In this episode of the Theology for the People Podcast, I speak with Bruce Zachary, founding and teaching pastor of Calvary Nexus in Camarillo, California, to explore the Passover Seder meal—what it is, why it matters, and how it points powerfully to Jesus the Messiah.
Bruce shares his story of growing up in an observant Jewish home and later coming to faith in Christ after visiting Calvary Chapel of Costa Mesa and encountering the Book of Hebrews.
From there, the conversation dives into the biblical foundation of Passover in Exodus 12, the symbolism of the Seder plate, the meaning of the afikomen, and the significance of the four cups from Exodus 6:6–7—especially the “cup of redemption” connected to Jesus’ words at the Last Supper.
We also discuss how Christians should approach the Seder respectfully, how it helps connect the Old and New Testaments, and why Passover is one of the richest pictures of God’s redemptive plan—from Exodus to the cross and beyond.
📍 Upcoming Event: Bruce will be leading a Passover Seder at White Fields Community Church in Longmont, Colorado on March 27, 2026. The event is open to the public. Register here.
More from Bruce: Messages and free resources, including several ebooks, are available at calvarynexus.org
Nick and Bruce help lead a global church planting network called Cultivate. Visit: cultivatechurchplanting.com
In this episode of Theology for the People, Nick Cady sits down with Bruce Zachary, founding and teaching pastor of Calvary Nexus (Camarillo, California), to explore the Passover Seder meal—what it is, why it matters, and how it points powerfully to Jesus the Messiah.Bruce shares his story of growing up in an observant Jewish home and later coming to faith in Christ after visiting Calvary Chapel of Costa Mesa and encountering the Book of Hebrews. From there, the conversation dives into the biblical foundation of Passover in Exodus 12, the symbolism of the Seder plate, the meaning of the afikomen, and the significance of the four cups from Exodus 6:6–7—especially the “cup of redemption” connected to Jesus’ words at the Last Supper.Nick and Bruce also discuss how Christians should approach the Seder respectfully, how it helps connect the Old and New Testaments, and why Passover is one of the richest pictures of God’s redemptive plan—from Exodus to the cross and beyond.📍 Upcoming Event: Bruce will be leading a Passover Seder at White Fields Community Church in Longmont, Colorado on March 27, 2026. The event is open to the public. Register here.More from Bruce: Messages and free resources, including several ebooks, are available at calvarynexus.orgNick and Bruce help lead a global church planting network called Cultivate. Visit: cultivatechurchplanting.com
I have recently started posting more on the Theology for the People YouTube channel. You can watch this interview on video here:
Colorado lawmakers recently introduced a bill to decriminalize prostitution in our state. Senate Bill 26-097, titled “Decriminalize Adult Commercial Sexual Activity,” is framed as a move toward personal liberty, but if it is passed, it will put people, especially women, at greater risk of sexual exploitation.
Those who are concerned with justice, compassion, and the protection of the vulnerable should be alarmed by this bill, and take steps to oppose it.
Last Sunday, at White Fields Church, we were joined by László (Laci) Németh, founder of the Anonymous Ways Foundation (Névtelen Utak Alapítvány) in Budapest, Hungary. Our church has supported their work for years, and when Laci heard about this bill, he was very concerned, because, as he stated in our service, wherever prostitution has been decriminalized, it has led to an increase in the sexual exploitation of women.
What This Bill Would Do
SB26-097 would effectively legalize the sex trade. However, SB26-097 is a decriminalization bill, which is even more reckless than actual legalization because it removes all penalties without adding any oversight or safety regulations. In addition to decriminalizing prostitution, this bill would:
Allow brothel operations. Permitting the establishment of businesses that profit from the sale of sexual acts.
Normalize exploitation. Treating the sex trade as just another sector of the economy, rather than a system built on the brokenness of the human condition.
Why This is a Problem
The proponents of this bill often frame it as a matter of “empowerment” or “safety” for sex workers. However, theology and history both tell a very different story.
In the book of Genesis, we are introduced to the profound truth that forms the bedrock of Christian ethics: every human being is created in the image of God (Imago Dei). This means that people are not products and bodies are not commodities, because human dignity is intrinsic. We are embodied souls, and therefore what we do with our bodies affects our souls.
The Myth of Increased Safety
The primary argument for decriminalization is that it brings the industry “out of the shadows,” supposedly making it safer for those involved. Yet, global data shows the opposite. In regions where prostitution has been decriminalized or legalized, we don’t see a decrease in violence or exploitation. Instead, we see an explosion in demand.
When legal barriers are removed, the market for that service grows. In the context of the sex trade, more buyers will lead to a need for more “supply.” But where does that supply come from? It doesn’t come from a sudden influx of empowered individuals choosing a career path. It comes from the vulnerable. It comes from women and children (boys and girls) trapped by poverty, addiction, and trauma. It comes immigrants and undocumented or trafficked individuals, in other words: from the very people whom God calls His people to protect. (see: “God’s Heart for the Vulnerable”)
By making it easier to buy sex, the state will be creating an infrastructure for human exploitation. You cannot expand the sex industry without expanding the recruitment of people into it—many of whom are not there by “choice” in any meaningful sense of the word.
The ministries and non-profits providing actual outreach to women and men on the streets (like the ones linked above), tell us that these people are not asking for the state to make their “workplace” more official, they are asking for a way out. They are looking for alternative employment, healing, and restoration of their dignity. By legalizing this industry, the state won’t be helping these women exit; it will be helping to keep them in it.
A Righteous Society
Additionally, God’s people are to be those, who like Jesus: love righteousness and hate wickedness (Hebrews 1:9). Sometimes people claim that “you can’t legislate morality,” but in reality, every law speaks to morality on some level, and criminalizes actions which are immoral or unethical.
If we really believe that God’s ways are best and lead to human flourishing, then we should want all people, created in the image of God, to experience that flourishing. If what the Bible says is true, and sin leads to heartbreak and destruction, then we should not allow laws which allow or encourage people to hurt themselves or others.
What You Can Do
As Christians, we are called to champion righteousness and “defend the rights of the poor and needy” (Proverbs 31:9). SB26-097 fails this biblical mandate because it ignores the link between the sex trade and human exploitation.
This bill is currently being considered by the Senate Judiciary Committee. It will not be put to a public vote, but will be decided by our state legislators.
Here’s what you can do:
Email Colorado State Representatives, to tell them that you oppose this bill, and ask them not to approve it.
Pray: Pray for our lawmakers, that they would have the wisdom to see the human cost of this legislation. Pray for the women, men, and children currently trapped in the sex trade.
As I looked at this picture, I saw on it a familiar symbol: it looks like a cross, but it has an oval on the top.
At first glance it might appear to be a version of a cross. However, King Hezekiah lived long before Jesus was born.
That symbol is not a cross, it is an ancient Egyptian hieroglyph called an “Ankh,” and it represents “life.”
So, you might wonder (as I did): “What is an Egyptian symbol doing on Hezekiah’s seal?”
The Discovery of Hezekiah’s Seal
King Hezekiah’s royal seal, or bulla, was discovered in 2015 near the foot of the Temple Mount in Jerusalem. It bears the inscription, “Belonging to Hezekiah [son of] Ahaz king of Judah,” and features a two-winged sun disk, flanked by an ankh. It is just one more in the long line of archaeological evidence which verifies the historicity of the biblical account.
Hezekiah (2 Kings 18-20, 2 Chronicles 29-32) reigned from about 715–686 BC, and he was one of Judah’s most righteous kings. He is praised for his unwavering devotion to the God of Israel and his radical reforms. He famously tore down the high places, smashed sacred stones, and cut down Asherah poles, all of which were associated with idolatrous worship that had become ingrained in Jewish society. He broke into pieces the bronze snake called “Nehushtan,” which Moses had made, because the people had started worshiping it (2 Kings 18:4).
In light of this, it seems confusing and even perplexing to see an Egyptian symbol, from a pagan culture, on King Hezekiah’s royal seal. How could a king so committed to removing pagan idolatry use an Egyptian emblem to identify himself?
The Ankh: The Egyptian Symbol of Life
The Ankh is one of the most recognizable symbols from ancient Egypt. It is a hieroglyph that translates to “life” and it served as a representation of both physical life on Earth and eternal life in the afterlife.
In Egyptian art, gods and goddesses, like Isis, Osiris, and Ra, were frequently depicted holding the ankh, often offering it to pharaohs as a “breath of life” or a bestowal of divine vitality and immortality. It was carved into temple walls, etched onto sarcophagi, and fashioned into amulets worn for protection and longevity.
Why Is There an Ankh on Hezekiah’s Seal?
We can’t be completely sure why Hezekiah chose to use this symbol on his royal seal, but there are three possible explanations:
1. Maybe the Ankh had changed into a cross-cultural symbol by Hezekiah’s time
By the 8th century BC, when Hezekiah was alive, some scholars say that the ankh had transcended its Egyptian religious context and become a more generalized, “loan-word” symbol for “life” or “good fortune” across the ancient Near East.
There are several examples we can think of today for reference, such as the “heart” symbol, used as a symbol for love. Furthermore, the swastika is an example of a symbol which had its origin in Hinduism, but now is seen as symbolizing the Nazi party and white supremacy. The Star of David is now universally acknowledged as representing the Jewish nation, but prior to its use in that way, it was used as a symbol in Buddhism. [1]
So, the meaning of symbols can change over time, and perhaps by the time of Hezekiah, the ankh may have become a secularized shorthand universally understood to represent vitality, prosperity, and longevity. On Hezekiah’s seal, this might have simply meant something like: “Long live the King.”
2. Maybe It Symbolized Hezekiah’s Miraculous Recovery
One theory suggests that the specific design on Hezekiah’s seal represents the pivotal event that took place towards the end of his life, when he fell mortally ill, but was then healed by God.
It is thought that perhaps the downturned wings of the sun disk and the ankh represent his fatal illness, and then his divine healing and the prolonging of his life. This seal, in that case, would have been used at the end of Hezekiah’s life, after his healing took place.
The story of Hezekiah’s illness and subsequent healing are found in 2 Kings 20 and Isaiah 38. After falling deathly ill, Hezekiah was told by the prophet Isaiah to set his house in order, because he was going to die. Hezekiah prayed, and God heard his plea, and gave him another 15 years of life. Sadly, those extra years were marked by lapses in judgment; during this time, he fathered Manasseh, who would grow up to be the most wicked king in Judah’s history, undoing nearly every godly reform his father had established. Also, when a Babylonian envoy visited, Hezekiah showed them all the all the treasures of the Temple and his kingdom, which led to a prophecy from Isaiah that all those riches, along with Hezekiah’s descendants, would one day be carried off into captivity in Babylon.
Some scholars believe that the two-winged sun disk is a symbol of divine protection, and may have been interpreted as a symbol of “the ‘Sun of Righteousness’ as in Malachi 4:2, which says “But for you who fear my name, the sun of righteousness shall rise with healing in its wings.”
If this is the case, then the ankh would be a symbol of life, as in: a memorial or statement that Hezekiah’s life was prolonged by God’s healing grace.
3. Maybe It Was an Attempt at Political Diplomacy
Other scholars suggest that since the Kingdom of Judah was a small state caught between the mighty empires of Assyria to the north and Egypt to the south, Hezekiah used the ankh symbol as a way to “fit in” on the world stage, or perhaps as a symbol of his alliance with Egypt – and being against Assyria.
Alas, one final option, related to this, is that perhaps Hezekiah’s use of this symbol was indeed a form of religious syncretism, either in a desire to win the favor of the Egyptians, or because he himself had begun to let pagan symbols, practices, or even beliefs creep into his heart.
Conclusion
The truth is, we don’t really know why the ankh was featured on Hezekiah’s seal, but considering the possible reasons for it leads you on a journey through the life of a man who was used greatly by God in his younger years, and who experienced incredible grace in the form of miraculous healing, but whose life ended tragically in unwise decisions that lacked faith in God.
Hezekiah could have heeded the words of the Prophet Isaiah warning him not to do those things and to repent. Hezekiah could have made continuing in and passing on the God-loving values of his younger years for the next generation. May God keep us from syncretism, and from the mistakes and failures of Hezekiah!
In this episode of the Theology for the People Podcast, I speak with Murray Smith of Christ College in Sydney, Australia about one of Jesus’ most debated teachings: the Olivet Discourse (Mark 13, Matthew 24-25, Luke 21).
Murray gives us his take on the state of evangelical Christianity in Australia, and then we turn to discussing Murray’s recent book: Jesus’ Speech on the Mount of Olives: a 12-Week Study, which is designed to help Christians read this passage with clarity and hope.
Murray lays out the three major interpretive approaches(preterist / futurist / “both-and”), he explains why “full preterism” is outside of orthodox Christian confession, and then he walks us through why he believes Jesus speaks about both the destruction of Jerusalem and the final return of Christ.
Additionally, we discuss:
Why this passage is so debated—and yet so important
How Jesus’ cosmic “signs” function as accompanying realities of His coming
What it means to “be ready” according to the parables in Matthew 24-25
Why healthy eschatology produces hope, urgency, discipleship, and mission
Though Murray and I have differences in how we interpret this passage, we both hope that studying it will help believers recover a living, formative, and practical hope in the return of Jesus.
Passages referenced: Mark 13; Matthew 24–25; Luke 21; Daniel 7; 1 Thessalonians 4; 2 Peter 3; Revelation 21–22
Links to my recent messages on the Olivet Discourse:
The Olivet Discourse: Jesus’ Most Debated Sermon, and Why It Matters – with Murray Smith –
Theology for the People
In this episode of Theology for the People, Nick Cady speaks with Murray Smith (Christ College, Sydney) to talk about one of Jesus’ most debated teachings: the Olivet Discourse (Mark 13, Matthew 24–25, Luke 21).Murray gives a candid snapshot of the state of evangelical Christianity in Australia, and from there, the conversation turns to Murray’s book Jesus’ Speech on the Mount of Olives, a 12-week study designed to help Christians read this passage with clarity and hope. Murray lays out the three major interpretive approaches (preterist / futurist / “both-and”), he explains why “full preterism” is outside orthodox Christian confession, and then walks us through why he believes Jesus speaks about both the destruction of Jerusalem and the final return of Christ.Nick and Murray also discuss:Why this passage is so debated—and yet so importantHow Jesus’ cosmic “signs” function as accompanying realities of His comingWhat it means to “be ready" according to the parables in Matthew 24–25Why healthy eschatology produces hope, urgency, discipleship, and missionThough Nick and Murray have differences in how they view this passage, they both hope that studying it will help believers recover a living, formative, practical hope in the return of Jesus.Passages referenced: Mark 13; Matthew 24–25; Luke 21; Daniel 7; 1 Thessalonians 4; 2 Peter 3; Revelation 21–22Links to Nick's recent messages on the Olivet Discourse:The Great Tribulation & the King's ReturnLiving Ready for Jesus' ReturnHow to Prepare for the End of the WorldWhat to Expect on Judgment Day
I have recently started posting more on the Theology for the People YouTube channel. You can watch this interview on video here:
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:
“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.
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.
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).
“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:
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.
“Sons of the Most High” This phrase is sometimes associated with heavenly beings elsewhere in Scripture (e.g., Job 1–2).
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 onegod 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.
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
John McRay, “Colossians,” in Evangelical Commentary on the Bible, vol. 3, Baker Reference Library (Grand Rapids, MI: Baker Book House, 1995), 1053.
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.
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!
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)
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.
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.
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:
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
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.
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:
Theology for the People 