Importance of Resurrection in the Apostolic Gospel

Driving home: What's up in this simple phrase is the whole reality of human sin as an effect, offense against God. Sin that demands death and judgment and punishment. Sin that is taken so seriously by God that nothing less than the en…

Martin contrasts his own three names (Albert, Newton, Martin) which are merely identifiers, with Christ's name, which signifies His official titles and functions as Savior, prophet, priest, and king, underscoring the significance of 'Christ' in the gospel.

He does not say, my gospel is this, that Jesus died for our sins, though it was Jesus of Nazareth who died, but he places the emphasis upon his official office as the Christ. You see, Christ is not just a name like I have three names that identify me, Albert, Newton, Martin, but they are official titles that describe and define his office and function as the Savior of sinners. And when Paul says in this first affirmation, Christ died for our sins, he's underscoring the office

10:19 - 11:03 Read in full sermon

The point: Hear, receive, and hold the affirmation that Christ died for our sins according to the Bible and was buried, or you will not be saved.

He describes the body taken from the cross as a 'corpse, a lifeless, bruised, blood-spattered, disfigured corpse' to emphasize the reality of Christ's death, with His burial serving as proof.

What they took down from the cross, was a corpse, a lifeless, bruised, blood-spattered, disfigured corpse. And his burial, his improvement was the proof that he really died. Now this is the first and fundamental affirmation of the apostolic gospel. Christ died for our sins according to the Bible.

13:30 - 14:01 Read in full sermon

Driving home: He has been raised and the results of which continue on. And so he would die once for all. Once for all, he has been raised and in the resurrection state he now is and ever shall be to all eternity.

Martin uses the imagery of the Jewish Sabbath being 'buried' with Christ in the tomb and never coming out, while the 'original day of resurrection' (the Lord's Day) bursts forth with new creation dynamics, to explain the significance of Christ's resurrection on the third day and the shift from the Old Covenant Sabbath to the New Covenant Lord's Day.

He hath been raised and maintains the reality of resurrection life and existence. And this on the third day, according to Jewish records, he was raised to the last day of his life, and he was raised to the last day of his life. And he was raised to the last day of his life for his resurrection and for the resurrection. The first day of his resurrection comes and the workout and the awakening buried on Friday part of the day is taken for the whole on the Jewish Sabbath.

18:06 - 18:33 Read in full sermon

Driving home: No, no, no, no, no. The one who died. The one who died, whose body had a spear thrust in it, whose blood could be felt if you put your hands there as it dripped down His dying form. That same Jesus came out of the tomb, …

He refutes the idea that the resurrection was merely a 'noble concept' or 'religious spirit' springing forth while Jesus' body remained dead, emphasizing that the one who died is the same one who came out of the tomb alive.

That's why when He appears to John in the book of the Revelation, He says, I was dead and I am alive forevermore. Forevermore, I was dead, but I am alive forevermore. The factual statement of His resurrection, it wasn't an idea, it wasn't a noble concept, it wasn't the springing forth of all of the life in the spring that somehow cast its life-giving ethos into the tomb. And though Jesus of Nazareth still lay on that slab, somewhere or another there is a religious spirit.

19:09 - 19:46 Read in full sermon

Driving home: No, no, no, no, no. The one who died. The one who died, whose body had a spear thrust in it, whose blood could be felt if you put your hands there as it dripped down His dying form. That same Jesus came out of the tomb, …

He vividly recalls the spear thrust into Christ's side and the dripping blood to underscore the physical reality of Christ's death and the subsequent physical reality of His resurrection.

No, no, no, no, no. The one who died. The one who died, whose body had a spear thrust in it, whose blood could be felt if you put your hands there as it dripped down His dying form. That same Jesus came out of the tomb, alive forevermore.

19:46 - 20:05 Read in full sermon

Driving home: No, no, no, no, no. The one who died. The one who died, whose body had a spear thrust in it, whose blood could be felt if you put your hands there as it dripped down His dying form. That same Jesus came out of the tomb, …

Martin references the liberal view that the resurrection was a notion imposed by 'overly enthusiastic first or second century zealots' and that Jesus never made great claims about Himself, dismissing this as 'nonsense' by pointing to Old Testament prophecy.

Pattern of His resurrection like the pattern of His death, it accorded with the Scriptures. It was no notion imposed upon the Christian faith by overly enthusiastic first or second century zealots, as some liberals say. The humble Jesus of Nazareth never made great claims about Himself. It's His followers who did nonsense.

20:34 - 20:57 Read in full sermon