The resurrection means your ultimate problem is no longer ahead of you. The grave is not waiting for you. It is behind you.
Job needs a savior, and he knows it. And in Jesus, he gets one.
On Maundy Thursday, Christ explicitly gave his disciples the new command from which the day takes its name, for the Latin words novum mandatum are the Vulgate’s translation of “new command.”

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This is how the God of Abraham has become our God, too. This is how God has fulfilled His promise to Abraham and His promise to us: by breaking open His own body and shedding His own blood.
One key to unlocking the significance of Golgotha is found all the way back in Joshua--in a "round" Hebrew word, a bizarre story about reproach, and five kings hiding in a cave.
This restoration is understood as a resurrection—restoration/return to the Land is equated with the resurrection to the courts of Heaven.
This text is chosen for Maundy Thursday and involves eating and drinking with God—in His presence, real presence. This is only possible with the shedding of blood.
Heaven may seem like a long way off right now, but it is as close to you as a gentle word spoken, a splash of water, a bit of bread, and a sip of wine.
In this text, Isaiah is quite explicit and reflects the suffering and disgrace this Servant will suffer as He faithfully does the will of God.
Long ago, the people of Israel began to sing words of encouragement to each other in times of distress. In their songs, the psalms, are three Hebrew words that provide stability for us. They are more than just words—each one encapsulates the way of God with his people. They serve as helpful handholds in times of stress and upheaval. The words are these: רָפָה (be still), קָוָה (wait), and שָׁמַר (watch).
The people to whom Ezekiel is prophesying are in exile—separated from the Holy Land. To return to the land of Israel is to be resurrected to new life, to be restored.
In a variety of ways, even in these troubled and unusual times, we can follow the lead of our Savior, to do everything we can for the life, welfare, and health of our neighbor.
The preceding pericope uses the metaphor of a “mighty man,” a “warrior” for the LORD and this is not too much of a stretch for us. However, our text begins with the metaphor of a woman in child birth.
The Old Testament often seems like a long lost family--and a rather weird family, at that. How can followers of the Messiah today live our heritage in the Torah, Prophets, and Writings? Here are three simple suggestions.
Certainly, the people of Israel are being stubborn, unfaithful and untrusting but one may wonder if this issue is a deeper one. Are they afraid?