Unless a grain of wheat falls into the earth and dies, it remains by itself, alone; but if it dies, it bears much fruit.(1)

I spent this last weekend sowing seeds in my garden. Some of these seeds, like the sugar snap peas, were quite large seeds. Others like my broccoli, cauliflower, chard, and kale were tiny. I had to look closely to make sure I was getting them into the dirt where they will hopefully come to life and take root, rather than flinging them about as I covered them with their blanket of soil. Regardless of size, all seeds will stay as “dead” seeds, unless they are put in the ground. The act of gardening is like performing a burial, just as these opening verses from the Gospel of John suggest. Seemingly, dead seeds are buried within the soil, which itself is an ecology of dead or decomposing material. Yet, out of this world of death, the gardener trusts that living things will rise and produce a bountiful harvest.

For Jesus, his season to “fall into the earth and die” was fast approaching when he shared this agrarian metaphor with his followers. He had borne a great deal of fruit in the short, three years he ministered, taught, loved, and lived among the people of Israel. But now, his hour had come and the cross lay ahead of him. Now, he says, my soul has become troubled and what shall I say, Father, save me from this hour?(2)

Rather than taking the way of self-preservation, he would offer his life like a grain of wheat. He would die. He would be buried in the darkness of the earth, but as a result he would bear even more fruit than he had while he was alive. Despite what lay ahead of him, and despite the trouble in his soul, he affirms: For this purpose, I came to this hour. Father, glorify Thy Name.

While there are many formal theories of atonement, the Bible uses rich metaphors to explore the nature and essence of Christ’s redemptive work. Jesus often used agrarian or gardening metaphors to teach his followers about his own death. As recorded in John’s Gospel, Jesus indicates that his death would be a path to abundant life resulting in the production of much fruit: “The hour has come for the Son of Man to be glorified… unless a grain of wheat falls into the earth and dies, it remains by itself alone, but if it dies, it bears much fruit.” Charles Spurgeon, the nineteenth century theologian and preacher, wrote that this passage of Scripture is rich with paradoxical statements describing the nature of atonement itself:

Continue reading Ravi Zacharias Ministry – Death and Harvest →

Unless a grain of wheat falls into the earth and dies, it remains by itself, alone; but if it dies, it bears much fruit.(1)

I spent this last weekend sowing seeds in my garden. Some of these seeds, like the sugar snap peas, were quite large seeds. Others like my broccoli, cauliflower, chard, and kale were tiny. I had to look closely to make sure I was getting them into the dirt where they will hopefully come to life and take root, rather than flinging them about as I covered them with their blanket of soil. Regardless of size, all seeds will stay as “dead” seeds, unless they are put in the ground. The act of gardening is like performing a burial, just as these opening verses from the Gospel of John suggest. Seemingly, dead seeds are buried within the soil, which itself is an ecology of dead or decomposing material. Yet, out of this world of death, the gardener trusts that living things will rise and produce a bountiful harvest.

For Jesus, his season to “fall into the earth and die” was fast approaching when he shared this agrarian metaphor with his followers. He had borne a great deal of fruit in the short, three years he ministered, taught, loved, and lived among the people of Israel. But now, his hour had come and the cross lay ahead of him. Now, he says, my soul has become troubled and what shall I say, Father, save me from this hour?(2)

Rather than taking the way of self-preservation, he would offer his life like a grain of wheat. He would die. He would be buried in the darkness of the earth, but as a result he would bear even more fruit than he had while he was alive. Despite what lay ahead of him, and despite the trouble in his soul, he affirms: For this purpose, I came to this hour. Father, glorify Thy Name.

While there are many formal theories of atonement, the Bible uses rich metaphors to explore the nature and essence of Christ’s redemptive work. Jesus often used agrarian or gardening metaphors to teach his followers about his own death. As recorded in John’s Gospel, Jesus indicates that his death would be a path to abundant life resulting in the production of much fruit: “The hour has come for the Son of Man to be glorified… unless a grain of wheat falls into the earth and dies, it remains by itself alone, but if it dies, it bears much fruit.” Charles Spurgeon, the nineteenth century theologian and preacher, wrote that this passage of Scripture is rich with paradoxical statements describing the nature of atonement itself:

Continue reading Ravi Zacharias Ministry – Death and Harvest →

In a special documentary, a major television network investigated the beginnings of Christianity and the influence of the apostle Paul in spreading the message of Christ. The narrator noted his fascination with the historical figure, commenting that if not for the voice of Paul, it is “unlikely that the movement Jesus founded would have survived beyond the first century.” Yet of the resurrection of Christ he also noted, “Something must have happened, otherwise it’s hard to explain how Jesus’s story endured for so long.”

Why has the story of Christ endured? Has it survived through the centuries because of effective speakers in antiquity? Has it endured, as Sigmund Freud argued, because it is a story that fulfills wishes, or as Friedrich Nietzsche attested, because it masks and medicates our despairing fate? Has the story of Christ endured because something really happened after Jesus’s body was taken down from the cross or was it only the clever marketing of ardent followers?

We live in an age where religion is examined with the goal of finding a religion, or a combination of religions, that best suits our lives and lifestyles. We are intrigued by characters in history like Jesus and Paul, Buddha and Gandhi. We look at their lives and rightly determine their influence in history—the radical life and message of Christ, the fervor with which Paul spread the story of Christianity, the passion of Buddha, the social awareness of Gandhi. But far too often, our fascination stops there, comfortably and confidently keeping the events of history at a distance or mingling them all together as one and the same.

C.S. Lewis wrote often of “the great cataract of nonsense” that blinds us to knowledge of earlier times and keeps us content with history in pieces. He was talking about the common tendency to treat the voices of history with a certain level of incredulity and inferiority—even if with a pleasant curiosity all the same. Elsewhere, he called it chronological snobbery, a tendency to concern oneself primarily with present sources while dissecting history as we please. Yet to do so, warned Lewis, is to walk unaware of the cataracts through which we see the world today. Far better is the mind that truly considers the past, allowing its lessons to interact with the army of voices that battle for our allegiance. For a person who has lived thoroughly in many eras is far less likely to be deceived by the errors of his or her own age.

Continue reading Ravi Zacharias Ministry – Curiosities →