Reader Questions: How Will There Still Be Sin When Satan Is Bound?

Published on by nickcadyLeave a comment

There is a page on this site where readers can submit questions or suggest topics. Recently I received the following question:

We know Satan is the author of sin. So if he is bound for a thousand years (Revelation 20), how can sin still remain on the earth?

Great question! It touches on how we understand Satan, the nature of sin, and the condition of the human heart.

The short answer is: Satan tempts us and influences us sin, but human sin is not dependent on Satan, but on something inside of us – and since the fall, sin resides in the human heart.

The ultimate solution to sin is not even the binding of Satan (as good as that will be) — it is our completed and full redemption. What we need are new hearts and complete sanctification.

Revelation 20: Satan Bound for a Thousand Years

In Revelation 20:1-3 it says:

Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while.

In Revelation, John the Apostle is recounting the vision he received from God, in which he was given a preview of the things which were to come in the future.

He goes on to say:

Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. The rest of the dead did not come to life until the thousand years were ended. (Revelation 20:4b-5a)

Then, John goes on to say:

And when the thousand years are ended, Satan will be released from his prison and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea. (Revelation 20:7-8)

Clearly what is being described is a time when Satan will be bound, and thereby prevented from deceiving the nations. Then, when he is released, he will deceive the nations once again – the result of which will be a rebellion and a multipolar attack on God’s people.

What this shows us is that, although during the thousand years, sin will be restrained by Christ’s rule – the capacity to sin, rebel, and attack will remain within people during that time, only waiting to be “activated” when the opportunity arises.

In other words: the problem of sin is deeper than demonic influence. It is rooted in human nature.

The Fall: When Sin Entered the Human Heart

In Genesis 3, Satan appears as the tempter. He deceives Eve and entices Adam into rebellion. In that sense, he plays a catalytic role. But notice something crucial: Satan does not force Adam and Eve to sin. He tempts them, but they willingly choose rebellion.

After the fall, something fundamental changes in humanity. Sin is no longer merely a possibility; it becomes part of our nature.

Genesis 6:5 describes the condition of humanity before the flood: “The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.”

Notice where the problem is located: “the thoughts of his heart.”

In other words: Sin is not merely environmental. It is internal.

The prophet Jeremiah later writes: “The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9)

And Jesus Himself makes this clear: “For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery…” (Mark 7:21–23)

Sin is not just something that is “out there” – it is something that is “in here”: bound up within our very hearts.

Case Study: The Flood

Sometimes people wonder: “What if we could get rid of all the ‘bad people’ in the world, and start over with only ‘believers'”? Well, in Genesis 6-9, we see that that actually happened once! And it didn’t fix the problem of sin.

In Genesis 6–9, we read about the time when God judged the entire world; the unrepentant were destroyed, and only one righteous man and his believing family were spared. And yet, even after this “global reset” sin and evil somehow reemerged! But, how?!

What the story of the Flood shows us, is that sin is not just something that exists in society, or in certain wicked and unbelieving people. Rather, what the flood shows us is that sin resides inside of the human heart, and is even bound up with those of us who sincerely believe.

If sin were merely “out there” — then the flood should have permanently solved the problem. And yet what happens almost immediately after they exit the ark?

  • Noah becomes drunk (Genesis 9:21).
  • Ham dishonors his father.
  • A curse follows.
  • Within a few generations, humanity is united again in rebellion at Babel (Genesis 11).

Sin reemerges. Why? Because Noah and his family were descendants of Adam. The carried a fallen nature within them.

When Noah got on the ark, sin got on the ark with him. The only way to truly eradicate sin from the world, would be to eradicate humanity completely – and yet, that is not something God was willing to do.

This is why Nicholas Wolterstorff famously said, “The tears of God are the meaning of history.” What he was saying is that, the entire reason there has been human history, is because God refused to wipe us out, even though our sins caused Him grief (as it says in Genesis 6:6 that human sin “grieved Him to His heart.” Rather than wiping us out, God chose to suffer the grief caused by us to Him by our sins.

The flood proves that until we are transformed, sin will always resurface.

Satan’s Role: Tempter, Not Ultimate Source of Sin

Scripture calls Satan:

  • “A liar and the father of lies” (John 8:44)
  • The deceiver of the nations (Revelation 20:3)
  • The tempter (Matthew 4:3)

But the Bible never teaches that Satan is the sole originator of every sinful impulse. James makes this clear:

“Each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin…” (James 1:14–15)

Notice the order:

  • Temptation connects with our own desire.
  • Desire gives birth to sin.

Satan can tempt. He can deceive. He can influence. But he works with something already present: the fallen human heart and our desire to sin.

Jesus shows us a different way; even though He was tempted (or “tested” – it’s the same word in Greek) in all ways as we are, He did not sin (Hebrews 4:15). When He was tempted in the wilderness after His baptism, Jesus resisted the temptations of the Devil and responded to him with the Word of God (cf. Matthew 4).

If there were no internal corruption (as we see with Jesus), external temptation would have nothing to attach itself to.

Furthermore, God has promised us that He will give us the strength to withstand whatever temptation we face in life, if we rely on His strength and step out in faith and obedience (1 Corinthians 10:13).

Original Sin and the Fallen Nature

The Apostle Paul writes:

“Therefore, just as sin came into the world through one man, and death through sin… so death spread to all men because all sinned.” (Romans 5:12)

Through Adam, sin entered humanity. We have inherited not only guilt, but a corrupted nature inclined toward self-rule rather than submission to God as Lord.

This is why even in ideal conditions, sin resurfaces.

  • Cleansed world after the flood? Sin.
  • Miraculous provision in the wilderness? Sin.
  • Kingdom of Israel under righteous kings? Sin.

And, as we see in Revelation: Millennial Kingdom? Sin will rear its head then too.

The Hope: A New Heart & a Completed Salvation

God promises in Ezekiel 36:26, speaking about the then future time of the Messiah who is to come, and what will happen to His people as a result: “I will give you a new heart, and a new spirit I will put within you.”

That promise is fulfilled in Jesus Christ. In Him we are: forgiven, justified, regenerated, and sealed with the Holy Spirit.

Paul says in 2 Corinthians 5:17: “If anyone is in Christ, he is a new creation.” The ultimate solution to sin is not merely the binding of Satan, it is the redemption of the human heart.

But even then, we still go through a process of sanctification, which will last all of our lives, and only be complete when we see Jesus face-to-face, and are finally “like Him”

Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. (1 John 3:2)

The good news of the gospel is something greater than simply that Satan will be bound – or even that he will ultimately be defeated (which he will! – see Revelation 20:10). The even greater news, is that God is transforming us from glory into greater glory, and that one day, not only will we be set free from the penalty of sin and the power of sin, but we will even be set free from the presence of sin – both from without AND from within!

“You Are Gods”: Making Sense of Psalm 82 and Jesus’ Use of It in John 10

Published on by nickcadyLeave a comment

Psalm 82 is one of the most curious and potentially confusing passages in the Bible, because of this interesting statement: “I said, ‘You are gods, sons of the Most High, all of you’” (Psalm 82:6).

Who is this Psalm speaking to or about? If there is only one true and living God, then who are these “gods”? To make things even more interesting: Jesus quotes this passage from Psalm 82 in the Gospel of John, where he uses it in defense of His claim to be the Son of God!

In this post, we’ll explore the two main interpretive views of Psalm 82 and consider why Jesus referenced this passage in John 10.

What is Psalm 82 Describing?

Psalm 82 opens with these words:

“God has taken his place in the divine council;
in the midst of the gods he holds judgment.” (Psalm 82:1 ESV)

This brings up some important questions: “Who is in this ‘divine council’?,” and “Who are these ‘gods’?” – not to mention: “Why is God judging them?”

The rest of the psalm gives some clues to help us answer these questions. First of all, God rebukes these “gods” for ruling unjustly, showing partiality to the wicked, and failing to defend the weak and the needy (verses 2–4). He then pronounces judgment:

“I said, ‘You are gods, sons of the Most High, all of you;
nevertheless, like men you shall die,
and fall like any prince.’” (Psalm 82:6–7)

The psalm concludes with a plea for God Himself to rise up and judge the earth, because all nations ultimately belong to Him (vs 8).

So the central question is: Who are these “gods” whom God rebukes and condemns?

View 1: The “gods” are Human Judges or Rulers

The most widely held view throughout Jewish and Christian history is that Psalm 82 refers to human rulers—especially judges—within Israel. But of course, this view leaves the question: “Why call human judges or rulers ‘gods’?”

The Rationale for this View:

  1. “Elohim” Can Refer to Human Authorities
    While elohim is most often used for God, it can also be used in a representative or functional sense. In passages like Exodus 21:6 and Exodus 22:8–9, elohim appears to refer to human judges acting in God’s name.
  2. The Context Is a Courtroom
    Psalm 82 is filled with courtroom language: judging, ruling unjustly, defending the poor, showing partiality. These are precisely the responsibilities assigned to human judges under the Mosaic Law.
  3. The Moral Failure Fits Human Leaders
    The rebuke (failing to protect the weak and ruling unjustly) seems to apply to the actions of corrupt human rulers. Throughout the prophets, God consistently condemns Israel’s leaders for these exact sins (e.g., Isaiah 1, Micah 3).
  4. “You Will Die Like Men” Emphasizes Their Mortality
    Verse 7 states that despite their lofty position, these “gods” will die like ordinary humans. This makes sense if the Psalm is addressing rulers who have forgotten that their authority is temporary and accountable to God.

Summary of View 1

In this reading, Psalm 82 teaches that human judges, entrusted with God’s authority, have abused their power and/or neglected their calling. God reminds them that even though they function as His representatives on Earth (cf. Romans 13:4,6), they are not divine—and they will face judgment for their transgressions.

View 2: The Divine Council (Heavenly Beings)

A second view, popularized in recent decades by scholars such as Michael Heiser and others who have studied the ancient Near East, argues that Psalm 82 refers to supernatural beings, who are members of a heavenly “divine council.”

The Rationale for this View:

  1. The Language of a “Divine Council”
    Psalm 82:1 describes God standing “in the midst of the gods,” which some argue mirrors ancient Near Eastern imagery of a heavenly council of spiritual beings.
  2. “Sons of the Most High”
    This phrase is sometimes associated with heavenly beings elsewhere in Scripture (e.g., Job 1–2).
  3. Cosmic Scope of Judgment
    Some proponents argue that the Psalm envisions God judging spiritual rulers over the nations, not merely human officials in Israel.

Not Polytheism

It’s important to note that proponents of this view are not polytheists and do not believe in the existence of other gods. The True and Living God is not just one god among equals; instead, God is judging other created spiritual beings who are called “gods” only in the sense that they are spiritual beings given power to rule, yet they are utterly subordinate to Him and are subject to death and judgment.

To support this view, Michael Heiser points to Deuteronomy 32:7-9 as an important corollary:

Remember the days of old;
consider the years of many generations;
ask your father, and he will show you,
your elders, and they will tell you.
When the Most High gave to the nations their inheritance,
when he divided mankind,
he fixed the borders of the peoples
according to the number of the sons of God.
But the LORD’S portion is his people,
Jacob his allotted heritage. (Deuteronomy 32:7-9)

Heiser states that this verse is describing how God divided the nations of mankind into regions, over which He then appointed spiritual beings (i.e. angels) to govern over them, and God gave them authority to oversee those human populations in the regions determined for their habitation (cf. Acts 17:26). Finally, God declared that the nation of Israel would be under his own purview, since they were his own special people whom he had created for his purposes.

An explanation of this view can be found in this video:

Jesus and Psalm 82 in John 10:34–36

Rather than hiding from or avoiding this potentially controversial choice of words in Psalm 82, Jesus brings up this passage in John 10, in a conversation with the Jewish Religious Leaders. In John 10, Jesus had just said, “I and the Father are one” (John 10:30). The Jewish leaders responded to that by picking up stones to kill Jesus for committing blasphemy. Jesus responded by saying:

“Is it not written in your Law, ‘I said, you are gods’?
If he called them gods to whom the word of God came—and Scripture cannot be broken—do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?” (John 10:34–36)

What Jesus Was (and Was Not) Doing

Jesus was not saying, “I am just one god among many.” Nor was He saying, “Everyone is divine.”

Instead, Jesus was making a legal and rhetorical argument—known as a qal wahomer (“from the lesser to the greater”).

Here’s the logic:

  • If Scripture can refer to human (or otherwise created) authorities as “gods”—because they were entrusted with God’s word and authority—
  • Then how can it be blasphemy for the one whom the Father has sanctified and sent into the world to call Himself “the Son of God”?

His argument is that: If those created beings were called “sons of God,” and that was put in the Bible – then, how can it be wrong for Jesus to call himself the Son of God, since he (Jesus) is even greater than them?

If Psalm 82 is referring to human figures, then Jesus’ point is that fallible humans were called “gods” in the Bible when they were endowed with authority from God. If Psalm 82 is referring to spiritual beings, Jesus is claiming that created and fallible angels (literally: “messengers”) from God can be referred to as “gods” without it being blasphemy, and therefore since he has been sent by the Father as the ultimate messenger of His Word, then it is not blasphemy for him to call himself the “Son of God.”

Rather than undermining Jesus’ deity, this passage strengthens that claim. Jesus distinguishes Himself from those “gods” because:

  • They received the word of God, but He is the Word made flesh.
  • They were appointed temporarily, but He was consecrated and sent by the Father.
  • They would die like men, but He would lay down His life and take it up again.

Theological Implications

Psalm 82 reminds us that God takes justice seriously. Authority — whether religious, political, or spiritual — is always accountable to Him. Leaders who exploit power or ignore the vulnerable will be subject to divine judgment.

John 10 reminds us that Jesus is not merely a representative of God or a messenger from God; He is God the Son.

And what’s incredible about this, is that the One who judges unjust rulers is the same one who came to take the judgment for our sins, by being judged in our place on the cross.

The irony of Jesus’ crucifixion therefore, is that the religious leaders who accused Jesus of blasphemy were actually the exact kind of people Psalm 82 was referring to: leaders who misused their God-given authority. All the while, the true judge of Psalm 82 was allowing himself to be condemned, so that sinners like us could be saved.

A True Story of Coming to Faith in the Trenches of World War 1

Published on by nickcadyLeave a comment

This recent Christmas Eve, I shared the story of the 1914 Christmas Eve Truce on the Western Front during World War 1.

After the second service, a woman came up to tell me that her great-grandfather had been one of the men in those trenches, and that a German soldier had secretly crossed no-man’s land on Christmas Eve to give him a Bible in Old Slavonic. This German soldier was a Baptist, and this woman’s great-grandfather became a Christian, joined a Baptist church in his hometown in Ukraine, and it has led to a legacy of faith lasting generations, all the way to her and her children today.

It was an incredible story. This woman, named Diana, is the wife of one of our pastors at White Fields. This week, I sat down with her for our “Sermon Extra” video, to discuss her great-grandfather’s experience, and to talk about what it was like for her, growing up in a Christian family in the Soviet Union, and then in independent Ukraine.

Below are two videos: first, the Christmas Eve sermon, where I tell the story of the 1914 Christmas Eve Truce, and what it reflects about the meaning of Christmas, and then the second video below is my discussion with Diana. Enjoy!

Project Greatest Gift: A Ministry to Children in Kinship & Foster Care

Published on by nickcadyLeave a comment

Every November White Fields Community Church hosts Project Greatest Gift, a home-grown ministry that serves children and caretakers in the foster and kinship care systems in Northern Colorado at Christmastime.

Project Greatest Gift works with the Health and Human Services departments of counties in Northern Colorado to provide Christmas gifts and help with groceries and clothing for families and children. This is a practical way that we can show the heart of God and the love of Jesus to those in need in our local area.

This year I sat down with Christine, the founder of Project Greatest Gift, to discuss its origins, the vision behind it, and how God has used it over the past several years. You can watch that discussion in the video below.

Project Greatest Gift runs from November 2-23, 2025 and you can participate no matter where you are located in a number of ways: by providing gifts, helping with logistical needs, or donating financially.

What Does It Mean That Jesus Reconciled “All Things” in Heaven and on Earth?

Published on by nickcadyLeave a comment

The Young Adults group at White Fields Church is currently studying through Colossians, and this question came up about Colossians 1:20:

Colossians 1:20 says that Jesus reconciled “all things“ to Himself — including things in heaven. What does that mean? Why would things in heaven need reconciliation?

According to John McRay in his commentary on Colossians in the Evangelical Commentary on the Bible, the majority of exegetes today consider Colossians 1:15–20 to be a pre-Pauline hymn that Paul reworked for his own special application. [1]

A Cosmic Savior for a Cosmic Problem

Colossians 1:16 stated that all things were created in, through and for Christ. However, the unity of and harmony of the cosmos was affected by “the fall” and the introduction of sin into the world.

Colossians 1:19–20 says:

“For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.”

Paul’s point in this section is to show that Jesus is not only the Savior of human souls, He is the redeemer of all creation.

Genesis 3 describes how sin didn’t only affect individual hearts, it also disrupted the harmony of the entire created order: “Cursed is the ground because of you…thorns and thistles it shall bring forth for you” – Genesis 3:17-28).

Romans 8:19–22 describes how creation itself has been “groaning” and longing for restoration. The world itself is broken, and the scope of Jesus’ redeeming work is as wide as the scope of the damage caused by sin.

It was God’s good pleasure to reconcile all things through Christ.

The Greek word used here, apokatallassō, refers to the act of restoring a relationship to harmony. The purpose of Christ’s work was to bring all things created by Him and for Him into harmonious relationship.

Peter O’Brian explains it like this: “Heaven and earth have been brought back to the order for which God made them. The universe is under its Lord, and cosmic peace has been restored. Reconciliation and making peace (which includes the idea of pacification, i.e. over-throwing evil) are used synonymously to describe the mighty work which Christ achieved in history through his death on the cross as a sacrifice (Rom. 3:25; 1 Cor. 11:25; Eph. 1:7).” [2]

Why “Things in Heaven”?

We might think of heaven as a place untouched by sin. So why does it say that Jesus reconciled “things in heaven”?

Sin in the Heavenly Realm

The Bible tells us that rebellion against God predated sin on earth; sin started in the heavenly realm, with Satan and other fallen angels (cf. Revelation 12:7–9). There was a fracture in the spiritual realm before humanity ever sinned, which is why we see the deceiving serpent in the garden, tempting the first man and woman to follow him in the way of sin.

Hebrews 9:23 talks about “heavenly things” being purified by Christ’s sacrifice. The cosmic order was disrupted by angelic rebellion, and Christ’s victory defeats and expels evil.

Christ’s Work Restores the Order of the Universe

Colossians 1 talks about spiritual powers (“thrones, dominions, rulers, authorities”). Later in the letter, Paul says that Jesus disarmed and triumphed over them (Colossians 2:15). Part of His reconciling work is bringing all spiritual powers back into proper relation to God — whether by willing obedience or final subjugation.

Peter O’Brien explains:

The peace which Christ has brought may be ‘freely accepted, or … compulsorily imposed’ (F. F. Bruce). The principalities and powers over whom God has triumphed (Colossians 2:15) did not gladly surrender to God’s grace. They were ‘pacified’. They continue to exist, opposed to men and women (cf. Rom. 8:38–39), but they cannot finally harm the person who is in Christ and their overthrow in the future is assured (1 Cor. 15:24–28; see on 2:15). [3]

A Hebrew expression for totality

The phrase “in heaven or on earth” may also be seen as a Hebrew way of saying “everything that exists,” like how in Genesis 1:1 it says that “the heavens and the earth.”

What This Verse Does Not Mean

This verse is not teaching “universalism” – the idea that everyone will eventually be saved. Throughout the Bible, and by Jesus Himself, it is clearly stated that some will reject God and face eternal judgment (e.g. Revelation 20; Matthew 25:46).

Again, O’Brien explains:

Further, it cannot be assumed from this verse that all sinful men and women have freely accepted the peace achieved through Christ’s death. Although all things will finally unite to bow in the name of Jesus and to acknowledge him as Lord (Phil. 2:10–11), it is not to be supposed that this will be done gladly by all, and to suggest that v 20 points to a universal reconciliation in which every person will finally enjoy the blessings of salvation is unwarranted. [4]

So “reconciliation” here means the restoration of Christ’s lordship over all, not salvation for all. As it says in Philippians 2:10-11, one day, at the name of Jesus every knee will bow, in heaven and on earth and under the earth, and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. In other words, every creature will acknowledge Jesus as Lord — either joyfully as Redeemer or reluctantly as Judge.

In Summary

What this means for us is that the gospel has bigger implications than many people often imagine: Jesus didn’t only come to save individual souls — He came to renew the universe.

Through Jesus’ saving work:

  • People are reconciled to God
  • Creation will one day be made new
  • Evil forces are defeated and brought into submission to Jesus
  • Cosmic peace will be achieved under Jesus’ reign

This means that the death and resurrection of Jesus was the turning point for the entire universe.

We now live in the “dawn” (2 Peter 1:19), in which the light of the new day has broken the darkness, and it is only a matter of time until the darkness is dispelled completely.

And if you belong to Jesus through faith in Him, you are already part of the new creation that He is bringing about!

Footnotes

  1. John McRay, “Colossians,” in Evangelical Commentary on the Bible, vol. 3, Baker Reference Library (Grand Rapids, MI: Baker Book House, 1995), 1053.
  2. Peter T. O’Brien, “Colossians,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1267.
  3. Ibid.
  4. Ibid.

A Band Called LoveSong – Docuseries Out Now

Published on by nickcadyLeave a comment

As a young Christian, by God’s providence, I ended up in a church which had been founded as a result of the “Jesus Movement” of the 1960’s and 70’s, which many people have said was the last great revival of our recent times.

My pastor, Tom Stipe, was a big part of the Jesus Movement and the famous stories of “the tent” at Calvary Chapel in Costa Mesa, CA – which was the temporary sanctuary the church used while their new building was being built. During those times, Tom oversaw the Saturday night outreaches with Christian bands, and then he would share the gospel with those who had gathered to hear the bands. Tom went on to found Maranatha! Music before moving to Colorado to plant a church in Boulder, which later moved to Denver – and which I joined early in early 2000.

Recently a new documentary series came out about the music of the Jesus Movement, focused on one of the great bands from the era called LoveSong. The docuseries is out now on Amazon Prime Video and on SalemNOW. You can also find more information about it by visiting the aBandCalledLoveSong.com.

This documentary tells the story of the Jesus Movement through the eyes of the band, including their famous audition with Pastor Chuck Smith, and the birth of Contemporary Christian Music.

This docuseries reflects the essence and identity of the Calvary Chapel movement and the ongoing legacy of its ministry. I recommend that you check it out!

A Timeline of Jesus’ Post-Resurrection Appearances

Published on by nickcadyLeave a comment

At White Fields Church, I have been teaching through the Gospel of Matthew [listen to the series here] for almost two years, and this past Sunday we reached the final chapter.

After my sermon on Matthew 28:1-15, someone asked a great question:

“How does Mary Magdalene weeping at the tomb in John 20:11-18 fit with Matthew’s account of the women meeting Jesus on the way in Matthew 28:8-10?”

After looking into it, there’s a simple and satisfying explanation. But also, this question touches on a larger issue, of how the different Gospel accounts fit together. The different Gospel writers give different perspectives which ultimately complement, rather than contradict each other.

The Women Who Went to the Tomb

  • Mary Magdalene (Matthew 28:1, Mark 16:1, Luke 24:10, John 20:1)
  • The other Mary (Matthew 28:1; Mark 15:40; Luke 24:10) — most likely Mary the mother of James and Joseph (also called Joses; cf. Matthew 27:56)
    • This seems to be the same person Mark calls “Mary the mother of James” (Mark 16:1)
    • Some people believe this is Mary the Mother of Jesus, while others believe it’s a separate person.
  • Salome (mother of James and John, the sons of Zebedee) (Mark 16:1)
  • Joanna (wife of Chuza, a steward in Herod’s household) (Luke 24:10, cf. Luke 8:3)
  • Other unnamed women who had followed Jesus from Galilee (Luke 23:55; 24:10)

All four Gospel accounts mention Mary Magdalene. John’s Gospel only mentions Mary Magdalene, not to the exclusion of the other women, but only to focus on her previously undocumented encounter with Jesus at the tomb. The fact that Mary Magdalene was not alone is alluded to by John 20:2, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” The plural “we” indicates she wasn’t alone.

The Women Arrive at the Tomb, but Mary Leaves Immediately

As this group of women arrived at the tomb with spices to anoint Jesus’ body, they saw that the stone had been rolled away. At this point, Mary Magdalene appears to separate from the group and run ahead. Having seen the open tomb, she assumes the worst: that someone has taken the Lord’s body (John 20:2). She runs to tell Peter and John, while the other women remain at the tomb.

The Women Encounter the Angel

Matthew 28:2–7; Mark 16:5–7; Luke 24:4–8: While Mary Magdalene is gone, the other women encounter angels at the tomb. Matthew focuses on one angel, who is sitting on the stone, while Mark and Luke mention two inside the tomb.

The angels proclaim the good news: Jesus has risen, just as He said. The women are told to go and tell the disciples that Jesus is alive and will meet them in Galilee. Shaken by what they had seen, and filled with joy, they rush off from the tomb to share the message with the disciples.

Peter and John Run to the Tomb

John 20:2-10; Luke 24:12: Meanwhile, Mary Magdalene reaches Peter and John with the news that, “They have taken the Lord out of the tomb, and we don’t know where they have laid Him.”

Peter and John sprint to the tomb. John arrives first, looks in, and sees the linen clothes. Peter then arrives; he goes in and notices the face-cloth folded up in a place by itself. This detail indicates that whatever happened in the tomb took place in an orderly manner, rather than a chaotic hurry.

Peter and John realize that something significant has happened, but they don’t yet understand that Jesus has risen. They then head back home (to the place where the disciples were staying in Jerusalem).

Mary Magdalene Weeping at the Tomb

John 20:11-18: Once Peter and John have left, Mary is alone at the tomb. She stands outside the tomb weeping. As she weeps, she stops to look inside the tomb. In the tomb, she sees two angels seated where Jesus’ body had lain. She speaks with the angels, but then turns around and sees Jesus standing there, but does not recognize that it is Him (possibly because of back-lighting, or possibly due to the difference in appearance of Jesus’ resurrection body).

Jesus asks Mary why she is weeping. Mary assumes that he is the gardener, but then Jesus speaks her name: “Mary.” Mary then recognizes that the person speaking to her is Jesus.

Mary embraces Jesus, but He tells her not to cling to Him, but to go and tell his “brothers” (disciples) that He is soon going to ascend to the Father.

It seems that Mary is the first eyewitness of the risen Jesus, and she tells the others that she has seen the Lord.

Jesus Appears to the Other Women

Matthew 28:8-10: As the other women are on the way from the tomb, sent by the angels to tell the disciples, Jesus meets them. The women fall at his feet and worship Him – grasping onto Him.

This likely happened shortly after Mary’s encounter. Jesus tells these women to go and tell the disciples to go to Galilee, promising that they will see Him there.

The Women Report to the Other Disciples

Luke 24:9-11; Mark 16:8-11: The women tell the disciples what they have seen, but their words seem like “an idle tale,” and the disciples are reluctant to believe it.

The Road to Emmaus

Luke 24:13-35: Later that day, two disciples are walking toward the village of Emmaus, talking about what happened to Jesus and trying to make sense of it. We don’t know who these disciples were, or if they belonged to “the eleven” or were part of the larger group of Jesus’ followers.

Jesus joins them as they walk and engages them in conversation. They explain their confusion: they had thought that Jesus was the Messiah, but when He was captured and killed, they began to doubt. They also mention the report of the women who had been to the tomb, and that they are struggling to know whether to believe it, because despite the women claiming to have seen the angels and Jesus, when the disciples (including Peter and John) went to check it out for themselves, they saw neither Jesus nor angels at the tomb.

Jesus then said to them, 25“O foolish ones, and slow of heart to believe all that the prophets have spoken! 26Was it not necessary that the Christ should suffer these things and enter into his glory?” 27And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. 

When the disciples arrive to their destination, Jesus acts as if He will go on further down the road, but they press Him to eat with them. 30When he was at table with them, he took the bread and blessed and broke it and gave it to them. 31And their eyes were opened, and they recognized him. And he vanished from their sight.

They then rush back to Jerusalem to tell the others.

Jesus Appears to the Disciples Behind Locked Doors in Jerusalem

Luke 24:36–43; John 20:19–23: On the evening of that same day, as the disciples were gathered together behind locked doors, Jesus appeared in the room with them.

Jesus showed them His hands and side. He ate with them. He then breathed on them, imparting the Holy Spirit to them (as promised in John 14:17), and conveyed His mission to them. Despite imparting the Spirit, He also tells them to wait in Jerusalem until they are clothed with power from on high – speaking of the empowerment they would receive on Pentecost (cf. Acts 1:8). Even though the disciples have been called to meet with Jesus in Galilee, they will return to Jerusalem for Jesus’ ascension (40 days after the resurrection) and to wait for this empowerment (received 50 days after the resurrection).

During this meeting, Jesus opened their minds to understand the Scriptures, and explained to them everything written about Him in the Law of Moses, the Prophets, and the Psalms (i.e. the entire Hebrew Bible, AKA “Old Testament”). By doing this, Jesus showed them the hermeneutical key to understanding the Bible; that it is a book about Him.

Thomas was not present on this occasion.

Jesus Appears to the Disciples with Thomas Present

John 20:26-29: Eight days later, apparently in the same location in Jerusalem, Jesus appears to the disciples again, this time with Thomas present.

Jesus calls Thomas to not disbelieve, but believe. Having seen Jesus’ wounds and heard His call to believe, Thomas exclaims a confession of faith in Jesus as “My Lord and my God!”

In Galilee

Matthew 28:16-20: Assumedly after the meeting in Jerusalem where Thomas was present, Jesus’ disciples meet Him on a mountain in Galilee, where the disciples worship Him, and Jesus commissions them to go and make disciples of all nations, baptizing them in the name of the Father, the Son, and Holy Spirit.

John 21:1-23: Jesus meets with the disciples on the shore of the Sea of Galilee, where they share breakfast and Jesus restores Peter to a leadership role after Peter’s denial of Jesus on the night of His arrest.

Other Appearances

In 1 Corinthians 15:5-7 Paul the Apostle lists some other appearances of Jesus, but we aren’t quite sure when or where they took place:

  • A private meeting with Peter (1 Corinthians 15:5)
  • A large group of over 500 people at one time (1 Corinthians 15:6)
  • A meeting with James — likely the half-brother of Jesus, who later became the leader of the Jerusalem church and the author of the Epistle of James – (1 Corinthians 15:7)
  • An appearance to “all the apostles” (apparently a broader group than just “the twelve” (cf. 1 Cor. 15:5)

Conclusion

By harmonizing the Gospel accounts, we get a three-dimensional picture of Jesus’ post-resurrection appearances.

For further study, check out the series of messages I taught a few years ago called “The Resurrected Life” – in which I preached about some of the post-resurrection passages: The Risen Life (2021)

Why Apprenticeship is the Truest Form of Discipleship – with Heath Hardesty

Published on by nickcadyLeave a comment

What does it really mean to be an apprentice of Jesus in a fragmented world?

In this episode of the Theology for the People Podcast, Pastor Heath Hardesty shares how his years as an apprentice plumber shaped his vision for discipleship and following Jesus.

Heath is originally from Longmont, Colorado, where I pastor, and he now serves as Lead Pastor of Valley Community Church (VCC) in Pleasanton, California.

Prior to moving to California, when Heath lived in Longmont, he worked as a plumber, training as an apprentice under his father, a master plumber. From his time as a plumbing apprentice, Heath has seen many parallels between apprenticeship and being a disciple of Jesus.

Heath is the author of a new book, which releases October 14, 2025, titled, All Things Together: How Apprenticeship to Jesus Is the Way of Flourishing in a Fragmented World.

In this episode, we discuss:
• Why apprenticeship is a better paradigm for following Jesus than “just” discipleship classes
• The four pillars of apprenticeship: union, abiding, obeying, and imaging
• How sin fragments our lives and how Jesus reintegrates us
• Practical spiritual practices for ordinary Tuesdays
• Why following Jesus is a fully embodied way of life—not just information in our heads

Whether you are feeling spiritually stagnant or longing for a more integrated faith, this conversation will challenge and encourage you.

Follow Theology for the People on YouTube: ⁠https://www.youtube.com/@theologyforthepeople

Click here to listen to the episode, or listen in the embedded player below.

Why Apprenticeship is the Truest Form of Discipleship – with Heath Hardesty – Theology for the People

What does it really mean to be an apprentice of Jesus in a fragmented world? In this episode of Theology for the People, Pastor Heath Hardesty shares how his years as an apprentice plumber shaped his vision for discipleship and following Jesus.Heath is the Lead Pastor of Valley Community Church (VCC) in Pleasanton, California, and the author of the recent book, All Things Together: How Apprenticeship to Jesus Is the Way of Flourishing in a Fragmented World.In this episode, we discuss:Why apprenticeship is a better paradigm for following Jesus than “just” discipleship classesThe four pillars of apprenticeship: union, abiding, obeying, and imagingHow sin fragments our lives and how Jesus reintegrates usPractical spiritual practices for ordinary TuesdaysWhy following Jesus is a fully embodied way of life—not just information in our headsWhether you’re feeling spiritually stagnant or longing for a more integrated faith, this conversation will challenge and encourage you.📖 All Things Together releases October 14 and is available wherever books are sold.

I have recently started posting more on the Theology for the People YouTube channel. You can watch this interview on video here:

Shayne Smith, the Problems with Progressivism, & the Quiet Revival

Published on by nickcadyLeave a comment

As a preacher, I’ve often been impressed with stand-up comedians, especially those who are master communicators. I think that preachers can learn a lot from comedians when it comes to timing, surprise, story telling, and understanding your audience.

A few years ago, I stumbled upon Shayne Smith, when he did his first special for Dry Bar Comedy – an Utah-based clean comedy company. I enjoyed his cadence and style, so I searched for other videos of his comedy, and looked him up on social media.

What I found wasn’t great. His comedy outside of Dry Bar was raunchy, and from his social media I realized that he lived a very hedonistic bisexual lifestyle. As a result, I unfollowed him online.

However, a few months later, a new Shayne Smith special came out on Dry Bar (“Alligator Boys”), which I knew would be clean, and I really enjoyed it. I shared with my friend Mike, who leads Expositors Collective, a group that trains preachers, that these specials were masterclasses in communication that preachers could glean from – but, I also warned him that I didn’t recommend any of Shayne’s stuff outside of Dry Bar.

A few years later, much to my surprise, Mike sent me a podcast episode, in which Shayne was the guest, and he was talking about how he had converted to Roman Catholicism. In that episode, he shared that he was a singer in a hardcore band, talked about his love of punk rock, and about his newfound faith in Jesus.

Since that time, Shayne has been talking more and more about his faith in Jesus, which is particularly remarkable considering his previous lifestyle.

Last week, my wife and I went to see Shayne live here in Denver; the tickets a gift from Mike. Prior to the show, I came across this video, which I watched, and then shared with several friends. In it, Shayne tells the story of his journey into progressive ideology and lifestyle, and what it was that cause him to see the cracks in its foundations, and how he came to believe in Jesus. I highly recommend the video; it’s incredible!

I’m not Catholic, and I disagree with Shayne’s broad-brushing of “non-denominational” Christians. He strikes me as a young Christian, who isn’t yet overly familiar with Roman Catholicism, nor robust theology, or conservative Protestantism. I do appreciate the charitable work of the Roman Catholic Church, and the fact that they have refused to budge on issues such as marriage and sexuality, and abortion and the sanctity of life. It also strikes me that the way Shayne talks about Jesus as his “Lord and Savior” sounds very evangelical! Personally, I hope he will make that step! And yet, I rejoice to see Shayne believing in and seeking Jesus, and that he has clearly repented of his sins. At the show we went to, he mentioned three times that he had converted to “Christianity.”

One part of Shayne’s testimony that sticks out to me the most is how he realized that Christians are the people who actually do things like loving their neighbors and forgiving those who sin, and that those who follow Jesus tend to be happier and more content.

A Broader Trend

Much has been said in recent months about the changing trends in church attendance, with young men (Gen Z in particular) coming to church in large numbers. We have seen some of this trend in our church, especially in our online offerings, which are consumed mostly by young men. We’ve also seen many coming in person and seeking the Lord.

Anecdotally, friends of mine who are pastors, have reported similar trends. I have also seen it amongst my teenage son’s friends. It seems that many young people, particularly young men, have become fed up with, and seen the hypocrisy and flaws of the progressive policies which have been pushed on them from schools and public institutions for years, and they are pushing back and seeking for something that tells the truth, is based in really, and calls and challenges them to transform and become better.

Recently, I got to interview Justin Brierley of Premiere Christian Radio in the United Kingdom for the CGN Podcast, about his new book, The Surprising Rebirth of Belief in God: Why New Atheism Grew Old and Secular Thinkers are Considering Christianity Again, and the anecdotes and research behind it. You can listen to that episode here:

From Doubt to Faith: The Quiet Revival – with Justin Brierley – The CGN Podcast

In this episode, hosts Nick Cady and Brian Brodersen talk with Justin Brierley — author, broadcaster, and longtime host of the Unbelievable? show and podcast from Premier Christian Radio in the UK. Justin shares about how, after decades of hosting debates between Christians and skeptics, he sees signs that belief in God is growing — especially among young people. We talk about the decline of the New Atheist movement, stories of unexpected conversions, and the surprising hunger for faith in today’s culture.📚Discover Justin’s books: The Surprising Rebirth of Belief in God and Why I’m Still a Christian🎧 Listen to his podcast: The Surprising Rebirth of Belief in GodLearn more about CGN: cgn.org

This trend has been dubbed by some as “The Quiet Revival,” based on a report from the UK Bible Society.

Justin Brierley recently stepped down from hosting the “Unbelievable?” show, which he hosted for 17 years, to start this new project, which also involves a podcast and social media videos. Check out The Surprising Rebirth Podcast to hear more discussions and stories about this phenomenon.

How about you – are you seeing this trend where you are?

Let’s pray that God draws many young people to himself! Just as we rejoice in the current surge, we also desire to see a prolonged revival! May the Lord bring more people into churches, and may churches be prepared to make disciples!

The Gospel in the Midst of Grief: Lessons from Widowhood – with Susan VandePol

Published on by nickcadyLeave a comment

What does faithful, biblical care for widows look like, and why does the Bible say that it is at the heart of “pure religion”?

In this episode of the Theology for the People Podcast, I speak with Susan VandePol. Susan became a widow when her husband—a Los Angeles City firefighter—died following a line-of-duty exposure. Out of her own grief the Lord led her to create practical protocols for fire departments and churches, and to host deeply healing widows’ retreats.

In this conversation we cover:

  • Why you don’t “stop” being a widow—even after remarriage
  • How Scripture frames widowhood (the “quartet of the vulnerable,” James 1:27, Luke 18)
  • “Pruning” grief: letting God move grief toward health and fruit
  • Presence over platitudes: what helps, what harms
  • A simple, sustainable church protocol (care that intentionally extends to two years)
  • How ministering to widows purifies the whole church

Resources mentioned:

About Susan VandePol:

Widow, author, and founder of Matters of Life and Breath, Susan equips churches and first-responder communities to care wisely and biblically for widows. She and her husband (a trauma specialist) also serve internationally with grief and trauma care.

Follow Theology for the People on YouTube: ⁠https://www.youtube.com/@theologyforthepeople

Click here to listen to the episode, or listen in the embedded player below.

The Gospel in the Midst of Grief: Lessons from Widowhood – with Susan VandePol – Theology for the People

What does faithful, biblical care for widows look like, and why does the Bible say that it is at the heart of "pure religion"?Susan VandePol became a widow when her husband—a Los Angeles City firefighter—died following a line-of-duty exposure. Out of her own grief the Lord led her to create practical protocols for fire departments and churches, and to host deeply healing widows’ retreats.In this conversation we cover:• Why you don’t “stop” being a widow—even after remarriage• How Scripture frames widowhood (the “quartet of the vulnerable,” James 1:27, Luke 18)• “Pruning” grief: letting God move grief toward health and fruit• Presence over platitudes: what helps, what harms• A simple, sustainable church protocol (care that intentionally extends to two years)• How ministering to widows purifies the whole churchResources mentioned:• Church Protocol for Widow Care – Matters of Life and Breath (download free)• Fire Department Widow Protocol – Matters of Life and Breath (free)• Widows’ Retreat (West Michigan, Oct 17–19) – registration details via the Matters of Life and Breath websiteAbout Susan VandePolWidow, author, and founder of Matters of Life and Breath, Susan equips churches and first-responder communities to care wisely and biblically for widows. She and her husband (a trauma specialist) also serve internationally with grief and trauma care.⏩ If this helped you, please share it with a friend and subscribe for more conversations that bring theology to the people!

I have recently started posting more on the Theology for the People YouTube channel. You can watch this interview on video here: