We can expect new life to spring up in a new garden. And we can anticipate the coming restoration of all things someday in that Garden City, New Jerusalem (Revelation 21-22 ESV). Isn’t it ironic? The death of death emerged in the life-giving environment of a garden! The ultimate new human, the last Adam (1 Corinthians 15:45-49 ESV) was raised to life, and not just anywhere. In a garden. 

Bright daffodils and green grass are rising. Spring has eagerly sprung where I live. People in our region are buzzing about this upward emergence of warm, plant life from previously cold, dead ground. Neighbors are already mowing and mulching. Springtime is rising in tandem with Eastertime. It’s truly glorious!
I am compelled to revisit ancient words, God’s inspiring story of resurrection. Easter’s true meaning supplies more than all the feel-goods of bright baskets, eggs, and flowers. Travel biblical trails and encounter solid answers to age-old questions puzzled over by humans.
Why are we here? What are we made for?
Is death really the end? If not, what can we anticipate after death?
Might resurrection have any real implications for daily tasks and business endeavors?
There is an oft-overlooked detail in the resurrection morning story. It’s a curious inclusion that holds potential for answering these questions. It might also bolster our faith at work.
Christ’s Grave & Resurrection in a Garden
Appearing only in John’s Gospel, we might readily miss it: “At the place where Jesus was crucified, there was a garden, and in the garden a new tomb, in which no one had ever been laid” (Jn. 19:41 ESV).
It’s tempting to say, “No big deal, really. The Apostle John was just setting the stage.” However, he very intentionally emphasized the garden, mentioning it twice. Biblical authors were quite purposeful. Whenever we encounter repetition in their stories, we should pause to consider why. In addition to mentioning the garden, Mary Magdalene initially mistook Jesus for “the gardener” (Jn. 20:14-15 ESV).
John’s worldview and his faithful following of Jesus was deeply affected by Genesis. Opening lines in John 1:1-5 (ESV) include picturesque language, like in the beginning, darkness, light, and life—key terms and themes first used in Genesis’ early scenes.
So why would John spotlight the tomb in a garden on resurrection morning?
Garden and Graves at the Beginning
God deliberately planted Adam and Eve in a garden. In Eden, the first humans were responsible for working in the garden (Gen. 2:15 ESV). Following their fall into sin, the curse delivered ugly consequences for daily labors (Gen. 3:17-18 ESV). These consequences culminated in death. Humans would now return to the dust, the same earthy soil from which they were formed. There would be graves. A further devastating outcome included the humans being expelled, barred from that place of flourishing (Gen. 3:19-24 ESV).
Read More
Related Posts:

Let us be the sort of people who prayerfully and carefully immerse ourselves day and night in God’s Word (Josh. 1:8; Ps. 1:2). Let us also be the sort of Berean-like people who receive good teaching about God’s Word “with all eagerness, examining the Scriptures daily to see if these things were so” (Acts 17:11).

Only one book is absolutely essential to save us, to equip us to obey God’s will, and to glorify Him in whatever we do. Only one book gives us undiluted truth —the whole truth and nothing but the truth. Only one book serves as our ultimate and final authority in all that it affirms. That book, of course, is the Bible, God’s Holy Word. No wonder John Wesley once exclaimed, “Let me be homo unius libri”—a man of one book!
And yet the irony is that if we use only this book, we may in fact be in disobedience to it. We should count good teaching about the Bible—whether through commentaries, books, sermons, study Bibles, and so on—to be a gift from God for the good of His church (see Eph. 4:11; James 1:17). So what may look pious on the outside (“Just me and my Bible!”) can actually mask pride on the inside.
Acts 8 describes a story that might help us think through this. An Ethiopian eunuch—a God-fearing Gentile who served as treasurer to the Ethiopian queen—had made a five-month journey by chariot to Jerusalem in order to worship God. During his return trip he was puzzling out loud over the Isaiah scroll that he held in his hands. And the Holy Spirit appointed Philip to help him understand the meaning of the Bible.
Philip first asked this man if he understood the passage that he was reading (chap. 53). The Ethiopian responded, “How can I, unless someone guides me?” (v. 31). After inviting Philip to sit in his chariot, he asked him about whom this passage spoke. ‘Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus’ (v. 35). Soon after, the eunuch insisted they stop the chariot in order to be baptized by Philip in obedience to his new savior and king, Jesus Christ. To be sure, this is a historical narrative recounting an event. The purpose is not necessarily to guide believers today in how to read their Bibles or how to think about the teaching of God’s Word.
Read More
Related Posts:

Natural law, then, remains as indispensable for Christians today as it was for the many centuries in which it held a central role in Christian ethics. As Protestants, however, we cannot retrieve natural law without allowing Scripture to remain the final authoritative norm of our teaching. 

How should we then live? So Francis Schaeffer famously asked in his 1973 book and subsequent video series. The question has certainly had renewed urgency over the past two years, as Christians around the world have confronted the for-us-unprecedented (although not so much for our ancestors) moral and political challenges of navigating a global pandemic, and accompanying public health measures. How should we love our neighbors? By mask-wearing and vaccinating? By moving worship services and schools online or carrying on as normal? And by what standard should we evaluate the many answers proffered by TV personalities and public authorities?
For many Christians, the answer is quick and easy: “By Scripture, of course.” But a few minutes’ reflection will be enough to leave us scratching our heads in puzzlement. For Scripture, clearly, has very little to say on the subject of public health emergencies, and only the most general principles about how we should conduct ourselves in the face of such complex moral and legal demands. The same, we may soon realize, goes for hundreds of moral and political—and indeed ecclesiastical—decisions that we are called upon to make in the course of carrying out our vocations. If we assume that Scripture has all the answers, we are quickly bound to be disappointed. And if we say, sensibly enough, that we need to “apply Scriptural principles” to particular cases, this simply raises the question of how we identify and apply such principles? How do we engage in moral reasoning?
The answer, for generation after generation of Christian theologians and ethicists, was “natural law.” But the idea of natural law fell on hard times among twentieth-century Protestants, under pressure from Barth, fundamentalism, and modernism. It’s high time we recover it if we’re to navigate the profound moral challenges of our day with integrity.
From one standpoint, the idea that there is such a thing as natural law should be pretty uncontroversial. Everything in nature was created by God, who determined what it was and how it was meant to act. Just as a human inventor can tell you how a tool is meant to work, how to keep it in good working order, and how it’s liable to break if you don’t, so God, being a God of order rather than chaos, impressed upon all of his creatures the way they were meant to work. This is what we still often call “the law of nature” or “the laws of nature.” But man too is a creature, and as such is also subject to the law of his nature, which determines how we are meant to act and how we shouldn’t, what kinds of behaviors will achieve good results and which ones will end in brokenness. At the intersection of human nature and the natures of the rest of the world, we find natural law, the moral principles that distinguish wise and successful living from foolish and disastrous actions: sow and reap in preparation for winter, eat and drink in moderation, marry and remain faithful, honor the aged.
Read More
Related Posts: