*Truth Revealed to Babes

The Bible has been the world's bestselling book for many years; billions of people have ready access to God's Word—as close as their own bookshelf or computer. Yet, while the words of God's Book can be read, and frequently are, what it truly means remains a mystery to most people. The sheer number of Christian denominations shouts the fact that even those who profess to follow Christ do not agree on the Bible's message to humanity. Jesus Himself quotes Isaiah, saying, "Hearing you will hear and shall not understand, and seeing you will see and not perceive" (Matthew 13:14; see Isaiah 6:9). The "mysteries of the kingdom of heaven" have not been opened to them (Matthew 13:11).

Earlier, He had said something similar in a prayer:

At that time Jesus answered and said, "I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes. Even so, Father, for so it seemed good in Your sight." (Matthew 11:25-26)

Jesus found something praiseworthy in God the Father denying understanding to those who are thought to be "wise and prudent" but revealing His truth to "babes," average people who are yet unlearned. Those who think that they are smart—who believe they already know how the world works—reject the truths of God as "simple," "pie-in-the-sky," "naïve," "unscientific," "regressive," etc. In contrast, the unlearned possess an open, unspoiled mind that is willing to listen to what God has to say.

In I Corinthians 1:26-29, Paul says that God has called the foolish and the weak to confound the wise and the mighty. Most church members look at Paul's words as if they are a prophecy—that someday, the wise and mighty will look at the glorified saints and say, "If God could do that with them. . . ." But the apostle is also giving us something to do right now. If we are living by God's Word, what we do every day of our Christian lives are the things that will confound those who are the smart and powerful in this present world. When they rise in the resurrection, they will be ashamed that their pride caused them to reject God's revelation when it was being lived right in front of them so plainly. By this, God will humble them and lead them to conversion.

Notice the paragraph leading up to Paul's conclusion that the foolish would confound the wise:

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: "I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent." Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. (I Corinthians 1:18-24)

The truth is so easy to understand, so shockingly simple: Christ crucified. The Creator God died on a tree, giving His blood to cover human sin. It is quite simple—yet confoundingly profound! From that "simple" idea of Christ crucified, countless books have been written. At its root, the idea is simple, something that we can all understand, but the depth of knowledge and understanding that can be derived from it is limitless!

However, to the so-called wise and prudent, who cannot perceive that truth, whose eyes have not been opened, it is just sheer foolishness, even offensive. But we know that the gospel of Christ crucified—which does not leave Him dead on a tree but proclaims Him alive at God's right hand—is the dynamic power and wisdom of God, which leads no less than to salvation and eternal life. The people of Athens were ready to name Paul a fool for the idea of resurrection (Acts 17:32) because, as the wise of this world, that is how they saw the message: "God dies then comes back to life again, and because of that, we can have eternal life too?"

The Greeks, the ones whom intellectuals hold up as emblems of wisdom and philosophy, thought they were wise to scoff at the truth. To their heirs in the world, the message of the Bible and its simple truths do not measure up to their erudition. For example, they find the nature of God as revealed in Scripture to be lacking. God's Word shows that there is God the Father and Jesus Christ, His Son. They have a spirit, the essence of their minds, by which they act. How plain! Nevertheless, the "wise" reject this in favor of a convoluted and ultimately illogical Trinity that cannot be found in the pages of the Book.

Paul also mentions that "Jews request a sign"; they want some supernatural occurrence—fire from heaven or a miracle of healing or the like—to confirm the preaching of God's revelation to men. Yet even Christ—God in the flesh—refused to do that. His only sign of His Messiahship would be one He had no control over, to rise from the dead after three days and nights (Matthew 12:40). The Jews would not accept that, wanting to see a miracle. Thus, when the teaching of the truth, unaccompanied by a sign, does not conform to their traditions, they, too, scoff and return to their comfortable rituals. As Psalm 78:41 asserts, Israel limits God. They do not have the capacity to see Him as He is or in His multifaceted works.

Jesus says to His disciples, "But blessed are your eyes for they see, and your ears for they hear; for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it" (Matthew 13:16-17). Though speaking specifically to the Twelve, it applies also to us; our eyes and ears have been opened to marvelous things from His Word (Psalm 119:18). As the saying goes, with great privilege comes great responsibility. We have an obligation to respond to what God has revealed to us and with its power carry out its implications to their eternal ends.

Peter tells the church, "the pilgrims of the Dispersion [the scattering]" (I Peter 1:1), ". . . as newborn babes, desire the pure milk of the word, that you may grow thereby" (I Peter 2:2). He ends his second epistle with an exhortation to "grow in the grace and knowledge of our Lord and Savior Jesus Christ" (II Peter 3:18). Our present duty is to soak up God's amazing revelation and to convert it into a righteous way of living that pleases Him. We must leave babyhood, foolishness, and weakness behind, and become mature, wise, and strong in Christ.

Facing Persecution

As America continues to shed its Christian values and heritage, the incidence of persecution of Christians is bound to increase. Just this week, news outlets reported on the backlash against fast-food chain Chick-fil-A^® by militant homosexuals after company president, Dan Cathy, a devout Baptist, made statements supporting traditional marriage that angered gay-rights advocates and supporters. Homosexual groups are planning "kiss-ins" in front of Chick-fil-A^® stores all over the nation on August 1, as well as rallies and protests to promote boycotts against the unashamedly Christian restaurant. Mr. Cathy is certainly feeling a measure of persecution for exercising his Constitutional rights to free speech and religious belief.

Granted, this level of persecution falls in the "mild" range. We have not even reached the amount of persecution that the Hebrews had faced when the apostle wrote his epistle to them: "You have not yet resisted to bloodshed, striving against sin" (Hebrews 12:4), though in earlier days, they had "endured a great struggle with sufferings: . . . [been] made a spectacle both by reproaches and tribulations, and . . . accepted the plundering of [their] goods" (Hebrews 10:32-34). So, while we are yet unmarked by the more violent kinds of persecution, we would do well to prepare ourselves for the eventuality of it.

How, then, does Jesus Christ expect us to face persecution? What attitudes should we have when it comes and as it continues? By considering a few scriptures, we can receive a taste of how Jesus, the apostles, and the prophets approached the persecutions they endured.

Beyond faith, which is a given for any child of God at all times, the first and perhaps foundational attitude we need to employ is patience. We must remember that God is at work and that He does not work on our timetable. Most of all, for us, He is working on transforming our character into a reflection of His own, and that takes time. James writes ". . . the testing of your faith produces patience. But let patience have its perfect work that you may be perfect and complete, lacking nothing" (James 1:3-4). The apostle Peter chimes in on this too:

For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully. For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer for it, if you take it patiently, this is commendable before God. (I Peter 2:19-20)

Peter uses the Greek word hupomone, which implies "endurance," "perseverance," or "unswerving constancy." We are to wait on God for deliverance, bearing up courageously through our suffering and not giving in. As David writes in Psalm 40:1-2: "I waited patiently for the LORD; and He inclined to me, and heard my cry. He also brought me up out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my steps." No matter how difficult the situation, He will save us from our persecutors; we will just have to trust Him to effect that deliverance when it is best.

In the middle of trouble, perhaps the last thing on a person's mind is to be positive. Most people just want to cry, to feel self-pity, to complain, to become depressed, and to feel abandoned. However, the great examples of faith found that the opposite reaction is far better. Our attitude needs to reflect a desire to glorify God. As Peter advises in I Peter 4:16, "Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter."

This means that, as we suffer, we should give Him praise and thanksgiving. Paul and Silas, unjustly thrown into prison in Philippi, did not let their situation get them down. Acts 16:25 informs us that "at midnight Paul and Silas were praying and singing hymns"! We are told that the other apostles, on trial before the Sanhedrin, were "rejoicing that they were counted worthy to suffer shame for His name" (Acts 5:41).

We also glorify Him in the manner in which we endure the suffering—not just in the words we speak, but also our behavior. Paul saw persecution as a means to give glory to God:

But the Lord stood with me and strengthened me, so that the message might be preached fully through me, and that all the Gentiles might hear. And I was delivered out of the mouth of the lion. And the Lord will deliver me from every evil work and preserve me for His heavenly kingdom. To Him be glory forever and ever. Amen! (II Timothy 4:17-18)

The third attitude may be even more difficult to do. Peter commands us in I Peter 4:19, "Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator." During persecution, enduring perhaps horrible suffering, a Christian should do good. In reality, that is what makes him a Christian. He must rise above his situation and continue to carry out acts of love, even toward his persecutors. It is part of Jesus' Sermon on the Mount: "But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven" (Matthew 5:44-45).

During his crucifixion, Jesus practiced what He had preached, continuing to preach the gospel of the Kingdom to His dying breath. He comforted the daughters of Jerusalem (Luke 23:27-31) and promised the thief next to him an opportunity for salvation (verses 39-43). He also asked His Father to forgive His murderers (verse 34). No matter what the circumstances, He never stopped showing love to all, even to His enemies. Paul imitated this example, boldly preaching the gospel while in chains, and doing so actually furthered the cause of the gospel rather than hindered it (Philippians 1:12-18).

Finally, we must have an attitude of joy. Again, it is Peter who advises us: "Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you. But rejoice to the extent that you partake of Christ's sufferings, that when His glory is revealed, you may also be glad with exceeding joy" (I Peter 4:12-13).

This is a tough order, but it is not impossible. However, notice that he includes a qualification on this, that we are to be joyful if we are suffering for a righteous reason, sharing Christ's sufferings. But if we are suffering as a result of our own stupidity, we need to repent!

James tells us in James 1:2, "Count it all joy when you fall into various trials." It is not natural to rejoice in the midst of suffering, but we can do it because the Holy Spirit is working in us, giving us God's perspective and strength to endure (see I Peter 1:3-9). That is the only way we can rejoice in suffering, knowing that God has counted us worthy of it.

Obviously, no one wants to be persecuted, but "all who desire to live godly in Christ Jesus will suffer persecution" (II Timothy 3:12). Yet, if we do, we have Christ's promise that it is for our good: "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven" (Matthew 5:10).

At the Father's Right Hand

Down through the centuries since the lifetime of Jesus Christ, despite the Bible's injunction against making images of God, artists have depicted probably every scene from the gospels. However, many of them have chosen to portray one of two vignettes from His life: Jesus as a baby in His mother's arms or as crucified Savior. In each case, they depict Him as needy and powerless—either dependent on His mother or dying or dead.

Much of modern Christianity follows the same dual-themed template in its preaching and worship. Each year we are barraged by the imagery of the baby Jesus in the iconography of the interminable Christmas season. While it is certainly wonderful to realize that God came in the flesh to dwell among men (John 1:14), this world's Christianity and its prolonged emphasis on Christmas tends to "freeze" Him in the position of a cute little baby for all time, ignoring His greater purposes and works.

In addition, the constant refrain, especially of the evangelical set, is "Have you been saved?" Again, their question is undoubtedly sincere, and it is hard to fault their missionary zeal. Yet, it seems that their only goal is to call as many people forward as they can to pray the prayer of salvation, accepting the sacrifice of Jesus Christ on the cross. "Jesus Christ died to save you from your sins" is a true statement—and thank God that He did!—but He did not remain on the cross any more than He stayed in the manger. With those wonderful works accomplished, He has moved on to even better things.

The apostle Paul is eager to point this out in Romans 5:10: "For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life" (emphasis ours). Certainly, the Easter holiday—as paganized as it is with its use of fertility symbols like bunnies and eggs—proclaims the fact that Jesus Christ rose from the dead, but its impact on society and nominal Christians is feeble. About the most that those who call themselves Christians get from it—and even this is only partly true—is that Christ's resurrection opens the way for them to get to heaven and enjoy eternal life. So much for the meek "shall inherit the earth" (Matthew 5:5)!

But notice carefully what Paul writes: "We shall be saved by His life." Most people seem to think that we are saved by His death, but that is a false concept! We are justified by His death; our sins are forgiven and we are proclaimed righteous once covered by the blood of Christ. Our salvation, however, hangs on the fact that Jesus Christ is now alive forever!

Imagine that Jesus, sinless and perfect, had paid for our sins through the sacrifice of Himself in our stead, yet He did not rise from the dead. What would have been the result? We would still have payment for our past sins once we accepted Him as our Savior, but that would be all. There would be no hope of a resurrection, no chance of eternal life, because, in this scenario, Christ never opened the way, never having become "the firstborn among many brethren" (Romans 8:29). He would never have conquered death and never have been crowned with glory and honor to share with other sons and daughters of God (see Hebrews 2:10-16).

Further, had Jesus remained dead in the tomb, never having risen to spiritual life or ascending to heaven to take His place at the Father's right hand (Hebrews 1:2-4; 10:12), mankind would still be cut off from God. We would have no opportunity to enjoy a relationship with the Father. Why? Because the living Jesus Christ is the Mediator between man and God (I Timothy 2:5). The author of Hebrews writes:

But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them. For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens. . . . (Hebrews 7:24-26)

Later, he urges us to enter the Father's throne room with boldness and "in full assurance of faith" by Jesus Christ (Hebrews 10:19-22) for the purpose of strengthening our relationship with the Father. Paul explains, "It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us" (Romans 8:34).

On the night of His arrest, Jesus tells His disciples, "It is to your advantage that I go away [to the Father]; for if I do not go away, the Helper will not come to you; but if I depart, I will send [it] to you" (John 16:7). Among His many duties, Christ is responsible for dispensing the Holy Spirit to God's people, giving them the power to understand God's will and to put it into practice. Hand in hand with this is His position as "head of the body, the church" (Colossians 1:18; Ephesians 5:23). He directs and controls all the works of the church, raising up servants to further God's purpose and prepare a people as "firstfruits of His creatures" (James 1:18; Revelation 14:4).

As Head of the church and our sinless Savior, He is also the perfect Judge of all men (John 5:27; II Timothy 4:8; I Peter 4:5), and now "the time has come for judgment to begin at the house of God" (I Peter 4:17). In the book of Revelation, Christ writes letters of evaluation to seven churches, representative of all His people down through the ages (Revelation 2-3). These letters are His judgment of the major attitudes of God's people, especially those in the time of the end, for He makes frequent allusions to His return (Revelation 2:5, 16, 25; 3:3, 11, 20).

He begins the body of each letter with the words, "I know your works." Being alive and in power at God's right hand, He is intimately aware of what we are doing. Since He desires greatly that we attain eternal life in His Kingdom, He warns us through these letters to make the changes necessary to please God. His primary job is to bring each of us into the Family of God to share endless years of loving companionship and creativity with Him and His Father. So we will be saved by His life—because He lives, we will be given salvation. Jesus assures us, "My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand" (John 10:27-28).

Now that is good news!

The Ultimate Sacrifice

Sacrifice is not a concept that anyone really enjoys. Although we are hearing the word more often these days due to price inflation in such core areas as food and energy, most of us do everything we can to avoid having to make sacrifices. As ironic as it sounds, we will make sacrifices in one area to circumvent having to make a sacrifice in another! This points out the human tendency to hold some part of our lives closer and dearer than others—and we are loath to let go of even a small bit of what we love the most.

Jesus Christ did not live this way. In His human life, He was all about sacrifice—His whole life was a sacrifice. And His is the life that has been exalted as the perfect pattern for our own.

In terms of Jesus' sacrifice, anyone familiar with the Bible will first think of His sacrificial death at Calvary to atone for the sins of mankind. His crucifixion was indeed the greatest act of sacrifice in the history of the world, a perfect demonstration of His own teaching in John 15:13, "Greater love has no one than this, than to lay down one's life for his friends." His supreme offering of His sinless life paid the terrible cost of all of mankind's sins for all time (see Hebrews 9:26-28; 10:10, 12, 14).

In John 3, speaking to Nicodemus, who later helped Joseph of Arimathea to prepare Him for burial, Jesus states a primary purpose of His incarnation: "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up [signifying His crucifixion]. . . . For God did not send His Son into the world to condemn the world, but that the world through Him might be saved" (John 3:14, 17). He was, as described by John the Baptist, "the Lamb of God who takes away the sin of the world" (John 1:29), who was "slain from the foundation of the world" (Revelation 13:8). The apostle Peter makes it personal for us:

. . . knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot. He indeed was foreordained before the foundation of the world, but was manifest in these last times for you. . . ." (I Peter 1:18-20)

His sacrifice had been prophesied in many places in the Old Testament, as in the first recorded prophecy, Genesis 3:15: "And I will put enmity between you [the serpent, Satan] and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel." Isaiah 53:6 encapsulates the prophecy of the Suffering Servant: "All we like sheep have gone astray; we have turned, every one, to his own way; and the LORD has laid on Him the iniquity of us all." Jesus Himself refers to the prophecy of His death in Psalm 22 with His cry from the cross, "My God, My God, why have You forsaken Me?" (Psalm 22:1; Matthew 27:46). Many places in the Old Testament show either a need for or a hope in a coming Redeemer (see, for instance, Job 19:25; Psalm 19:14; Isaiah 47:4; 59:20; 63:16).

It is difficult for short-sighted human beings to realize how the foreknowledge of His suffering and death must have weighed on His mind, perhaps from His childhood, since at the age of twelve, He told Joseph and Mary that He "must be about [His] Father's business" (Luke 2:49). Knowing He had come into the world to bear the sins of every man, woman, and child must have been an unimaginably heavy burden for Him. It was an obligation that was constantly before Him. Certainly, the expectation that on His shoulders rested the destinies of countless billions of people was a cup—His weighty lot—that He would gladly forgo if He could (see Luke 22:41-44). However, He was committed to doing God's will in everything (see John 6:38; 8:28-29), so He bore it in faith.

We must look further, deeper, beyond His sacrificial death to His equally sacrificial life. His daily walk was an example of the Golden Rule, doing for others what we would have them do for us (see Luke 6:31). As Jesus says of Himself, "The Son of Man did not come to be served, but to serve, and to give His life a ransom for many" (Matthew 20:28). Thus, His life was dedicated to exhausting Himself through giving to others. The gospel accounts relate occasion after occasion when He preached or healed or cast out demons or comforted everyone who came to Him for help (see Mark 3:7-11; 6:54-56; Luke 4:40; etc.).

Yet, He made many other sacrifices, ones that we do not often consider. Perhaps the greatest one is that He never married and had children. Of course, His Father had already promised Him the church as His Bride (Ephesians 5:25-27, 32; Revelation 19:7), but He never experienced the joys and comforts of having His own family. He gained all His experience in family matters as an obedient Son and loving Elder Brother in the house of Joseph and Mary.

In addition, He sacrificed things that most people prize as good and worthy, like ambition, wealth, prestige, position, popularity, and many other such elements of "success." He had the wherewithal within Himself to attain any or all of these pinnacles of human achievement, but He shunned them all for the greater reward before Him: "Jesus, the author and finisher of our faith, . . . for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God" (Hebrews 12:2). He considered His many fleshly sacrifices as nothing compared to the tremendous future He would enjoy in the Kingdom of God.

This is the lesson that the apostle Paul teaches in Philippians 3. Using his own life as an example, he relates that he had just about anything a person could want: the right genes, the right social standing, the right education, the right enthusiasm, and the right reputation. "But," he writes:

what things were gain to me, these I have counted loss for Christ. Yet indeed I also count all things . . . as rubbish, that I may gain Christ and be found in Him, . . . that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, if, by any means, I may attain to the resurrection from the dead. (Philippians 3:7-11)

So he advises in verse 15, "Therefore let us, as many as are mature, have this mind." Like our Savior Jesus Christ, we must be willing to sacrifice whatever it takes to "press toward the goal for the prize of the upward call of God in Christ Jesus" (verse 14). The glorious life of the coming Kingdom of God is attained through sacrifice, and the way we know (John 14:4).

In the Presence of Enemies

David writes in Psalm 25:19, “Consider my enemies, for they are many; and they hate me with cruel hatred.” This verse applies equally well to Jesus of Nazareth, a Man who, because of His goodness and truth, attracted enemies like ants to honey. From His birth to His death, he was surrounded by antagonists, many of them out to kill Him for who He was and what He taught.

Just a list of His enemies would be fairly long, but there are several major people or groups who require a few lines of explanation, as a few of them are frequently confused.

The chief and most dogged adversary of Jesus Christ is, of course, Satan the Devil. Knowing that God had sent His Son to replace him as ruler of this world (John 12:31; 14:30; 16:11), Satan pulled out all the stops to destroy Jesus physically or to tempt Him into sin, destroying Him spiritually. From the killing of the Bethlehem innocents (Matthew 2:16-18) to rousing the rabble to choose Barabbas and condemn Jesus to crucifixion (Matthew 27:20-23)—and beyond—Satan was intent on manipulating people to obstruct and derail God’s purpose. He even personally confronted Jesus in the wilderness just prior to the beginning of His ministry (Matthew 4; Luke 4), but that ended in utter failure to tempt the Son of God into sin. Insanely, he still thinks he can win, seeking to “devour” the elect (I Peter 5:8), and at the end of this age (Revelation 13) and at the end of the Millennium (Revelation 20:7-10), he will again attempt to incite humanity against Christ.

Jesus’ earliest human enemy was none other than Herod the Great, King of Judea at the time He was born in Bethlehem (Matthew 2). When the wise men from the East asked the whereabouts of the One born King of the Jews, Herod was troubled—a classic biblical understatement. Herod was paranoid about usurpers of his throne, having killed at least a half-dozen people—all of them relatives—whom he suspected of conspiring against him. A claim that a newborn was the real King of the Jews only fueled his paranoia, which was perhaps heightened by advancing years and failing health. He died soon after his attempt on Jesus’ life and his actual massacre of all boys two and under in Bethlehem and its environs.

Perhaps Jesus’ best-known adversaries were the Pharisees. These men belonged to a sect of Judaism that prided itself on its strict adherence to the traditions of the Jewish people. Their name, Pharisee, refers to being “separate” by means of their practice of religion—that they had separated themselves from all ritual impurity. They set themselves up as lay-interpreters of God’s law and vowed to follow the thousands of uninspired rules and regulations regarding proper conduct, particularly on the subjects of the Sabbath, tithing, purification, foods, and other various religious procedures, many of which Jesus criticizes in Matthew 23. They opposed Jesus so vehemently because He upset, not just their religious sensibilities, but also their popularity with and esteem of the people, as well as their political power under the Romans.

Closely linked to the Pharisees were the scribes or lawyers. Originally, they were simply writers or copyists of the law, but over time, due to the growing use of Aramaic rather than Hebrew among the people, their occupation had become a prominent, learned profession: They became doctors of the law whose job was to interpret biblical statements for the people. Thus, they became the jealous guardians of both the text and interpretation of Scripture. Jesus’ teachings frequently overthrew their rulings, and they did not take kindly to it.

Another sect of the Jews called themselves Sadducees. The name evidently derives from the Hebrew word tsadaq, which means “righteous.” As the party of the aristocracy and the priests, the Sadducees were the bitter rivals of the Pharisees, and other than at His trial, only once are they shown united with the Pharisees against Jesus (Matthew 16:1, 6). Jesus does not denounce them as vehemently as He does the Pharisees, yet He still warns His disciples against their doctrines (Matthew 16:12). They were the arch-conservatives of Judaism, clinging to their historical responsibilities and interpretations and rejecting the Oral Law touted by the Pharisees. The Sadducees were extensively involved in the politics of the time, and in fact, held many of the chief positions in Judea. The Herodians, also called Boethusians, were a sub-sect of the Sadducees and were political partisans of Herod. Their particular opposition to Jesus was almost entirely political. The chief priests were Sadducees of a handful of distinguished and wealthy families of the Levitical aristocracy.

Although the Zealots were not an organized political or religious party at the time, there were some zealous groups that were intent on overthrowing the Romans and installing a Jewish king on the throne of David. Early on, some of them probably had high hopes that Jesus, a Son of David, would fulfill the earthly Messianic role that they envisioned. However, He soon disappointed them by refusing to take the path of armed rebellion against the Romans. Some believe that Judas Iscariot, His betrayer, may have been the member of such a group, as his surname is thought to mean “dagger-man,” hinting at political skullduggery.

The Romans themselves in due course became His direct enemy through Pontius Pilate and his sentence of crucifixion. The Empire probably did not care what Jesus taught one way or another, but they were terribly concerned about two matters: treason and riot. The Jewish authorities tried to compel Pilate to convict Jesus on His assertion that He was a king, which Pilate found not to rise to treason (John 18:38). The Jews then switched the charge to “He made Himself the Son of God” (John 19:7). Pilate tried to release Him, but the Jewish leadership and the crowds forced his hand to crucify Jesus.

So Jew and Gentile, rulers and rabble, priestly and secular—all had a hand in opposing and ultimately killing our Savior Jesus Christ. This fact leads to the inescapable conclusion that they represented each one of us, for had we been in their shoes, we would have done the same. No matter how vociferously we deny that we also would have shouted with the crowd, “Crucify Him!” we cannot deny that we have sinned, making His atoning death necessary (see Isaiah 53:5-6, 10-12). Paul writes: “While we were still sinners, Christ died for us. . . . For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life” (Romans 5:8, 10; see Colossians 1:21-22).

So, though our names may appear on the list of His enemies, upon God’s calling and the acceptance of Christ’s blood in our behalf, they have been struck through, transferred to the list of God’s redeemed.

In the Heart of the Earth

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As hard as it is to believe, it has been twelve years since Church of the Great God published "After Three Days," a booklet I wrote explaining the timing of the death, burial, and resurrection of Jesus Christ. I am still asked regularly to defend my assertions and dogmatisms in the face of the overwhelming belief in the Good Friday–Easter Sunday of mainstream Christians. Frankly, many of those who challenge the booklet's argument react spasmodically rather than reasonably, having never considered that the Bible may present a scenario contrary to traditional preaching. Perhaps these people are subconsciously aware that if "After Three Days" is correct, a large chunk of mainstream Christian theology—Sunday-worship in particular—crumbles to dust.

Since the annual memorial of Christ's death has arrived once again, perhaps an addendum to the booklet's subject is in order. Obviously, as a booklet, "After Three Days" could not include an exhaustive study of every pertinent word and phrase, yet most of the rebuttals to it hinge on the meaning of such small elements in the Gospels' texts. Probably the most common argument holds that "three days and three nights" (Matthew 12:40) does not mean exactly that but "parts of" three days, allowing the one day and two nights between Friday sunset and Sunday at dawn to fulfill Jesus’ prophecy.

Another frequent protest centers on John 20:1 and the phrase, "Now on the first day of the week. . . ." Supporters of this argument claim that this time-marker points to when Jesus was resurrected, but the text itself refers only to Mary Magdalene coming to the tomb at that time. The stone must have been rolled away at some earlier time. Besides, the verse even says that she came to the tomb "while it was still dark," and Jesus was already gone! Yet, every burgh in Christendom features a sunrise service on Easter morning.

Perhaps the most difficult textual problem to explain is the disciples' assertion, as they walked with Jesus to Emmaus on that same first day of the week, that "today is the third day since these things happened" (Luke 24:21). To most, counting as we do, this would place the crucifixion on the previous Thursday, not Wednesday as the modern church of God has taught for about eighty years. However, this simple mathematical explanation is a bit superficial. Those who look at the counting of days from an inclusive point of view say that the disciples' phrasing points to the previous Friday, since the Jews would have counted the current day, Sunday, along with Saturday and Friday to arrive at their three days. This would seem to support the traditional Good Friday–Easter Sunday scenario.

Yet, Jesus said, "The Scripture cannot be broken" (John 10:35). Everywhere else, the Gospels support a 72-hour burial from Wednesday at sunset to the weekly Sabbath at sunset. Can this verse in Luke 24 be a contradiction? There are two ways of resolving this apparent inconsistency. The first considers that the disciples are not referring just to the three days of Jesus' burial. Then what are they talking about? They actually say, "Today is the third day since these things happened." To assume that they refer only to the crucifixion is to ignore the context of the passage. In verse 18, Cleopas exclaims, "Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?" From the summary of what they told Him, we can conclude that the disciples recounted the whole string of events that occurred in what we now call Crucifixion Week—and those events did not end with Jesus' death and burial.

Matthew 27:62-66 informs us that on the day after Christ's crucifixion—Thursday, as we understand it—the Jews went to Pilate to ask that a guard be set on the tomb, and he told them to do it themselves. They may have done it immediately, but they may have waited until sunset, since the day was a High Day, a holy day Sabbath, the first day of Unleavened Bread. So, on either Thursday or early Friday, a guard was set, making it the last activity surrounding the "big news" that the disciples told the resurrected Jesus about. They could then say that it had been three days since the last of "these things" had occurred.

The second, and perhaps best way, to understand this comment, is to take it in its most natural sense. The immediately preceding thought is that the disciples "were hoping that it was He who was going to redeem Israel." The sign that Jesus had given to them was of being "three days and three nights in the heart of the earth" (Matthew 12:40). The sense of the ensuing comment, however, is that their hopes were dashed because the three days and nights of the sign had already passed! The idiomatic phrase reads literally, "One is passing this day as the third," implying "the third day has passed." In essence, they were not saying that it was the third day of Jesus' sign but, unfortunately, that the third day was already up!

Finally, some try to say that the phrase "in the heart of the earth" in Matthew 12:40 does not mean buried in a grave or tomb. Those who support this theory say that heart implies "middle of" or "midst of," and earth should really be translated as "country" or "world." Thus, the argument runs, Jesus is actually saying that He would be three days and nights in Jerusalem, since it was the center of the nations according to Ezekiel 5:5: "This is Jerusalem; I have set her in the midst of the nations and the countries all around her." Supporters do not say how Jesus' being in Jerusalem for this amount of time can act as a sign of His Messiahship.

However, this argument holds no water. First, the Greek is literally translated here, as it is from a Hebrew idiom found in Jonah 2:2-3, the place to which Jesus referred in giving His sign. In that place, "heart of the seas" parallels "into the deep," which Jonah in the previous verse calls "the belly of Sheol," the pit where the dead are laid or the grave. So, heart of the earth means "underground," just as heart of the seas means "underwater." "In the heart of the earth," then, was a Hebrew metaphor signifying being dead and buried.

Second, the similar sign Jesus gave in John 2:19, "Destroy this temple and in three days I will raise it up," is explained plainly in verse 21: "But He was speaking of the temple of His body." Though they use different metaphors, the two signs are the same: Being in the heart of the earth is the result of having the temple of His body destroyed. Ergo, Jesus was not talking of His travel plans in Jerusalem but of His death, burial, and resurrection.

Indeed, the Scripture cannot be broken, as much as men try to cram their traditional beliefs into it. Would that they read the Bible for what it says rather than what they want it to say!