God's Love Shines Through the Cross and Changes Us
Commentary
The theme of Passion Sunday is about how God’s love shines through the cross and changes us.
Isaiah 50:4-9a
The First Lesson has its origins in the second oldest of the three distinct historical strands of prophecy which comprise the Book of Isaiah. It seems quite clearly not to have been the work of the 8th-century BC Prophet Isaiah who worked in Judah (the southern kingdom), but rather to have emerged soon after the conquest of Jerusalem by the Babylonians in 539 BC and so during the Babylonian Captivity. This text is taken from The Book of Consolation, a series of eschatological prophecies. It is the so-called third servant Song. There is much dispute about the identity of the servant in these songs (42:1-4; 49:1-6; 50:1-6; 52:13 – 53:12). Historically the church has claimed that the referent of these texts is to an individual (the Messiah and specifically to Jesus). But many scholars understand them to refer the role the nation of Israel would play in propagating God’s mission.
The servant says that God made him a teacher, to sustain the weary (the exiled Israelites) (v.4). The servant is said to do the Lord’s bidding and accepts the insults received (vv.5-6). Using a law-court image, the servant expresses unshakable confidence that God will vindicate him. The one who justifies [tsadaq, declares right] the servant will come near, so none will condemn the psalmist (vv.7-9).
Begin the sermon with an analysis of what life was like for the ancient Hebrews during the era of the Babylonian captivity, both for those elites in captivity and for the masses remaining in Judah. Paint the pictures of despair and hopelessness. Draw parallels to the burn-out and weariness of many Americans since the pandemic. During the past year, The American Psychological Association reported higher stress levels among us than ever recorded. A 2023 Gallup poll on the State of the Global Workplace found that 44% of respondents experienced a lot of stress compared to only 36% in 2012. Life is empty and hopeless for many, and like the ancient Hebrews many are losing faith in our political institutions (a 2023 Gallup poll found only 8% of us have confidence in the US Congress).
We do well to read this text in a Christocentric way, identifying the suffering servant as a prophecy of Christ, reminding us of the suffering he would undertake for us. The reference to his justifying us so that none will condemn those who lament (the preacher and hearers of the sermon) affords an excellent opportunity in the sermon both to comfort the congregation in its despair and also to explain how Christ’s work on the Cross saves us (that because of Christ God declares us right and righteous). If instead we follow growing exegetical consensus that the text really refers to the role the nation of Israel was to play in enhancing the faithful’s fortunes, preachers might focus on how the Christian community (the church) affords the kind of comfort and support we need in our troubled context.
Philippians 2:5-11
The Second Lesson is part of a letter written by Paul while a prisoner to Christians in a province of Macedonia. There is some debate about whether the Epistle in its present form might be a combination of three separate letters. Its immediate occasion was to thank the Philippians for their gifts by way of the return of Paul’s co-worker Epaphroditus to Philippi (2:25-30, the church member who had bought these gifts to Paul. The main purpose of the apostle is to urge persistence in faith in face of opposition.
After urging the faithful to love and be concerned with the interests of others (vv.2-4), Paul exhorts them to have the mind of Christ Jesus (v.5). Christ is depicted (in hymn form, probably of pre-Pauline origins) as divine (in the form [morphe] of God), but also as one emptying [ekenose] himself into humanity in the form of a slave and to death on the cross (vv.6-8). In turn, it is said, God has exalted Jesus. The confession that Christ is Lord is central to this letter (vv.9-11,29; 3:8,20; 4:1,2,4). It is possible that the hymn is inspired by the fourth servant song of Isaiah 52:13--53:12.
American pop culture is not likely to be very receptive of this lesson’s word of emptying oneself and sacrificing for others as Christ did. Instead we are more likely to get the message that we need to build ourselves up, to get known as a “winner,” even if at the expense of others. New business trends and their stress on flexibility seem to make it difficult to measure success by standards of achievement. As much as anything, making sure that your image as a “winner” is established and maintained is the formula for success (Richard Sennett, The Corrosion of Character, pp.78-80).
To this mindset, preachers can use the text (esp. concerning Jesus’ emptying himself) as a counter, as a better way for us all to live. Neurobiological research seems to bear out the Christian belief that a life of denying the self is a better way to live. It seems that when you live that way, the front part of our brain, the prefrontal cortex is activated, for then we are engaging in projects bigger than ourselves. And that results in the flow of pleasurable and health-promoting brain chemicals like dopamine (Daniel Amen, Change Your Brain, Change Your Life, pp.114, 264-267,273-277). Another angle in the sermons is instead to focus on Christ’s sacrifice for us on the cross, and how that frees us from the selfishness of sin which binds us to always worrying about our image as a winner.
Mark 14:1--15:47
The lengthy gospel is drawn from the first gospel to be written, based on oral traditions of the passion and accounts of Jesus’ sayings, probably written prior to the fall of Jerusalem 70 AD, perhaps for the church in Rome (especially Gentiles) as it presumes readers unfamiliar with Jewish custom and Palestinian geography (see 7:2-4,31). The text is the oldest written account of Jesus’ betrayal, the Last Supper, Gethsemene, his capture, trial, crucifixion, and death.
The assigned lesson begins with the chief priests and scribes initiating a conspiracy against Jesus for fear of a popular expression of support for him (14:1-2). In an account omitted by Luke and portrayed by John (12:1-8) as prior to Palm Sunday, the story of Jesus’ anointing by a woman at Simon the Leper’s home in the town of Bethany (about two miles from Jerusalem) is reported (14:3-9). The fact that the woman poured ointment on Jesus’ head connoted a royal anointment (cf. 2 Kings 9:6). Jesus defends her actions claiming that the poor will always be with us and that she had done the right thing in preparing his body for burial. The account then is a prophecy of Jesus’ passion.
Judas Iscariot’s conspiring to betray Jesus is next reported (14:10-11) followed by an account of the Last Supper – including how the meal came to be held in the house it was held and his prophecy of betrayal by a disciple. He refers to himself as Son of Man, as an authoritative figure (14:12-21). The actual meal and Jesus’ Words of Institution consecrating the elements are next reported (14:22-24).The reference he makes to new covenant ways is necessary, for Jews would never drink blood (Leviticus 17:10ff.). Jesus and his disciples next leave for the Mount of Olives. Citing Zechariah 13:7 He prophesies that all will desert him, (14:26-27). But he claims that after being raised he will meet his followers in Galilee (14:28). Peter protests, insisting that he will not desert, but Jesus predicts his betrayal (14:29-31).
The disciples and Jesus go to Jerusalem, leaving all except Peter, James, and John behind as he prays. He becomes distressed, petitioning that the hour might pass from him, referring to God as Abba, a familiar title no Jew would dare attribute to the Lord (14:32-36). On three occasions, he returns to certain disciples, finding Peter and the others sleeping. The third time he speaks of the hour of the Son of Man’s betrayal (14:37-42). The betrayal by Judas’ infamous kiss of Jesus to an armed crowd next follows (14:43-46). Kissing a rabbi as a greeting was a common sign of respect in this era. In response to one of Jesus’ followers taking armed action against the high priest’s slave, Jesus submits noting he was not arrested previously when teaching in the temple (14:47-50). The story of a young man who accompanied Jesus’ followers is next narrated. The lad is captured, runs away naked from captors holding on to his clothes (14:51-52). This episode may have been narrated in order to function as a contrast of Jesus’ calmness facing death and fear of the follower. Others claim that the young man is Mark and that the Last Supper was held in his mother’s home (Acts 12:12).
As the account continues, it is recounted how Jesus appears before Caiaphas, the high priest, with Peter following him only at a distance (14:53-54). The account of the trial including high priests and the Sanhedrin is provided and the falsehoods against Jesus for allegedly threatening to destroy the temple reported (14:5559). When asked if Jesus is the Messiah [Christos], unlike Matthew’s account, Mark has Jesus respond affirmatively and speak of his glorification as Son of Man (14:60-62). Jesus’ condemnation and torture follow, and Peter is identified as one of his followers and denies Jesus three times (14:63-72; cf. Daniel 7:13-14; Psalm 110:1). The Sanhedrin the next morning hand Jesus over to Pilate who interrogates Jesus about claims to kingship of the Jews, but eventually Jesus gives no answer (15:1-5). Mark does not report on the death of Judas like the other Synoptics do. Passed on to Pilate, the Roman prefect offers the crowd a chance to release Jesus offers (for he realized that charges against Jesus have been trumped up) , and the Jews prefer the release of Barabbas who had committed murder during an insurrection (15:6-10). The chief priests stir up the crowd to call for Barabbas’ release and Jesus’ crucifixion. Wishing to please the crowd, Pilate complies (15:11-15). Jews at this time associated a curse with crucifixion (Deuteronomy 21:23).
Next, the soldiers’ torturing of Jesus and mocking him as king of Jews is reported (15:16-20) along with the role of Simon of Cyrene in bearing Jesus’ cross (15:21). This is followed by reports of Jesus’ crucifixion at Golgatha, his refusal of wine mixed by myrrh, the division of his garments, the identification of him as King of the Jews and the mocking he endured (15:22-26). Darkness is said to envelop the land from noon until three, likely a reference to Amos 8:9-10 where mourning for an only son is related to the sun going down in daylight. It is reported that Jesus cried out, feeling forsaken by the Father (15:33-34). Some mistakenly hear this call of an anguish in Aramaic as a call to Elijah (15:35). (Later Jewish folklore regarded Elijah as the rescuer of the righteous [see 2 Kings 2:9-12].) Jesus then mockingly was given a sponge with sour wine and dies (15:36-37), perhaps an allusion to Psalm 69:21. At that time it is reported that the curtain which closed off the holy of holies in temple was torn (15:38). This symbolized that in Jesus’ death God’s people now have direct access to him (cf. Hebrews 10:19-20).
Mark reports next that a centurion seeing Jesus breathe his last confesses him to be God’s Son (15:39). This testimony by a Greek completes the theme of the gospel – that Jesus is Son of God. The title Son of God was tied to the Messiah since 2 Samuel 7:12-16. The reference was to how this son would reign on God’s behalf, not as God. Reference is then made to some women, including Mary Magdalene and Mary the mother of Jesus (15:40-41). The story is told how a respected member of the Sanhedrin, Joseph of Arimethea, expecting the immanence of the Kingdom of God, asked for Jesus’ body and received it from Pilate and laid it in a tomb where Mary Magdalene and Mary his mother saw it laid (15:42-47).
The passion story as a whole and the Palm Sunday account of the fickle crowd which cheers Jesus and later turns on him provide insight into our sin. Like the crowd we seek entertainment and the latest exciting development (it is why we want freshness and drama from our presidential candidates), but will complain as soon as too much in the way of commitment or sacrifice is demanded from us. The duplicity and behind-the-back conspiracies of characters in the Biblical account also foreshadow how we often operate in modern times. Sermons should make clear that Christ paid the penalty for our wanton fickleness, emphasizing the suffering he endured for us. Stress how this suffering reminds us how much God loves us, that he himself (his son) undertook it just to save us from ourselves and our wantonness. Stressing this love opens for us new possibilities for living.
All the lessons provide a great opportunity to explore the nature of sin with congregants with an eye towards Christ’s passion, emphasizing how God never stops loving us. With these insights we catch glimpses of new ways of living in joy and service to God and our neighbors.
Isaiah 50:4-9a
The First Lesson has its origins in the second oldest of the three distinct historical strands of prophecy which comprise the Book of Isaiah. It seems quite clearly not to have been the work of the 8th-century BC Prophet Isaiah who worked in Judah (the southern kingdom), but rather to have emerged soon after the conquest of Jerusalem by the Babylonians in 539 BC and so during the Babylonian Captivity. This text is taken from The Book of Consolation, a series of eschatological prophecies. It is the so-called third servant Song. There is much dispute about the identity of the servant in these songs (42:1-4; 49:1-6; 50:1-6; 52:13 – 53:12). Historically the church has claimed that the referent of these texts is to an individual (the Messiah and specifically to Jesus). But many scholars understand them to refer the role the nation of Israel would play in propagating God’s mission.
The servant says that God made him a teacher, to sustain the weary (the exiled Israelites) (v.4). The servant is said to do the Lord’s bidding and accepts the insults received (vv.5-6). Using a law-court image, the servant expresses unshakable confidence that God will vindicate him. The one who justifies [tsadaq, declares right] the servant will come near, so none will condemn the psalmist (vv.7-9).
Begin the sermon with an analysis of what life was like for the ancient Hebrews during the era of the Babylonian captivity, both for those elites in captivity and for the masses remaining in Judah. Paint the pictures of despair and hopelessness. Draw parallels to the burn-out and weariness of many Americans since the pandemic. During the past year, The American Psychological Association reported higher stress levels among us than ever recorded. A 2023 Gallup poll on the State of the Global Workplace found that 44% of respondents experienced a lot of stress compared to only 36% in 2012. Life is empty and hopeless for many, and like the ancient Hebrews many are losing faith in our political institutions (a 2023 Gallup poll found only 8% of us have confidence in the US Congress).
We do well to read this text in a Christocentric way, identifying the suffering servant as a prophecy of Christ, reminding us of the suffering he would undertake for us. The reference to his justifying us so that none will condemn those who lament (the preacher and hearers of the sermon) affords an excellent opportunity in the sermon both to comfort the congregation in its despair and also to explain how Christ’s work on the Cross saves us (that because of Christ God declares us right and righteous). If instead we follow growing exegetical consensus that the text really refers to the role the nation of Israel was to play in enhancing the faithful’s fortunes, preachers might focus on how the Christian community (the church) affords the kind of comfort and support we need in our troubled context.
Philippians 2:5-11
The Second Lesson is part of a letter written by Paul while a prisoner to Christians in a province of Macedonia. There is some debate about whether the Epistle in its present form might be a combination of three separate letters. Its immediate occasion was to thank the Philippians for their gifts by way of the return of Paul’s co-worker Epaphroditus to Philippi (2:25-30, the church member who had bought these gifts to Paul. The main purpose of the apostle is to urge persistence in faith in face of opposition.
After urging the faithful to love and be concerned with the interests of others (vv.2-4), Paul exhorts them to have the mind of Christ Jesus (v.5). Christ is depicted (in hymn form, probably of pre-Pauline origins) as divine (in the form [morphe] of God), but also as one emptying [ekenose] himself into humanity in the form of a slave and to death on the cross (vv.6-8). In turn, it is said, God has exalted Jesus. The confession that Christ is Lord is central to this letter (vv.9-11,29; 3:8,20; 4:1,2,4). It is possible that the hymn is inspired by the fourth servant song of Isaiah 52:13--53:12.
American pop culture is not likely to be very receptive of this lesson’s word of emptying oneself and sacrificing for others as Christ did. Instead we are more likely to get the message that we need to build ourselves up, to get known as a “winner,” even if at the expense of others. New business trends and their stress on flexibility seem to make it difficult to measure success by standards of achievement. As much as anything, making sure that your image as a “winner” is established and maintained is the formula for success (Richard Sennett, The Corrosion of Character, pp.78-80).
To this mindset, preachers can use the text (esp. concerning Jesus’ emptying himself) as a counter, as a better way for us all to live. Neurobiological research seems to bear out the Christian belief that a life of denying the self is a better way to live. It seems that when you live that way, the front part of our brain, the prefrontal cortex is activated, for then we are engaging in projects bigger than ourselves. And that results in the flow of pleasurable and health-promoting brain chemicals like dopamine (Daniel Amen, Change Your Brain, Change Your Life, pp.114, 264-267,273-277). Another angle in the sermons is instead to focus on Christ’s sacrifice for us on the cross, and how that frees us from the selfishness of sin which binds us to always worrying about our image as a winner.
Mark 14:1--15:47
The lengthy gospel is drawn from the first gospel to be written, based on oral traditions of the passion and accounts of Jesus’ sayings, probably written prior to the fall of Jerusalem 70 AD, perhaps for the church in Rome (especially Gentiles) as it presumes readers unfamiliar with Jewish custom and Palestinian geography (see 7:2-4,31). The text is the oldest written account of Jesus’ betrayal, the Last Supper, Gethsemene, his capture, trial, crucifixion, and death.
The assigned lesson begins with the chief priests and scribes initiating a conspiracy against Jesus for fear of a popular expression of support for him (14:1-2). In an account omitted by Luke and portrayed by John (12:1-8) as prior to Palm Sunday, the story of Jesus’ anointing by a woman at Simon the Leper’s home in the town of Bethany (about two miles from Jerusalem) is reported (14:3-9). The fact that the woman poured ointment on Jesus’ head connoted a royal anointment (cf. 2 Kings 9:6). Jesus defends her actions claiming that the poor will always be with us and that she had done the right thing in preparing his body for burial. The account then is a prophecy of Jesus’ passion.
Judas Iscariot’s conspiring to betray Jesus is next reported (14:10-11) followed by an account of the Last Supper – including how the meal came to be held in the house it was held and his prophecy of betrayal by a disciple. He refers to himself as Son of Man, as an authoritative figure (14:12-21). The actual meal and Jesus’ Words of Institution consecrating the elements are next reported (14:22-24).The reference he makes to new covenant ways is necessary, for Jews would never drink blood (Leviticus 17:10ff.). Jesus and his disciples next leave for the Mount of Olives. Citing Zechariah 13:7 He prophesies that all will desert him, (14:26-27). But he claims that after being raised he will meet his followers in Galilee (14:28). Peter protests, insisting that he will not desert, but Jesus predicts his betrayal (14:29-31).
The disciples and Jesus go to Jerusalem, leaving all except Peter, James, and John behind as he prays. He becomes distressed, petitioning that the hour might pass from him, referring to God as Abba, a familiar title no Jew would dare attribute to the Lord (14:32-36). On three occasions, he returns to certain disciples, finding Peter and the others sleeping. The third time he speaks of the hour of the Son of Man’s betrayal (14:37-42). The betrayal by Judas’ infamous kiss of Jesus to an armed crowd next follows (14:43-46). Kissing a rabbi as a greeting was a common sign of respect in this era. In response to one of Jesus’ followers taking armed action against the high priest’s slave, Jesus submits noting he was not arrested previously when teaching in the temple (14:47-50). The story of a young man who accompanied Jesus’ followers is next narrated. The lad is captured, runs away naked from captors holding on to his clothes (14:51-52). This episode may have been narrated in order to function as a contrast of Jesus’ calmness facing death and fear of the follower. Others claim that the young man is Mark and that the Last Supper was held in his mother’s home (Acts 12:12).
As the account continues, it is recounted how Jesus appears before Caiaphas, the high priest, with Peter following him only at a distance (14:53-54). The account of the trial including high priests and the Sanhedrin is provided and the falsehoods against Jesus for allegedly threatening to destroy the temple reported (14:5559). When asked if Jesus is the Messiah [Christos], unlike Matthew’s account, Mark has Jesus respond affirmatively and speak of his glorification as Son of Man (14:60-62). Jesus’ condemnation and torture follow, and Peter is identified as one of his followers and denies Jesus three times (14:63-72; cf. Daniel 7:13-14; Psalm 110:1). The Sanhedrin the next morning hand Jesus over to Pilate who interrogates Jesus about claims to kingship of the Jews, but eventually Jesus gives no answer (15:1-5). Mark does not report on the death of Judas like the other Synoptics do. Passed on to Pilate, the Roman prefect offers the crowd a chance to release Jesus offers (for he realized that charges against Jesus have been trumped up) , and the Jews prefer the release of Barabbas who had committed murder during an insurrection (15:6-10). The chief priests stir up the crowd to call for Barabbas’ release and Jesus’ crucifixion. Wishing to please the crowd, Pilate complies (15:11-15). Jews at this time associated a curse with crucifixion (Deuteronomy 21:23).
Next, the soldiers’ torturing of Jesus and mocking him as king of Jews is reported (15:16-20) along with the role of Simon of Cyrene in bearing Jesus’ cross (15:21). This is followed by reports of Jesus’ crucifixion at Golgatha, his refusal of wine mixed by myrrh, the division of his garments, the identification of him as King of the Jews and the mocking he endured (15:22-26). Darkness is said to envelop the land from noon until three, likely a reference to Amos 8:9-10 where mourning for an only son is related to the sun going down in daylight. It is reported that Jesus cried out, feeling forsaken by the Father (15:33-34). Some mistakenly hear this call of an anguish in Aramaic as a call to Elijah (15:35). (Later Jewish folklore regarded Elijah as the rescuer of the righteous [see 2 Kings 2:9-12].) Jesus then mockingly was given a sponge with sour wine and dies (15:36-37), perhaps an allusion to Psalm 69:21. At that time it is reported that the curtain which closed off the holy of holies in temple was torn (15:38). This symbolized that in Jesus’ death God’s people now have direct access to him (cf. Hebrews 10:19-20).
Mark reports next that a centurion seeing Jesus breathe his last confesses him to be God’s Son (15:39). This testimony by a Greek completes the theme of the gospel – that Jesus is Son of God. The title Son of God was tied to the Messiah since 2 Samuel 7:12-16. The reference was to how this son would reign on God’s behalf, not as God. Reference is then made to some women, including Mary Magdalene and Mary the mother of Jesus (15:40-41). The story is told how a respected member of the Sanhedrin, Joseph of Arimethea, expecting the immanence of the Kingdom of God, asked for Jesus’ body and received it from Pilate and laid it in a tomb where Mary Magdalene and Mary his mother saw it laid (15:42-47).
The passion story as a whole and the Palm Sunday account of the fickle crowd which cheers Jesus and later turns on him provide insight into our sin. Like the crowd we seek entertainment and the latest exciting development (it is why we want freshness and drama from our presidential candidates), but will complain as soon as too much in the way of commitment or sacrifice is demanded from us. The duplicity and behind-the-back conspiracies of characters in the Biblical account also foreshadow how we often operate in modern times. Sermons should make clear that Christ paid the penalty for our wanton fickleness, emphasizing the suffering he endured for us. Stress how this suffering reminds us how much God loves us, that he himself (his son) undertook it just to save us from ourselves and our wantonness. Stressing this love opens for us new possibilities for living.
All the lessons provide a great opportunity to explore the nature of sin with congregants with an eye towards Christ’s passion, emphasizing how God never stops loving us. With these insights we catch glimpses of new ways of living in joy and service to God and our neighbors.
