Sunday Morning Greek Blog

June 28, 2026

Baptism: The “Living Sacrifice” of Romans 12:1 (Romans 6:12–23)

Filed under: Evangelism,forgiveness,Hebrews,Immersion/Baptism,Resurrection,Romans — Scott Stocking @ 7:46 pm
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I preached this message at Mount View Presbyterian Church on June 28, 2026, “Proper 8” in the Lectionary. As with my previous message, I wanted to focus on the Romans passage for the day given my recent intensive study into the letter. I also wanted to establish what I think is an overlooked connection between the climax of the first 11 chapters of Romans, chapter 6 featuring Paul’s discussion of baptism, and the “conclusion” of that argument that Paul states in 12:1, namely, that we should offer ourselves as a living sacrifice in the waters of baptism.

Good morning! The Lord be with you!

As I said a couple weeks ago, I wanted to focus on the Romans chapters in the Lectionary readings this month because of my recent “deep dive” into Romans. My purpose was twofold: to help my home church kick off a Romans study this past semester as well as to edify myself for my own personal encouragement and enrichment. The more I have drilled down into Romans, the more scriptural gold I find that enriches my own faith, calls me to a deeper commitment to faithfulness, and transforms my heart and mind in ways I have never experienced in 50 years of being an intentional Christ follower.

I’m especially excited this morning to share with you my message, mixed with a little bit of testimony, on the last half of Romans 6. I have discovered in the past year that Romans 6 is central point of Paul’s explanation of the righteousness of faithfulness. His whole discussion in the first five chapters leads up to the explanation of his stated theme. I’ve said before that Romans 1:5 is the main theme of the entire book of Romans, as is evident by Paul’s restatement of it at the end of Romans 16:26. Romans 1:5 says this:

“Through him we received grace and apostleship to call all the Gentiles to the obedience of faithfulness for his name’s sake.”[1]

The connection of today’s passage with the concept of obedience, especially as it relates to chapter 6’s main topic of baptism, was clear as we read the text. But I want to issue a disclaimer here: when Paul is talking about obedience, he is NOT talking about a legalistic checklist we all must check off. Nor is he talking about mindless, robotic, walking-in-lockstep behavior. Obedience in this context means something much more personal, so let’s dive into the passage and find out what that is.

To refresh our memories, we need to look back at what immediately precedes our passage today, because, as I said a couple weeks ago, we need to see what the “therefore” in verse 12 is “there for.” Here’s what Paul said in vv. 3–5 as he introduces the topic of baptism:

“3 Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? 4 We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. 5 For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his.”[2]

Then in verse 11, the verse leading into this morning’s passage, Paul says this to summary the first part of his discussion in chapter 6:

“In the same way, count yourselves dead to sin but alive to God in Christ Jesus.”[3]

Paul considered baptism to be the transformative moment in the life of the believer, then. Repenting and turning to God involves two (at least) sequential events: In dying with Christ, not only do we share in his crucifixion and suffering on the cross, but we become united with, made one with Christ as well for eternity. Just as Christ did not remain in the grave forever, so we too, at baptism, are alive with the resurrected Lord even in our mortal bodies. This is what I meant above that Paul’s main theme, the obedience of faithfulness, is more than just a list of rules and behaviors to abide by. This obedience of faithfulness means we’re actually living our lives in the presence of Christ himself.

This is where we catch up with this morning’s reading. The fact that Paul says “Therefore do not let sin reign in your mortal body so that you obey its evil desires”[4] should not surprise us. If we’re living “in Christ” and walking daily in His presence, would we want to bring sinful habits, behaviors, and thoughts into that relationship? Of course not!

Paul gets a little more specific as he goes on in 13 and 14. Don’t let any part of yourself—body, soul, or mind—fall into sin. Paul is pretty much saying here it’s an all or nothing proposition, just as baptism represents a complete identification with Christ. Christ gave his all for us, after all. He calls us to offer our complete self as “an instrument of righteousness.”

Paul’s use of a word here that we have translated into English as “instrument” need not concern us, even though on the surface it may cause us to think we’re just chess pieces. But as we have seen, our connection to Christ is a relationship: he is the head of the church; we are his body. So again, it never hurts to repeat this fact: we’re not cut off from the body if do happen to sin once in a while.

The word for “instrument” (ὅπλον hoplon) may have reminded the Greek-speaking gentiles of Hoplite soldiers of ancient Greece. They were heavily armed infantry troops that were quite successful in their day. The point of making this connection is that the body of Christ, the diverse church, is united in moving the kingdom forward, preferably through peaceful means, just as an army is united in purpose even though different battalions may have different tasks.

Hebrews 6 can help us understand this concept a little better, I think. Hebrews 6 can be a little scary if we don’t understand the context. Here’s what it says:

“It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, 5 who have tasted the goodness of the word of God and the powers of the coming age 6 and who have fallen away, to be brought back to repentance. To their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.”[5]

The idea of not being able to return to repentance if you’ve made a mistake is a little frightening. Does that mean you miss out on some heavenly rewards? Or worse yet, that you miss out on heaven? Fortunately not. In the opening verses of chapter 6, the author chides the Hebrews for still consuming spiritual baby food. One of the items in his list is “repentance from acts that lead to death.”

The author of Hebrews is telling his readers they don’t need to “re-repent” or get “re-baptized” to get back right with God after they sin. What he is saying, however, is that the Hebrews have to develop a more mature mind set about life. He knows they already believe, they just have to start acting like they believe. They must start acting “faithfully” to show they are walking in that “obedience of faithfulness.”

Getting back to Romans 6, Paul repeats his opening question of chapter 6 with a slightly different nuance but the same answer: “What then? Shall we sin because we are not under the law but under grace? By no means!”[6] Of course not, Paul! Silly question, or so it seems, but evidently people thought that way back then. Paul goes on to talk about the difference between offering ourselves as “slaves” to righteousness as opposed to offering ourselves as slaves to sin.

The word for “offer” (παρίστημι paristēmi), which appears five times in Romans 6, is a word we should pay attention to, because the next time it appears in Romans is in 12:1: “Offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship.”[7] If you’re not picking up on the connection here, let me spell it out:

Look at Romans 6:13b again. Paul says, “Offer yourselves to God as those who have been brought from death to life.”[8] In the context of Romans 6, what does that phrase “from death to life” refer to? We’ve seen that it refers to baptism.

Baptism is how we unite with the sacrifice of Christ and the life that comes from his resurrection. In other words, it’s the perfect definition and example of what it means to be a “living sacrifice.” When Paul exhorts the Romans in 12:1 to offer themselves as a living sacrifice, he’s exhorting them to participate in the obedience of faithfulness as represented by baptism. In Philippians 2:8, Paul tells his readers that Christ “humbled himself by becoming obedient to death—even death on a cross!”[9] The faithful obedience of Jesus should encourage our own faithful obedience.

Finally, we can’t talk about the last half of Romans 6 without talking about the very famous last verse of Romans 6: “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”[10] For quite a long time, this verse has been treated as a warning to believers and unbelievers alike, in some cases, being used to scare us away from the devil and toward Christ. But I want to suggest to you this morning that Paul never intended to use this verse as a warning, but as a summary statement for chapter 6 that applies to everyone who’s made the decision to follow Christ.

We know that Christ paid the full wages of sin for us on the cross so we wouldn’t have to. By participating in Christ’s crucifixion through baptism, we get “credit” as if we had paid the wage ourselves. Christ’s righteousness clothes us when we come to him. The last verse is an affirmation that we have paid the wages of sin. Since baptism also connects us the gift of eternal life and the hope of the resurrection, we have already received that free gift but will not “redeem” it until we die and go to be with the Lord. So again, verse 23 is an affirmation of that life we have received, not necessarily a promise for good behavior.

That’s what makes it grace, then. As Ephesians says, we’re saved by grace through the faithfulness of Christ. We only need to respond to it willingly. If you haven’t already, I urge you to do so today. Peace to you, brothers and sisters, from God our Father and the Lord Jesus Christ. Grace to all who love our Lord Jesus Christ with an undying love. Amen.

My thoughts are my own.

Pastor Scott Stocking, M.Div.

If you are interested in scheduling an engagement with me for teaching. pulpit supply, conference speaker, etc., please click my name in the signature and send me an e-mail. My preference is to remain within a two-hour drive of Omaha, but would consider farther for a longer weekend engagement.

[1] The New International Version. 2011. Grand Rapids, MI: Zondervan. Italicized phrase retranslated by author for emphasis.

[2] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[3] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[4] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[5] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[6] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[7] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[8] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[9] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[10] The New International Version. 2011. Grand Rapids, MI: Zondervan.

May 13, 2026

Resurrection: SMGB Resource Guide

Filed under: John Gospel of,Luke Gospel of,Mark Gospel of,Matthew Gospel of,Resurrection,Thanatology (Death) — Scott Stocking @ 9:23 pm
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Logos Discount

I’m starting a new series similar to my Lectionary Helps articles. I’m creating a series of topically or Bible-book–reference posts featuring links to my videos and blog articles on the stated topic. As a Logos Affiliate, I’m also including a link to Logos Bible Software (60-day free trial), which is the source for some of the information herein. The Logos link does not imply in any way Logos’s endorsement of my blog or any of its contents. Your feedback is welcome here or in the individual links I’ve provided.

Videos

Rumble:Why I Don’t Want to Be Cremated: A Personal Biblical Perspective

Facebook:Why I Don’t Want to Be Cremated: A Personal Biblical Perspective.

English Dictionary Definition:

res•ur•rec•tion \ˌre-zə-ˈrek-shən\ noun

[Middle English resurreccioun, from Anglo-French, from Late Latin resurrection-, resurrectio act of rising from the dead, from resurgere to rise from the dead, from Latin, to rise again, from re- + surgere to rise—more at surge] 14th century

1 a capitalized: the rising of Christ from the dead

b often capitalized: the rising again to life of all the human dead before the final judgment

c: the state of one risen from the dead[1]

Tyndale Bible Dictionary

RESURRECTION Act of being raised from the dead, used in the Bible in three different contexts: (1) It refers to miraculous raising of the dead back to earthly life, such as when Elijah raised a boy (1 Kgs 17:8–24), Elisha raised the Shunammite’s son (2 Kgs 4:18–37), Jesus raised both Jairus’s daughter (Mk 5:35–43) and Lazarus (Jn 11:17–44), Peter raised Dorcas (Acts 9:36–42), and Paul raised Eutychus (20:9–12). There is no hint that these resuscitations would prevent future death. (2) It refers most frequently to the resurrection of Jesus Christ. (3) It also refers to the eschatological resurrection of mankind at the end of time for punishment or reward (Jn 5:29; cf. Rv 20:5–6).[2]

Noun

414 ἀνάστασις (anastasis), εως (eōs), ἡ (hē): n.fem.; ≡ Str 386; TDNT 1.371—1. LN 23.93 resurrection (Mt 22:31; Mk 12:18; Lk 14:14; Jn 5:29; 11:24, 25; Ac 1:22; Ro 1:4; Heb 6:2; 11:35; 1Pe 1:3; Rev 20:5; Heb 11:1 v.r.); 2. LN 87.39 rising up, from a lower status to a higher one (Lk 2:34+), for another interp, see next; 3. LN 13.60 rising up, a change for the better (Lk 2:34+), for another interp, see prior[3]

Verb

482 ἀνίσταμαι (anistamai), ἀνίστημι (anistēmi): vb.; ≡ DBLHebr 7756; Str 450—1. LN 17.7 cause to stand up (Ac 9:41; Ac 2:30 v.r.); 2. LN 23.94 raise to life (Jn 6:39; Mk 16:9 v.r.; Ro 14:9 v.r.); 3. LN 23.59 ἀνίστημι σπέρμα (anistēmi sperma), procreate, bring into being, have children (Mt 22:24+); 4. LN 17.6 (dep.) stand up (Lk 4:16); 5. LN 15.36 (dep.) go away (Lk 4:38); 6. LN 13.81 (dep.) come into existence appear (Heb 7:11; Ac 7:18); 7. LN 23.93 (dep.) live again, come back to life, having been once dead (Lk 9:8; 1Co 15:51 v.r.); 8. LN 39.34 (dep.) rebel against (Ac 5:36)[4]

Blog Articles and Sermons

Resurrection in the Valley of the Dry Bones (Ezekiel 37) | Sunday Morning Greek Blog

Resurrection Realities (Luke 20:27–38) | Sunday Morning Greek Blog

Running the Resurrection Race (Easter 2025; John 20:1–18) | Sunday Morning Greek Blog

“I Am the Resurrection and the Life” (John 11:25) | Sunday Morning Greek Blog

Jesus Wept 2.0 (John 11:32–44) | Sunday Morning Greek Blog

What Makes God Weep? | Sunday Morning Greek Blog

[1] Merriam-Webster, Inc. 2003. In Merriam-Webster’s Collegiate Dictionary., Eleventh ed. Springfield, MA: Merriam-Webster, Inc.

[2] Elwell, Walter A., and Philip Wesley Comfort. 2001. In Tyndale Bible Dictionary, 1121–22. Tyndale Reference Library. Wheaton, IL: Tyndale House Publishers.

[3] Swanson, James. 1997. In Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament), electronic ed. Oak Harbor: Logos Research Systems, Inc.

[4] Swanson, James. 1997. In Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament), electronic ed. Oak Harbor: Logos Research Systems, Inc.

April 21, 2026

Call on the Name of the Lord (Psalm 116)

Filed under: Christology,Communion/Eucharist,Easter,Ecclesiology,Life of Christ,Luke Gospel of,Passion,Prayer,Psalms,Resurrection,Romans,Theophany — Scott Stocking @ 5:33 am
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I preached this message on the third Sunday of Easter, April 19, 2026, at Mount View Presbyterian Church.

Psalms 111 through 119 make up a unique subsection of what your English Bibles call “Book V” of the psalms. They are called the “Egyptian Hallel” because each chapter begins or ends with the shout “Hallelujah.” We know that means “Praise God!” Psalms 111–112 are introductions to the Hallel, each being an acrostic psalm, that is, each “half-verse” of the psalm begins with successive letters of the Hebrew alphabet. The last chapter of this Hallel, 119, is of course an acrostic as well, and most English Bibles will indicate that. Chapter 119 has 22 sets of 8 verses that are in alphabetical order according to the first letters of each of the verses in the respective sections. Psalm 119, the longest chapter in the Bible, is also famous for its exaltation of God’s words and decrees, with all but three verses mentioning God’s word or decrees using a variety of terms.

The central psalms in the Hallel are 113–118. These are the psalms that were sung before and after the Passover seder meal, with Psalms 113–114 sung prior to the meal, and psalms 115–118 sung after the meal. This context “sets the table” (allusion intended) for taking a deeper dive into Psalm 116 this morning. Psalm 116 is reads like two psalms in one, because the second half of the psalm parallels the first half. As such, I want us to compare the two halves and see what gems we can discover. It’s also possible that the Emmaus disciples sang this psalm after their “surprise” dinner with Jesus since they were not too far out from Passover.

First of all, you may have noticed from our reading that there is a pervasive theme across the whole psalm of “calling on the name of the Lord.” In fact, it seems intentional that those who decided to pick and choose a few verses from Psalm 116 for the Lectionary reading were intentional about focusing on that theme. So let’s run with that.

You’ll notice that in the first half of the psalm, the author is calling on the name of the Lord in the midst of trouble and sorrow in vv. 1–4. The author speaks of crying out for mercy, being entangled in the cords of death, and overcome by grief, anguish, and distress. I think we can all relate to that at certain times in our lives. As we switch back and forth between having the air conditioning and furnace running in our not-so-stable Nebraska spring weather pattern, we ask the Lord that neither system fails us, right?

On a more serious note, we feel the sense of dependence when we lose a loved one or a loved one is facing serious medical issues. Even some of those who don’t attend church regularly will cry out to God for help in those situations. We feel the need for something beyond us to step in and bring hope or healing.

On the flip side of that, in the second half of this psalm, we see the author calling on God in the midst of good times as well. When he speaks of “lifting up the cup of salvation,” he’s referring to the last cup of the seder dinner, the same cup that Christ used when he said it was the new covenant in his blood for the forgivenss of tins. (see Luke 22:20, Matthew 26:28).

The good times, ironically, are also the times we can forget about calling on the Lord. Everything is going great, yet we forget that God is the one who had a hand in making things great for us. We forget to ask (and answer) the question in verse 12: “What shall I return to the Lord for all his goodness to me?” Since the context here is the Passover seder, the author is saying he will participate with joy in the celebration of escaping the slavery of Egypt. In other words, he sees the big picture of God’s plan from the earliest days of their nation. He also takes the opportunity to renew his pledge to live righteously in the world.

Allow me for a moment to switch to a related sidebar here: As Christians, we keep the Passover, so to speak, by taking communion together. Jesus essentially redefined the Passover seder to focus on his pending sacrifice on the cross. I know you know this, but it bears repeating: Communion is the time we come into the presence of the Savior and sit at the table he’s invited us to. Not only is it a time of remembrance for us, but also a time of recommitment to follow him. When the Bible says, “God remembered his promise,” that always means God is ready to act on the fulfillment of that promise. When we do communion “in remembrance of him,” we’re pledging ourselves to continue to walk in his ways.

Now let us look at the two halves of this Psalm side-by-side. In verse 1, the author says “I love the Lord,” while in verse 11, that love for the Lord prompts him to say “I trusted in the Lord” when he poured out his heart about his troubles. In verse 1, he also has the confidence to say that the Lord has heard his voice and turned his ear toward him.

The imagery in that last statement is key to God’s love for us: God doesn’t just sit on his throne and process prayer requests all day long. He leans into it. You and I might lean in to a conversation because our hearing is getting bad, but God doesn’t have a problem with hearing. He wants to hear what you have to say, and he never tires or gets weary of listening to us when we come to him in faith and humility. God wants to know our complaint or concern, even if it’s a broad generalization like in verse 12: “Everyone is a liar!” He knows what we mean. He knows what’s on our heart at the moment. Let’s not forget the promise of Romans 8:26 either:

 In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans.[1]

The promise that follows in Romans here is why we can have confidence and trust in calling on the name of the Lord:

God works for the good of those who love him, who have been called according to his purpose.[2]

The cry in vs. 4 after the author pours out his heart is “Lord, save me!” Verses 13–14 parallel this by the author providing his own solution: “I will lift up the cup of salvation.” He knows the seder ritual is more than just a ritual, but a powerful promise of God’s presence, just as I spoke of when I compared this our own communion service.

Hear the words of vv. 5–6, since they weren’t included in our reading this morning:

5 The Lord is gracious and righteous; our God is full of compassion.

6 The Lord protects the unwary; when I was brought low, he saved me.[3]

The author follows through here on his cry in vs. 4 by affirming that the Lord did indeed save him at his lowest point. The author’s desperation at the beginning of the psalm may have put him in a frame of mind where he thought he was going to die. In verse 15, he has the confidence to say that the death of a faithful servant is “precious” in the Lord’s sight, so it would seem he had come to terms with his own mortality. This could also be a messianic prophecy about Jesus and the martyrdom in the early days of the church. We saw in verse 14 that he committed himself to live faithfully, and he does so again here in verse 16: “Truly I am your servant, Lord,” and compares it to the history of his own mother’s servant heart.

Verse 7 is a turning point in the first half of the psalm. The author feels complete, made whole because of the Lord’s goodness to him. This parallels the question of vs. 12 I spoke of earlier. In verses 8 and 9, he reaffirms that God has rescued him from sorrow and calamity. In verses 17–19, the author basically repeats verses 14–15, just like a singer might do with the chorus when they come to the end of their song. That’s the clue to us, the readers and worshipers, that this was the intended point of the whole psalm, and it sums up the psalm’s main points succinctly:

First, let us never fail to give thanks for the salvation we have through Jesus Christ. Whether we do that with words or worship, we can have the confidence to speak boldly and not hold back on those things that concern us. We can absolutely be certain that the Lord is trustworthy.

Second, call on the Lord. This is an essential part of our salvation experience. Romans 10:9 says:

 If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.[4]

Additionally, Paul addresses the church at Corinth in terms of both their calling and whom they call upon:

To the church of God in Corinth, to those sanctified in Christ Jesus and called to be his holy people, together with all those everywhere who call on the name of our Lord Jesus Christ—their Lord and ours.[5]

Third, but not necessarily finally, commit or reaffirm your commitment regularly, and do so publicly. That doesn’t mean you need to make an alter call every Sunday morning; “publicly” just means you’re not hiding it. If you have an accountability partner or good friend that can keep you honest, that’s a good place to start. If you want to proclaim it more broadly, do that too. After all, the author says in the closing verse he will fulfill his vows in the temple as well as in the heart of the city of Jerusalem for all to see.

May God bless you this week as you continue to spread the gospel in word and in deed. Amen.

[1] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[2] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[3] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[4] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[5] The New International Version. 2011. Grand Rapids, MI: Zondervan.

April 6, 2026

Lectionary Help: Second Sunday of Easter (John 20:19–31)

Filed under: 1 Peter,Chronology,Easter,John Gospel of,Passion,Pneumatology,Psalms,Resurrection,Thanatology (Death),Theophany — Scott Stocking @ 11:07 pm
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Second Sunday of Easter, Year C (April 12, 2026)

Passages:

  • Acts 2:14a, 22–32
  • Psalm 16
  • 1 Peter 1:3–9
  • John 20:19–31

This Sunday’s gospel passage specifically and the weeks leading up to Pentecost are the anti-climax to the resurrection of Jesus. “Jesus had appeared to the women who came to the tomb, and even to two unnamed disciples on the road to the Emmaus, but the 11 remaining apostles had not yet seen him and, according to the longer ending of Mark’s Gospel, they didn’t believe either of those reports from earlier in the day. But on the evening of that same day Jesus was resurrected, Jesus literally drops in on them in the house where they were staying; the door was locked.[1]”

The disciples get an advance deposit on the Holy Spirit and the power to forgive (or not forgive) sins. There is no evidence to suggest this in the text, but I suspect that Christ also grants the apostles at least a limited or temporary ex cathedra dispensation here, as the passage seems to parallel Jesus’s response to Peter after his confession at Caesarea Philippi (Matthew 16:17–19). The fledgling movement was both shaken by the death of Christ and now stirred by their reunion with their risen savior in a matter of three days, so they would have, in my opinion, needed this special dispensation to ensure the church would begin on a solid, unified foundation.

The Psalm 16 passage, especially vv. 9–11, and 1 Peter 1:3–9 have good material in them to supplement the principles gleaned from the gospel passage. Peter emphasizes that his audience has not seen the risen Christ but still love him and believe in him. This is not meant to be any kind dig against Thomas.

Peace to you as we begin the journey to Pentecost.

Pastor Scott Stocking, M.Div.

[1] Assurance, Hope, and Power: The Disciples’ Resurrection Rebound (John 20:19–31) | Sunday Morning Greek Blog

March 25, 2026

Lectionary Help for Palm Sunday

Filed under: Acts,Biblical Animals,Christology,Eschatology,Faith, Faithfulness,Lent,Luke Gospel of,Matthew Gospel of,Passion,Resurrection,Soteriology,Thanatology (Death) — Scott Stocking @ 5:54 am
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It’s been a busy week with family stuff, so I apologize for the lateness of this week’s Lectionary Help. I’ll offer a few quick helps here since Palm Sunday and Holy Week offer so much material for us to preach on.

In Rigged Trial; Real Redemption (Luke 22:54–62) | Sunday Morning Greek Blog, I cover the injustices of the way the Jews used their own “legal” system to condemn Jesus. Everything about the trial before the Sanhedrin was contrary to their own laws and customs. It’s an early example of what we’ve come to call “lawfare” today.

In The Day of the Donkey: Holy Week Events From the Perspective of the Prophesied Donkey | Sunday Morning Greek Blog, I tell the story of Holy Week from the perspective of the donkey who bore Jesus into Jerusalem. I had some fun with that one!

Matthew indicates that Judas threw his blood money back in the temple and hanged himself after betraying Jesus. The pharisees bought the field where Judas hanged himself with that money (Matthew 27:5–10), which is why in Acts 1:18, Peter can say Judas bought the field. It was by proxy through the Pharisees, because they didn’t want their name associated with the title to the land because it was purchased with blood money.

Most scholars believe the description in Acts about Judas’s body bursting open is not a contradiction to Matthew’s “hanging” account. The Acts account comes from Peter to a small group of believers who were already familiar with the full story. It’s likely that Judas’s body started to bloat after he died on the tree and either the rope or the branch it was hanging from broke and caused the gruesome scene.

I also came across the following note on Matthew 27:28–31 in my files:

“The Greek text here has several words with the /pt/ sound or /p/ followed by an unstressed vowel sound. I have to think this is intentional on Matthew’s part to emphasize the mocking (ἐνέπαιξαν, from ἐμπαίζω) aspect of the scene. This passage is a chiasm as well, centering around the mocking (but true) statement, ‘Hail, king of the Jews!’”

One final note: Golgotha is likely the exact location (give or take a few hundred feet) where Abraham had taken Isaac to sacrifice him. The Hebrew text where Abraham says “God himself will provide the lamb” can be repointed (i.e., have a different vowel arrangement below the consonants; vowels weren’t added to the Hebrew text until about AD 1000) to say “God will provide himself as the lamb.” Consider the significance of that for a hot minute.

Peace to you as you approach Holy Week and the Easter season.

Pastor Scott Stocking, M.Div.

My thoughts are my own.

March 22, 2026

Resurrection in the Valley of the Dry Bones (Ezekiel 37)

Filed under: 2 Kings,Elijah,Eschatology,Ezekiel,Lent,Matthew Gospel of,Miracles,Resurrection,Thanatology (Death) — Scott Stocking @ 4:37 pm
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I preached this message at Mount View Presbyterian Church, Omaha, NE, on March 22, 2026. I had already preached my best message on Jesus raising Lazarus from the dead a couple times here, which was the gospel passage for the fifth Sunday of Lent, so I preached on the OT reading for this Sunday. I give a brief summary of all the “raised from the dead” passages in the Bible before tackling Ezekiel 37 and its context.

Do you know how many stories of dead people coming back to life are in the Bible? When I typed the question into Google to confirm if my own recollection was correct, I confirmed there are in fact ten, count ‘em, ten stories of people rising from the dead. Three of the stories are in the Old Testament, five in the gospels, and two in the book of Acts. Ezekiel 37, which I’ll read here in a bit, is another story of dead bones receiving new flesh and new breath, but it seems to end there. It reads more like a parable rather than an actual historic event, but it does seem to prefigure the story in Matthew 27:50–54 (which is included in the count) about the dead coming out of their tombs and graves the moment Jesus died on the cross.

Allow me to quickly recap the 10 miracles here so we can place the stories in their historical contexts.

Elijah raised the son of a widow in Zarephath during the drought in 1 Kings 17. Not to be outdone, Elisha did the same for a Shunammite woman’s son in Shunem. Nain, where Jesus raised the son of a widow in Luke 7, is located about halfway between Shunem and Zarephath.

Backtracking for a moment, there’s a little-known story in 2 Kings 13:20-21 where Elisha raises another man from the dead, even though Elisha had been dead for a few days! Here’s the account in 2 Kings 13:20–21:

20 Elisha died and was buried.

Now Moabite raiders used to enter the country every spring. 21 Once while some Israelites were burying a man, suddenly they saw a band of raiders; so they threw the man’s body into Elisha’s tomb. When the body touched Elisha’s bones, the man came to life and stood up on his feet.[1]

Getting back to the New Testament, in the next chapter after the boy from Nain is raised, Jesus raises the dead daughter of Jairus, a synagogue ruler. Of course, we also have Lazarus from our gospel passage this morning.

The most prominent one, though, is Jesus at the end of each of the gospels. He cites the first line of Psalm 22 to remind us that this was all prophesied a long time before his crucifixion. Psalm 22 has many details that were fulfilled in the crucifixion stories of the gospels. In Matthew 27, as I alluded to above, several people came out of their graves. Most scholars who consider that a real event assume that those people were reunited with their families, at least for a short time. It would seem odd for God to bring them back to life only to send them right back to their graves, so some scholars have suggested that they may have gone into glory when Jesus rose from the grave that first Easter morning!

Toward the end of Acts chapter 9, a young disciple named Tabitha who served the poor faithfully became sick and died. This happened in Joppa while Peter was ministering in nearby Lydda. The disciples called for Peter to come. Peter did not hesitate, and after he prayed for the young woman, he looked at her and commanded her to get up! Of course, she obliged and was restored to her community of believers.

Later, in Acts 20, Paul is giving a marathon sermon that went long into the night, and a young man named Eutychus was sitting in a third-story window listening to his message. He fell asleep, fell out of the window, and died. Paul went down and in true Elijah/Elisha fashion, stretched himself out over the young man, and God restored life to him.

These are all the stories in the Bible about people miraculously restored to life after being declared dead. In every instance, with the exception of Jesus, others were around to witness these events. The women who went to Jesus’s tomb arrived shortly after Jesus had risen, because he warned them not to touch him. And given how Jesus was treated on the cross, there was absolutely no doubt that he had died as well.

But there’s one “event” that I referred to earlier that seems to have been a vision for Ezekiel in chapter 37 and not an actual event, although the description seems real enough. The context and historical setting of this chapter is important. Ezekiel is part of the second wave of exiles being transported to Babylon. He had wanted to be a priest, but the exile happened before he could attain that position. Instead, God called him to be a prophet to the exiles and, in the latter chapters especially, to be an encouragement to them in their captivity, assuring them that one day they would be restored to the Promised Land.

Ezekiel proclaims that his role is a Watchman (ch. 33) and a messenger of the Lord, Israel’s Shepherd (ch. 34). He gives Israel and Judah the promise that they will once again be one nation after the exile. In chapter 36, he speaks of hope for the mountains of Israel and the assurance of the restoration of Israel as a nation, the chosen people of God. Ezekiel gives specific enough dates in these chapters that we can know he’s writing around 585 B.C., about 20 years after the first wave of exiles (that included Daniel) was transported.

Hear the words of Ezekiel 37:1–14:

The hand of the Lord was on me, and he brought me out by the Spirit of the Lord and set me in the middle of a valley; it was full of bones. 2 He led me back and forth among them, and I saw a great many bones on the floor of the valley, bones that were very dry. 3 He asked me, “Son of man, can these bones live?”

I said, “Sovereign Lord, you alone know.”

4 Then he said to me, “Prophesy to these bones and say to them, ‘Dry bones, hear the word of the Lord! 5 This is what the Sovereign Lord says to these bones: I will make breath enter you, and you will come to life. 6 I will attach tendons to you and make flesh come upon you and cover you with skin; I will put breath in you, and you will come to life. Then you will know that I am the Lord.’ ”

7 So I prophesied as I was commanded. And as I was prophesying, there was a noise, a rattling sound, and the bones came together, bone to bone. 8 I looked, and tendons and flesh appeared on them and skin covered them, but there was no breath in them.

9 Then he said to me, “Prophesy to the breath; prophesy, son of man, and say to it, ‘This is what the Sovereign Lord says: Come, breath, from the four winds and breathe into these slain, that they may live.’ ” 10 So I prophesied as he commanded me, and breath entered them; they came to life and stood up on their feet—a vast army.

11 Then he said to me: “Son of man, these bones are the people of Israel. They say, ‘Our bones are dried up and our hope is gone; we are cut off.’ 12 Therefore prophesy and say to them: ‘This is what the Sovereign Lord says: My people, I am going to open your graves and bring you up from them; I will bring you back to the land of Israel. 13 Then you, my people, will know that I am the Lord, when I open your graves and bring you up from them. 14 I will put my Spirit in you and you will live, and I will settle you in your own land. Then you will know that I the Lord have spoken, and I have done it, declares the Lord.’ ”[2]

The imagery is fairly simple to understand. The dry bones represent Israel in exile. They had finally withered up and dried out as a nation because they refused to follow the Lord. They had spent some 500 years in the land and never once did they give the land its rest every seven years. So now they faced 70 years of exile, one year for each of the years the land never received its rest.

God commands Ezekiel to prophesy to the bones to reanimate them. Ezekiel does so, and the bones begin to rattle like a china cabinet in an earthquake. Before Ezekiel’s eyes, he sees tendons and muscles and veins and organs form on these bones and finally a skin covering, and I would even speculate there was hair on their heads and the rest of their bodies. I don’t believe they all looked alike, like a bunch of clones. But there they were. Instead of just bones lying around, Ezekiel saw bodies lying around waiting for the breath of life. We’re not sure how many, but Ezekiel describes it as a vast army.

God then tells Ezekiel to prophesy to the “breath” so that these bodies can be filled with the breath of life again to live. And again, it worked! All these bodies began to breathe and rise to their feet. God closes out this scene by reassuring Ezekiel that God will indeed restore Israel to their homeland. The part about opening the graves and bringing them out again sounds very much like what happened in Matthew 27, when the dead came out of their graves after Jesus’s resurrection. Yet neither of my study Bibles make that connection between these two passages. I did, however, find a couple commentaries that make this connection.[3], [4] It’s hard not to think of Matthew 27:50–54 as a fulfillment of Ezekiel’s prophecy.

What is interesting here is that the word for “breath” is the exact same word in Hebrew that is translated “spirit” (as in Holy Spirit) in many other places. This is where I think we can make the connection to our own context today. COVID was a type of exile for churches everywhere. We were all but coerced to abandon meeting together in our familiar church settings and dwell in the foreign territory of “virtual church.” Some churches were connected enough and had enough resources and dedication of membership to persevere through that time. Many smaller congregations, however, did not survive or are still struggling mightily to get back to where they were.

Even before Charlie Kirk’s assassination, we were beginning to see revival take place, especially among young people. God was bringing life to the “dead bones” of those who had previously seen no hope in the church. The younger generation began to see what they had missed after willingly (or was it addictively?) spending hours per day on electronic devices only to have such a lifestyle imposed on them unwillingly by COVID and the powers that be. They didn’t like that imposition and started rebelling against it. Revival is happening because new and long-time believers stopped taking their freedoms for granted after they had them stripped for a season.

God is always moving through his Holy Spirit to bring redemption and revival for those he’s called and who call upon him. As believers, Christ-followers, we’re called to “Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction.”[5] If we are faithful to our respective ministries and to seeking the Lord with all our hearts, our faith will not return void. We will reap a harvest we may not have anticipated. I heard this the other day from an unlikely source, but it makes a lot of sense: While we are waiting on God, we should do what waiters do: serve.

May God continue to bless your ministry efforts here at Mount View. Amen.

[1] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[2] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[3] Green, Michael. 2001. The Message of Matthew: The Kingdom of Heaven. “Matthew 27:32–56.” The Bible Speaks Today. Leicester, England; Downers Grove, IL: InterVarsity Press.

[4] Mangum, Douglas, ed. 2020. Lexham Context Commentary: New Testament. “Matthew 27:52–53.” Lexham Context Commentary. Bellingham, WA: Lexham Press.

[5] 1 Timothy 4:2. The New International Version. 2011. Grand Rapids, MI: Zondervan.

March 16, 2026

Lectionary Help (Fifth Sunday in Lent): Raising Lazarus (John 11)

Filed under: "I Am" Statements,Ecclesiology,Eschatology,Hebrews,John Gospel of,Lent,Passion,Resurrection,Trial of Jesus — Scott Stocking @ 10:44 pm
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Welcome to Lectionary Help for March 22, 2026.

Wow, things are moving quickly this season. We’re already at the fifth Sunday in Lent for 2026.

Here are the passages for this week:

Old Testament Ezekiel 37:1–14

Psalm   Psalm 130

New Testament Romans 8:6–11

Gospel John 11:1–45[1]

The gospel passage this week is Jesus raising Lazarus from the dead. It is the only one of the seven miracles of Jesus recorded that coincides one of his seven “I am” statements he makes in John’s gospel in the same chapter.\

This passage shows the full range of Jesus’s human and divine natures, especially the human emotions that Jesus expressed. It’s important to emphasize Jesus’s humanity as evidence that he was a high priest able “to empathize with our human weaknesses—yet he did not sin.” (Hebrews 4:15),

Martha is the one trying to hold it all together. It seems as if she’s not even started the grieving process yet. She and Mary are both upset that Jesus didn’t get there in time. But Martha is sure of the resurrection, something many of the disciples, I think, were still trying to wrap their heads around.

Jesus’s response just before he himself weeps is worth noting here. When John says Jesus was “deeply moved…and troubled” (NIV), some commentators have suggested Jesus may have groaned in agony or even anger at death itself. He was doing all he could to control his emotions when he asked, “Where have you laid him?” I’m not so sure he asked that politely. More like, “Let’s get this over with.”

Jesus seems to be in take-charge mode at this point. In vs. 38 we see he is “deeply moved” again, to the “Take away the stone!” command may have sounded like a very frustrated outburst.

We must be careful not to generalize from Jesus’s actions and attitudes in this event any sort of pattern for how you and I respond to the death of a loved one. Each one of us handles grief in our own unique way, but the one generalization we can make is that Jesus was fully relying on God in this moment of earthly existence. The one who came to bring us life had to confront the very thing he came to defeat.

I do hope this will give you some good ideas on how to make this story “come to life” (so to speak) for your congregation. I’ve included a couple links below, one with an audio file of my sermon, and the other that highlights the connections between Jesus’s miracles and his “I am” statements in John.

Peace to all of you.

Pastor Scott Stocking, M.Div.

My views are my own.

Jesus Wept 2.0 (John 11:32–44) | Sunday Morning Greek Blog

The “I Am” Statements of Jesus | Sunday Morning Greek Blog

“I Am the Resurrection and the Life” (John 11:25) | Sunday Morning Greek Blog

[1] Consultation on Common Texts. 2011. Revised Common Lectionary Daily Readings. Bellingham, WA: Faithlife.

February 15, 2026

Transfigured and Transformed (Matthew 17:1–9)

Filed under: 2 Corinthians,2 Peter,Biblical People,Biblical Studies,Elijah,Epifanía,Epiphany,Eschatology,James and John,Life of Christ,Luke Gospel of,Mark Gospel of,Matthew Gospel of,Miracles,Moses,Peter,Resurrection,Romans,Thanatology (Death),Theophany — Scott Stocking @ 5:02 pm
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This Wednesday marks the beginning of the season of Lent, a time when Christians worldwide anticipate the remembrance of Christ’s death on the cross and the celebration of his resurrection from the dead on Easter Sunday. I can’t help but think there must be a small bit of irony that we celebrate the birth of Jesus and his resurrection, the beginning and ending of his life on earth, only about three or four months apart. Jesus is that special to us that we choose to recognize both those events as holidays in our culture and in Christendom more broadly. Most people who have holidays today only get them for their birthdays, like President’s Day tomorrow, or Martin Luther King Day last month.

We don’t have a holiday that I’m aware of where recognize the death of an individual. We do have Memorial Day, Veterans’ Day, and Pearl Harbor Day to recognize the sacrifices of our loved ones and heroes who’ve served and in many cases given their all for this country for our freedom. Of course, as the old hymn goes, “Jesus gave it all” for each of us as well, but for our spiritual freedom and eternal life with him in Heaven.

Jesus knows what his end goal is: the cross. But he also doesn’t want his disciples to be taken by surprise by that event either. In Matthew 16, Jesus begins to warn his disciples that he must be handed over by the Jewish leaders who hated his disruption of their power over the people to the Romans for the death penalty. The first time Jesus says this, Peter is indignant: Most English translations have Peter saying something like “Never!” or “God Forbid!” The one word that Peter utters is the word for “Mercy!”

It was a dire prediction after all, and I’m sure the disciples weren’t ready for that just yet. That’s when Jesus responds to Peter, “Get thee behind me, Satan!” Keep in mind that just a few verses earlier Jesus said he was going to build his church on Peter, or at least on the truth of his confession that Jesus is the Christ.

But Jesus doesn’t stop there. In all three gospel accounts of this first prediction, Jesus goes on to say something about each of them having to take up their own cross to follow Jesus. In other words, they need to “die” too. But for those who would come to Christ later, that experience of “dying,” that is, “taking up the cross,” will look very different. That has got to be pretty earth shaking for a young group of disciples who thought that Jesus was going to lead them in breaking away from Roman rule. This background is important to emphasize here for what is about to happen.

About six days later, according to Matthew’s account, it’s at this point that the story from our gospel reading this morning kicks in. Jesus chooses what is apparently his “inner circle”—Peter, James, and John—to go up onto a high mountain, and he wastes no time getting to the reason he came: He transfigures himself before them to reveal his heavenly glory. Matthew says Jesus’s face “shone like the sun” and his clothes were “bright white.” Luke is much less dramatic: he just says Jesus’s appearance was “different.” In fact, Luke doesn’t even use the word for “transfiguration” in his account. That word is one that should be familiar to you: it’s the Greek word from which we get the English word “metamorphosis” (μεταμορφόομαι metamorphoomai, μεταμορφόω metamorphoō).

Mark is the only other gospel writer to use that word in his account. It simply means to change form. I don’t think anything “physical” happened to Jesus in this event. I think the divine nature of Jesus overpowers the physical nature and manifests its form on top of Jesus’s human form. For added excitement, Moses and Elijah show up in their heavenly forms to chat with Jesus.

But why Moses and Elijah? Luke tells us this: “They spoke about his departure, q which he was about to bring to fulfillment at Jerusalem.”[1] Elijah is not the first prophet in the Old Testament, but he is the most famous, and he never died. Maybe Elijah is sharing his experience of having his human form whisked off to heaven and what Jesus should expect at his resurrection. Elijah also represents John the Baptist, the last of the prophets under the old covenant, as Jesus would go on to explain in Matthew 17:12.

Moses’s presence is easy to explain. Moses was the one who was initially given the Law by God that he passed on to the Israelites, so it makes sense that he would be present to see the one in whom all that law is fulfilled. What did Jesus say in the Sermon on the Mount? “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.”[2] The apostle Paul would say some 25 years later, “Christ is the culmination of the law so that there may be righteousness for everyone who believes.”[3] Both Moses and Elijah together represent the full experience of how God revealed himself in the Old Testament, and both of them get to see the fulfillment of their respective roles in that revelation firsthand.

The transfiguration event doesn’t seem to take very long, maybe a few minutes at the most, but then again, the disciples seem to be in a bit of daze at the whole event. It’s not long after they come down from that mountain-top experience that Jesus again repeats his prediction of dying. This puts a closing bracket on the transfiguration story and provides a final clue as to what we can take away from that story.

Jesus reveals his divine nature to his inner circle in the transfiguration event so that they can have assurance that Jesus’s death will not be the end of the story. The disciples see that Moses and Elijah are still alive, so there is proof of life after death. For the disciples to both see the glory of God in Jesus and hear his voice also puts them in the same unique class as Moses and Elijah, men who have seen the glory of God, have heard his voice, and have lived to tell about it.

There are at least three takeaways for us in this story, then.

  • Heaven is real and the patriarchs are alive and well in that realm;
  • Jesus himself will be resurrected when the time comes; and
  • Jesus has the fulness of divinity in him, i.e., he’s the Son of God.[4]

It’s possible this event may also be a sort of looking forward to what will happen on the Day of Pentecost. The tongues of fire I’m sure looked a bit different than what Peter saw in the transfiguration, but there would have been no doubt in his mind that this was God at work. In fact, Peter mentions this event in his second letter:

16 For we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power, but we were eyewitnesses of his majesty. 17 He received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, “This is my Son, whom I love; with him I am well pleased.” i 18 We ourselves heard this voice that came from heaven when we were with him on the sacred mountain.[5]

Now I’ve been calling this event the “Transfiguration” because that’s the fancy, $20 religious term that’s in the Lectionary and that has been used for hundreds of years in English translations. I do believe it deserves that special designation, because it’s not something you see every day. But in everyday usage, this word simply means “transform,” and we find it in two other passages that have significance in our own faith walk. In 2 Corinthians 3, Paul is writing about the “greater glory of the new covenant” (NIV heading) and how we are being “transformed” into the image of Christ as we follow him and live in him:

“And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit.”[6]

In other words, our transformation, our heavenly visage when we finally meet our Savior in glory, will be glorious in and of itself. We really will have a “glow” to us, so it seems. I’m looking forward to that day, and I pray you are too.

The other passage where we find this word is Romans 12:1–2:

Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. 2 Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.[7]

The “therefore” in this passage is important, because it follows on the heels of Paul’s 11-chapter treatise on righteousness and faithfulness. At the center of that argument is the event that triggers our transformation from being world-focused to being God-focused: baptism. Paul says that those “who were baptized into Christ Jesus were baptized into his death.”[8]

This is what it means to be the “living sacrifice” Paul speaks of in Romans 12. Not only are we “buried with Christ,” but we’re raised up to live a new life. When we’re in Christ, he can begin and continue the work of transforming us into his image through the working of Holy Spirit. This is how much Christ loved us and continues to love us. He will never leave us nor forsake. Even if we blow it sometimes, he’s still faithful to continue loving and guiding us into his way.

As we transition from Epiphany to Lent this week, let us consider how we can improve our focus on Christ and living for him in service of others. May God bless you and yours this week. Amen.

[1] Luke 9:31. The New International Version. 2011. Grand Rapids, MI: Zondervan.

[2] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[3] Romans 10:4. The New International Version. 2011. Grand Rapids, MI: Zondervan.

[4] Colossians 1:18–19; Matthew 17:5.

[5] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[6] 2 Corinthians 3:18. The New International Version. 2011. Grand Rapids, MI: Zondervan.

[7] Romans 12:1–2. The New International Version. 2011. Grand Rapids, MI: Zondervan.

[8] Romans 6:3b. The New International Version. 2011. Grand Rapids, MI: Zondervan.

November 23, 2025

The Reign of Christ the King (Luke 23:33–43; Colossians 1)

Filed under: Advent,Christology,Christology,Colossians,Ecclesiology,Ephesians,Eschatology,forgiveness,Life of Christ,Liturgical Calendar,Luke Gospel of,Passion,Resurrection,Theophany — Scott Stocking @ 10:06 pm
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I preached this sermon at Mount View Presbyterian Church on November 23, 2025. It was the last Sunday of Year C of the Lectionary Calendar, commonly known as Reign of Christ the King Sunday. It was also the Sunday before Thanksgiving and the Sunday before the first Sunday in Advent. I had not checked the advanced copy of the church bulletin thinking they would have the Lectionary gospel reading for the day printed, but as it turned out, they had a Thanksgiving Service planned (more music), so I hadn’t prepared a message based on the reading. I went ahead preached the message I had prepared, which worked out find, because with more music, the service was a little longer than usual, and my message had been shorter than usual. I’ve also included some links to past Advent messages since the season is upon us.

We had a soup lunch afterwards and had a drawing to give away a few of the quilts our ladies had made. I won what I’m calling my Joseph Quilt. It is a nice sized quilt worked on by several of the ladies. My mom provided the stitching/decoration around the border.

Have you ever seen one of those movies where they start with some dramatic scene. In the cop shows, it’s usually a murder or finding someone badly injured in an unexpected place. In a Hallmark movie, it might be a wedding scene or a passionate kiss (we all know that’s coming in the Hallmark movie, so no need to put it off until the end!). But then in the next scene, the graphic pops up: “Six months earlier.” The opening scene has gone by so quickly that you didn’t even get a chance to figure out much about who the characters are, then you’re thrust back in time and have to figure it out all over again.

Today we come to the conclusion of the liturgical calendar: “Reign of Christ the King” Day. It’s hard to believe Advent (and the new liturgical year) starts next week. The Lectionary is kind of like those movies I mentioned earlier. Even though we read about the crucifixion of Jesus this morning, we’re not going to get back to that dramatic event of the Resurrection that kicked off the last eight months of the calendar until Easter next year.

This past year, we’ve journeyed through the gospel of Luke, which has the most material on the life of Jesus. Five months ago, we read in Luke 9:51 that Jesus “resolutely set out for Jerusalem.” The rest of Luke’s gospel from that point on is set in that context of Jesus knowing his life would be cut short. Yet he continued loving, healing, and teaching the masses about God’s true love for them. He also did not shy away from confronting the religious leaders of his day for their abuse of the spiritual authority God had entrusted to them. That violation of God’s trust brings us to where we are today in the gospel, the crucifixion.

Luke has details in this story that the other three gospel writers do not have. Luke is the only one who has Jesus saying “Father, forgive them, for they do not know what they are doing.” He wasn’t just talking about how the Roman soldiers were treating him either. Matthew and Mark tell us that the criminals who were crucified with Jesus were BOTH hurling insults at him, but Luke indicates that one of them must have had a change of heart after hearing Jesus say “Father forgive them” and asked Jesus for forgiveness in his last hour. Jesus, of course, granted it.

The religious leaders were jeering and sneering at him as well. “He saved others, or so he claims! Let him save himself if he’s the Messiah!” One might expect that kind of behavior from criminals, but from those who had presumably dedicated their lives to serving God at the Temple or in the local synagogues? You know you must be getting close to the corruption and hardness of heart when the people who should be on your side are rejecting you for your teachings.

Even though our gospel reading stops just short of the final moments of the crucifixion, we are all familiar enough with that story to finish it from memory. And we know that because Christ defeated death and rose again into his heavenly glory, he lives and reigns as King of Kings and Lord of Lords. While his kingdom is here on earth, it is not of this world. Paul says in Ephesians 1:3 that God has “blessed us [i.e., Christ followers] in the heavenly realms with every spiritual blessing in Christ. It was evident from the moment of Pentecost that God had begun a new work in his people through the empowering of the Holy Spirit sent to us by our risen Savior.

As Christ followers, then, we are by default emissaries of the King of Kings and Lord of Lords. In the rest of the New Testament we see Paul and the other apostles planting and shepherding churches that are growing by leaps and bounds in various places. In many cases, the word of God has already spread to places where Paul had yet to travel because other believers were doing that missionary work as well. In the first chapter of Paul’s letter to the Colossians, we get a glimpse at Paul’s heart for them in the first chapter. Paul praises them for having a faith that is “bearing fruit and growing” in their hearts and around the world. Let’s pick up his praise for them in verse 9:

9 For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives, t 10 so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, 11 being strengthened with all power according to his glorious might so that you may have great endurance and patience, 12 and giving joyful thanks to the Father, who has qualified you to share in the inheritance of his holy people in the kingdom of light. 13 For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, 14 in whom we have redemption, the forgiveness of sins. [1]

Paul has incredible respect for the Colossians and wants to ensure they continue on the path of growing in righteousness and faithfulness. This is significant in that Colossae was an incredibly diverse town in south-central Asia Minor. He wants them to be filled “with the knowledge of his will through all the wisdom and understanding that the Spirit gives.” Paul has a similar thought for the Ephesians in the opening of that letter: “18 I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people, 19 and his incomparably great power for us who believe.”[2]

In Colossians 1:6, Paul affirms that the gospel is “bearing fruit and growing through the whole world. He reassures the Colossians are doing their small part to contribute to that in vs. 10.

Being strengthened in all power means that they understand the working of the Holy Spirit in their lives. They do have some challenges, apparently, with some coming among them making “fine sounding arguments” against the gospel. But Paul has confidence that their knowledge will help them discern false teachings and stay the course of the true gospel with patient endurance.

They are also continually giving thanks because they’ve been rescued from darkness. They believed the gospel and have been living it out boldly because they know they’ve been forgiven and redeemed.

After praising them, Paul continues from verse 15 talking about the supremacy of Christ and why he reigns as King of Kings and Lord of Lords:

15 The Son is the image of the invisible God, the firstborn over all creation. 16 For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. 17 He is before all things, and in him all things hold together. 18 And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. 19 For God was pleased to have all his fullness dwell in him, 20 and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross. [3]

The concept of Jesus being the “firstborn” here seems to have a dual meaning. In verse 15, Paul says Jesus is the firstborn over all creation. That seems to suggest what we learn from John, that Jesus, the light of the world, was the “light” that God created on Day One of creation. A few verses later, in verse 18, Paul calls Jesus “the beginning,” which would seem to confirm the Genesis theory, but the then also calls Jesus “firstborn from the dead.” John also uses the phrase “firstborn from the dead” of Jesus in the opening chapter of Revelation (1:5). This of course is a reference to his resurrection.

Even though there are a few others in the history of the Bible who were raised from the dead, they all came back to life in their original human bodies. Jesus is the first one whose body was raised from the dead AND transfigured into its heavenly version. That earns him the title of head of the church—King of Kings and Lord of Lords—having supremacy over everything. This supremacy is not only for this world, but in the heavenly realms as well as Paul indicates.

Harkening back to Ephesians 3:10, we see that we have a role in proclaiming the gospel not only here but also in the heavenly realms. “10 His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms.”[4] The passage in Ephesians 6 on the armor of God reaffirms our role in fighting the good fight not only against flesh and blood, but against the powers in the heavenly realms. We have the divine protection and strength to stand firm in those battles because of Christ’s victory over death and the redemption he won for us. Not only does he reign as King of Kings and Lord of Lords in our lives, but he has also provided the means for us to walk faithfully in this world.

As we wrap up the liturgical year and look toward Advent and the Christmas season, we can take comfort and courage in having citizenship in the kingdom of Christ. A blessed Thanksgiving to all of you this week, and please join us for the meal after service. Amen.

Pastor Scott Stocking, M.Div.

Here are some of my other Advent messages.

Advent Hope

Advent Love (Luke 1:39–55; 1 Samuel 2:1–10)

Advent Peace: John’s Message of Baptism and Repentance (Luke 3:1–12)

Waiting for the Messiah…Again (Matthew 24:36–44)

[1] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[2] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[3] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[4] The New International Version. 2011. Grand Rapids, MI: Zondervan.

November 9, 2025

Resurrection Realities (Luke 20:27–38)

Filed under: 1 Corinthians,1 Thessalonians,2 Thessalonians,Eschatology,Hebrews,Luke Gospel of,Matthew Gospel of,Resurrection — Scott Stocking @ 4:16 pm
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The Lord be with you.

What will the resurrection be like? A similar question that some may have is, “What will Heaven be like?”

Our passage this morning opens the gates of pearl for us just a bit to give us a glimpse into life in our eternal home. We will also look at the epistle reading today a little later from 2 Thessalonians and other relevant passages to get a wider perspective of what the Bible says about life beyond the grave.

Before we get there, however, let’s take a look at our reading from Luke.

The first verse of our passage sets the context for us. The Sadducees are questioning Jesus about the resurrection, trying to trick him into some logical trap. But of course, Jesus knows what they’re up to. The Sadducees were different from the Pharisees in several ways, but the biggest difference is that the Sadducees strictly adhered to the Pentateuch, the first five books of the OT, so ALL of their theological beliefs derived from the Pentateuch. Anything that happened in the OT after that was judged in the light of the Pentateuch.

The Pentateuch, however, never explicitly mentions resurrection or anyone rising from the dead, so the Sadducees rejected the concept of the resurrection outright. Not only that, they by default rejected any concept of eternal punishment or eternal reward. If there’s no resurrection, who would be around to get punished or rewarded? They also rejected the concept of angels or any kind of spiritual realm other than that which God inhabited. This made for a very legalistic and moralistic interpretation of Scripture, because only in this life could you be rewarded for believing in God and following Torah. So, as the line we often teach to children, this is why they were sad, you see.

One interesting historical note here: the Sadducees were not a very large group. Josephus tells us that the Sadducees disappeared after the destruction of Jerusalem in AD 70. It seems like some sort of divine providence had a hand in the Sadducees rising up at the precise time in history when Jesus appeared so we’d have a record of the antiresurrection group and some examples of how to defend resurrection theology from the Old Testament.

The Sadducees try to trip Jesus up with a question about Levirate marriage, that is, the concept of the responsibility of a younger brother to provide an heir if their oldest brother failed to do so through the elder brother’s wife. That seems like a strange concept to us in the 21st Century, but in those days, it was necessary to preserve family history and property. The Sadducees go through the progression of all the brothers and the wife dying and ask Jesus whose wife she will be.

Jesus’s response is not what they expected. He basically says that marriage is strictly an earthly institution and will not be a factor in heaven. I imagine it is hard for us to grasp that concept. Jesus does seem to imply that we will recognize people we knew on earth by making the point about Abraham, Isaac, and Jacob, but he also says we will be like the angels as well. So it seems reasonable we would be reunited with loved ones.

At the end of Jesus’s explanation, some of the teachers of the law (not the Sadducees) praised Jesus for his answer. Very likely that was because the burning bush reference was from the Pentateuch, the only part of the Bible the Sadducees used for doctrine. In other words, Jesus essentially embarrassed the Sadducees by showing them they don’t understand a basic principle from the Pentateuch they revere so much.

Now when Jesus says those in Heaven will be “like the angels” needs some special consideration here. Paul uses a single word, an adjective, here that means “angel-like” (ἰσάγγελος isangelos). It’s the only time this word is used in the Bible. The implication here is not necessarily that they are of the same make-up of the angels, otherwise he would have used the regular word for angel. They are “angel-like” because they will never die. I still think we retain basic human form, but our bodies will be transformed into immortal material. Here’s how Paul words it in 1 Corinthians 15:

38 But God gives it a body as he has determined, and to each kind of seed he gives its own body. 39 Not all flesh is the same: People have one kind of flesh, animals have another, birds another and fish another. 40 There are also heavenly bodies and there are earthly bodies; but the splendor of the heavenly bodies is one kind, and the splendor of the earthly bodies is another.[1]

…

42 So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; 43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body.

If there is a natural body, there is also a spiritual body.[2]

So we humans will have our own unique spiritual bodies in eternity distinct from the type of bodies angels have. I can’t prove what I’m about to say, but I’ve given considerable thought to what Paul means by comparing our bodies to a “seed.” Did you know that human DNA can survive long after the body is gone through the natural decomposition process? I have to wonder if that scientific fact about DNA has any relationship to our resurrection bodies. In other words, does our DNA contain a “divine code” that is activated at the final resurrection to reconstitute our bodies into their eternal, spiritual form? We often wonder if we will recognize others in Heaven. Wouldn’t DNA accomplish that? Now again, I’m just speculating here; I have no proof of this. God could just as easily use some other method to distinguish our appearance. But I think it is an interesting proposition worth dwelling on. My “Bones” article on my blog addresses this subject, and it’s been the second-most popular post this year, so there seems to be quite a bit of interest in the topic.

Paul addresses how we arrive at that day of resurrection. In 1 Thessalonians 4 and 5, we have these words from Paul:

13 Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope. 14 For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him. 15 According to the Lord’s word, we tell you that we who are still alive, who are left until the coming of the Lord, will certainly not precede those who have fallen asleep.[3]

…

4 But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief. 5 You are all children of the light and children of the day. We do not belong to the night or to the darkness. 6 So then, let us not be like others, who are asleep, but let us be awake and sober.[4]

In 2 Thessalonians, the epistle reading from today’s Lectionary, Paul assures his readers that certain things must happen before the Lord returns for us:

2 Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers and sisters, 2 not to become easily unsettled or alarmed by the teaching allegedly from us—whether by a prophecy or by word of mouth or by letter—asserting that the day of the Lord has already come. 3 Don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. 4 He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God.[5]

This “man of lawlessness,” also known as the Antichrist, must be revealed at some point before the end comes. People have postulated that many historical and current figures have been the Antichrist. You can do a Google search and find out who those folks are; I won’t get into that here. But the call is not for us to be able to identify who this Antichrist is. The call is for us to be ready for that day.

Matthew 24:42–44 puts it this way:

42 “Therefore keep watch, because you do not know on what day your Lord will come. 43 But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into. 44 So you also must be ready, because the Son of Man will come at an hour when you do not expect him.[6]

In the very next chapter we have the parable of the sheep and the goats at the judgment seat. Most of us are familiar with that story. Hebrews 9:27–28 says we all must face judgment, but if we are living our lives in and for Christ we have an absolute guarantee of salvation:

27 Just as people are destined to die once, and after that to face judgment, 28 so Christ was sacrificed once to take away the sins of many; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.[7]

The judgment scene from Matthew 25 confirms this: those who are ministering to the poor and needy and who are sharing the good news of Christ not just in word but in deed as well will enter into that resurrection reward. I’m confident that you here at Mount View are all running a good race and will cross over into glory on that final day. I pray that you will have the strength to continue to do so and reap a great harvest for the kingdom of God.

God is good. God is faithful. And whether he returns before or after our final day on earth, we can know that our final destination is the place he’s prepared for us in eternity. May the peace of God go with you all today. Amen!

[1] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[2] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[3] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[4] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[5] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[6] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[7] The New International Version. 2011. Grand Rapids, MI: Zondervan.

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