Death and Resurrection

Welcome

Good morning, church!  Welcome back to our Apostles’ Creed journey.  We are in week 5 of a 12-week series.  Last week, we faced the cross: “He suffered under Pontius Pilate, was crucified, died, and was buried.”  We asked the question, if the Son of God took our place in death, what response does it call for?  To live the cross—forgiving, serving, loving, seeing ourselves as Barabbas, meaning, the “son of the father,” and how his freedom is ours.

Because of our snow day, I preached that a week later than I had intended, and to sort of get us back on track, I’m combining two pieces, Christ’s victory in death, as well as resurrection and renewal, what we read as “He descended to hell.  On the third day, He rose again from the dead.” So, unlike the Disciples or a season finale, you don’t have to wait through Holy Saturday, where I do want to highlight that there is immense meaning and value in mourning, but we’re going to fast-forward through the sign of Jona, who certainly wishes he had the capability to DVR that whole experience—and we’ll bring Jesus back before the conclusion of our message today, so how about that?

Recap Prayerfully we recall Carl Trueman’s quote, “that Christians are not divided between those who have creeds and confessions and those who do not; rather, they are divided between those who have public creeds and confessions that are written down and exist as public documents, subject to public scrutiny, evaluation, and critique, and those who have private creeds and confessions that are often improvised, unwritten, and thus not open to public scrutiny, not susceptible to evaluation and, crucially and ironically, not, therefore, subject to testing by Scripture to see whether they are true.”

The whole point of our series is that our goal should always be to find ourselves in Jesus, rather than finding a Jesus who reinforces our identity and convictions along our journey of self-discovery.  We are the ones who change.  As it is written in 2 Thessalonians 2:15, which urges believers to “stand firm and hold to the traditions that you were taught,” being able to pass on what we’ve inherited to the next generation, stewarding what we’ve received, dividing essential elements from doctrine, and dogma.

Through this series, we’re exploring exactly what we can agree to disagree on, recall the term “adiaphora,” so that we’re not committing the “No True Scotsman” fallacy, where someone redefines a claim to exclude others, saying, instead, “We like things this and that way.” And discovering where the line lies between orthodoxy and heresy.

Intro

I don’t know about you, but I hate praying over a big meal where everyone’s gathered; Thanksgiving, Fourth of July, Christmas—it’s the worst.  I know that’s probably not what you thought you’d hear Sunday morning from the pulpit, but honestly, I feel like no one really cares.  Of course, that’s nobody in this room.  But you’re standing between everyone and their favorite dishes.  They’ve smelt it all day, people have gotten their hands slapped for stealing a taste, but there you are, asked to do what often feels like a formality, like when everyone’s about to go home for a holiday weekend, and someone asks a question.  Don’t get me wrong, I love praying, but I hate those experiences. 

Transition

In the same way, I feel like I need to address a formality, because here we are saying that Jesus went to hell for the last 4 weeks.  And you’re probably wondering, “I’ve heard it said differently, descended to the dead and holy Christian Church,” so what’s this all about, Chaplain? 

Honestly, it’s simple.  Creeds are fixed, language is not.  At some point, sure, it can be appropriate to translate, especially if we’re speaking of a completely different language, but if it’s simply a means of understanding, I think it’s best to teach than change for the sake of change alone.  Otherwise, it’s not a creed—if you can change it so simply.

Point 1

“Descended into hell” uses “hell” in its original English sense: the place of the departed, in Greek Hades, Hebrew Sheol; this is not the place of eternal punishment, Gehenna.  Modern English “hell” has shifted to mean damnation/torment, so some translations prefer “descended to the dead” to avoid confusion and align with the early church’s intent—but again, they do so by themselves, this is not an agreed upon shift—doing so at the cost of orthodoxy; arguing over adiaphora, and moving the goal line.  This is a move that is more closely aligned with later creeds.

Recall, as I made the distinction in our series introduction, the first two creeds don’t affirm theologies that draw us apart from association with others who claim the title “Christian,” rather, they serve to protect orthodoxy.  Later statements from the Marburg Colloquy in 1529, which further split those who had separated from Rome between Lutheran and Reformed, to the Chicago and Danvers Statements, aim to narrow further—‘we are this and not that.’ I won’t go so far as to say they serve to divide, but they have that effect in practice.  Optimistically, they were created to refine and draw associations with like-minded theologies.

When we make unnecessary or unagreed-upon changes, what we end up saying is, “We like things this and that way,” refining specific theologies within our comfortable, like-minded, homogeneous groups, where we would much rather Jesus conform to us than be transformed.

Application 1

If we remember that the Creed serves to protect orthodoxy, we can draw insight as to this line’s purpose. 

It affirms Jesus’ genuine, full death—He entered Hades—the realm of the disembodied dead.  This is where many hold that the proclamation as we read in 1 Peter 3:19-20 takes place, where Christ is described being made alive in the spirit, preaching or proclaiming to spirits in prison, who were disobedient in Noah’s day, but there is no indication that this creedal statement implies this in any way, this may very well be what happened—but the creed’s insistence here is that the messiah died—it counters heresy like the Docetists who believed Jesus only seemed or appeared human, but was not truly flesh and blood, and argued that he only appeared dead as they didn’t believe that he could truly suffer or die. 

We can know this is the case because it is one of two heresies present during the time of our Gospel writers and, therefore, explicitly addressed.

There has never, however, been agreement or a council on eschatological events, the period of events following the end of the world.  Church fathers from Basil the Great, Gregory of Nyssa, Irenaeus, Tertullian, Agustin, Thomas Aquinas, while they all affirmed core tenets—such as the second coming of Christ, the resurrection of the dead, final judgment, and the reality of heaven and hell—they differed significantly on the timing, nature, and interpretation of the millennium, the state of the dead, and the extent of salvation.

So, our first point is that the descent affirms Jesus was truly crucified, fully died, and was actually buried. 

Point 2

Not only did Jesus suffer actual death, but by confirming Jesus was really dead, this also affirms Christ’svictory over death through resurrection, the “harrowing of hell,” overcoming it for salvation.

Application 2

Psalm 139:8 states, “If I go up to Heaven, you are there, If I make my bed in Sheol, you are there.”  Ben Myers observes that the Bible’s message is that death is not the end. 

Death does not defeat God’s promise.  Death is not separation from God.  In Jesus, God has dwelt among the dead.  God has touched the very limits of our nature, from birth to death, in order to sanctify us and to unite us to God.  The Living has embraced the dead.  Death has been subsumed by life.

Our hope, therefore, is not a message of prosperity, but hope in the midst of trials—Christ conquered death’s power.

Illustration

Theologian Matthew Emerson—in his book He Descended to the Dead: An Evangelical Theology of Holy Saturday—observes that this theme runs across our stories.  Hercules dives into Hades, even in the Disney version.  Jill and Eustace rescue Prince Rilian from the Underland in The Silver Chair of The Chronicles of Narnia series,Harry Potter descends into the Chamber of Secrets.  Gandalf ventures into the depths of Moria, giving up his own life to defeat the Balrog, and then rises again to save Middle-Earth.  Doctor Strange enters the dark dimension to face the evil Dormammu.  And most recently in the TV series Stranger Things, Joyce and Hopper look for Will in the Upside Down.

These tales grab us because they echo something more profound: the hero’s journey, descending into darkness, confronting evil, and emerging victoriously—often transformed, bringing hope to others.  If the Son of God descended to hell and rose on the third day, what does that victory mean for us?

Point 3

What it means for us is that Christ’s descent and resurrection mean that no suffering or death is beyond God.

So, not only did Jesus suffer actual death, not only does His resurrection proclaim His victory over death, but now,through His suffering, God draws closer to us than ever before.

When we confess “He descended into Hell,” we’re not saying Jesus went into the lake of fire or the place of the damned.  That’s incorrect.  The suffering of Christ happened on the cross.  He did not then go to hell to suffer more.  He went to Hades to atone, to be the perfect sacrifice; paying the debt we, ourselves, could not pay—fulfilling God’s justice once and for all, throwing open its gates, and destroying death’s claim on us—proclaiming his victory to the lowest parts of the earth and raising again from the dead, on the third day!

Application 3

Today, to be absent from the body is to be present with the Lord—That’s the Gospel.

Challenge

So, if this is true, what does it mean for the believer?  How do I apply this daily?

Christ’s resurrection gives believers purpose and direction for our lives.  Philippians 3:10 says, “My goal is to know him and the power of his resurrection and the fellowship of his sufferings, being conformed to his death.”  And we can say that without fear, because we have confidence that Christ’s resurrection was truly a down payment on our own resurrection.  Romans 6:4 proclaims, “Therefore we were buried with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, so we too may walk in newness of life.

Illustration

I want to close with a final illustration.  There was a woman diagnosed with a terminal illness:

As she was getting her things in order, she contacted her pastor and asked him to come to her house to discuss some of her final wishes.

She told him the songs she wanted sung at her funeral service, the Scriptures she wanted read, and the outfit she wanted to be buried in.  She also asked to be buried with her favorite Bible.

As the pastor prepared to leave, the woman remembered something else.  “There’s one more thing,” she said excitedly.

“What’s that?” said the pastor.

“I want to be buried with a fork in my right hand.”

The pastor stood looking at the woman, not knowing what to say.

The woman explained.  “In all my years of attending church socials and potluck dinners, when the dishes of the main course were being cleared, someone would inevitably say, ‘Keep your fork.’ It was my favorite part of the meal because I knew something better was coming—like velvety chocolate cake or deep-dish apple pie.

“So, when people see me in that casket with a fork in my hand, and they ask, ‘What’s with the fork?’ I want you to tell them, ‘Keep your fork.  The best is yet to come!’”

Summary

It’s not that there was an absence of danger for Hercules, for Jill and Eustace, for Harry, Gandalf, Doctor Strange, or Joyce and Hopper; it’s that there was a promise of something greater.  They had a reason.  We, too, brothers and sisters in Christ, have a promise of something greater—the purpose of life is to live, not simply to exist!  This is why Jesus illustrates in his teachings the servant who buried his talent in the parable of the talents as evil; the hypocritical debtor who treats his own treacherously as the unforgiving servant; the tenants who rebel against the landowner as the wicked; and the one who hoards his treasure as a rich fool. 

Just as the woman with the fork knew something better was coming, and because I do believe the best is yet to come, figuratively, literally, also, I suppose, but more specifically, because I used a food illustration—speaking of food, did you know that the lemon is not naturally occurring?  It’s a hybrid that results from the crossbreeding of a bitter orange and a citron.  Just as sin entered by man’s exercise of free will, suffering isn’t always handed to us—it’s often the fruit of our own making.  The point is that life never gave us lemons; we invented them all by ourselves!  And yet God remains with us, if we remain with Him.  

Conclusion

So, steward your blessings, that which has been given to you, not storing up your treasures on earth; but rather, carrying your cross daily; not choosing the easy wrong, but shouldering your burdens, living your calling.  Jesus says, “My burden is light, and my yoke is easy” (Matthew 11:30).

This is why Paul says in Romans 8:18, “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.” It is this same line of thought that inspired Martin Luther’s appeal to “remember your baptism!” It is an ongoing process; the entire Christian life is lived out in the meaning of baptism, which signifies our death.  The life we live now, we live by faith in the Son of God who loved us and gave Himself for us (Gal 2:20).

In the same way as when the dishes of the main course are being cleared, and someone says, ‘Keep your fork,’ you know something else is coming.  Is it better than what we’ve had?  It depends on what’s next, I suppose.

What we deal with in this life is not necessarily from God, but God is with us; we are still His beloved.  Because Jesus suffered actual death, His resurrection means He conquered death, so that in any suffering, He is not far from us.

So, “keep your fork,”  That means living with eyes on what’s coming—stewarding what God has given us, carrying our cross daily, choosing the narrow way, and loving others because truly, our hope is that the best really is yet to come.