Post Type: Essentials

‘God is the Blessed One because he is at rest in the fullness of his perfections,’ wrote Herman Bavinck. ‘He is blessed in himself as the sum of all goodness, of all perfection.’
All the above grounds and reinforces a striking conviction: that radical self-denial is the true path to genuine and lasting joy (Heb 12:2). This may be the most counterintuitive aspect of Jesus' teaching and the most difficult for our contemporary culture to accept. We are told constantly that self-fulfillment, self-expression, and self-assertion are the keys to happiness. Jesus teaches the opposite: self-denial is the route to lasting joy.
Because Jesus reigns over all in the kingdom of God, death itself may be faced with calm assurance (Luke 12:4; John 8:51). This is among the most radical claims of the Christian faith — not merely that death is not the end, but that death has been fundamentally defeated and need no longer inspire terror in those who belong to Christ.
Jesus grew up and lived as a young man ‘in the Jewish homeland under Roman occupation,’ during the era of ‘postexilic Judaism.’ He was steeped in the traditions and practices of mature Jewish religious faith, shaped by the vision of the Law and the Prophets — that sweeping understanding of a good world, plagued by evil yet existing wholly under the dominion of God, where goodness, life, and love lie at the centre of the universe.
Over the years, various theories have emerged to explain the resurrection claim without actually accepting it. Jesus did not really die — he merely fainted. His body was stolen. The disciples looked in the wrong tomb. The appearances were hallucinations.
People throughout history have died for many things. They have died for beliefs, ideologies, nations, and causes. Martyrdom, in itself, is not historically unusual.
On the evening of the day Jesus was crucified, his disciples were hiding behind locked doors, paralysed by fear (John 20:19). Within fifty days, they were proclaiming his resurrection before thousands in the streets of Jerusalem (Acts 2:41).
You have probably never thought of it this way, but every time Christians gather for worship on a Sunday morning, they are making a historical claim.
Of all the figures who populate the resurrection narratives, none has captured the modern imagination quite like Thomas. He has been immortalised — unfairly — as the emblem of stubborn scepticism.
If someone in the first century were going to fabricate a story about a resurrection, there is one thing they would almost certainly not do: make women the primary witnesses. In the ancient world, the legal and social status of female testimony was routinely dismissed.
An empty tomb, compelling as it is, cannot by itself prove a resurrection. It proves only an absence. Something more was needed — and something more was given.
In the predawn darkness of a Sunday morning nearly two thousand years ago, several women made their way to a garden tomb on the outskirts of Jerusalem.

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