The Lord took my dad into his heavenly home a few months ago, and honestly, I’m still having a difficult time accepting that my dad’s gone from the earth. However, I know there is hope that I’ll be able to see him again one day when Jesus takes me to my heavenly home or when Jesus returns to earth. There is hope in Jesus Christ because He died and rose from the grave.
Right before Jesus died on the cross, He cried out, “It is finished!” (other versions, such as NASB, ESV, or HCSB) or “It has been completed!” (my translation).
The famous, New Testament scholar, D. A. Carson explains it well,
In the Greek text, the cry itself is one word, tetelestai (cf. notes on v. 28). As an English translation, It is finished captures only part of the meaning, the part that focuses on completion. Jesus’ work was done. But this is no cry of defeat; nor is it merely an announcement of imminent death (though it is not less than that). The verb teleō from which this form derives denotes the carrying out of a task, and in religious contexts bears the overtone of fulfilling one’s religious obligations. Accordingly, in the light of the impending cross, Jesus could earlier cry, ‘I have brought you glory on earth by completing (teleiōsas; i.e. by accomplishing) the work you gave me to do’ (17:4). ‘Having loved his own who were in the world, he loved them eis telos—not only ‘to the end’ but to the full extent mandated by his mission. And so, on the brink of death, Jesus cries out, It is accomplished![1]
As Leon Morris, another New Testament scholar, poses,
Jesus died with the cry of the Victor on his lips. This is not the moan of the defeated, nor the sigh of patient resignation. It is the triumphant recognition that he has now fully accomplished the work that he came to do.[2]
Moreover, Anton Dauer, a biblical scholar, conveys,
So the last word of Jesus interprets his suffering and dying as the crowning conclusion and high point of the work that he has performed in obedience—the obedience of the Son finds here its most radical expression—and enables the believing eye to see the glorifying of the Son through the Father.[3]
Furthermore, Gerald Borchert, another New Testament scholar, ends this verse with
For John, the point of the story is not just that Jesus was killed but that he died in accordance with God’s appointed hour.[4]
Jesus Christ died because it has been planned by Yahweh since the beginning. Jesus took all the wages of sin or the wrath of God upon Himself when He died. So, why is there hope in Jesus? Because Jesus resurrected. Jesus Christ conquered sin and death. Thus, anyone who places his or her faith in Jesus Christ as Savior, Lord, and God, has hope in Him.
As the angels said in Luke 24:5–7:
“Why are you seeking the living One among the dead? 6 He is not here, but He has risen. Remember how He spoke to you while He was still in Galilee, 7 saying that the Son of Man must be handed over to sinful men, and be crucified, and on the third day rise from the dead.”[5]
Biblical scholars, Walter Liefeld et. al. convey
The angels show the meaning of the empty tomb by repeating the essence of the three passion predictions (9:22, 43–45; 18:31–33, and parallel passages in Matthew and Mark).[6]
New Testament scholar, Robert Stein, explains,
For Luke all history is salvation history, for God clearly controls and directs history’s course.Luke especially sought to demonstrate how the crucifixion of Jesus, the rejection of the gospel by the majority of Jews, and the extension of the divine promises to the Gentile world followed the divine plan exactly.[7]
The death and resurrection of Jesus Christ are definitely significant. Through His death, Jesus brought upon Himself the wrath of God (see Romans 6:23). Through His resurrection, Jesus brings salvation to those who put their faith and trust in Him as their Savior, Lord, and God (see John 3:16).
Featured pic: The Garden Tomb in Jerusalem, Israel (2017)
You can also check out my past article on “Jesus Is the True Passover,” https://theologyonworship.wordpress.com/2019/04/19/jesus-is-the-true-passover/
[1] D. A. Carson, The Gospel according to John, The Pillar New Testament Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991), 621.
[2] Leon Morris, The Gospel according to John, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1995), 720.
[3] Anton Dauer, Die Passionsgeschichte im Johannesevangelium: eine traditionsgeschichtliche und theologische Untersuchung zu Joh. 18, 1-19, 30, Volume 30 of Studien zum Alten und Neuen Testament (Munich: Kösel-Verlag, 1972), 20.
[4] Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 273.
[5] New American Standard Bible: 1995 Update (La Habra, CA: The Lockman Foundation, 1995).
[6] Walter L. Liefeld, “Luke,” in The Expositor’s Bible Commentary: Matthew, Mark, Luke, ed. Frank E. Gaebelein, vol. 8 (Grand Rapids, MI: Zondervan Publishing House, 1984), 1048.
[7] Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 45.
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