Death

As I mentioned in a post a couple of days ago, today marks the one year anniversary of me going into the hospital near the point of death. This day is also the day when the call was made to have my cat, Alison, put to sleep. She was sixteen and suffering from kidney failure. I have had her for longer than any other pet I've ever owned, though a few come close.

Death is a part of this life. I don't mean that in some Zen way. Paul makes it clear that while Christians should not fear death. He says in Philippians 1:21 that "For to me to live is Christ, and to die is gain." (ESV). Part of what Jesus does to free us is to remove from us the fear of death:

Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. (Hebrews 2:14-15 ESV)

But that doesn't make death a good or a welcome thing. Death is the result of sin. Paul says that death is an enemy, and an enemy that one day will be end:

The last enemy to be destroyed is death. (1 Corinthians 15:26 ESV)

Because of Jesus' death and resurrection, death will not get the final say. One day we too who are Christ's will be raised just as He was raised. What will it be like? The Bible seems to be intentionally vague on this topic. Paul says our new bodies will be as different from our present bodies as an oak is from an acorn.

I suspect that even most images that the Bible does provide shouldn't be taken too literally. How do you describe things that you have no categories for.  Earlier in Corinthians Paul says:

Things which eye has not seen and ear has not heard,
And which have not entered the heart of man,
All that God has prepared for those who love Him. (1 Corinthians 2:9 NASB)

What awaits us is greater than anything we have imagined. What we do know is that in that place, God will be ever present with us. Today we see but a shadow and we have but a promise, i.e. the indwelling of the Holy Spirit. In that day God will walk with us, but not as with Adam and Eve where He seemed to come and go. No, the Bible says then He will dwell with us. Whatever else accompanies that is like a cherry on top of a banana split.

Thoughts on Worship for Easter

I was reading chapter 2 of John Owen's Communion with the Triune God this evening, and came across the following quote (p. 97):

Faith, love, trust, joy, etc., are the natural or moral worship of God, whereby those in whom they are have communion with him.

I remember sitting in a Sunday morning service as a young believer (less than 2 years after the Father had drawn me to His Son) listening to a sermon where worship was mentioned. Not having grown up in church, it was a word I knew, but not a word with which I had wrestled. I made a note to myself: "What is worship?"

I'm not so young a believer anymore, that sermon being over 20 years in the past. But sometimes I still wonder how well I understand what worship is. It does, I believe, occur when we gather together and sing praises to God and offer up our prayers to Him and listen to the proclamation of His word.

But Owen has written what I have long struggled to formulate in my own mind. Worship of God is in large part a display of His image within us. That image being things like faith, love, trust, joy, hope, peace, etc. It is in this worship that we have the deepest communion with God.

Here the sun has set on Good Friday. In the time we are honoring and remembering, Jesus is in the tomb, and the disciples are scattered and hiding. But hope was not gone, just hidden, wrapped in a veil of death. So also hope may seem to be gone from some of our lives.

May we in those darkest nights worship God by believing, by loving, by trusting, by rejoicing and by hoping even though all reason for hope seems gone. Gazing not only at the cross but also at the empty tomb and knowing that our greatest enemies have been defeated by Jesus, who has promised to never leave us or forsake us.

Happy Easter. The Lord has risen!

Prophetic from the Center

Some time back I wrote a post about a message given by Dr. D. A. Carson at the 2007 Gospel Coalition conference. In that post was a lengthy quote from Dr. Carson, including the following statement: "It is easy to sound prophetic from the margins. What is urgently needed is to be prophetic from the center." I have been thinking about this statement and what it means to be "prophetic from the center."

If you read the entire quote, I think it is obvious what is meant by "from the center" versus "from the margins." The margins are those peripheral issues, on both the left and the right, that engross so many people. These are issues like environmentalism, social justice, gay marriage, prayer in schools, music styles in worship, etc. The center are those issues that are essential to Christian faith, including the Trinity, the deity of Christ, the atonement, the resurrection, i.e. what "takes Christians from lostness, condemnation, alienation from God all the way through conversion, and discipleship, to the consummation, to resurrection bodies and the new heaven and the new earth."

The question, I think, is what does it mean to be "prophetic?" What it does not mean is that Christians should join the Jeane Dixon fan club. Biblical prophets sometimes made predictions about the future, like:

Micah 5:2
But you, O Bethlehem Ephrathah,
who are too little to be among the clans of Judah,
from you shall come forth for me
one who is to be ruler in Israel,
whose origin is from of old,
from ancient days.
ESV

Micah here prophesies that the Messiah will come from Bethlehem. Clearly this is "predictive" and is one of the things prophets did in the Bible. But prophets did at least two other things in the Bible, both of which were more common than prediction.

One was that the prophets pointed out the sinful condition of the people. For example:

Micah 7:2-3
The godly has perished from the earth,
and there is no one upright among mankind;
they all lie in wait for blood,
and each hunts the other with a net.
Their hands are on what is evil, to do it well;
the prince and the judge ask for a bribe,
and the great man utters the evil desire of his soul;
thus they weave it together.
ESV

When we are prophetic in this sense from the margins, it is easy because it most often takes the form of condemnation. It is a means to lift ourselves above those on whom we pronounce judgment. This is the Pharisees - clean on the outside but full of death on the inside. Our condemnation falls on any who have not cleaned the outside, regardless of the state of their heart.

We carry picket signs that say, "God hates fags" without acknowledging that God also hates the self-righteous. We maintain our ritual, but have forgotten love, forgiveness, and mercy. Jesus in contrast does not put out the smoking flax or break the bruised reed. How do we behave around those of weak faith who are struggling? If we are prophetic from the margins, most often we will shun them.

To be prophetic from the center is much harder in no small part because it requires humility. John the Baptist called the Pharisess a brood of vipers, but also said he was not fit to tie the sandal of the Messiah. He proclaimed that Jesus must increase while he (John) decreased.

To be prophetic from the center means we have to first acknowledge that we need the gospel as much as anyone else even now. It means that we have to acknowledge that we do not live up to God's standard even now. Like Paul we need to be truthful that we have not attained, but that we are pressing on. To be prophetic from the center requires a balance of boldness and humility.
But prophets in the Bible also proclaimed God's mercy and lovingkindness, like:

Micah 7:18-19
Who is a God like you, pardoning iniquity
and passing over transgression
for the remnant of his inheritance?
He does not retain his anger forever,
because he delights in steadfast love.
He will again have compassion on us;
he will tread our iniquities under foot.
You will cast all our sins
into the depths of the sea.
ESV

To be prophetic in this sense from the margins is the prosperity gospel. God wants you to have your best life now. God wants you to be healthy and have a two car garage. God does not want you to suffer, for you are more than conquerors in Christ. You need to claim your healing, money, possessions and have faith that God will deliver.

Less extreme is to say that while things may not always go your way, you will always sense the presence of God. If you are faithful to follow God's plan for your life, you will always have a smile on your face. Both of these are easy because people will respond.

But being prophetic from the center is to say your best life is not yet here. The kingdom breaks into this age, but is not fully realized yet. We still have struggles and difficulties. Like Jesus we continue on for the joy set before us. Per Paul we recognize that death as the last enemy has not yet been destroyed, but will be. Love we are told bears, believes, hopes and endures. All of these indicate an element of tension, struggle, and difficulty.

This message is not as immediately attractive. Telling people to hold onto a Savior who will deliver some day is not as appealling as telling them God is like Santa Claus bestowing gifts on those who are nice. But it is real and many people who have been through difficulty will find in the gospel the truth. Yes, this life is hard, but even so God is good.

This is why Paul says we are to be pitied if the resurrection is not true, because our hope, our joy, our anchor is on what is to come, not on the now. We live now and we show the kingdom now and we try to make things better now. Believers before Jesus stood with their arm stretched out pointing to the future.

We now stand with both arms outstretched pointed to the past (the cross) and the future (the resurrection). We do so also to die figuratively and literally for the cause of Christ. Some being prophetic from the margins will condemn us as compromising with the world, calling us gluttons and winos. Some being prophetic from the margins will say we are from some hick town and not sophisticated or educated. Some being prophetic from the margins will say that we could deliver ourselves from suffering if we had more faith.

We are to love them all, and pray for them to be forgiven even as they stone us. Who knows who will be holding their coats as we die.

Death in Harry Potter

Shortly after starting the Harry Potter series, J. K. Rowling's mother died. Rowling admits that it had a significant impact on the seriers and told Meredith Vieira in an interview for Dateline that how the characters in the Harry Potter's novels viewed death defined them. Aside from the theme of love, death is the most significant theme in the book. Some might even argue it is the most signficant theme. As such, I'm only skimming the surface of what Rowling says about death in Harry Potter.

WARNING: There be spoilers ahead!

Death is present from the start of the series, and controls events that transpire in the stories past. The death of Harry's parents, James and Lily Potter, starts the series off. But the cause of that death, Voldemort, kills them in an attempt to get to Harry. Why?

Voldemort fears death. This fear leads him, in the backstory of the books and not revealed until book 6, to create horcruxes. Horcruxes are places where pieces of a soul can be stored so that a person need not fear death. The horcrux can be used to revive the person who has died. Voldemort has his horcruxes in place to protect against his demise. Interestingly, to create a horcrux, Voldemort has to kill - an exchange, if you will. To protect his own life, Voldemort must sacrifice another.

Also in the backstory, there is a prophecy, revealed in book 5, that a boy will battle Voldemort to the death. Voldemort attempts to kill Harry as an infant to prevent the prophecy. This is an act reminiscent of Herod's killing of all the children under two after the wise men do not return from visiting Jesus. Herod wants to kill Jesus, the Messiah, who Herod expects to be an earthly king and would therefore end his dynasty. But, while he is surrounded by death, Harry is "the boy who lived" (the reason why will be discussed in the following post, if the Lord should will).

Death is so significant because it is final. While, as I discussed in the post on the afterlife, something of the person continues on after death, you cannot really come back from death. Harry's parents, despite his hopes after seeing their forms at the end of Goblet of Fire, will never return to him. He has to live with the deaths of those that he loves.

And death visits Harry repeatedly throughout the series, but especially starting in book 4 with Cedric. Then Sirius dies, Dumbledore dies, Moody dies, Dobby dies, Snape dies, Fred dies, Lupin dies, Tonks dies, . . . All the deaths are to a greater or a lesser degree sacrifices to save Harry. Until Harry must decide whether he will follow their examples.

Harry has committed himself, after much wrestling, to Dumbledore's path of destroying the horcruxes. What happens, then, when you discover that Nagini is not the last horcrux, but that you yourself are a horcrux. Harry walks to his death, willing to sacrifice himself for others. For Voldemort to be defeated, the piece of Voldemort's soul that is within Harry must die. The horcrux must be destroyed.

So Harry responds to Voldemort's call, and walks out alone, under the invisibility cloak, to meet him. Harry does not attempt to defend himself when Voldemort again uses the killing curse on Harry. The first time Harry survived because of his mother's intervention. Now, there is no one to intercede.

After his sacrifice, Harry awakes in King's Cross. He is whole, not even needing his glasses. But he is not alone:

[Harry] had spotted the thing that was making the noises. It had the form of a small, naked child, curled on the ground, its skin raw and rough, flayed-looking, and it lay shuddering under a seat where it had been left, unwanted, stuffed out of sight, struggling for breath.

In King's Cross we see the contrast between what Voldemort's fear of death and Harry's acceptance of death has made of them. Voldemort is beyond help, while Harry is healthy.

It would be easy to mistake the Harry Potter series as embracing death. Is Snape's killing of Dumbleore and assisted suicide?

First, Harry did not run from death, but neither did he embrace it. The walk to Voldemort was difficult, particularly as he reflected on what would be lost. He required the support of those who had sacrificed themselves for him.

Second, Snape does kill Dumbledore knowing that Dumbledore is dying anyway. But the act is not to relieve Dumbledore's suffering, but to protect Draco. Had Draco been forced to kill Dumbledore, irreversible damage would have been done to Draco. I'm not saying that I agree with Snape's actions; I don't think they are justifiable. But the scene is not, I don't think, an argument for mercy killing.

Third, and most telling, is the graveyard scene on Christmas Eve. Harry and Hermione are searching for Harry's parent's grave. When they find the grave, on the marker are these words: "The last enemy that shall be destroyed is death." The words of the Apostle Paul in 1 Corinthians 15 (v. 26) where he is defending the resurrection. It contains (v. 3-4) Paul's wonderful summary of the gospel: "3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures."

Whatever else Rowling may mean by using this quote, death is defined as an enemy, and one day it will end. I hope and pray that it also means that Rowling has the hope of the resurrection. That this quote is more than something in a book, but is a rock on which she can stand. I hope this is true for you as well.

God Draws

In a recent posts over at Craver's blog (see link on the right) he has been discussing T.U.L.I.P. and election. [TULIP is an acrostic for Total depravity, Unconditional election, Limited atonement, Irresistible grace, and Perseverance of the saints. Otherwise commonly known as the five points of Calvinism.] In comments over there I made mention of John 6:44-45. I want to take a little time here to have a deeper look at John 6 and how it relates to a Reformed understanding of salvation.

As background, when I talk about salvation, while I think we are saved from many things by Jesus, I am primarily referring to being saved from the wrath of God. Some don't like to see salvation in terms of the wrath of God, but Paul says it is God's wrath that is coming on the sons of disobedience (Ephesians 5:6) and it is God's wrath from which he says Jesus delivers us (1 Thessalonians 1:10 - see also 2:16). I believe, therefore, that the Bible is clear that we all deserve the wrath of God. We do not deserve and we cannot earn salvation. God is obligated to save no one and would be perfectly just to condemn everyone to Hell. That He does save anyone is completely undeserved mercy. So if God chooses to save none, one, ten, a hundred, a great multitude, or all, He could do so and still be righteous.

Context

John 6 begins with John's account of the feeding of the 5000. The result of this is that the crowd wants to force Jesus to become king, so He slips away. The disciples enter a boat and begin to cross the Sea of Galilee, and Jesus walks across the water to meet them. The crowd therefor has to search to find Him the next day, and when they do Jesus rebukes them for seeking Him only for the food he provided (there's a message in this for many evangelical Christians, including me).

As part of this rebuke, Jesus tells the crowd that He is the bread from Heaven (the true manna). Then in v. 37 He makes the following pronouncement:

All that the Father gives me will come to me, and whoever comes to me I will never cast out.

Briefly, three of the five points in T.U.L.I.P. can be seen in this verse, if not completely established - (1) the Father gives is an expression of election; (2) that these will come is an expression of effectual calling (irresistible grace); and (3) that Jesus will never cast out is an expression of eternal security (perseverance of the saints). The last point receives additional support from the verses that follow.

Central Passage

The crowd is stirred up by what Jesus has said about being the bread of life. In response to the crowd's unrest, Jesus utters the following (John 6:43-45):

43Jesus answered them, “Do not grumble among yourselves. 44No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. 45It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me—

After commanding the crowd not to grumble at what He had said, Jesus then adds four things:

(1) No one can come to me unless the Father who sent me draws him.
(2) And I will raise him up on the last day.
(3) It is written in the Prophets, ‘And they will all be taught by God.’
(4) Everyone who has heard and learned from the Father comes to me

Let's consider each statement.

(1) Jesus tells the crowd that not only is it true that those that the Father gives come to Him (v. 37), but that no one comes apart from the drawing of the Father. This is the other boundary to v.37. All that the Father gives come, and none come that the Father does not give.

Some would disagree with that and interpret drawing here as the Father "wooing" us. They would claim that this is reference to a general call that goes out to everyone. In other words, the Father draws everyone, but not everyone comes. But the word draw here that John uses is the picture of water being drawn from a well. If you have never had the pleasure of drinking water drawn fresh from a well, fresh, cold water from a deep well is a great pleasure; but the water has no participation in being drawn and cannot refuse to be drawn. It is the work of the drawer which makes the water come.

Leon Morris in his commentary on John writes of the word "draw":

“There is not one example in the New Testament of the use of this verb where the resistance is successful. Always the drawing power is triumphant, as here.”

Those uses include John 18:10; 21:6-11; and Acts 16:19.

(2) Also, Jesus is clear that one who is drawn is saved. The evidence is in the assurance that they will be resurrected. So being drawn is not a momentary attraction to Jesus; it does not refer to those who may follow Him for a time and then leave - as many in this crowd and throughout the centuries have done (1 John 2:19) - but to those who are truly saved. None can come according to (1) apart from the Father's drawing, but those who do come are raised. Jesus is restating v. 37 to say that not only is it certain that all those given will come, but it is only the ones given who come.

(3) Jesus now turns to the Scriptures and quotes Isaiah. In the context of Isaiah this is a promise to the the Suffering Servant (Jesus) that every one of His children will be taught by God. Jesus is saying that Isaiah's prophecy is being fulfilled in Him, and therefore the Father teaches those who are truly disciples.

(4) And as all the children are taught by the Father according to (3), so, Jesus says, everyone who hears and learns comes to Him. James Boice says this about this verse in his commentary on John:

Why is it that you and I can present the gospel to some people and never seem to get anywhere, even when the circumstances seem entirely favorable? And why is it that others with maximum problems and limited understanding believe? The only answer is that God has taught the one person and has not taught the other. Moreover, all whom God has taught do come to Jesus.

Think about it this way. There are two boys who grow up together and have largely the same experiences. Both of them hear the gospel proclaimed and one responds and becomes a Christian while the other one rejects the gospel. Why? Why does one receive the good news when the other one rejects the good news?

You have two basic options. Either Jesus is saying here that only one is taught by God and therefore only one comes to faith, or He is saying that both are taught by God and only one hears and learns though God attempted to teach both. But if the latter is true, then there is something in the one that receives the gospel that allows him to be able to hear and makes him a better learner. So either salvation is all of God, or the one boy received the gospel because of something in himself - he contributed to his salvation.

Pulling It Together

Notice that in v. 37 and 44 the singular activity of people is coming to Jesus. All other activities are done (or not done) by Jesus or the Father. The Father gives, the Son does not cast out. The Father draws and the Son raises. The emphasis is on what God does. God is the primary actor in salvation.

But are there not some that are drawn but do not come? Does not the Bible say that many are called, but few chosen? Sure, some hear the gospel call and do not respond. But Jesus is not talking about the call that is given in evangelism. That call is an activity of man. Jesus is speaking about the work of the Father.

All that the Father gives me will come to me, and whoever comes to me I will never cast out.

Not some that the Father gives, but all that the Father gives come. And none can come apart from the Father drawing them to Jesus. How is this drawing done? The parallel in v.45 says that those who come are those who learn from the Father. What do we learn? Much, but especially that we are sinners under His wrath who only find safety by hiding in Jesus and His righteousness.

A Word of Application for Young (and Some Old) Calvinists

It is frequently charged that Reformed Christians are arrogant and prideful. Too often this has been true. I have seen it in myself and others. Once my eyes were open to see election in the Scriptures, I could not understand why others did not see it. I was sure with the enough time and preparation, I could teach them.

But if we grasp what Jesus says here (that salvation is all of God and election is marked by learning from God), then I have no grounds for any boasting. Let us assume for a moment that regardless of how well I have defended the doctrine of election, that it is the truth. Then what I know I know not because I'm smarter, more spiritual, or better in any way than any one else. I know whatever I truly know about Jesus and my salvation because the Father has chosen to teach me about Jesus and my salvation. In spiritual matters, we are all terrible students. But God is a great teacher, and can overcome even my learning disability.

This does not mean we are not to study and think (I have other posts around here that deal with that, I think). But it means our study should be saturated in prayer and it means our knowledge should be wrapped in humility. For apart from God revealing Himself to us, we could know nothing.

Praise be to Him who has shown the light of the gospel into our darkened hearts.

God Moves

In part due to a discussion elsewhere, I have been thinking about William Cowper. Cowper is best known, at least in Baptist circles, for the hymn "There Is a Fountain" but my favorite is "God Moves in a Mysterious Way". Cowper struggled through several periods of severe depression in his life, to the point of attempting suicide. He had experienced the dread of cloudy days, had seen God's frowning face of providence, and tasted the bitter bud.

Should we experience the kind of despair that Cowper experienced? I proposed in "These Days" that we have a better witness if we display the joy of our salvation. But I don't want to minimize the fact that believers will at times walk through very dark and difficult days. We see this in many Psalms, especially in Psalm 88, the "black sheep of the Psalter."

1O Lord, God of my salvation;
I cry out day and night before you.
2Let my prayer come before you;
incline your ear to my cry!

3For my soul is full of troubles,
and my life draws near to Sheol.
4I am counted among those who go down to the pit;
I am a man who has no strength,
5like one set loose among the dead,
like the slain that lie in the grave,
like those whom you remember no more,
for they are cut off from your hand.
6You have put me in the depths of the pit,
in the regions dark and deep.
7Your wrath lies heavy upon me,
and you overwhelm me with all your waves. Selah

8You have caused my companions to shun me;
you have made me a horror to them.
I am shut in so that I cannot escape;
9my eye grows dim through sorrow.
Every day I call upon you, O Lord;
I spread out my hands to you.
10Do you work wonders for the dead?
Do the departed rise up to praise you? Selah
11Is your steadfast love declared in the grave,
or your faithfulness in Abaddon?
12Are your wonders known in the darkness,
or your righteousness in the land of forgetfulness?

13But I, O Lord, cry to you;
in the morning my prayer comes before you.
14O Lord, why do you cast my soul away?
Why do you hide your face from me?
15Afflicted and close to death from my youth up,
I suffer your terrors; I am helpless.
16Your wrath has swept over me;
your dreadful assaults destroy me.
17They surround me like a flood all day long;
they close in on me together.
18You have caused my beloved and my friend to shun me;
my companions have become darkness.

In other Psalms that start similarly, the Psalmist always comes to an affirmation of God's final deliverance. Not here. The Psalmist knows the bitterest despair (though still he prays).

Though not explicitly a Messianic Psalm, in reading this I cannot help but reflect on the night of Jesus' betrayal, arrest, and ultimate abandonment by His friends. Notice three particular statements here, though we could look at others as well.

First, the Psalmist says his soul is full of trouble and he is about to die. In Matthew 26:38, Jesus tells Peter, James and John, "My soul is very sorrowful, even to death; remain here, and watch with me."

Second, the Psalmist says that his friends shun him and see him as a horror. All the disciples flee at the arrest (though John has returned by the crucifixion) and Peter denies Jesus three times.

But, third, in Jesus we find the answer to the Psalmist's question:

10Do you work wonders for the dead?
Do the departed rise up to praise you? Selah

If Heman is the one mentioned in Chronicles, then the answer would not come for hundreds of years, but the question was answered. Yes, God does work wonders for the dead. Yes, the departed have (Jesus) and will (those in Christ, from both sides of the cross) rise up to praise God.

We will know sorrow in this life. Jesus, the Suffering Servant, was described by Isaiah as "a man of sorrows and acquainted with grief." We very well may experience times like the Psalmist when we feel abandoned and even crushed by God. Others may look at us like they looked at Jesus and assume that God has abandoned us. In those times, joy may seem very far away, and we may be in deep despair.

But we can and should endure, like Jesus, for the joy set before us. And we can and should sing with Cowper:

Blind unbelief is sure to err
And scan His work in vain;
God is His own interpreter,
And He will make it plain.
- William Cowper (1731-1800)

For we will likely never know the why of suffering in this life, but the great question of the Psalmist has been answered. Even if death overtakes us, one day God will work wonders for the dead, and we will rise up and praise Him forevermore.

The Event that Transforms the World

The religious leaders were right not to be concerned about Jesus' followers. The huddled together or scattered. None were Marc Anthony's out trying to raise indignation over the sham trial through which Jesus had been put. They were concerned only for their own well being. They had thought they were following the Messiah. They had thought that the kingdom was coming. Instead, Jesus had not overthrown the Romans, their oppressors, but had been killed by them. Now, what were they going to do?

The women had at least one last task, to properly prepare the body for its long decay. The job done after the crucifixion was hurried to beat the setting sun. So they arrived early on Sunday morning with the intent of mourning and anointing Jesus' body. Only there was a problem. There was no body to anoint.

Something earth (existence) shattering had happened. Death was not able to hold Him. Jesus was raised from the grave. God the Father has accepted the sacrifice of the Son and our sins are forgiven. Witness the empty tomb.

Christianity did not grow slowly, but exploded into the Roman world. It did not begin in some out of the way place, but in Jerusalem, where it's claims could have easily been refuted had they not been true. Putting an end to the church should have been easy, unless there really was no body to find. Jesus literally died on a cross and literally rose from the grave.

And so a few fishermen, a tax collector, a zealot, some others, and eventually, in God's perfect irony and plan, a Pharisee took this "good news" to world. That Pharisee, the Apostle born out of time, would right these words (1 Corinthians 15:12-28):

12 Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, then our preaching is in vain and your faith is in vain. 15 We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. 16 For if the dead are not raised, not even Christ has been raised. 17 And if Christ has not been raised, your faith is futile and you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. 19 If in this life only we have hoped in Christ, we are of all people most to be pitied.

20 But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. 24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.(ESV)

For more on the resurrection, please see Pastor J.D. Hatfield's post.

For an attempt at harmonizing the gospel accounts of the resurrection using a fictional disciple, see this post of mine.

He is risen indeed!