacher, perhaps a prophet, even the Messiah. But when he began to overpower natural and spiritual forces, that caught them by surprise. Then he announced that he would triumph over the grave—and so he did, “just as he told you.” No one believed him.

It is not possible to underestimate Jesus. He is the Son of God. He has authority over Death itself. If you have not given up on yourself and bowed the knee to him, this is very bad news. If he can conquer Death, what will he do with a rebel like you?

But if you belong to him as his disciple and servant, Jesus’ victory will fill you with confidence in his limitless authority:

Fear not! I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. (Revelation 1:17–18)

But what if the sky actually is falling?

• Read Mark 13:14–23

After Jesus announces that the Jewish temple will be destroyed (13:1–2), his disciples have asked him, “When will these things be, and what will be the sign when all these things are about to be accomplished?” (13:4). In addition the destruction of the temple, they seem to want to know when he will set up his kingdom on earth. Because these two events are interrelated but separated in time, Jesus’ answer will include elements from both. But first of all, he warns them not to be easily alarmed by cataclysms or by false announcements of his coming; in fact, they should expect persecution since his coming will be delayed (13:5–13).

However, the time will come when the temple will be destroyed, and it won’t be pleasant. We know from history that in 37 years, a Roman army will overrun Judea in response to a rebellion. Jerusalem will be destroyed, and the temple will be razed to the ground, just as Jesus is prophesying. The Jews will be massacred. Jesus wants to protect his vulnerable disciples from this act of judgment, so he tells them to watch for “the abomination of desolation standing where it ought not to be.” When they see this, they are to drop everything and run! The suffering will be so terrible that “if the Lord had not cut short the days, no human being would be saved.” Everyone in Judea would be killed.

We know that the Christians in Jerusalem obeyed Jesus’ warning and evacuated to the town of Pella to the north and across the Jordan River. By following Jesus’ warning, they escaped with their lives.

“But wait!” you ask. “What is this ‘abomination of desolation’ that they were supposed to look out for?” Well, we know that Jesus was quoting from the book of Daniel, in which it was prophesied that a vicious tyrant would desecrate the temple with some sort of “abomination” (Daniel 8:9–14; 9:26–27; 11:31; 12:11). This prophecy was initially fulfilled when Antiochus IV Epiphanes outlawed the worship of the Lord and set up swine sacrifices in the temple about 200 years before Jesus’ words. Apparently history is about to repeat itself, and another “abomination of desolation” is yet to come before the temple is destroyed.

And if you’re wondering whether I know what this “abomination” turned out to be, the answer is no. There are plenty of theories out there, but no one knows for sure. Ultimately, it’s not terribly important what it was exactly. What’s important is that Jesus is warning his disciples to protect them from death.

Not only is he protecting them from death with these warnings, but he’s also protecting them from deception. He tells them, “If anyone says to you, ‘Look, here is the Christ!’ or ‘Look, there he is!’ do not believe it. False christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect.” In times of great suffering, people will latch on to any charismatic figure who offers them hope, especially one who can (supposedly?) perform miracles. “Be on guard,” Jesus says. “I have told you all things beforehand.” This prophecy is meant to protect his disciples so that they can survive the dangerous times that are coming.

Here’s what this passage tells us about Jesus: he wants to protect those who are his own. Twice he calls them the elect—people who have been chosen by God. He won’t abandon the people whom God has chosen to be called by his name. He will preserve them even when the world around them comes apart at the seams. They can say with confidence, “The LORD of hosts is with us; the God of Jacob is our fortress!” (Psalm 46:11).

So how should this affect our thinking and our behavior? First, we must be confident no matter how severe the danger surrounding us. Our confidence does not come because we have enough influence or financial security or government protection to avoid suffering. As though these things will protect us when “the earth gives way…the nations rage, the kingdoms totter” (Psalm 46:2, 6)! Neither can we be confident in our own intelligence, thinking that false teaching won’t deceive us. No, it is God who is “our refuge and strength, a very present help in trouble. Therefore we will not fear” (Psalm 46:1–2).

Second, watch out! It’s dangerous to have too much confidence in the institutions of man, whether it’s the Jerusalem temple or the national government or the stability of your employer. And as we just observed, it’s dangerous to have confidence in your own ability to discern false teaching. So watch carefully to make sure that you trust only in your Lord, Jesus Christ, to save you when the world falls apart around you.

The land shall not be sold in perpetuity, for the land is mine. For you are strangers and sojourners with me.
—Leviticus 25:23

What always held me back from feeling settled in Lafayette was the fact that it is such a transitional town. When I left, several people in my church commented that it was hard to imagine the church without me. They had arrived later, and as far as they were concerned, I had been around forever. I was the permanent one—possessing eight years of permanence!

You can’t shake that unsettled feeling when you live in a town like that. You know that you are a sojourner. You can’t fool yourself into believing you’ll be there forever.

In the Old Testament, as Israel was preparing to move into the promised land of Canaan, the Lord instituted a series of laws about how they were to treat the land. They were not to overwork it or sell it permanently because the land was his, not theirs. They were tenants; he was the landlord. He was their host; they were his guests.

For we are strangers before you and sojourners, as all our fathers were. Our days on the earth are like a shadow, and there is no abiding.
—1 Chronicles 29:15

When you’re a stranger and a sojourner, you feel your impermanence on a visceral level. You could disappear, and the world could go on just fine without you. You flit about like a phantom, a shadow, moving from place to place, with no substance.

When I moved away, I had many people come to me to wish me well and to say goodbye. It was hard for me to say goodbye—not because the separation was too painful but because it was perhaps too easy. Most of these friends I will be able to keep up with on Facebook, after all. There will be few severed relationships.

And this was not the first time I’d had to say goodbye. The fact is that it was simply the conclusion to eight years of goodbyes. When you live in Lafayette, people come and go every year. They pass like phantoms through the town, taking classes or working a temporary job until career or family draws them away. You make friends, then let them go, then make new friends, then watch them leave as well. And when it comes time for you yourself to leave, it is not your closest friends who have remained to see you off. So “goodbye” is not as hard, because it’s fundamentally no different from any of the others.

O LORD, make me know my end
and what is the measure of my days;
let me know how fleeting I am!
Behold, you have made my days a few handbreadths,
and my lifetime is as nothing before you.
Surely all mankind stands as a mere breath! Selah
—Psalm 39:4–5

Here in the West, we do our best to quarantine death, to hide it away in hospitals and nursing homes, to pretend that we will live forever. We do our best to make this world a heaven, to live in a nice neighborhood and own a shiny car and find a purposeful career. But this requires a lot of transience and rootlessness, a lot of moving around. So even though we can postpone the death of our bodies, we cannot avoid the isolation of lost friendships. Our impermanence is more obvious than ever.

Hear my prayer, O LORD,
and give ear to my cry;
hold not your peace at my tears!
For I am a sojourner with you,
a guest, like all my fathers.
—Psalm 39:12

The earth is the Lord’s. I’m just passing through. I am a sojourner here, a guest of the Lord’s, just like my father was, and his father before him—a man who did not last long enough for me to meet him. There is no hope to be found in our relationships with one another. Hope must be anchored to an immovable object; I can’t find hope in my relationships with other people any more than a ship at sea can anchor itself to the wind and fog.

Who does David, king of Israel, appeal to in Psalm 39? He appeals to the one who created the land on which he is kneeling, the one who owns it and will continue to own it thousands of years after David vanishes from the earth. The Lord is the only permanent mooring in a world of passing shadows.

So may you cling to the Rock which will outlast the world. And may you find eternal life by binding yourself to our eternal God.

• Read Mark 5:21–43

If you grew up attending Sunday School, the details of this story are familiar. The ruler of a local Jewish synagogue, a man by the name of Jairus, asks Jesus to heal his sick daughter. On the way, a woman sneaks up on Jesus from behind, touches his clothes, and is healed of a menstrual discharge that has plagued her for twelve years. Jairus finds out that his daughter has died, but Jesus goes to his house and raises her from the dead.

Here’s something that should give us pause, though: this is another one of Mark’s “sandwich stories.” Mark begins the story of Jairus’ daughter, interrupts it to tell about the woman, then finishes the story of Jairus’ daughter. The sandwiched, inner story of the woman should help us understand something important about the outer story that we wouldn’t have known otherwise. So how does the story of this suffering woman unlock the story of Jairus and his daughter?

There’s something odd about this inner story: it’s so mundane at first. Jesus has healed many diseased people before, and many of them have “pressed around to touch him” (Mark 3:10). What’s so special about this woman? Well, first of all, she is unusually desperate. She has been suffering menstrual bleeding for twelve years straight and has spent all her money on doctors who have only made the problem worse. Her bleeding makes her unclean according to the law of Moses, so for the last twelve years she has been somewhat isolated from her friends and family. Jesus is her last hope, her only hope. She dares to believe that he can save her from her suffering with a single touch: “If I touch even his garments I will be saved.” And sure enough, she feels his power course through her body and heal her at once.

At the same time, Jesus feels power flow out from him, and at once he demands to know who touched him. The disciples are incredulous—“You see the crowd pressing around you, and yet you say, ‘Who touched me?’” As though no one had ever done this before! Yet Jesus persists, and the woman comes forward, falls down before him, and tells him everything. She has felt his immense power surging through the depths of her being; she knows what he is capable of doing; and she is terrified. Will Jesus be furious at her for interrupting his urgent mission to Jairus’ house? Will he be horrified that an unclean woman has contaminated him?

“Daughter,” he says to her, “your faith has saved you.” He isn’t upset at her. He loves her—loves her as though she were his own daughter. He is thrilled to see how bold her faith is, bold enough to inconvenience him. She believed he could save her, and he is glad to give her what she spent twelve years longing for. “Go in peace, and be healed of your disease,” he says.

Now, here’s where we get back to Jairus’ story, because at that very moment, messengers come from his house with terrible news: “Your daughter is dead.” Jairus must have been devastated. He was so close to finding help for her; the famous rabbi was on his way to heal her, and now—all is lost. He will never get her back. It’s too late. The messengers ask him, “Why trouble the Teacher any further?” But Jesus is listening in, and he says to Jairus, “Do not fear, only believe.” And all at once, we understand why he insisted on speaking to the woman. It was for Jairus’ sake. Jesus wanted Jairus to see that he could believe in him. Jesus has power over disease and death; his authority is beyond that of any man. And he is eager to use that authority to help Jairus. There is no need to be afraid.

Jairus must have held on to a kernel of faith, because Jesus insists on showing up at his house, kicking out the hired mourners, and walking upstairs to where the girl lies dead. I love this scene! Jesus basically reaches out to her, takes her hand, and says to her, “Wake up, it’s time for lunch!” (If you don’t believe me, read verse 43!) As far as he’s concerned, “the child is not dead but sleeping”—no need to panic or anything. The people in the room are “overcome with amazement,” but Jesus is nonchalant about the whole thing. How can you not love him for that?

This story has a familiar ending: Jesus insists that the small circle of people in that room keep quiet about this. (I have no idea how they could!) This astounding experience is something special that he has given to those people who have faith. To the woman who got close to him and touched him, he gave her his power to save her from disease. To the parents of this girl, who believed in him even when all hope was lost, he gave them their daughter back. Those who mocked Jesus are left on the outside, wondering what just took place. They don’t get to see that Jesus has power over disease and death.

I urge you—come close to Jesus. He wants you to be with him. You feel unclean, unloved, but Jesus wants you to come to him to be washed in his blood, healed from your sin, clothed in his righteousness, raised to life again. Don’t be afraid. Only believe.

And the LORD God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.
—Genesis 2:16–17

But the serpent said to the woman, “You will not surely die.”
—Genesis 3:4

And thus encouraged, Satan comes on stronger with a flat-out contradiction—the first contradiction of something that God says in scripture.  And the first contradiction is the contradiction of the doctrine of judgment:  “You shall not surely die.”  It is not always the case, but it is often the case that when orthodoxy begins to go astray, it goes astray on the doctrine of judgment.  For, after all, if you can remove the ultimate sanction, then there is less threat to go astray in a lot of other areas.
—D. A. Carson, “Sin and the Fall”

“You will not surely die.” This is a common lie about sin, and it is the oldest lie.  It is a lie found in the heights of human arrogance:  “A God of love would never send people to hell!  If God is like that, I won’t believe in him!”  It is a lie found in the depths of human weakness:  “If I give in to this temptation, God will still forgive me.”  Both of these statements are utterly Satanic.  Those who say them—and who has not thought either one or the other?—are imitating the devil himself.

What is at the heart of this lie?  It is a denial of the holiness of God.  It ignores his moral purity.  It imagines that God is all love and no holiness.  Of course, this is nonsense—God’s holiness and his love are inseparable—but to our foolish ears, it sounds good.  Good enough, anyway, to give us an opening for sin.  It is not an appreciation of God’s love; rather, this lie tramples on his love.  “Do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance?” (Romans 2:4).

Last night was Good Friday.  Our church memorialized the crucifixion of Jesus Christ with a special service structured around the seven sayings of Christ on the cross.  The cross itself, and the Savior who was hanged on it, are a testament to the falsehood of Satan’s lie.  The truth was found in the words of God:  “You shall surely die.” For the sin of the world, death was required.  It was supplied by the perfect God-man, Jesus Christ.  He died in our place, bearing the full penalty for our sins, satisfying the holy wrath of a holy God.

The sacrifice of Jesus Christ was not intended to allow us to live life as usual, presuming on God’s kindness.  Let’s remember the extreme cost of our sin, the curse that awaited us, and stand in awe of our Savior’s love.

"And by a sleep to say we end the heartache…"

Some of you may remember the potted plant I bought last winter for my office.  Sadly, the experiment is over.  Apparently, it is next to impossible to grow a plant without sunlight.  (Or those crazy hi-tech UV lamps.)

The dream died today as I carried my plant out to the dumpster.  Actually, the dream probably died over a month ago when I stopped watering the dying plant and stuck it in the corner, out of sight.  I will miss it forever, or at least for a few hours.

End of a world
Evil days
Sun, moon, and every star go out
Heavens hid behind the shroud
The skies have worn away
There at the end

Of a world
Years of pain
Through windows fading, dimly see
Clouds assemble solemnly
Where youth had spent their rain
There at the end

So the silver cord
Is severed by the hand that weaved it whole
Broken by Him
Who breaks the golden bowl
And shattered lies
The pitcher by the weary well run dry
Vain are the words
The mourners wail and cry

End of a world
Fleeting breath
And dust returns to earth and grave
Spirit goes to God who gave
All life dispelled in death
There at the end

If you want an idea of the tune, it’s based on the one here, beginning at 0:27.

1.  A tale of two kingdoms (1:12-14).  The first kingdom is “the domain of darkness.”  This is a land characterized by evil, blindness, and hiddenness, where we neither see God nor wish to be seen by Him.  The king of this domain is the devil; he was our king, and his fate was ours as well.  The second kingdom is “the kingdom of [the Father's] beloved Son,” characterized by light.  This kingdom is one of righteousness, vision, and openness.  Our King is Jesus Christ, who is loved by God as His Son.  His blessing is our blessing, and the present and future prosperity of His kingdom is our inheritance as well.  We must remember how we came from the kingdom of darkness into the kingdom of light.  God qualified us, delivered us, and transferred us to the new kingdom.  This was all His work—to Him alone be all glory and honor for this marvelous act of grace!
2. Dead or alive (2:13-14).  Once, we were dead.  We were living in our trespasses; we had not been circumcised from our flesh (the sinful nature which once dominated us and lay at the core of our being, see v. 11).  We were dead to God, rejecting Him and His glory, preferring our own sins.  Now, we are alive, together with Christ.  Sin’s condemning power has ended.  We have been made new, “raised with him through faith in the powerful working of God, who raised him from the dead” (v. 12).  We should take more time to rejoice in this—simply to enjoy being alive with our Savior, Jesus Christ!
3. Heaven and earth (3:1-2).  We have been resurrected with Christ.  Therefore, our thoughts should be fixed on “things that are above”—things of heaven, where the will of God is being done.  Our minds should be captivated by the victorious Christ, approved and loved by His Father.  To delight in “things that are on earth”—the sins of the present domain of darkness—is to be satisfied in pathetic, wretched treasures.  To glory in earthly things is to glory in a field of…well, cow pies (see Philippians 3:8).  How much greater, how much richer, how eternal is our life, “hidden with Christ in God” (v. 3)!  Jesus is our priceless treasure, our source of purest pleasure.
4. Old man and new man (3:9-10).  The old self—literally, the “old man”—is something we have rejected; it is to be replaced with the new man.  We are new people when we become Christians!  Moreover, the renewal doesn’t stop there.  The new man is “being renewed in knowledge after the image of its creator.”  Those who are truly believers grow more like Christ, reflecting His glory, equipped by His knowledge to live a new life. 

Ecclesiastes 7:2-4
2 It is better to go to the house of mourning
than to go to the house of feasting,
for this is the end of all mankind,
and the living will lay it to heart.
3 Sorrow is better than laughter,
for by sadness of face the heart is made glad.
4 The heart of the wise is in the house of mourning,
but the heart of fools is in the house of mirth.

Kinda morbid!  These words don’t exactly resonate too well in our self-focused, pleasure-craving culture.  In particular, most college students would much rather hide away in the campus bubble, going to parties and having fun, than attend a funeral or experience the pain and heartache that comes with life.   It’s natural to avoid pain and seek pleasure; that’s why the prosperity gospel is so popular.  One wonders what Joel Osteen would think of this passage — if he ever read it.

In our small group, we even discussed how pain and suffering is presented in popular culture — movies, music, etc.  While it is a major theme, suffering is viewed as either a negative thing to be avoided or an unfortunate thing to be overcome.  It’s almost never viewed in a positive light as a changing force that teaches and refines us.   Yet Solomon here tells us that we should be glad for times of mourning and suffering:  “For by sadness of face the heart is made glad” (v. 3).

How can this be?  The answer is that death and sorrow brings us to our knees.  We realize that “this is the end of all mankind” (v. 2).  It’s a sobering truth that causes us to cry out to God Almighty, “Teach us to number our days that we may get a heart of wisdom” (Psalm 90:12)!  With this perspective, we do not fear suffering.  We do not worry that painful or hard times may come upon us, or that death is approaching.  Rather, we know and trust that God is good through it all, and that he is doing what is best for us.