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Spiritual blindness and spiritual sight are at the heart of Mark 8 and John 9. In these passages, Jesus shows that people can have functioning physical eyes yet remain blind to spiritual truth. One blind man sees dimly before seeing clearly, while another grows step by step in his understanding of Christ until he finally worships Him. At the same time, the Pharisees reveal the danger of self-righteousness, because though they claim to see, they remain blind to the truth standing right in front of them. https://youtu.be/qw532eOfigA Table of contentsBlindness Often Pictures Spiritual IgnoranceSpiritual Sight Grows Clearer Over TimeJohn 9 Shows a Man Growing in Spiritual SightSome People Choose to Remain Spiritually BlindSpiritually Blind People Are Blind to Their Own BlindnessThese Passages Give Both Encouragement and WarningHow This Prepares Us for Luke 24Conclusion When I was in high school, Magic Eye pictures became very popular. Maybe you remember them. At first, they looked like meaningless patterns, but if you stared at them long enough, a hidden three-dimensional image would suddenly appear. And once you saw it, you could not unsee it. You even wondered why you could not see it earlier. That provides a helpful picture of what we are considering in this sermon. Spiritually, people can look at something and not really see it at first. They can hear the truth and not really understand it at first. That is what we see in two passages. In Mark 8, a blind man sees dimly and then clearly. In John 9, a blind man’s spiritual understanding of Jesus progressively improves until he finally worships Him as Lord. These passages also prepare us for Luke 24, where two disciples on the road to Emmaus will walk with the risen Christ without recognizing Him until their eyes are opened. One of the Lord’s recurring works is to move people from partial sight to fuller sight. He brings us from seeing dimly to seeing clearly. Blindness Often Pictures Spiritual Ignorance Throughout Scripture, blindness is not only a physical problem but also a fitting metaphor for spiritual ignorance. A person can have healthy eyes and still be blind to what matters most. He can see the world around him, yet fails to see the truth about God, himself, and Christ. The Old Testament makes this point repeatedly. Isaiah 44:18 says, “They do not know nor understand; for he has shut their eyes, so that they cannot see.” Jeremiah 5:21 says, “Hear this, O foolish and senseless people, who have eyes, but see not.” Ezekiel 12:2 says the people had eyes to see physically, but could not see spiritually. Isaiah 6:9 says, “Keep on hearing, but do not understand; keep on seeing, but do not perceive.” That final verse sets up the passages we are considering. Jesus quoted Isaiah 6 when He was asked why He spoke in parables. Parables were physical stories that illustrated spiritual truths. In that sense, they acted like tests of spiritual sight. People’s inability to understand parables revealed their blindness, while people’s ability to understand them revealed that God had opened their eyes. In Matthew 13, Jesus explained that some people see physically but not spiritually, and hear physically but not spiritually. Their problem is not a lack of ears or eyes. Their problem is a lack of spiritual understanding. That is why blindness becomes such a powerful biblical metaphor for the human condition apart from God’s grace. Spiritual Sight Grows Clearer Over Time One encouraging truth in these passages is that spiritual sight often grows clearer over time. We do not always go from complete blindness to complete clarity all at once. Sometimes the Lord opens our eyes progressively. That is exactly what we see in Mark 8. This is one of the most unique miracles in Scripture because Jesus heals a blind man in two stages. After the first touch, the man can see, but not clearly. He says that people look like trees walking. Then Jesus touches him again, and his sight is fully restored. He sees everything clearly. Of course, Jesus could have healed him instantly. He had the power to do that. But the two-stage healing appears to portray an important spiritual reality. There is such a thing as partial sight. There is such a thing as beginning to see, but not yet seeing clearly. That is true in the Christian life. Sometimes people genuinely begin to understand the truth, but their understanding is still blurred. They know something of Christ, but not yet as much as they will come to know. They have light, but not yet full clarity. Many believers can testify to this. They believed the gospel, but their spiritual understanding matured over time as they continued in God’s Word. This should encourage us. The Lord is patient with His people. He does not abandon us because our sight is still developing. He continues opening our eyes. He continues bringing us from dim sight to clear sight. John 9 Shows a Man Growing in Spiritual Sight If Mark 8 gives us a picture of gradual sight, John 9 gives us a full narrative of progressive spiritual understanding. This chapter is one of the clearest in Scripture on both spiritual blindness and spiritual sight. The formerly blind man grows in his understanding of Jesus, while the religious leaders remain blind. At first, the man knows very little about Jesus. In John 9:11, he refers to Him simply as “the man called Jesus.” That is where his understanding begins. But as the chapter unfolds, his sight deepens, and his faith strengthens. Later, he calls Jesus a prophet. Then he says that if Jesus were not from God, He could do nothing. Finally, after Jesus seeks him out and reveals Himself, the man says, “Lord, I believe,” and worships Him. That progression is beautiful. He does not begin with full clarity, but he does not remain where he started. He moves from limited understanding to faith and worship. That is what spiritual sight does. It leads us to Christ. It leads us to confession. It leads us to worship. His testimony is also wonderfully simple. Pressed by the Pharisees, he says, “Though I was blind, now I see.” We often think testimony must be long and elaborate, but this man shows otherwise. His testimony was short, clear, and powerful. In many ways, it is the testimony of every Christian. We were blind, and Christ gave us sight. Some People Choose to Remain Spiritually Blind As the formerly blind man grows in understanding, the Pharisees reveal the ugliness of deliberate spiritual blindness. They do not want to see the truth because the truth would make them accountable. If they admit that Jesus healed a man born blind, they would have to reckon with what that says about Jesus. And they do not want to do that. So instead of humbly responding to the miracle, they resist. They question the man repeatedly. They question his parents. They try to explain away what happened. They pressure witnesses and cling to their conclusions. Their problem is not a lack of evidence. Their problem is an unwillingness to believe. This still happens today. Some people prefer darkness because light exposes them. Knowledge means accountability, and some people do not want that accountability. They would rather remain in the dark than come into the light and bow before Christ. The Pharisees show us that spiritual blindness is not always passive. Sometimes it is stubborn. Sometimes it is chosen. Sometimes people work very hard not to see what is right in front of them. Spiritually Blind People Are Blind to Their Own Blindness The climax of John 9 comes when Jesus exposes the deepest problem of all. Spiritually blind people are often blind to their own blindness. The Pharisees ask, “Are we blind also?” The tragic answer is yes. They are so blind that they cannot even recognize their blindness. Jesus says in John 9:41, “If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore, your sin remains.” His point is not that some people are actually spiritually healthy. His point is that some imagine themselves to be healthy. Some imagine themselves to see clearly. Because they think they are fine, they feel no need for Christ. This is similar to Jesus’ earlier words in Matthew 9:12, Mark 2:17, and Luke 5:31: those who are well have no need of a physician, but those who are sick. Christ did not mean that some people are spiritually well. He meant that some think they are. Because they think they are healthy, they never come to the Great Physician. That is the tragedy of self-righteousness. It convinces sinners that they do not need saving. It convinces the blind that they can already see. Proverbs 30:12 captures this perfectly: “There is a generation that is pure in its own eyes, yet is not washed from its filthiness.” The only people shut out from healing are those who refuse to admit they need it. The only people who remain in darkness are those who insist they are already in the light. These Passages Give Both Encouragement and Warning Mark 8 and John 9 leave us with both encouragement and warning. The encouragement is that the Lord is patient with people whose sight is still developing. In Mark 8, the blind man does not see clearly at first, but Jesus is not finished with him. In John 9, the blind man does not begin with full understanding, but his spiritual sight grows until he confesses Christ and worships Him. That is good news for every believer. If your understanding feels incomplete, if there are truths you are still learning, if there are areas where your vision still feels dim, do not lose heart. Keep coming to Christ. Keep opening God’s Word. Keep asking the Lord to help you see. He is gracious, patient, and faithful to continue His work in you. But there is also a warning. It is possible to hear the truth, discuss the truth, and be surrounded by the truth, yet rema

Why do Christians worship on Sunday instead of Saturday? In Part 1, we saw that the seventh-day Sabbath belonged to the Old Covenant mediated by Moses and given to Israel. In Part 2, we move from the covenantal foundation to the New Testament evidence. The resurrection of Jesus on the first day of the week, the worship pattern of the early church, and the fulfillment of the Sabbath in Christ all help explain why Christians gather on Sunday rather than Saturday. Table of contentsThe resurrection made the first day central for the New Covenant people of GodThe early church gathered on the first day of the week1 Corinthians 16:2 confirms the first-day patternThe Sabbath is de-emphasized in the New Testament after the GospelsColossians 2:16–17 says Sabbaths were shadows fulfilled in ChristRomans 14:5–6 shows that observance of days is not a binding church commandSunday is rightly called the Lord’s DayThe true and greater Sabbath is found in ChristConclusion The resurrection made the first day central for the New Covenant people of God Why did the first day become so important? Because that is the day Jesus rose from the dead. The phrase “first day of the week” occurs eight times in the New Testament, and six of those occurrences refer directly to Christ’s resurrection. Matthew 28:1, Mark 16:2, Mark 16:9, Luke 24:1, John 20:1, and John 20:19 all draw attention to the first day in connection with the risen Christ. That is not accidental. The New Testament repeatedly highlights the first day as the day of resurrection. This is important because the resurrection is not a minor event added onto the Christian faith. It is the triumph of Christ over sin, death, and the grave. If the Old Covenant was associated with the seventh day, it should not surprise us that the New Covenant would be marked by the day on which Christ rose and inaugurated the new creation reality His people now live in. Sunday became the fitting day for New Covenant worship because it is the day of resurrection. The early church gathered on the first day of the week The importance of the first day extends beyond the resurrection accounts. The book of Acts shows the early church gathering on that day. Acts 20:7 says, “On the first day of the week, when we were gathered together to break bread, Paul talked with them.” This gives us a clear picture of the gathered church meeting on Sunday. The reference to breaking bread is most naturally understood as communion in the context of corporate worship. Acts 2:42 supports this understanding by distinguishing fellowship from “the breaking of bread,” suggesting that it is more than an ordinary meal. This makes excellent theological sense. Communion looks back to Christ’s death and forward to His return, as 1 Corinthians 11:26 teaches. Since Christ rose on the first day of the week, it is fitting that the church gathered on that day to worship and remember Him. 1 Corinthians 16:2 confirms the first-day pattern Paul also wrote in 1 Corinthians 16:2, “On the first day of every week, each of you is to put something aside and store it up.” The most natural explanation is that Paul instructed believers to do this on the day they gathered together. This fits well with Acts 20:7 and reinforces the pattern of first-day worship in the early church. So the evidence is not only that Jesus rose on the first day. It is also that the early church assembled on the first day. That pattern is exactly what we would expect if the day of Christ’s resurrection had become the fitting day for New Covenant worship. The Sabbath is de-emphasized in the New Testament after the Gospels There is also an important contrast in emphasis. As your notes point out, the phrase “first day of the week” occurs eight times in the New Testament, but “seventh day of the week” never occurs. After the Gospels, the Sabbath is no longer emphasized as a binding Christian obligation. Why is the Sabbath mentioned so often in the Gospels? Because during Jesus’s earthly ministry, the Old Covenant order was still in place. Christ had not yet died and risen. The New Covenant had not yet been instituted. The transition had not yet occurred. But after Christ’s death and resurrection, the emphasis changes. When the Sabbath appears in Acts, it is associated with Jewish practice rather than with the church's gathered worship. That is a very important distinction. Colossians 2:16–17 says Sabbaths were shadows fulfilled in Christ One of the clearest passages on this subject is Colossians 2:16–17: “Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.” This passage makes two truths unmistakably clear. First, believers are not to let anyone judge them regarding the Sabbaths. If seventh-day Sabbath observance were a binding New Covenant command for the church, that would be a very strange statement. Second, Paul says Sabbaths were a shadow. A shadow is not the final reality. It points forward to something greater. The substance, the fulfillment, belongs to Christ. That means the Sabbath had a temporary and typological role under the Old Covenant. It pointed beyond itself to Jesus. Once the reality has come, God’s people must understand the shadow in light of Him. Romans 14:5–6 shows that observance of days is not a binding church command Romans 14:5–6 says, “One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind.” Paul treats the observance of days as a matter of liberty, not law. That would be impossible if the church were required to keep the seventh-day Sabbath as a continuing covenant obligation. This fits perfectly with Colossians 2. The Sabbath is not treated as a moral command binding the church in the same way as commands against adultery, lying, or idolatry. The New Testament does not speak about Sabbath observance as a universal covenant requirement for believers under Christ. Sunday is rightly called the Lord’s Day Revelation 1:10 says, “I was in the Spirit on the Lord’s Day.” This most likely refers to Sunday, the first day of the week, which came to be known by that title because it is the day of the Lord’s resurrection. That title is fitting. The Sabbath was the sign day under the Old Covenant. The Lord’s Day is the resurrection day under the New Covenant. Sunday is not arbitrary. It is rooted in the finished work of Christ, the day He rose, and the worship pattern of the early church. The true and greater Sabbath is found in Christ This is where the lesson reaches its deepest theological point. Hebrews 4:9–10 says there remains a rest for the people of God. That rest is ultimately found in Christ. The Sabbath under the Old Covenant was a picture, a shadow, and a type. The reality is Jesus Himself. Jesus said in Matthew 11:28–30, “Come to me… and I will give you rest.” Christians do not say that there is no Sabbath principle at all. Rather, we say the true and greater Sabbath is fulfilled in Christ. We rest in His finished work. We stop striving to earn salvation. We trust Him. And we enjoy that rest not merely one day each week, but every day in Him. That gives a strong answer when someone asks, “Why don’t you keep the Sabbath?” A helpful response is this: “I keep the true and greater Sabbath by resting in Christ, and I gather with the church on Sunday because Jesus rose on the first day of the week.” That captures both the fulfillment of the Sabbath and the reason Christians worship on Sunday. Conclusion So why do Christians worship on Sunday instead of Saturday? Because the seventh-day Sabbath belonged to the Old Covenant mediated by Moses and given to Israel. Jesus instituted the New Covenant in His blood. Hebrews 7:12 explains that when the priesthood changed, the law-covenant order changed as well. Christ rose on the first day of the week, and the early church gathered on that day. Colossians says Sabbaths were shadows fulfilled in Christ, Romans says the observance of days is not a binding law for the church, and Hebrews says the true rest is found in Jesus. So the Old Covenant is associated with Moses and the seventh day. The New Covenant is associated with Jesus and the first day. That is why Christians worship on Sunday.

This post is Part 1 of a two-part Sunday school series on why Christians worship on Sunday instead of Saturday. In this first article, we will lay the covenantal foundation by looking at the Old Covenant, the New Covenant, and the Sabbath. Table of contentsThe Sabbath belonged to the Old Covenant given to Israel through MosesJesus instituted the New Covenant in His bloodEach covenant had its own lawGalatians teaches freedom from the Mosaic Law, not freedom from obedienceHebrews 7:12 explains why covenantal change affects the lawWhy this prepares us for Sunday worshipConclusion The Sabbath belonged to the Old Covenant given to Israel through Moses The first thing to establish is that the Sabbath was a sign of the Mosaic Covenant given specifically to Israel. Exodus 31:13 says, “You shall keep my Sabbaths, for this is a sign between me and you throughout your generations.” Then Exodus 31:17 says, “It is a sign forever between me and the people of Israel.” That is very important. The Sabbath was not presented as a covenant sign between God and the church. It was a sign between God and Israel under the Old Covenant, which was mediated by Moses. So if someone asks, “What covenant is the seventh-day Sabbath associated with?” the answer is clear: the Old Covenant, mediated by Moses, given to Israel. That point matters because it keeps us from treating the Sabbath as though it were detached from the covenantal framework in which God gave it. The Sabbath was not a free-floating universal covenant sign for all peoples in all covenant administrations. It belonged to a specific covenant God made with Israel through Moses. Jesus instituted the New Covenant in His blood Exodus 24 contains the institution of the Old Covenant. The people agreed to the covenant’s terms, promising to obey all that the Lord had spoken. But the covenant was not formally inaugurated until blood was shed. Exodus 24:6-8 repeatedly emphasizes blood, culminating in Moses saying, “Behold the blood of the covenant that the Lord has made with you in accordance with all these words.” As your notes rightly emphasize, there is no instituting a covenant without blood. Hebrews 9:18 confirms this: “Not even the first covenant was inaugurated without blood.” That Old Testament scene prepares us to understand Luke 22. At the Last Supper, Jesus took the cup and said, “This cup that is poured out for you is the new covenant in my blood.” The parallel is striking. Moses instituted the Old Covenant with blood. Jesus instituted the New Covenant with blood. But the New Covenant is greater because it was not inaugurated with the blood of animals. It was inaugurated with the blood of Christ Himself. This means there is a real covenantal transition: Moses mediated the Old Covenant. Jesus mediates the New Covenant. And this is foundational for understanding why Christian worship is centered on Sunday rather than Saturday. We are not dealing with a minor adjustment in religious custom. We are dealing with the transition from one covenant to another, from one mediator to another. Each covenant had its own law The New Testament also makes clear that each covenant had its own law. In 1 Corinthians 9:20, Paul said, “To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law.” In context, those under the law are Jews who had not embraced Christ. Paul’s point is that he could temporarily live as one under the Mosaic Law for evangelistic reasons, but he himself was no longer under that law. Then in the next verse, Paul speaks about Gentiles: “To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law.” Paul was careful to explain that being outside the Mosaic Law did not mean living lawlessly. He was still under authority, but that authority was now described as the law of Christ. So there is a clear distinction between the two laws and the two covenantal administrations: The Mosaic Law is associated with the Old Covenant and its mediator, Moses. The law of Christ is associated with the New Covenant and its Mediator, Jesus. That distinction matters greatly for the subject of worship. Christians are not lawless, but neither are we under the Mosaic Covenant. We belong to Christ and live under His covenant. Galatians teaches freedom from the Mosaic Law, not freedom from obedience As your notes so well say, Galatians is like our Declaration of Independence from the Mosaic Law. If there is one New Testament book that makes plain that believers are not under the Mosaic system as a covenant, it is Galatians. But even there, Paul still says in Galatians 6:2, “Bear one another’s burdens, and so fulfill the law of Christ.” That is important. Freedom from the Mosaic Law does not mean freedom from obedience. It means freedom from the old covenantal administration and from any attempt to be justified by law-keeping. Christians are still called to holiness, love, and obedience, but our obedience is now tied to Christ and the New Covenant He mediates. Hebrews 7:12 explains why covenantal change affects the law Now we come to the verse that helps explain why this transition could take place at all. Hebrews 7:12 says, “For when there is a change in the priesthood, there is necessarily a change in the law as well.” This verse gives the theological explanation for the transition. Jesus did not come merely to continue the Mosaic system. He came to fulfill it and establish a better covenant with a better priesthood. Under the Old Covenant, the priesthood was Levitical. Under the New Covenant, Jesus is our great High Priest. Since the priesthood changed, the law-covenant order connected to that priesthood also changed. That means we should expect changes in how God’s people relate to covenant signs and worship. The Old Covenant was associated with the seventh day. The New Covenant is associated with Christ’s resurrection on the first day of the week. Hebrews 7:12 does not merely tell us that something changed. It tells us why change was necessary. Once the priesthood changed from Levi to Christ, the covenantal order tied to that priesthood could not remain exactly the same. Why this prepares us for Sunday worship At this point, we are in a much better position to answer the question, Why do Christians worship on Sunday instead of Saturday? Part 1 does not yet trace every New Testament first-day text, but it lays the necessary theological foundation. The seventh-day Sabbath belonged to the Old Covenant given to Israel through Moses. Jesus instituted the New Covenant in His blood. Paul distinguished between the Mosaic Law and the law of Christ. Hebrews 7:12 explains that when the priesthood changed, the law-covenant order changed as well. So the move from Saturday to Sunday is not arbitrary. It is tied to the movement from Moses to Christ, from the old covenantal order to the new, and from shadow to fulfillment. In Part 2, we can look more directly at how the New Testament connects the first day of the week with Christ’s resurrection and the worship of God’s people. Conclusion Why do Christians worship on Sunday instead of Saturday? Because Christ brought a covenantal transition that changed how God’s people relate to the law, the priesthood, and covenant signs. The Sabbath was a sign of the Old Covenant between God and Israel. Jesus came as the Mediator of the New Covenant and instituted it in His own blood. And Hebrews 7:12 explains that when the priesthood changed, the law changed as well. This is why the discussion is much bigger than personal preference or church tradition. It is about understanding redemptive history rightly. It is about seeing that the Old Covenant was associated with the seventh day, while the New Covenant is associated with Christ’s resurrection and the first day of the week. That is the foundation, and in Part 2, we can build on it further: we will look more directly at Christ’s resurrection on the first day of the week, the early church’s pattern of gathering, and why Sunday is rightly called the Lord’s Day.

Responding to the resurrection is not merely about celebrating Easter once a year. It is about how we interpret the empty tomb, how we respond to Christ’s promises, and how we live in light of Jesus' resurrection. In Luke 24:7–12, we see that the resurrection calls for more than admiration. It calls for remembrance, faith, witness, and wonder. One of the great comforts in the Christian life is knowing that our faith does not rest on vague feelings, religious sentiment, or wishful thinking. It rests on what God has said and done in history. That is especially important when we come to the resurrection. Jesus did not merely rise unexpectedly after a tragic death. He rose exactly as He said He would. https://youtu.be/BLwpyG_dTlg Table of contentsJesus followed the Father’s divine planGod is directing our steps, tooRemembering the Lord’s words strengthens faithThose who believe the good news should share the good newsThe resurrection account bears the marks of truthMarvel at the risen ChristConclusion Jesus followed the Father’s divine plan Before the women remembered Christ’s words, the angels reminded them of something crucial: The Son of Man must be delivered. He must be crucified. He must rise on the third day. That word must matters. Throughout Luke’s Gospel, Jesus repeatedly described His life and ministry in terms of divine necessity. He was not being swept along by events outside His control. He was carrying out the Father’s sovereign plan. From His youth, Jesus said He must be in His Father’s house. In His ministry, He said He must preach the kingdom to other towns. As He looked ahead to the cross, He said the Son of Man must suffer, be rejected, be killed, and be raised. Even His meeting with Zacchaeus was described as something He must do. When we come to Luke 24, that same pattern continues. The crucifixion was not a derailment. The resurrection was not a recovery. Everything took place according to God’s perfect will. This should encourage us deeply. Christ’s death was not a defeat. It was the accomplishment of redemption. And Christ’s resurrection was not an emergency reversal. It was the triumphant fulfillment of God’s saving purpose. God is directing our steps, too Of course, Jesus is unique. He is the eternal Son of God in the flesh. His life, death, and resurrection stand alone in redemptive history. None of us can compare ourselves to Him in that sense. But there is still tremendous comfort here for believers. The same sovereign God who directed every step of Christ’s earthly ministry is also directing our lives. Scripture teaches this repeatedly. Proverbs says that a man plans his way, but the Lord establishes his steps. Jeremiah confesses that it is not in man to direct his own steps. Ephesians says that believers are God’s workmanship, created in Christ Jesus for good works, which God prepared beforehand. That does not excuse sin or rebellion. God’s sovereignty never authorizes disobedience. But it does mean that the Christian can rest in this truth: your life is not random. Many of us know what it is like to look back and realize that God was wise in withholding what we wanted and wise in giving what we would never have chosen. Sometimes His providence becomes clearer over time. Other times it remains mysterious. But in both situations, faith says the same thing: the Lord knows what He is doing. This is why the resurrection strengthens us so much. If the Father directed every step of Christ’s suffering all the way to the empty tomb, then we can trust Him with our own confusing paths as well. Remembering the Lord’s words strengthens faith Luke 24:8 says, “And they remembered his words.” That simple statement marks a turning point. The women were standing at an empty tomb, grieving, confused, and overwhelmed. But when they remembered what Jesus had said, everything began to make sense. They did not need a new revelation. They did not need a new experience. They did not need a dramatic emotional breakthrough. They needed to remember the words Christ had already spoken. That is still true for us. When life is perplexing, we need to remember the Lord’s words. When suffering is heavy, we need to remember the Lord’s words. When God’s plan is difficult to understand, we need to remember the Lord’s words. Our circumstances often confuse us. Our emotions can mislead us. Our fears can cloud our thinking. But God’s Word steadies us. Psalm 119:50 says, “This is my comfort in my affliction, that your promise gives me life.” The psalmist’s comfort did not come from affliction being removed. It came from God’s promise sustaining him in the middle of it. How often do we struggle because we have forgotten what Christ has said? We forget that He will never leave us nor forsake us. We forget that He works all things together for good. We forget that His grace is sufficient. We forget that because He lives, we also will live. When we forget His words, we become unstable. We fear, panic, doubt, and despair. But when we remember His words, faith is strengthened, and our vision clears. Those who believe the good news should share the good news After the women remembered Christ’s words, they did not keep the news to themselves. Luke says they returned from the tomb and told all these things to the eleven and to all the rest. That is a fitting pattern for every believer. Those who believe the good news should share it. Saving faith is personal, but it is never meant to be private. The resurrection is too glorious to hoard. If Christ is truly risen, then others need to hear that news. We see this pattern throughout Scripture. Philip found Nathanael and told him he had found the One Moses and the prophets wrote about. Peter and John declared that they could not help but speak of what they had seen and heard. The gospel creates this kind of holy compulsion. A famous line often attributed to D. T. Niles says that evangelism is one beggar telling another beggar where to find bread. That captures the spirit of Luke 24 well. The women found the empty tomb, remembered Christ’s words, and ran to tell others. That is what we should do too: We should tell our children. We should tell our friends. We should tell our neighbors. We should tell fellow sinners where forgiveness and life can be found. If we believe Christ is risen, then we should want others to hear about the risen Savior. The resurrection account bears the marks of truth Luke names the women: Mary Magdalene, Joanna, Mary the mother of James, and the others with them. He is grounding the resurrection in real history and real eyewitness testimony. This is one of the many reasons Luke’s account is so compelling. It includes details that do not read like polished propaganda. The apostles did not immediately believe. They thought the women’s report sounded like nonsense. If someone were inventing this account, he would probably portray the apostles as perceptive, confident, and full of faith from the beginning. But Luke tells the truth, even when it makes the apostles look slow and skeptical. Likewise, women were the first human witnesses of the resurrection. In that culture, women’s testimony was often undervalued. If someone were fabricating a story to gain credibility in the eyes of society, he would not likely choose women as the first witnesses. But God did. These details do not feel contrived. They feel true. The resurrection account does not read like a carefully engineered myth. It reads like history. Marvel at the risen Christ Finally, Peter ran to the tomb. He stooped, looked in, saw the linen cloths by themselves, and went home, marveling at what had happened. That is a fitting response for us as well. Marvel that Jesus said He would rise, and He did. Marvel that the grave could not hold Him. Marvel that death had its moment, but not its victory. Marvel that because Christ lives, all who trust in Him will live also. The resurrection is not only a doctrine to defend. It is a glory to behold. It should fill our hearts with reverent wonder. Conclusion Luke 24:7–12 teaches us how to respond to the empty tomb. First, remember the Lord’s words. The women’s confusion began to lift when they remembered what Jesus had told them. The same is true for us. Christ’s words bring clarity, stability, and comfort. Second, share the good news. The women returned from the tomb and told others. If we believe Christ is risen, we should want others to know. Third, marvel at the risen Christ. Peter went away amazed, and so should we. The tomb is empty. Christ is risen. Death has been defeated. And for anyone who has never trusted in Christ, do not respond as the apostles did at first. Do not dismiss the truth as an idle tale. Repent of your sins. Believe in the risen Savior. Come to the One who was delivered, crucified, and raised on the third day, just as He said. Because the tomb is empty. Christ is risen. And that truth demands a response from every one of us.

The empty tomb and the resurrection of Jesus stand at the center of the Christian faith. Luke 24:1-6 brings us to the greatest event in human history: Jesus Christ, who was crucified for sinners, did not remain in the grave. He rose again. After all the teaching, miracles, compassion, confrontations, betrayal, suffering, and burial, Luke’s Gospel reaches its glorious climax here. Jesus was not merely born to be an example, perform miracles, or teach moral truths. He came to die for sinners and rise again so that all who repent and believe might have eternal life. https://youtu.be/NYWLSN52JfU Table of contentsThe darkness of Christ’s death gives way to the light of the resurrectionAfter the resurrection, Jesus is revealed as the LordDo not seek life among the deadHe is not here, but has risenConclusion If Christ had remained in the tomb, Christianity would be empty. Paul says, “If Christ has not been raised, your faith is futile, and you are still in your sins” (1 Corinthians 15:17). But because Jesus rose, everything changes. Sin has been paid for. Death has been conquered. Salvation has been accomplished. Eternal life is offered to all who trust in Him. Luke’s careful account shows us not only that the tomb was empty, but what that empty tomb means. The darkness of Christ’s death gives way to the light of the resurrection Before Luke tells us about the resurrection morning, he wants us to remember what took place at the crucifixion. In Luke 23:44-45, darkness covered the land from the sixth hour until the ninth hour. This was no ordinary event. It was a supernatural sign accompanying Christ's death. Luke says, “the sun’s light failed,” language that seems meant to draw attention not only to physical darkness but also to spiritual symbolism. Jesus had said, “As long as I am in the world, I am the light of the world” (John 9:5). As He gave His life, the light failed. The Light of the World was being extinguished in death. That makes the opening of Luke 24 all the more powerful. The women come to the tomb “on the first day of the week, at early dawn” (Luke 24:1). The timing is deeply significant. The resurrection is announced at daybreak. The darkness of Good Friday gives way to the light of Sunday morning. When Christ died, darkness covered the land. When Christ rose, a new day began. These women came with spices they had prepared before the Sabbath. Their actions reveal love, devotion, and faithfulness. They had followed Jesus from Galilee. They had remained near Him at the crucifixion. They had seen where His body was laid. While many others scattered, they stayed. Now they return at the earliest possible moment after the Sabbath, not expecting resurrection, but expecting to honor a dead body. That detail matters. They did not come anticipating a celebration. They came anticipating sorrow. They did not expect life. They expected death. Yet when they arrived, the stone had already been rolled away. This did not mean Jesus needed help getting out. The stone was rolled away so the women, and later the apostles, could see the evidence that He had already risen. God opened the tomb, not to free Jesus, but to reveal that death could not hold Him. After the resurrection, Jesus is revealed as the Lord Luke 24:3 says something remarkable: “but when they went in, they did not find the body of the Lord Jesus.” This wording is striking. Throughout the Gospels, Jesus most commonly refers to Himself as the Son of Man. That title emphasizes His humanity, His humiliation, His service, His suffering, and His mission to give His life as a ransom for many (Matthew 20:28). It fits Christ's earthly ministry as the One who came to serve and suffer. But here in Luke 24, at the empty tomb, Luke uses the title “the Lord Jesus.” That is significant because, after the resurrection, the New Testament increasingly emphasizes Jesus as Lord. In Acts and the epistles, believers preach the Lord Jesus, trust in the Lord Jesus, are baptized in the name of the Lord Jesus, and testify of faith in the Lord Jesus Christ. The resurrection serves as the bridge between Christ’s humiliation and His exaltation. This does not mean Jesus was not Lord before the resurrection. He always was. But now His resurrection openly reveals and confirms His identity in power. The crucified Son of Man is the risen Lord Jesus. The One rejected by men is exalted over all. The One who came in humility is now proclaimed in majesty. That is why the resurrection cannot be reduced to an inspiring ending or a moving miracle. It is the public declaration that Jesus Christ is Lord. The empty tomb is not merely evidence that a body is gone. It is evidence that the crucified Messiah has conquered death and reigns in victory. Do not seek life among the dead When the women found the tomb empty, they were confused. Luke says they were perplexed. Then two men stood by them in dazzling apparel. These were angels appearing in human form, and their question is one of the most profound in all of Scripture: “Why do you seek the living among the dead?” (Luke 24:5). At one level, this question gently rebukes the women. They should have remembered what Jesus had taught them. He had already told His followers that He would be delivered into the hands of sinful men, be crucified, and rise on the third day. They had come looking for a dead Savior when they should have remembered they served a risen Lord. But that question reaches far beyond the women at the tomb. It speaks to every generation. It exposes the tragedy of seeking life where life cannot be found. Many people seek life in a dead religion. They trust rituals, ceremonies, traditions, or external forms of godliness. Yet Scripture warns of those “having the appearance of godliness, but denying its power” (2 Timothy 3:5). Religion without Christ cannot save. It may make a person appear spiritual, but it cannot make a dead sinner alive. Others seek life in dead works. They think they can do enough, improve enough, or serve enough to make themselves right with God. But salvation is “not a result of works” (Ephesians 2:9), and “by works of the law no human being will be justified” (Romans 3:20). Dead people cannot raise themselves. Sinners do not need mere self-improvement; they need resurrection life through faith in Christ. Still others seek life in dead idols. They give their hearts to things that cannot speak, save, or satisfy. Psalm 115 describes idols as having mouths but not speaking, eyes but not seeing, and ears but not hearing. Jeremiah 2:13 describes the tragedy perfectly: people forsake the fountain of living waters and dig broken cisterns that can hold no water. That is what idolatry always does. It turns from the living God to empty substitutes. Some even seek life in a dead faith. James 2:17 says, “faith by itself, if it does not have works, is dead.” It is possible to profess faith without possessing saving faith. A person can know biblical language, attend church, and say the right things while remaining spiritually dead. Only living faith in the risen Christ saves. And of course, many seek life in money, pleasure, success, morality, or relationships. Yet none of these can give peace with God. None of them can remove guilt. None of them can conquer death. Jesus asked, “What does it profit a man if he gains the whole world and loses or forfeits himself?” (Luke 9:25). The world cannot give life to a soul dead in sin. Life is found only in Christ. Peter said, “Lord, to whom shall we go? You have the words of eternal life” (John 6:68). Jesus Himself declared, “I came that they may have life and have it abundantly” (John 10:10). The empty tomb proclaims not only that Jesus is alive, but that He alone is the source of life for all who come to Him in faith. He is not here, but has risen The angels then announce the message of Easter in its simplest and most triumphant form: “He is not here, but has risen” (Luke 24:6). They do not merely say the tomb is empty. They interpret the empty tomb for us. Christ is risen. That is the heart of the Christian message. The resurrection is not an emotional symbol of hope. It is not merely the disciples carrying on Jesus’ memory. It is not a poetic way of saying His influence lives on. It is the historical, bodily resurrection of Jesus Christ from the dead. This is why Christians do not focus on venerating the grave of Jesus the way followers of other religions honor the burial places of their founders. Jesus’ tomb is not the center of Christian devotion because Jesus is not in the tomb. Whatever uncertainty may exist regarding the exact burial location today, the message remains unchanged: the grave could not hold Him. The Lord Jesus is risen. Christianity stands or falls on this truth. If Christ is not raised, our faith is futile. But if Christ is raised, then every promise of the gospel is true. The resurrection means the Father accepted the Son’s sacrifice. It means sin has been paid for. It means death has been defeated. It means all who belong to Christ will also live. Conclusion Luke 24:1-6 leaves us with one glorious truth: the tomb is empty because Jesus Christ is alive. The darkness of the cross has given way to the light of the resurrection. The suffering Son of Man is revealed as the risen Lord Jesus. And the angels’ question still searches our hearts: Why do you seek the living among the dead? So, where are you seeking life? Are you looking for it in religion, works, success, pleasure, money, relationships, or morality? None of those things can save. None of them can give eternal life. None of them can conquer death. Only the risen Christ can. The good news of Easter is that Jesus, who was crucified for sinners, is not in the tomb. He is risen. He has defeated sin, conquered death, and offers eternal li

We live in a world overflowing with information but lacking wisdom, which is why we desperately need God’s wisdom. People have endless access to opinions, advice, and content, yet lives are still marked by confusion, bad decisions, and foolishness. The problem is not that we need more knowledge. The problem is that we need the wisdom that comes from the Lord. Job asked this same question when he grew weary of his friends’ clichés and empty platitudes. He wanted real wisdom, so he asked where wisdom could be found. That is still the right question for us today. And the good news is that Scripture does not leave us guessing. James 1:5 gives tremendous hope: “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.” God is not stingy with wisdom. He does not give it begrudgingly. He gives it generously to those who ask. https://youtu.be/LgA58i5HxQQ Table of contentsLesson One: God Wants to Give Us WisdomLesson Two: Fools Don’t Apply KnowledgeLesson Three: Wisdom Calls for RepentanceLesson Four: Rejecting Wisdom Brings Severe ConsequencesLesson Five: Acquiring Wisdom Requires EffortLesson Six: Wisdom Must Be Our Daily PursuitConclusion Lesson One: God Wants to Give Us Wisdom James 1:5 is one of the clearest New Testament verses on this subject, but Proverbs makes the same truth abundantly clear: God wants to give us wisdom. Wisdom is not hidden from those who seek the Lord. It is not reserved for spiritual elites. It is available. Proverbs 1 presents wisdom as a woman crying aloud in the street, raising her voice in the markets, and speaking at the city gates. That imagery is meant to show how near wisdom is to us. Wisdom is not whispering from some remote location. She is calling out in the busiest places of life, making herself known right where people live, work, and make decisions. This is encouraging. If you want wisdom, God is not playing hide-and-seek with you. He is not reluctant to guide you. He wants you to hear His voice through His Word. But there is also a warning here. Proverbs says wisdom cries out in the “noisy streets.” That reminds us that many competing voices are trying to drown out wisdom. Social media, entertainment, news, shallow conversations, and foolish influences can all make it harder to hear what God is saying. This means we should each ask ourselves: What is drowning out wisdom in my life? What distractions are keeping me from hearing God’s voice clearly? Lesson Two: Fools Don’t Apply Knowledge Proverbs 1:22 identifies three groups: the simple, the scoffers, and the fools. Each one reveals something about the human heart apart from wisdom. The simple are gullible. They do not know what to believe. Proverbs contrasts them with the prudent, who think carefully and consider their steps. The simple are easily led astray because they lack discernment. The scoffers are different. They are not merely uninformed; they are arrogant. They smirk at the correction. They mock wisdom because they think they already know better. Then there are fools. Proverbs says fools hate knowledge. That sounds surprising at first, because many fools are actually knowledgeable. They may know the truth. They may have heard sermons, read Scripture, and received counsel. But they do not apply what they know. That is what makes them fools. Wisdom is not merely possessing information. Wisdom is the application of knowledge. A wise person does what is morally and spiritually right with what he knows. A fool may know the right thing to do and still refuse to do it. That is why James 4:17 is so important: “Whoever knows the right thing to do and fails to do it, for him it is sin.” Fools live in that dangerous place of knowing better while choosing disobedience anyway. This is deeply convicting because it moves the conversation from intellect to obedience. The issue is not simply whether we know the truth, but whether we will submit to it. Lesson Three: Wisdom Calls for Repentance Proverbs 1:23 says, “If you turn at my reproof, behold, I will pour out my spirit to you; I will make my words known to you.” The call to turn is a call to repent. Why does wisdom begin there? Because wisdom exposes our foolishness and sin. If we are going to grow in wisdom, we must first be willing to repent of the ways we have rejected God’s truth. This is what happens whenever we read Scripture honestly. God’s Word confronts us. It reveals where we are wrong. It exposes sinful habits, prideful attitudes, and foolish patterns. If we humble ourselves and turn, we grow in wisdom. If we scoff, excuse ourselves, or refuse correction, we remain fools. There is also a beautiful promise here. Wisdom says that if we turn, she will pour out her spirit and make her words known. This points us to the ministry of the Holy Spirit, who illuminates Scripture and gives understanding. Ephesians 1:17 speaks of “the Spirit of wisdom,” reminding us that true wisdom is not merely academic. It is spiritual. God Himself helps His people understand His truth. Lesson Four: Rejecting Wisdom Brings Severe Consequences Proverbs 1 takes a sobering turn when wisdom says that because people refused to listen, ignored counsel, and rejected reproof, calamity and distress would come upon them. The language is intentionally severe. It is meant to warn us. This can sound harsh at first, but it is actually merciful. Warnings are loving. When God shows us where foolishness leads, He is being gracious. He is urging us to turn before we reap the consequences of sin. Still, the warning is real. There comes a point when those who repeatedly reject wisdom are left to suffer the fruit of their choices. Proverbs says they will eat the fruit of their own way. That is one of the most frightening forms of judgment in Scripture: God turns people over to what they have chosen. Jeremiah 2:19 teaches the same truth: “Your evil will chastise you, and your apostasy will reprove you.” Sin carries its own penalties. Our foolish decisions often produce their own pain. God does not always need to add further judgment because the consequences of sin can be punishing enough on their own. This should cause us to take wisdom seriously. Foolishness is not harmless. It is destructive. Rejecting wisdom is not a small matter. Lesson Five: Acquiring Wisdom Requires Effort If wisdom is so available, why do so many people remain foolish? Proverbs 2 answers that question by showing that although wisdom is available, it is not automatic. We must pursue it. The father in Proverbs 2 tells his son to receive his words, treasure his commandments, make his ear attentive, incline his heart, call out for insight, raise his voice for understanding, seek wisdom like silver, and search for it as hidden treasure. These are action words. They show that wisdom requires deliberate effort. No one becomes wise by accident. Wise people become wise because they value wisdom enough to pursue it consistently. Just as people work hard for money, promotions, and success, believers must be willing to work diligently for spiritual riches. This also reveals something about the heart. We pursue what we value. If we truly saw the worth of wisdom, we would chase after it more earnestly than we chase after earthly gain. Lesson Six: Wisdom Must Be Our Daily Pursuit Proverbs 2 does not describe wisdom as a one-time event. The verbs are ongoing. Receive. Treasure. Listen. Seek. Search. These are not occasional hobbies. They are the daily disciplines of a lifetime. This is much like physical training. People do not become strong because of one workout, one meal, or one good week. Growth comes through consistency over time. The same is true spiritually. Wise believers usually cannot point to a single sermon, devotional, or Bible study that made them wise. Instead, wisdom develops through years of hearing God’s Word, receiving correction, and walking in obedience. That is encouraging because it means ordinary faithfulness matters. Each day you read Scripture, sit under preaching, seek counsel, pray for discernment, and obey what God shows you, you are growing in wisdom. Conclusion Wisdom is available, but it is not automatic. God wants to give us wisdom generously, and He makes it available through His Word, godly counsel, and the work of the Holy Spirit. But we must still humble ourselves, repent where needed, and pursue wisdom diligently. We should ask ourselves two questions. What is drowning out wisdom in my life? And what do I already know is right, but have failed to do? There is a price to gaining wisdom: time, humility, and effort. But there is a far greater price to rejecting it: the pain and consequences of foolishness. So let us seek the Lord now and pursue wisdom daily, because the one who gains wisdom gains a treasure far greater than anything this world can offer.

In Luke 23:50-56, Joseph of Arimathea and the women who faithfully honored Jesus show us what true discipleship looks like when following Christ is costly, quiet, and seemingly unrewarded. Jesus had been abandoned by His closest followers, condemned by the religious leaders, and executed by Rome. But in that dark moment, God still preserved faithful disciples who stayed near Christ and honored Him. https://youtu.be/PlAKLqOodfw Table of contentsThe Shepherd Was Struck and the Sheep ScatteredGod Preserves Faithful Disciples Even in the Darkest TimesJoseph Shows True Disciples Remain Faithful When There Is No Personal AdvantageJesus’ Burial Fulfilled ProphecyThe Women Show That True Disciples Honor Christ With Persevering DevotionWhat This Passage Teaches Us About FaithfulnessFinal Thoughts The Shepherd Was Struck and the Sheep Scattered This passage becomes even more powerful when we read it in light of Old Testament prophecy. Zechariah 13:7 says, “Strike the shepherd, and the sheep will be scattered.” Jesus applied this verse directly to His disciples on the night of His arrest in Matthew 26:31 and Mark 14:27. When Jesus was taken, the disciples fled. When He was condemned and crucified, they were nowhere to be found. Even Peter, who had confidently declared he would die with Christ, denied three times that he even knew Him. That is one of the painful realities surrounding the crucifixion. Jesus was not only rejected by the world but also abandoned by His own followers. Yet Luke 23 does not leave us with only that sorrowful picture. After the sheep are scattered, God shows that He still has faithful people. Joseph of Arimathea and the women from Galilee do what the disciples should have done. They step forward when others step back. They identify with Christ when others distance themselves from Him. God Preserves Faithful Disciples Even in the Darkest Times Luke introduces Joseph in a striking way: “Now there was a man named Joseph, from the Jewish town of Arimathea. He was a member of the council, a good and righteous man, who had not consented to their decision and action; and he was looking for the kingdom of God” (Luke 23:50-51). Joseph was from Arimathea and, more surprisingly, a member of the council. He belonged to the Sanhedrin, the very body responsible for condemning Jesus. Yet Luke distinguishes him from the rest. He was “a good and righteous man,” not because he was sinless, but because he feared God and lived with integrity. Most importantly, he was “looking for the kingdom of God.” That final description explains everything. Joseph acted differently because his heart was set on the Lord. This is deeply encouraging. Even in corrupt and hostile places, God preserves His people. Among the religious leaders who wanted Jesus dead, there was one man who had not consented. God had not lost all witnesses, and He never does. This theme runs throughout Scripture. Elijah once believed he was alone, telling the Lord in 1 Kings 19:10 and 14, “I, even I only, am left.” But God corrected him in 1 Kings 19:18: “Yet I will leave seven thousand in Israel, all the knees that have not bowed to Baal.” Elijah thought the remnant had disappeared, but God had preserved one. The same is true here. If we looked only at the Sanhedrin, we might assume every one of them had given himself over completely to darkness. But God had Joseph there. He had a faithful man in an unlikely place. The Lord always preserves a remnant. This should strengthen us when we look at our culture, churches, institutions, or communities and feel discouraged. God still has His people. There are still faithful men and women who have not bowed the knee. Joseph Shows True Disciples Remain Faithful When There Is No Personal Advantage “This man went to Pilate and asked for the body of Jesus” (Luke 23:52). That single verse reveals remarkable courage. Jesus was dead. He had been publicly condemned, shamefully executed, and abandoned by nearly everyone. There was no earthly advantage in being associated with Him at this point. No crowds were cheering. No miracles were drawing admiration. No influence could be gained by identifying with Christ now. It is one thing to follow Jesus when the crowds are large, the excitement is high, and the blessings seem obvious. It is another thing entirely to identify with Him when obedience appears costly and public loyalty seems to bring only loss. Joseph did not attach himself to Jesus for personal gain. He was not seeking advancement, recognition, or approval. He honored Christ when doing so likely damaged his future with the religious establishment. While Scripture does not tell us exactly what Joseph lost, it is difficult to imagine that his actions were well received by the council that had demanded Jesus’ death. That is what makes his example so compelling. True discipleship is revealed when following Christ brings no worldly benefit. It is tested when obedience costs something. This lesson presses on us today. Will we remain faithful when honoring Christ is unpopular? Will we obey Him when doing so costs friendships, comfort, reputation, opportunities, or income? Will we speak the truth in love when silence would be easier? Will we remain morally pure in a culture that mocks holiness? Will we forgive when bitterness feels more justified? These are the moments when real devotion becomes visible. Joseph shows that true disciples remain faithful when there is no personal advantage. Jesus’ Burial Fulfilled Prophecy “Then he took it down and wrapped it in a linen shroud and laid him in a tomb cut in stone, where no one had ever yet been laid” (Luke 23:53). It is striking how much detail the Gospels give to Jesus’ burial. The crucifixion itself is often described with stunning brevity. But here we are told how Joseph took down Jesus’ body, wrapped it carefully, and laid it in a new tomb. That detail matters because Jesus’ burial was not incidental. It fulfilled prophecy and confirmed the reality of His death. Paul included the burial as part of the gospel itself in 1 Corinthians 15:3-4: “Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures.” Jesus did not merely appear to die. He truly died, and He was truly buried. His burial confirms the reality of His sacrifice and prepares the way for the glory of the resurrection. But more than that, the manner of His burial fulfilled Isaiah 53:9: “They made his grave with the wicked and with a rich man in his death.” That prophecy is astonishing in its precision. Wicked men intended for Jesus to be treated like a criminal in death, just as He had been treated like one in life. He was crucified between criminals, and His enemies would have gladly consigned His body to further humiliation. But the Father had other plans. Though men intended disgrace, God ordained honor. Joseph, a wealthy man, buried Jesus in his own new tomb. John 19 also tells us that Nicodemus brought an extravagant amount of myrrh and aloes for Jesus’ body. In this way, Jesus was buried not only with a rich man, but by rich men, exactly as Isaiah had foretold centuries earlier. This should encourage us deeply. If there were ever a moment when it might appear that God had lost control, it would be the murder of His Son. Yet even here, in the burial of Jesus, every detail is governed by divine sovereignty. The death of Christ was not a tragic accident. It was the unfolding of God’s redemptive plan exactly as Scripture had said. And that means the same God who governed the details of His Son’s burial governs the details of our lives as well. Nothing is random. Nothing is outside His control. The Women Show That True Disciples Honor Christ With Persevering Devotion Luke then turns our attention to the women: “It was the day of Preparation, and the Sabbath was beginning. The women who had come with him from Galilee followed and saw the tomb and how his body was laid. Then they returned and prepared spices and ointments. On the Sabbath they rested according to the commandment” (Luke 23:54-56). These women had followed Jesus from Galilee during His ministry. They remained present at the crucifixion, and now they continued following Him after His death. That may sound simple, but in context, it is profound. Others had fled. Others had disappeared. But these women stayed near Christ in their grief. Their devotion was not loud or dramatic. It was quiet, tender, and persevering. They watched carefully where His body was laid. They prepared spices and ointments to honor Him. They rested on the Sabbath according to God’s commandment. In other words, they did not abandon either Christ or God’s Word in their sorrow. They could not stop the crucifixion. They could not undo Jesus’ death. They could not change the grief of the moment. But they could still love Him. They could still follow Him. They could still serve Him in the small ways available to them. That kind of devotion matters greatly. Most acts of faithfulness are not performed in front of crowds. They happen quietly, in grief, in obscurity, and without recognition. These women remind us that true disciples honor Christ with persevering devotion even when the future is unclear. They did not yet know resurrection morning was coming. All they knew was that Jesus was dead. Yet their love for Him remained. That is the kind of steadfast love the Lord delights in: a love that continues in sorrow, obeys in silence, and serves without applause. What This Passage Teaches Us About Faithfulness Joseph and the women together provide a beautiful picture of genuine discipleship. Joseph honored Christ publicly when it was costly. The women honored Christ quietly when no one was looking.

Why Jesus’ body is called the veil is one of the most beautiful truths in Hebrews 10:19–20, because it explains how sinners like us can enter God’s presence with confidence through the torn flesh and shed blood of Christ. For centuries, the Old Testament taught distance, separation, and holy fear. But in Jesus, the barrier has been removed, and the way to the Father has been opened. If you read the Old Testament carefully, you see a repeated message: sinful people cannot approach a holy God casually. Nadab and Abihu died when they offered unauthorized fire. The men of Beth Shemesh were judged for treating the ark irreverently. Uzzah died when he touched the ark. At Mount Sinai, the people were warned not to come near lest they perish. Then, in the tabernacle and temple, room after room and curtain after curtain reinforced the same lesson: stay back. But Hebrews 10 announces something shocking. Instead of staying back, believers are told to draw near. Instead of trembling outside, we are invited to enter with confidence. That dramatic change is possible because Jesus Christ has done what the old sacrifices, priests, and covenant could never accomplish. https://youtu.be/WgfVQlm-15k Table of contentsJesus Is Better Than the Old Testament SacrificesThe Holy Place and the Most Holy PlaceWhy This Truth Is Easy to Take for GrantedEsther Helps Us Feel the Weight of This PrivilegeWhy Jesus’ Body Is Called the Veil1. Jesus’ Body and the Veil Provide the Way to God’s Presence2. Jesus’ Body and the Veil Hide and Reveal the Father3. Jesus’ Body and the Veil Join Deity and Humanity4. Jesus’ Body and the Veil Were Obstacles While Whole5. Jesus’ Body and the Veil Were Torn Once6. Jesus’ Body and the Veil Were Torn by God the FatherThe Barrier Has Been RemovedTwo Responses to This Truth Jesus Is Better Than the Old Testament Sacrifices To understand Hebrews 10:19–20, we need the surrounding context. Hebrews 10:4 says it is impossible for the blood of bulls and goats to take away sins. The old sacrifices were never meant to remove sin permanently. They covered sin temporarily until Christ came. That is why John the Baptist declared, “Behold, the Lamb of God, who takes away the sin of the world!” The old sacrifices were good in their appointed place, but Jesus is better. They covered sin. He takes sin away. Hebrews 10:11 also says that the priests stood daily, offering the same sacrifices repeatedly. Their work was never finished. The repetition proved the system's insufficiency. But Hebrews 10:12 says that when Christ had offered a single sacrifice for sins for all time, He sat down at the right hand of God. Unlike the old priests, Jesus sat down because His work was complete. Then Hebrews 10:18 adds, “Where there is forgiveness of these, there is no longer any offering for sin.” Once sin has truly been forgiven, no further sacrifice is needed. Christ accomplished fully and forever what the old covenant only pictured. The Holy Place and the Most Holy Place The temple contained two main rooms. The first was the Holy Place, where only the priests could enter. Beyond that was the Most Holy Place, where the ark of the covenant was located and where God’s presence was uniquely associated. Only the high priest could enter there, and only once a year on the Day of Atonement. That arrangement preached a clear message. God is holy. Man is sinful. Access is restricted. So when Hebrews 10:19 says, “Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus,” the language is astonishing. The “holy places” refer to the true presence of God. The writer is not telling believers to physically enter a temple structure. He is telling us that through Christ, we now have spiritual access to God Himself. The reason is simple and glorious: the sin that kept people out of God’s presence has been dealt with by Jesus. Why This Truth Is Easy to Take for Granted One danger for believers is familiarity. We hear about prayer, grace, and access to God so often that we can stop being amazed by them. We forget how extraordinary this privilege really is. Old Testament saints lived with visible reminders that God’s presence was not to be approached casually. Boundaries existed everywhere. But in Christ, the believer has a privilege that would have sounded astonishing under the old covenant: confident access to the living God. That should humble us, comfort us, and fill us with gratitude. Esther Helps Us Feel the Weight of This Privilege One helpful illustration comes from the book of Esther. Esther had to approach the king on behalf of her people, even though doing so uninvited could cost her life. She said, “I will go to the king, though it is against the law, and if I perish, I perish.” Even though she was queen, she still approached with fear and reverence. And if that was true of entering the presence of an earthly king, how much more serious should it be to enter the presence of God? Yet Hebrews 10:19 says believers have confidence to enter. That is the wonder of the gospel. Because of Jesus, we can come to the King not with presumption, but with humble boldness. Why Jesus’ Body Is Called the Veil Hebrews 10:20 says that Jesus opened for us “the new and living way… through the curtain, that is, through his flesh.” This is the heart of the passage. The curtain, or veil, is presented as a picture of Christ’s body. This does not mean Jesus was literally the veil. It means the veil was a type, a foreshadowing, of Him. Just as many Old Testament realities pointed forward to Christ, so the temple veil pointed forward to His flesh and His saving work. The rest of the passage becomes richer when we see the parallels. 1. Jesus’ Body and the Veil Provide the Way to God’s Presence Hebrews 10:20 calls this a “new and living way.” That language should immediately remind us of John 14:6, where Jesus said, “I am the way, and the truth, and the life. No one comes to the Father except through me.” In the early church, Christianity was even called “the Way.” That title reflects the truth that Jesus is not merely one guide among many. He is the only path to the Father. This way is “new” because it belongs to the new covenant and is superior to the old covenant system. It is also “living” because it is bound up with a risen Savior. Christ was slain, yet He lives. His death opened the way, and His resurrection guarantees that the way remains open. 2. Jesus’ Body and the Veil Hide and Reveal the Father The veil both concealed and revealed. On the one hand, it hid the Most Holy Place from ordinary sight and blocked free access to God’s presence. On the other hand, it was the very boundary through which the high priest passed in order to enter that presence. Jesus does the same. He says in John 14:6, “No one comes to the Father except through me.” That means He is the exclusive access point. No one bypasses Him. Yet Jesus also reveals the Father. He said, “Whoever has seen me has seen the Father.” Colossians 1:15 says He is the image of the invisible God. So just like the veil, Christ both conceals and reveals. He blocks every false way to God while opening the only true way. 3. Jesus’ Body and the Veil Join Deity and Humanity On one side of the veil was the symbolic place of God’s presence. On the other side stood humanity in all its need. In that sense, the veil marked the meeting point between divine holiness and human need. That makes it a striking picture of the incarnation. In Christ, deity and humanity are joined in one person. He is fully God and fully man. He is not part God and part man, but truly both. Perhaps no Old Testament type makes this point more vividly. The veil stood where God’s holy presence and man’s desperate need met. Jesus is the true and greater fulfillment of that picture. 4. Jesus’ Body and the Veil Were Obstacles While Whole Hebrews 10:19 says we enter by the blood of Jesus. That is important. It does not say we enter by the example of Jesus, the teaching of Jesus, or merely the life of Jesus. We enter by His blood. That does not diminish His perfect life. His sinless life qualified Him to be the spotless Lamb. But it was His sacrificial death that opened access to God. In this sense, as long as the veil remained whole, it was a barrier. Likewise, as long as Christ’s flesh had not been given up in death, the way had not yet been opened in its fullness. But when His body was torn at the cross, the barrier was removed. That means two errors must be rejected. First, no one should say, “I am too sinful to come to God,” if he comes through Christ in repentance and faith. Second, no one should say, “I can come to God because I am good.” Our access rests entirely on the blood of Jesus. 5. Jesus’ Body and the Veil Were Torn Once When the high priest passed through the veil on the Day of Atonement, the opening was temporary. The veil closed again. The message remained the same: the way is still not open. But when the temple veil was torn at Christ’s death, it was torn once for all. The barrier was not simply moved aside for a moment. It was decisively opened. Hebrews 9 says Christ appeared once to put away sin by the sacrifice of Himself. He was once offered to bear the sins of many. Just as the veil did not need to be torn repeatedly, Christ does not need to be crucified repeatedly. His sacrifice is final, complete, and sufficient forever. 6. Jesus’ Body and the Veil Were Torn by God the Father Matthew 27:51 says the veil was torn from top to bottom. That detail matters. It shows that God did it. This was not ultimately man’s work but heaven’s declaration. And the same is true at the cross. Isaiah 53 says Christ was smitten by God and that it was the will of the Lor

Why was the temple veil torn in Matthew 27:51 and Luke 23:45? It is one of the clearest pictures in Scripture of what Jesus accomplished on the cross. When the curtain in the temple was torn in two, God was showing that Christ’s sacrifice opened access to Him for sinners who could never come near on their own. https://youtu.be/EhfEFVtAZqY Table of contentsAccess to God was limited under the Old CovenantGod created boundaries between Himself and His peopleThe veil represented the barrier between God and manJesus’ sacrifice tore down the barrierFrom separation to reconciliationWhat the torn veil means for believersConclusion When I was a kid, Indiana Jones: Raiders of the Lost Ark was one of those movies I watched more times than I can count. At the end of the film, Indiana Jones and Marion are captured and forced to watch as the Nazis open the Ark of the Covenant. At first, it seems harmless. Then everything changes. Supernatural power breaks out, and the people who look upon the ark are destroyed. Indiana tells Marion to keep her eyes shut, and that warning saves them. Even as a non-Christian kid, I remember understanding something important from that scene: approaching God is dangerous. That is not merely a movie idea. That is the Old Testament reality. God is holy, and sinful people cannot enter His presence casually. The tearing of the temple veil in Luke 23:45 shows that something monumental changed through Jesus’ death. Access to God was limited under the Old Covenant Under the Old Covenant, access to God was restricted. People could not approach Him whenever and however they wanted. God established boundaries, warnings, and consequences for anyone who treated holy things lightly. Scripture gives repeated examples of this reality. Uzzah touched the ark and was struck dead. Nadab and Abihu offered unauthorized fire and were consumed. King Uzziah entered the temple presumptuously and was judged with leprosy. Even the men of Beth-shemesh were struck when they looked into the ark. These accounts all communicate the same truth: sinful people could not come near a holy God on their own terms. This reality is especially clear at Mount Sinai. After God delivered Israel from Egypt through the plagues, the Passover, and the parting of the Red Sea, we might expect a warm, inviting meeting between God and His people. Instead, Sinai was marked by blazing fire, darkness, gloom, tempest, trumpet blasts, and a voice so terrifying that the people begged not to hear it any longer. Hebrews 12 describes the scene in unforgettable terms. The people were warned that even an animal touching the mountain must be stoned. Even Moses trembled with fear. God was not being unloving. He was displaying His holiness before sinful people who could not survive unrestricted access to His presence. If I had to summarize the Old Testament in one word, it would be separation. That theme runs throughout the entire Old Covenant system. God created boundaries between Himself and His people Because God is holy and His people were sinful, He created boundaries between Himself and them. When Israel traveled through the wilderness, God instructed Moses to build the tabernacle. This movable tent was the place where God would dwell among His people, but even then, access remained tightly controlled. Hebrews 9 explains that the tabernacle was divided into two rooms. The first was the Holy Place, where only priests could minister. Beyond that was the Most Holy Place, separated by a veil. This inner room contained the ark of the covenant, the place associated with God’s presence. That veil preached a message all by itself: stay back. The same pattern continued later in the temple. Courtyards kept people at a distance. Curtains restricted entry. Furnishings such as the altar and laver reminded worshipers of sin and impurity. Even the names Holy Place and Most Holy Place emphasized God’s separateness. Only one man could enter the Most Holy Place: the high priest. And he could do so only once each year, on the Day of Atonement, and never without blood. Think about the layers of restriction: Only Israel had the tabernacle. Only the tribe of Levi could serve there. Only the priests could enter the Holy Place. Only the high priest could enter the Most Holy Place. He could do so only once per year. This was not casual fellowship. It was careful, limited, fearful access under strict conditions. The veil represented the barrier between God and man The veil was not decorative. It symbolized separation. It stood between the Holy Place and the Most Holy Place, between ordinary priestly ministry and the place of God’s manifested presence. It reminded everyone that sin had created a barrier between God and man. For the overwhelming majority of the year, the Most Holy Place sat in silence and darkness, untouched by human presence. The veil remained intact, testifying that the way into God’s presence was not yet open. Millions of sacrifices were offered throughout the Old Testament, yet the veil remained hanging. Those sacrifices could not ultimately remove sin or provide true access to God. They pointed forward to a better sacrifice still to come. Jesus’ sacrifice tore down the barrier Luke 23:44–45 records two miracles surrounding Christ’s death. Darkness covered the land, and the sun’s light failed. Then the temple curtain was torn in two. This miracle was not random. Like every divine sign, it communicated a spiritual truth. At the very moment Jesus’ body was being torn on the cross, the veil in the temple was torn as well. God was preaching His own sermon illustration. The meaning is clear: Jesus’ sacrifice tore down the barrier between holy God and sinful man. Matthew’s Gospel tells us the veil was torn from top to bottom, emphasizing that this was God’s work, not man’s. God Himself opened the way. The point is not that God became less holy. Holiness still matters. The point is that Christ paid the price necessary to bring sinners near. What once kept people out had now been dealt with through the cross. Paul explains this beautifully in Ephesians 2:13–14, where he says that those who were once far off have been brought near by the blood of Christ. The dividing wall of hostility has been broken down in His flesh. That is what the torn veil means. From separation to reconciliation If one word summarizes the Old Testament, it is separation. If one word summarizes the New Testament, it is reconciliation. Under the Old Covenant, the message was essentially: stay back. Under the New Covenant, the message is: draw near. The darkness of judgment fell on Christ so that fellowship with God could be restored to us. The cross does not merely forgive sin in an abstract sense. It restores access. It brings believers back into fellowship with the God from whom sin had separated them. In that sense, what was lost in Genesis 3 begins to be restored in Luke 23. Through Christ, the guarded way back to God is opened. What the torn veil means for believers The torn veil has two important implications. First, believers should not live as though they are still far away from God. Too many Christians still pray as if they are outside the courtyard. They carry guilt as though the veil is still hanging. They relate to God as though the door remains shut. But the curtain has not been repaired. It has been torn. If you are in Christ, the way into God’s presence is open. You do not approach God through your own goodness, but through the finished work of Jesus Christ. Second, unbelievers must not miss the invitation. The torn veil does not mean everyone is automatically reconciled to God. It means the only way has been provided. Access comes only through Jesus. The barrier is gone, but only for those who come by faith in the Son of God. You do not come through sincerity, effort, or religious performance. You come through blood, not the blood of animals, but the blood of Christ. Conclusion When the veil tore, God declared that Jesus had done what the old sacrificial system could never do. For centuries, sacrifice after sacrifice was offered, yet the veil remained in place. Then Christ, the true and better sacrifice, died, and the barrier came down immediately. That is why the temple veil was torn. It was God’s declaration that through Jesus’ death, access to Him had been opened. Sinners who were once far off can now draw near. The way is no longer blocked. The price has been paid. The invitation has been given. The question is whether we will come. Will you remain at a distance, or will you draw near to God through His Son?

If people claim to be sent by God, how would you know whether they really were? Scripture teaches that miracles function as God’s public endorsement—His witness that a messenger truly is from Him. And nowhere is that clearer than in the miracles at Jesus’ death, when the Father surrounded the crucifixion with signs that testified that Christ is the One He sent. https://youtu.be/OmsxbrahPI0 Table of contentsMiracles authenticate those truly sent by GodThe Father surrounded the cross with supernatural testimonyLesson 1: The darkness reveals the evil of Jesus’ deathLesson 2: The darkness also reveals God’s judgmentLesson 3: The failing light points to the Light of the World being extinguishedJesus died in controlThe Father pressed Jesus’ innocence on everyone watchingLesson 4: The cross should produce repentance Miracles authenticate those truly sent by God The Greek word apostle means “one who is sent.” The apostles claimed to be sent by God—and the Lord confirmed that claim with signs. Scripture is explicit: 2 Corinthians 12:12 — “The signs of a true apostle were performed among you…with signs and wonders and mighty works.” Hebrews 2:4 — “God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit…” Miracles are not religious entertainment. They are God’s testimony. Now consider this: Hebrews 3:1 calls Jesus “the apostle.” Jesus is the ultimate One sent from the Father. And if God authenticated the lesser apostles with signs, how much more would He testify to the true and greater Apostle—His own Son? As we come to Luke 23 and stand at the foot of the cross, we see the Father doing exactly that. The Father surrounded the cross with supernatural testimony Luke records miracles at the crucifixion that were impossible to miss: Darkness over the land The sun’s light failing The temple curtain tearing The earthquake Tombs opening and saints raising from the dead God the Father did not leave the world to wonder whether this was just another execution. He surrounded the death of His Son with signs that revealed the identity of the One being crucified. Luke begins with the first miracle: “It was now about the sixth hour… and there was darkness over the whole land until the ninth hour…” (Luke 23:44) From noon until three in the afternoon—the brightest part of the day—darkness covered the land. This was not weather. It was a sign. Lesson 1: The darkness reveals the evil of Jesus’ death Scripture repeatedly uses light and darkness as moral and spiritual metaphors—good and evil, righteousness and wickedness. Even earlier in Luke, Jesus rebuked the leaders who came to arrest Him at night: “This is your hour, and the power of darkness.” (Luke 22:53) Their actions were physically done at night, but Jesus exposed the spiritual reality behind them: darkness—evil—was at work. Now at the crucifixion, what had been spiritual becomes physical. Literal darkness covers the land to display the evil of what is happening: the sinless Son of God is being murdered. Lesson 2: The darkness also reveals God’s judgment Darkness in Scripture doesn’t only picture evil; it also often accompanies judgment. So the question is: on whom is judgment falling? Not on the criminals—though they deserved it. Not on the mocking crowd—though they deserved it. Not on the Romans—though they deserved it. Instead, judgment falls on Jesus. The innocent One is treated as guilty. The One who knew no sin is made sin for us. This is substitutionary atonement—our sin imputed to Christ, His righteousness imputed to us: “For our sake He made Him to be sin who knew no sin, so that in Him we might become the righteousness of God.” (2 Corinthians 5:21) The darkness is God’s testimony: sin is being judged—and Christ is bearing that judgment in the place of His people. Lesson 3: The failing light points to the Light of the World being extinguished Luke adds another detail: “…while the sun’s light failed…” (Luke 23:45) Luke already told us it was dark. So why add that the light “failed”? Because Luke is not describing an ordinary dimming. He is describing a sign—language that echoes who Jesus is. Jesus is the Light of the World: “I am the light of the world…” (John 8:12) So when Luke says “the light failed,” it’s hard not to hear the theological echo: the Light of the World is being extinguished. But this does not mean Jesus failed. “No one takes My life from Me… I lay it down of My own accord.” (John 10:18) The light did not “fail” because Christ was overpowered. The light “failed” because Christ willingly stepped into the darkness we deserved. He entered judgment to deliver His people from judgment. Jesus died in control Luke records Jesus’ final words: “Father, into Your hands I commit My spirit!” (Luke 23:46) Crucifixion made speaking agonizing. Yet Luke tells us Jesus cried out with a loud voice. This reveals something crucial: He was not a helpless victim. He died when He chose to lay down His life. The Father pressed Jesus’ innocence on everyone watching Luke then records the centurion’s response: “Certainly this man was innocent!” (Luke 23:47) All through Luke 23, Jesus’ innocence is repeated. It is as though the Father insisted the world hear it while His Son was being killed: Jesus is innocent. Lesson 4: The cross should produce repentance Luke says the crowds went home “beating their breasts” (Luke 23:48). That phrase matters because Luke uses it elsewhere: The tax collector “beat his breast” and cried, “God, be merciful to me, a sinner!” (Luke 18:13). In Luke, beating the breast is not casual emotion. It is brokenness over sin. It is repentance. God did not surround the death of His Son with signs so people would walk away impressed. He surrounded the cross with signs so people would walk away convicted. The darkness tells us sin is real and judgment is real. The cross tells us that grace is real and that forgiveness is available. The question is not whether the signs were powerful. The question is what we will do with the One they point to. Will we respond like the hardened scoffer—or like the tax collector, the convicted crowd, and the centurion—owning our sin, confessing Christ, and pleading for mercy? If we come to Jesus in faith—confessing our sin and trusting His substitution—we will never have to fear the darkness of judgment, because the Light of the world stepped into it for us, so we could walk in the light of life.

“Paradise” is one of those Bible words that feels instantly comforting—until you slow down and ask, What exactly does it mean? Paradise in the New Testament appears only three times, and when you line those passages up, they raise a question many believers have wondered about: Where was Jesus between His death and resurrection? Table of contentsWhere “paradise” appears in the New TestamentParadise in 2 Corinthians 12:3 and the three heavens Paul describesParadise in Revelation 2:7 and the tree of lifeParadise in Luke 23:43 and the thief on the crossWhy this gets complicatedSheol and HadesTwo possibilities for Luke 23:43Possibility 1: Paradise refers to heaven (Jesus went spiritually, later bodily)Possibility 2: Paradise refers to the place of comfort within HadesBelievers were removed from Hades at Jesus’ ascensionWhen unbelievers leave HadesClosing encouragement Where “paradise” appears in the New Testament The word paradise occurs only three times in the New Testament: Luke 23:43 “Truly, I say to you, today you will be with me in paradise.” 2 Corinthians 12:3 And I know that this man was caught up into paradise—whether in the body or out of the body I do not know, God knows Revelation 2:7 He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.’ If those were the only details we had, we might assume “paradise” always means “heaven.” In fact, that’s exactly what the first two passages strongly suggest. Paradise in 2 Corinthians 12:3 and the three heavens Paul describes In 2 Corinthians 12, Paul describes a man (very likely speaking of himself) who was “caught up to the third heaven,” and then immediately says he was “caught up into paradise,” connecting the third heaven and paradise. In Scripture, “heaven” can be described in different ways: The first heaven: the atmosphere/sky (where clouds and rain are) The second heaven: outer space (sun, moon, stars) The third heaven: the place where God dwells So in 2 Corinthians 12, paradise is presented as up, above—where God dwells. Paradise in Revelation 2:7 and the tree of life The second occurrence is in Revelation 2:7, where Jesus promises the overcomer will eat from “the tree of life…in the paradise of God.” That matters because Revelation later places the tree of life in the eternal state—the new heavens and new earth (Revelation 22:1–2). So again, paradise is tied to God’s presence and eternal life. Paradise in Luke 23:43 and the thief on the cross The third occurrence is Luke 23:43 when Jesus addresses the repentant criminal. Based on 2 Corinthians and Revelation, it sounds like Jesus is saying, “Today you’ll be with Me in heaven.” But Jesus did not ascend to heaven until His ascension. Why this gets complicated After the resurrection, Mary Magdalene recognizes Jesus and reaches toward Him. Jesus says: John 20:17 — “Do not cling to Me, for I have not yet ascended to My Father…” In other words, after rising from the dead, Jesus could still say, “I have not yet ascended.” So how do we reconcile that with “today you will be with Me in paradise”? Another important statement from Jesus: Matthew 12:40 — “So will the Son of Man be three days and three nights in the heart of the earth.” Jesus was in Hades, not heaven, between His death and resurrection. Sheol and Hades A crucial foundation is understanding the biblical terms: Sheol is the Hebrew term. Hades is the Greek term. In this discussion, they refer to the same reality (the realm of the dead). Scripture depicts both righteous and unrighteous going to Sheol/Hades, because it is described as a temporary abode of the dead rather than the final destination of eternal reward or punishment Two possibilities for Luke 23:43 There are two main interpretive options for what Jesus meant... Possibility 1: Paradise refers to heaven (Jesus went spiritually, later bodily) In this view, “paradise” in Luke 23:43 still means heaven (consistent with 2 Corinthians and Revelation). Jesus’ body would remain in the tomb, but His spirit would go to the Father. A verse supporting this view: Luke 23:46 — “Father, into your hands I commit my spirit!” Under this interpretation, Luke 23:43, 2 Corinthians 12, and Revelation 2 all use “paradise” in the same way. Possibility 2: Paradise refers to the place of comfort within Hades Hades included two compartments in the New Testament era—one of comfort (associated with Abraham’s bosom) and one of torment—and the place of comfort could be called “paradise.” The weakness is that this makes “paradise” mean something different in Luke than in 2 Corinthians and Revelation Believers were removed from Hades at Jesus’ ascension What changed after Jesus’ work was completed: Ephesians 4:8 — “When He ascended on high He led a host of captives…” When Jesus ascended, He brought with Him those who had been “captive” in the place of comfort—unable to enter heaven before Christ’s atoning work was finished. Ephesians 4:9 says He also “descended into the lower regions, the earth,” understood here as a descent into Hades. Old Testament believers could not be in heaven prior to Christ: Hebrews 10:4 — animal sacrifices could not take away sin Matthew 27:51 — the veil tearing pictured access opened through Christ In short, before Christ, there was separation; in the New Covenant, there is reconciliation. When unbelievers leave Hades Hades is temporary. Revelation 20 describes the Great White Throne judgment where death and Hades give up the dead, and the final judgment follows. This matters because it reminds us that questions like “Where is paradise?” aren’t just theological puzzles. They are meant to press us toward the most important question: Am I reconciled to God through Jesus Christ? Closing encouragement “Paradise” is not ultimately about winning an argument over terms. It is about God keeping His promises: Christ truly saves, death truly will be defeated, and eternal life with God is real. If you belong to Christ, your hope isn’t wishful thinking—it’s anchored in a risen Savior, and it ends where Revelation places the tree of life: in the paradise of God.

The account of the two thieves on the cross is one of the clearest pictures in Scripture of how identical circumstances can produce opposite responses to Jesus. Side-by-side, they saw the same Savior, heard the same words, endured the same suffering, and faced the same urgency—yet one hardened his heart while the other repented and believed. Their final moments preach a timeless message: what ultimately separates people is not their situation, but their response to Christ. https://youtu.be/6MqIINxLMqA Table of contentsLesson 1: Jesus’ parables teach that identical circumstances can produce opposite responsesThe parable of the two buildersThe parable of the sowerThe parable of the two sonsThe parable of the ten virginsThe parable of the talents (and minas)The wedding feast, the two debtors, and moreLesson 2: The two criminals are a living illustration of Jesus’ parablesLesson 3: Each person is responsible for their response to ChristHe believes in life after deathHe believes Jesus has a kingdom beyond deathHe believes salvation is mercy, not meritHe believes Jesus will receive himJesus’ response: assurance, immediacy, and fellowshipCertaintyImmediacyPersonal fellowshipThe gospel in living colorThe “deathbed conversion” question—and Matthew 20Lesson 4: God’s grace to others can expose envy in our heartsDon’t presume on tomorrowConclusion Lesson 1: Jesus’ parables teach that identical circumstances can produce opposite responses Jesus regularly taught in a way that removes that excuse. He often described people who shared identical circumstances—and yet experienced opposite outcomes. Once you notice this pattern, you start seeing it everywhere in Jesus’ teaching. The parable of the two builders Both men heard the same teaching: “Everyone who hears these words of mine…” (Matthew 7:24) “Everyone who hears these words of mine…” (Matthew 7:26) Both men built a house. Both faced the same storm: “The rain fell, and the floods came, and the winds blew and beat on that house…” (Matthew 7:25) “The rain fell, and the floods came, and the winds blew and beat against that house…” (Matthew 7:27) Same teaching. Same project. Same storm. Completely different results. The parable of the sower There is one Sower. The seed is good. The seed is distributed broadly. Same Sower. Same seed. Same method. Yet radically different responses. The parable of the two sons Same father. Same command: “Son, go and work in the vineyard today.” (Matthew 21:28) Completely different responses. The parable of the ten virgins Same wedding. Same role. Same expectation: wait for the bridegroom. But two very different endings. The parable of the talents (and minas) Same master. Same stewardship principle. Same assignment: be faithful with what you’ve been entrusted. But again: different responses—and different outcomes. The wedding feast, the two debtors, and more Same King. Same invitation. Same mercy. Same opportunity. Yet not everyone responds the same. And if we’ll allow Jesus’ parables to do their work, they press us toward a sobering conclusion: the decisive issue is not the sameness of circumstances, but the posture of the heart. That prepares us for what happens at the cross. Lesson 2: The two criminals are a living illustration of Jesus’ parables In recent sermons, we’ve been noticing living illustrations in Scripture: Barabbas as a living illustration of substitutionary atonement (Jesus takes the punishment another deserved). Simon of Cyrene is a living illustration of cross-bearing discipleship (he literally picks up the cross and follows). Now we come to another living illustration—one of the clearest in all the Gospels. The two criminals crucified next to Jesus face nearly identical circumstances, yet they respond in opposite ways. Here’s how similar their situations are: Same guilt and sentence: both are criminals being executed by Rome—publicly shamed and justly condemned. Same suffering and helplessness: neither can come down, fix their life, or perform works to “make up for it.” Same proximity to Jesus: both are close enough to see Him, hear Him, and observe His restraint and mercy. Same evidence: they watch the same mocking crowd, the same religious scorn, the same soldiers, the same injustice. Same limited time: there is no future. No long discipleship process. Eternity is immediate. Same social pressure: the whole atmosphere pushes them toward scoffing and unbelief. Same claims about Christ: they hear “He is the Christ,” and they see the inscription, “King of the Jews.” Same setting. Same opportunity. Same Savior. But two radically different responses. Lesson 3: Each person is responsible for their response to Christ Luke records the first man’s response: “One of the criminals who were hanged railed at him, saying, ‘Are you not the Christ? Save yourself and us!’” (Luke 23:39) His response is hardened unbelief: He blends in with the mockers. He shows no fear of God. He makes no confession of sin. He wants to use Jesus for relief from consequences—not rescue from sin. Then Luke shows us the other criminal: “But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.’” (Luke 23:40–41) In that statement, the second criminal does multiple commendable things: He rebukes blasphemy because he is offended for Christ. He demonstrates the fear of God. He confesses guilt and acknowledges deserved judgment. He proclaims Jesus’ innocence—even while everyone else is mocking Him. And then we arrive at one of the simplest—and most effective—prayers in the Bible: “And he said, ‘Jesus, remember me when you come into your kingdom.’” (Luke 23:42) So much is packed into this one sentence. He believes in life after death That might sound obvious to modern ears, but it wasn’t universal in Jesus’ day. The Sadducees—prominent religious leaders—denied the resurrection. He believes Jesus has a kingdom beyond death He says, “Your kingdom.” At the moment when Jesus appears weakest—bleeding, mocked, dying—this man believes Christ will reign. He believes salvation is mercy, not merit He doesn’t bargain. He doesn’t promise to “try harder.” He doesn’t talk about making up for his sins. He simply casts himself on Jesus. He believes Jesus will receive him He asks because he believes Jesus is gracious. One man suffers and uses it as an excuse to curse Christ. The other man suffers and allows it to produce repentance and faith. Same cross-shaped suffering. Different heart posture. And the two criminals become representative of every person who has ever lived: we will respond to Jesus with hardened unbelief—or repentant faith. Jesus’ response: assurance, immediacy, and fellowship Now look at how Jesus answers him: “And he said to him, ‘Truly, I say to you, today you will be with me in paradise.’” (Luke 23:43) Several details matter. Certainty Jesus begins with emphasis: “Truly, I say to you…” This is Jesus underlining: This is sure. Immediacy “Today…” No delay. No purgatory. No working off sin. Personal fellowship “You will be with me…” This is what makes heaven heaven: being with Jesus. Philippians 1:23 — “My desire is to depart and be with Christ, for that is far better.” John 14:3 — “And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.” Revelation 21:3 — “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.” The gospel in living color This is Romans 10:13 made visible: Romans 10:13 — “For ‘everyone who calls on the name of the Lord will be saved.’” The thief called. He was saved. And Jesus’ promise harmonizes perfectly with His other words: John 6:37 — “All that the Father gives me will come to me, and whoever comes to me I will never cast out.” He came to Christ. Christ did not cast him out. The “deathbed conversion” question—and Matthew 20 When I became a Christian, I was raised in a works-based religion, and I had a nagging question: “What about people who live wickedly and then believe right before they die? Do they get to go to heaven like everyone else?” That question is common—especially among critics of Christianity. And the thief on the cross is the clearest biblical example: saved at the end of life, with no time left to prove anything, fix anything, or repay anything. Interestingly, Jesus also tells a parable that addresses our instinctive complaint about “fairness”: the parable of the laborers in the vineyard (Matthew 20:1–16). Some labor all day. Others work one hour. Yet the master pays them the same. The early workers complain—not because they were cheated, but because the master was generous. Jesus’ point is not that rewards are identical (Scripture teaches differing rewards), but that salvation is entirely grace—unearned favor. That parable exposes what can be hiding in our hearts: Lesson 4: God’s grace to others can expose envy in our hearts The vineyard workers weren’t angry about what they received. They received exactly what they agreed to receive. They were angry about what someone else received. In other words, grace offended their pride. As one commentary notes, Jesus describes this as an “evil eye”—a jealous, envious spirit that resents goodness sho

When we think of the crucifixion, we usually picture the physical suffering—nails, blood, scourging, and agony. But the Gospels repeatedly draw our attention to something else, too: the cruelty of words. Jesus didn’t only endure pain in His body; He endured humiliation, rejection, and hatred poured out through mockery. Even the old saying, “Sticks and stones may break my bones, but words will never hurt me,” collapses under the weight of Scripture. The Bible says words can cut like blades and burn like fire: Proverbs 12:18 says, “There is one whose rash words are like sword thrusts…” Psalm 57:4 describes enemies whose “tongues [are] sharp swords.” Psalm 64:3 says they “aim bitter words like arrows.” James 3:5–6 warns that the tongue can be like a fire that sets an entire forest ablaze. That’s why the insults hurled at Christ on the cross matter so much. They reveal what people wanted from Jesus—and what Jesus refused to do in order to save us. https://youtu.be/IMc48egK2pk Table of contentsJesus Mocked: “Save Yourself”Lesson One: Jesus Didn’t Save Himself So He Could Save UsLesson Two: Jesus Is God’s King, Not Man’sTwo Criminals, Two ResponsesLesson Three: Saving Faith Shows ItselfDid both thieves mock Jesus—or did one believe?Lesson Four: God’s Kindness Leads Us to RepentanceWhy God’s Kindness Produces RepentanceConclusion: Don’t Only Focus on Your Sin—Focus on Christ Jesus Mocked: “Save Yourself” Luke records a chilling scene: people watching, leaders scoffing, soldiers ridiculing, and one criminal joining the chorus. In verse 35, the rulers said, “He saved others; let him save himself.” In verse 37, the soldiers said, “If you are the King of the Jews, save yourself!” And in verse 39, one of the criminals even said: “Are you not the Christ? Save yourself and us!” The rulers said, “He saved others,” which is an unintended admission: they could not deny His miracles—healings, deliverance, even raising the dead. So they twisted the truth into a challenge: “If He has saving power, let Him use it on Himself.” The soldiers added their own mockery, offering sour wine not as mercy but as humiliation—dangling relief in front of a suffering Man they despised. And beneath all of it is a familiar temptation Jesus faced repeatedly: “Prove Yourself.” Matthew 12:38 — “Some of the scribes and Pharisees” (“Teacher, we wish to see a sign from you.”) Matthew 16:1 — “The Pharisees and Sadducees” (asked Him “to show them a sign from heaven.”) John 2:18 — “The Jews” (after the temple cleansing: “What sign do you show us…?”) John 6:30 — The crowd (after the feeding of the 5,000: “What sign do you do, that we may see and believe you?”) From the wilderness to His public ministry to the cross, the demand remained: “Show us. Prove it. Save Yourself.” Lesson One: Jesus Didn’t Save Himself So He Could Save Us Here is the heart of the passage: Jesus refused to save Himself because He came to save sinners. If Christ had stepped down from the cross, our debt would remain unpaid. On that cross, He was bearing wrath, accomplishing redemption, fulfilling prophecy, and completing the sacrifice. His staying was not weakness—it was obedience and love. Jesus could have ended it instantly. He could have silenced every mouth. But He stayed: to obey the Father to save those the Father had given Him And even the mockery itself fulfilled Scripture: In Isaiah 53:3–6 God says about His Son that He would be “despised and rejected.” In Psalm 22:7–8 Jesus says through David, “All who see me mock me; they make mouths at me; they wag their heads… ‘He trusts in the LORD; let Him deliver him.’” They mocked Him because they didn’t believe He was the Messiah—yet their very mockery unwittingly testified that He is. Lesson Two: Jesus Is God’s King, Not Man’s Luke includes another irony: Luke 23:38 There was also an inscription over him, “This is the King of the Jews.” In Roman crucifixion, the inscription announced the “crime” and warned the crowd: This is what happens when you defy Rome. It was meant to shame the victim and intimidate observers. But over Jesus, the sign that was meant as ridicule proclaimed the truth: “This is the King of the Jews.” Watch the flow: Leaders: “Save Yourself.” Soldiers: “If You are the King… save Yourself.” Then God’s providential declaration above His head: This is the King. All along, people staged a wicked parody of royalty—robe, crown, scepter, mock homage—yet none of it changed reality. The cross, in one sense, became His throne, because the King was accomplishing His victory through suffering. Two Criminals, Two Responses Luke shows two men suffering the same sentence, seeing the same Jesus, responding in opposite ways. Luke 23:39 One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” 40 But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” The first criminal wanted relief, not mercy: “Save yourself and us.” No confession. No fear of God. No concern for righteousness—just an urgent demand for comfort. The second criminal is different. He rebukes the first, fears God, admits guilt, and defends Christ’s innocence. And that leads us to a crucial clarification many people miss when they talk about the thief on the cross. Lesson Three: Saving Faith Shows Itself Yes, we are saved by grace through faith apart from works: Ephesians 2:8–9 By grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. Titus 3:5 he saved us, not because of works done by us in righteousness. Romans 3:28 we hold that one is justified by faith apart from works of the law. But the faith that saves is never alone. Scripture also teaches: James 2:17 Faith by itself, if it does not have works, is dead…26 faith apart from works is dead. So while the thief had no opportunity for baptism, restitution, church membership, or long-term discipleship, there is still real evidence of repentance and faith: He rebuked the other thief instead of joining the mockery. He feared God (“Do you not fear God…?”). He confessed sin without excuses. He acknowledged judgment as deserved (“due reward”). He defended Christ’s innocence when nearly everyone else reviled Him. His hands were nailed, but something deeper happened first: his pride was crucified. Did both thieves mock Jesus—or did one believe? Matthew and Mark say the thieves reviled Jesus: Matthew 27:44 The robbers who were crucified with [Jesus]also reviled him in the same way. Mark 15:31 The chief priests with the scribes mocked [Jesus]…32 “Let the Christ, the King of Israel, come down now from the cross that we may see and believe.” Those who were crucified with him also reviled him. Luke says one thief rebuked the other and defended Jesus. The answer is simple: both mocked Jesus at first, and then one repented. The Gospels aren’t contradicting each other; they’re showing the change that happened on the cross. Lesson Four: God’s Kindness Leads Us to Repentance So what changed the thief? Not miracles. Not signs from heaven. Not a spectacle of power. Luke records one early word from Jesus that the criminals would have heard: Luke 23:34 “Father, forgive them, for they know not what they do.” While others mocked, tested, and dared Him to “prove Himself,” Jesus prayed for His enemies: “Father, forgive them.” That contrast—hatred answered with mercy—broke a hard heart. And Scripture tells us exactly how this works: Romans 2:4 Or 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? Why God’s Kindness Produces Repentance God’s kindness gives sinners hope that repentance won’t be met with rejection—but with mercy. The prodigal son is a perfect picture of this: the son remembers his father’s goodness and that kindness gives him the courage to go home and confess. Luke 15:17 “When he came to himself, he said, ‘How many of my father's hired servants have more than enough bread, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you. It also explains why many people remain trapped in fear: they believe their past is too filthy, their sins too many, their record too shameful. What do they need to see? Not first their sin—but God’s kindness in Christ. God’s kindness does not excuse sin; it invites confession. It doesn’t minimize guilt; it creates hope for forgiveness. Conclusion: Don’t Only Focus on Your Sin—Focus on Christ On the cross, the thief didn’t get a miracle. He didn’t receive a sign. He heard something better: a Savior praying mercy over enemies. So if you ever doubt God’s willingness to forgive you, don’t only stare at your failures—look at Christ and remember His heart. Fear God. Stop making excuses. Confess your sin. Look to Jesus for mercy—because the same kindness that saved the thief is the kindness that can save anyone.

Jesus’ compassion is never more stunning than when He is suffering. In Luke 23:27–34, on the way to the cross, Jesus speaks words we could never manufacture in our flesh: “Father, forgive them.” While the crowd mocked, while soldiers carried out their cruelty, while His strength was failing, our Savior’s heart was still turned outward—toward sinners. This passage shows us not only what Jesus endured, but what He desired: mercy for the very people who were putting Him to death. https://youtu.be/eTfFgscNmNY Table of contentsSuffering and self-focusLesson one: Even at the end of Jesus’ life, He remained compassionateLesson two: Suffering can reverse blessingsReversal #1: “Blessed are the barren…”Reversal #2: “Fall on us… cover us…”The proverb: Green wood and dry woodLesson three: Isaiah 53:12 fulfilled in Jesus’ crucifixionPart one: Jesus poured out His life for usPart two: Jesus was numbered with transgressorsPart three: Jesus interceded for transgressorsPart four: Jesus was our High Priest and sacrificeLesson four: Ignorance minimizes accountabilityWe are not ignorant, so we are accountable Suffering and self-focus I think suffering and concern for others are often inversely related: The less we suffer, the less we focus on ourselves, and the more we can focus on others. The more we suffer, the more we focus on ourselves, and the less we can focus on others. When pain is intense enough, it’s hard to speak graciously, hard to think straight, and hard to care about anyone else. We understand that. And because we understand it, we often make allowances for people who are suffering. That is what makes Jesus’ journey to the cross so surprising. If anyone ever had the “right” to be focused on Himself, it was Jesus. He had been falsely accused, beaten, and scourged. He was so exhausted and near death that the Romans compelled Simon of Cyrene to carry His cross. Yet even at the end of His life, Jesus was still concerned about others. Lesson one: Even at the end of Jesus’ life, He remained compassionate Luke writes: Luke 23:27 — A great multitude followed Him, including women mourning and lamenting. We don’t have to pin down exactly who these women were—faithful followers, outraged observers, or emotionally overwhelmed witnesses—because Luke emphasizes something more important: what Jesus said to them. Luke 23:28 — “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children.” The verse begins with a contrast (“but”). Jesus does not respond the way we would expect. We would expect Him to affirm their grief—after all, His suffering is undeserved. Instead, He redirects their weeping from Himself to the suffering that would come upon them and their children. Even in His lowest moment, Jesus is not self-absorbed. He is still compassionate. And Jesus' compassion includes a warning: He is referring to the coming destruction of Jerusalem in A.D. 70—something He had already foretold earlier in Luke: Luke 19:41–44 — Jesus weeps over Jerusalem and foretells its destruction. Luke 21:20–24 — Jesus describes the siege of Jerusalem that the people will experience and how terrible it will be for them. Lesson two: Suffering can reverse blessings Jesus describes a time of such horrific judgment that people will speak in shocking reversals. Reversal #1: “Blessed are the barren…” Luke 23:29 — “Blessed are the barren and the wombs that never bore and the breasts that never nursed!” That sounds almost unthinkable—because Scripture consistently presents children as blessings (Psalm 127:3–5, Exodus 23:26, Deuteronomy 7:14). And barrenness is often portrayed as grievous—sometimes even as judgment (Genesis 20:18, Hosea 9:14). So why would Jesus describe barrenness as “blessed”? Because intense suffering can invert what is normally good. In the siege and destruction of Jerusalem, pregnancy and parenthood would mean added vulnerability: more mouths to feed, more fear, more suffering to endure, more heartbreak to witness. Paul expressed a similar idea about marriage: marriage is a gift, but in extreme distress it can add weight to an already crushing situation: 1 Corinthians 7:26 I think that in view of the present distress (referring to the persecution the Corinthians were experiencing) it is good for a person to remain as he is. 27 Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek a wife. Reversal #2: “Fall on us… cover us…” Luke 23:30 — People will say to the mountains, “Fall on us,” and to the hills, “Cover us.” This language appears as a repeated pattern in Scripture—judgment so terrifying that death feels like an escape (Hosea 10:8, Revelation 6:16). When judgment is severe enough, people don’t ask for comfort—they ask for concealment. They don’t ask for relief—they beg to be crushed. That is the horror Jesus is warning about. The proverb: Green wood and dry wood Luke 23:31 — “For if they do these things when the wood is green, what will happen when it is dry?” Green wood doesn’t burn easily. Dry wood burns easily. Green wood points to Jesus: innocent, undeserving of judgment. Dry wood points to sinners: guilty, deserving of judgment. It is as though Jesus says, “If Rome will do this to Me—the innocent One—what will they do to those who reject their Messiah?” And there’s a sobering layer to the image: Jerusalem and the temple were, quite literally, burned. Lesson three: Isaiah 53:12 fulfilled in Jesus’ crucifixion Luke 23:32 Two others, who were criminals, were led away to be put to death with him. 33 And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. Luke’s language emphasizes that these men are criminals, and Jesus is placed right in the middle of them. In doing so, Luke is showing us the unfolding of Isaiah 53:12. Part one: Jesus poured out His life for us Isaiah 53:12 says He “poured out His soul to death.” That phrasing evokes the imagery of a drink offering—poured out completely. Jesus did not give part of Himself. He gave Himself entirely. This language also echoes Jesus’ words about His blood in Matthew 26:28: "this is my blood of the covenant, which is poured out for many for the forgiveness of sins." Part two: Jesus was numbered with transgressors Isaiah 53:12 says He was “numbered with the transgressors.” The leaders wanted Jesus treated like the worst of the worst. In doing so, they fulfilled prophecy written centuries earlier. Jesus was not crucified because He was guilty. He was crucified as if He were guilty—for those who actually are. 2 Corinthians 5:21 God made Him who knew no sin to be sin for us. Part three: Jesus interceded for transgressors Luke 23:34 — Jesus said, “Father, forgive them, for they know not what they do.” While soldiers gamble for His clothes—fulfilling Psalm 22:18—Jesus prays. And these are His first words from the cross. We might expect, “Judge them,” or “Destroy them,” or “Prove Me innocent.” Instead: “Father, forgive them.” Jesus is doing two things at once: He is practicing what He taught in Luke 6:27–28 He is fulfilling what Isaiah foretold in Isaiah 53:12 This is a window into Jesus’ disposition. Forgiveness is difficult for us; it does not come naturally. But Jesus’ posture is merciful. He does not delight in condemnation—He delights in saving. And there is something deeply convicting here: Jesus is interceding in real time—while the sin is happening. Part four: Jesus was our High Priest and sacrifice Priests did two primary things: They interceded for sinners. They offered sacrifices for sinners. On the cross, Jesus does both—simultaneously. He is the High Priest making intercession while also being the sacrifice poured out. Two verses shine even brighter in the light of Luke 23: Romans 5:8 While we were still sinners, Christ died for us. Jesus was literally dying for sinners sinning against Him. It’s like another living illustration for us. Hebrews 7:25 He always lives to make intercession for His people Jesus lives to intercede, but on the cross He interceded while dying. Lesson four: Ignorance minimizes accountability Jesus says, “Father, forgive them, for they know not what they do.” This does not mean the people involved were automatically forgiven of every sin they ever committed. Forgiveness for all sins is received through repentance and faith. But Scripture does emphasize that their ignorance minimized their accountability for this particular act. 1 Corinthians 2:8 If they had understood, they would not have crucified the Lord of glory. Peter says something striking to the Jews in Jerusalem: Acts 3:17 “And now, brothers, I know that you acted in ignorance, as did also your rulers. Paul also describes his former persecution of Christ as something he did ignorantly in unbelief: 1 Timothy 1:13 Formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief, Ignorance does not make sin “good,” but it can lessen culpability. We are not ignorant, so we are accountable They were ignorant. They did not grasp that Jesus was the Son of God. They heard Him speak without recognizing they were hearing God’s words. They watched Him die without understanding for whom He was dying. But we are not ignorant. We have the Scriptures. We have the testimony of the resurrection. We have centuries of the gospel proclaimed. We know the identity of the One who hung on that cross.

When most people think about the crucifixion, they think about Jesus carrying His cross to Calvary. But in Luke 23:26, another man steps into the story—Simon of Cyrene. He didn’t volunteer. He wasn’t looking for attention. He was simply in the wrong place at the wrong time… or more accurately, the right place at the right time under God’s perfect providence. Simon was forced to carry the cross behind Jesus, and in doing so he became a powerful picture of discipleship. Jesus had already told His followers, “If anyone would come after Me, let him deny himself and take up his cross daily and follow Me” (Luke 9:23). Simon didn’t just hear those words—he lived them. His moment of suffering, inconvenience, and humiliation teaches us what it really means to follow Christ when obedience is costly. In this message, we’ll look at why Simon was chosen, what his cross-bearing reveals about Jesus, and how this brief encounter challenges every believer to embrace the path of self-denial, surrender, and faithful discipleship. https://youtu.be/u1sd0r_TnF0 Table of contentsWhy Following Jesus Is DifferentJesus’ Call: Deny Yourself and Carry the CrossLesson 1: We Choose to Follow ChristLesson 2: Christ Also Chooses UsSimon of Cyrene Carries the Cross Behind JesusWe Don’t Always Choose the Cross We CarryLesson 2: How We Carry Our Cross MattersFive Ways People Carry the Cross Well (or Poorly)1) Submission vs. Resistance2) Faith vs. Unbelief3) Humility vs. Pride4) Drawing Near vs. Pulling Away5) Obedience vs. ExcusesLesson 3: Carrying the Cross Is a PrivilegeConclusion: Look to Jesus Why Following Jesus Is Different Most people want the blessings of Christianity: Forgiveness of sins Eternal life Heaven Glorified bodies But when people learn that following Christ also involves self-denial and suffering, many decide they don’t want the cost. They want the crown—without the cross. And that’s why Jesus repeatedly gave strong, sobering words about discipleship. Jesus’ Call: Deny Yourself and Carry the Cross Jesus didn’t hide what it meant to follow Him: Luke 9:23 — “If anyone would come after me, let him deny himself and take up his cross daily and follow me.” Luke 14:27 — “Whoever does not bear his own cross and come after me cannot be my disciple.” When crowds followed Him, Jesus didn’t try to entertain them. He challenged them—because He wanted true disciples, not casual spectators. Lesson 1: We Choose to Follow Christ In one sense, discipleship is a choice. Jesus says, “If anyone would come after Me…” That means we must respond. Following Christ means this: There is a cross for Jesus And there is a cross for every disciple If He suffered, we must be willing to suffer too A student is not above his teacher Jesus doesn’t promise comfort. He promises Himself—and He calls us to follow Him wherever that leads. Lesson 2: Christ Also Chooses Us Here’s what’s fascinating: while we must choose to follow Christ, Scripture also shows that Christ chooses His disciples. Think about the Twelve. They didn’t wake up one day and decide to become Jesus’ disciples. Jesus came to them. Matthew 4:19 — Jesus said to Peter and Andrew, “Follow Me.” Matthew 9:9 — Jesus said to Matthew, “Follow Me.” John 1:43 — Jesus found Philip and said, “Follow Me.” Luke 6:12–13 — Jesus prayed all night and then chose the twelve. John 15:16 — “You did not choose Me, but I chose you…” So do we choose to follow Jesus, or does Jesus choose us? Yes. God is sovereign, and we are responsible. We willingly follow Christ, yet we do so only because He first chose and called us. Simon of Cyrene Carries the Cross Behind Jesus Now we come to Simon. Luke 23:26 says: “As they led Him away, they seized one Simon of Cyrene… and laid on him the cross, to carry it behind Jesus.” Simon didn’t volunteer. He didn’t step forward to make a bold statement. He wasn’t trying to be heroic. He was seized. He was forced. He was drafted into a burden he never expected. Mark’s Gospel adds more detail: Simon was a “passerby” He was “coming in from the country” He was the father of Alexander and Rufus (Mark 15:21) Simon woke up expecting an ordinary day—but God had written him into the most extraordinary moment in human history. And that’s often how cross-bearing works. We Don’t Always Choose the Cross We Carry Simon pictures something important: discipleship often includes crosses we didn’t ask for. Many people think following Jesus means choosing a difficult life on purpose—like signing up for something painful. But often, discipleship looks like this: A burden is laid on your shoulders A trial shows up without warning You didn’t choose it But now you must carry it faithfully In other words, carrying the cross usually isn’t about choosing your suffering—it’s about accepting what God assigns and honoring Christ in it. Lesson 2: How We Carry Our Cross Matters Luke 23:26 says Simon carried the cross behind Jesus. That matters. Because the real question is not only what we carry, but how we carry it. Everyone suffers in this world—believers and unbelievers. Burdens don’t automatically produce spiritual growth. Some people are made better by suffering. Others are made bitter. So how do we carry our cross in a way that honors Christ? Five Ways People Carry the Cross Well (or Poorly) Two people can carry the same burden very differently. The cross reveals what’s happening in the heart. Here are five contrasts that show the difference between carrying the cross well and carrying it poorly: 1) Submission vs. Resistance “Lord, I don’t understand this, but I trust You,” instead of, “God, I’m not putting up with this.” 2) Faith vs. Unbelief “This wasn’t my plan, but it’s Your plan for me,” instead of, “God has lost control.” 3) Humility vs. Pride “Lord, I need Your help,” instead of, “I can handle this on my own.” 4) Drawing Near vs. Pulling Away Continuing to pray, worship, and stay in the Word, instead of withdrawing and growing cold toward God. 5) Obedience vs. Excuses Remaining faithful in hardship, instead of saying, “Because life is hard, I’m allowed to sin.” Carrying the cross well doesn’t mean the burden feels light. It means we carry it with Christ, not away from Him. Lesson 3: Carrying the Cross Is a Privilege Simon didn’t want to do this—but it became the greatest privilege of his life. He served Christ in the final moments before the crucifixion. And Scripture teaches something that challenges us: suffering for Christ is an honor. Here are a few verses that make that unmistakably clear: Philippians 1:29 — “It has been granted to you… not only to believe in Him but also suffer for His sake.” Philippians 3:10 — Paul longed to share Christ’s sufferings. 1 Peter 4:13 — “Rejoice insofar as you share Christ’s sufferings.” 2 Timothy 2:3 — “Share in suffering as a good soldier of Christ Jesus.” Romans 8:17 — We are heirs with Christ “provided we suffer with Him.” Suffering isn’t enjoyable—but it can be meaningful. Because when we suffer for Christ, we are walking the road our Savior walked. Acts 5 shows this clearly. After the apostles were beaten and warned not to preach, Scripture says: They left “rejoicing that they were counted worthy to suffer dishonor for the name.” (Acts 5:41) Not rejoicing in pain—but rejoicing in the privilege of belonging to Jesus. Conclusion: Look to Jesus No matter what cross we carry, it will never compare to the cross Christ carried for us. Our burdens may be heavy—but His was crushing. He suffered as the sinless Son of God, carrying the weight of our guilt and shame so we could be forgiven and declared righteous. That’s why Scripture tells us where to fix our eyes: Hebrews 12:2–3 — “Looking to Jesus… who for the joy set before Him endured the cross… Consider Him… so that you may not grow weary or fainthearted.” So: When your cross feels too heavy, look to Jesus When it feels unfair, consider Him When you’re tempted to quit, fix your eyes on the Savior And because Christ carried His cross for us, we can carry ours behind Him—not with grumbling, but with faith. One day soon, the cross-bearing will end… and we will see the One who carried the cross in our place—face to face.