Good Friday Gifts
Commentary
All of today’s texts have a gift for our spiritual journey on this day. At first glance, calling the current lived harsh experiences in these texts do not appear to be “gifts.” Good Friday is often the reality of spiritual growth before Easter.
In the 1997 movie, G.I. Jane Demi Moore plays Lieutenant Jordan O’Neal who has been selected in an experiment to enter the first female candidate into the rigorous training the U.S. Navy Special Operations Unit (similar to US Navy SEALS Underwater BUDS training). O’Neal fights uphill battles among the all-male training unit, but especially harsh treatment by Command Master Chief John James Urgayle. In one scene Jordan is doing pushups along a waterfront and Urgayle kicks her in the ribs. He then says, “Pain is your friend, your ally, it will tell you when you are seriously injured, it will keep you awake and angry, and remind you to finish the job and get the hell home. But you know the best thing about pain?” Jordan O Neil replies, “Don't know!” Master Chief John Urgayle responds, “It lets you know you're not dead yet!”
At the end of the movie, the training unit is detoured to mission where a U.S. satellite had come down in Libya and the U.S. Army Ranger team sent in to retrieve it needs assistance in reaching their pickup point. In the process they are spotted by Libyan soldiers and must leave rapidly while being pursued. In the process, the team sets up a mine blast zone for the Libyan pursuers who are chasing Urgayle, who is shot in the leg. Lt. Jordan O’Neil goes in and carries Urgayle safely out of the blast zone and they are safely evaluated back to the ship. The rigorous training finally pays off to be a gift during a hostile enemy firing live ammunition at the team in their exit off the Libyan peninsula. Jordan goes from humiliation to exaltation in this movie. This might be one theme of John’s account of Jesus’ crucifixion.
Each of today’s texts may be viewed as a gift one unexpectedly discovers after the Good Friday experience. Hebrews 10 points to the gift of confidence amidst many uphill battles of the faith community. Good Friday is a day to consider that in some mysterious way, the difficult, humiliating times in life may become a spiritual gift to equip believers for obstacles and testing to come.
Isaiah 52:13--53:12
Occasional caveats are appropriate in studying texts such as this one. First, the servant song might be read through a Christian lens of the Jesus Christ suffering and being resurrected from the grave event, such as our gospel lesson. Hence, the “servant” is viewed as a messianic person. Other scholars may equate the “servant” as Israel. Second, Isaiah 40-55 is often dated at the sixth century BCE by an author often called “Second or Deutero Isaiah.” I opt to go with Brueggemann’s designation of “Isaiah of the exile.” Hence this article will use the term “Isaiah.” With the above said, suffering and exaltation is the theme of this passage. This poetic piece continues to be both suggestive and elusive in the minds of many modern scholars. For the purposes of this day, this servant serves only the God of Israel.
The humiliation of this servant suggests he is not one of the most beautiful people of any age. Isaiah envisions a person who is never going to be a media camera person, and disfigured to the point will not even take a good camera photograph. With that said, Isaiah portrays the servant as one whose posture is respective silence. The servant may be the brunt of many below the belt mean spirited humorous jabs. If people don’t say it, they are thinking, “Nothing in his appearance that we should desire him.” (Isaiah 53:2).
The servant is humiliated in front of the masses. This could either apply to an exiled Israel, or Jesus of Nazareth on trial and crucified by the Roman Governor Pontius Pilate. Humiliation for Jesus translates into a high profile public crucifixion or stripped totally naked on a cross for the public to see.
Humiliation and suffering lead to exaltation. God does something new through suffering. God meets people who follow the servant in times of weakness. This is the basic suffering servant discipleship that serves as a root for a theology of the cross throughout the Christian New Testament. Like Good Friday, is not often highly celebrated in the popular marketplace, nor is the God who meets, molds and later exalts believers in their suffering and being publicly humiliated.
This might be the modern equivalent of an employee being fired and led out of the workplace carrying all of their possessions in a box, while accompanied by a security guard. It might be the athlete who let down the hometown team and fans in a tightly contested game, thus handing victory over to the opposing team. This is the person who went away to college or the armed forces with a happy sendoff party, only to return as a failure and washed out as a failure of the school or sport. These are Good Friday events as prompted by Isaiah’s suffering servant. This is the “nobody” in the community whom people do not have any high expectations of greatness.
One other sidebar theme of this text is that of theories of atonement. It has been contested by scholars. How can hurt, guilt and wrath be redeployed onto another (innocent) person? The mindless, recalcitrant response of the servant is like that of compliant sheep. The servant offers with no “push back.”
Also, the servant is in some way atoning for the sins of other people. How can a God of love and compassion do this? John 1:29 reads this as the “lamb of God who takes away the sins of the world.” One response might be that for many people good people today—life is not fair! Good people suffer burdens due to poor decisions and actions of other people. Hence, the Isaiah’s suffering servant is a reminder that this might be part of God’s will for healing, and restoration, and possible exaltation later in the future. This might be what author Henri Nouwen called, The Wounded Healer. (New York, NY: Doubleday, 1979).
Those who should be harshly judged are now made right with God of the scripture is the theme of this atonement theology. Acts 8:26-40 points to this text in Philip’s encounter with the Ethiopian eunuch.
A sermon path here might be “ suffering is nothing new.” While it is painful, it might also be applied as a rite of passage of sorts where a person must face the possibilities of their failures.
One example might be in a small community college setting as one walks through the hallways on the first day of class, some classrooms have sounds of happiness, applause and sighs of relief as the instructors attempt to put the students minds at ease that one way or another, they can pass this class. A turn down into another distant hallway where the nursing instructors are orienting their students, is another narrative. Through two doors, the instructors talk at the top of their lungs and remind students that this life and death here! It will be hard, rigorous and not everybody is cut out to be a nurse! A chill goes down the spine of all who are within listening distance of this first day of class. It might be the community college version of the G.I. Jane movie in the opening illustration.
The suffering servant of Isaiah does break the cycle of violence in solving major problems. Rather than a superhero, God works through the servant in Isaiah. Exaltation is the final outcome for the servant in Isaiah. Suffering is not the final word. This also nurtures any hope for Christians who are struggling with problems of health, finances, money, family and addictions. [Source: Brueggemann, Walter, Westminster Bible Companion, Isaiah 40-66, (Louisville, KY: Westminster John Knox Press, 1998].
Hebrews 10:16-25
As a follow up to the Isaiah text, Hebrews 10 cites Jeremiah 31-34 to remind believers that God puts a new covenant in their hearts. All past sins are forgotten. There is always a clean slate in the areas of sins and guilt with this new covenant. There is a finality to forgiveness through Jesus’s Good Friday death and resurrection on Easter. For those who feel guilty, this text is a reminder that the new covenant does not require any priestly confession. Confession in many churches is through the community of faith and the clergy person represents that community of faith in the crucified and risen Lord.
In response to Ecclesiastes 1:9 that there is nothing new under the sun, Hebrews offers new period inaugurated by the crucified Messiah on this day. The blood bath of Jesus has penetrated any separation between the God of scripture and people of faith in the crucified Jesus on this night.
Hebrews is written to a dispirited group of Christians who have not experience the Second Coming and see the original disciples now deceased. They are tempted to return to their former gods and forms of worship. Hebrews is written in 80s CE to help strengthen and encourage Christians of all times who may feel such lethargy. Removal of guilt is one such effort in this epistle.
A three-point sermon from this text might be: First, let us draw near (10:22) with clear consciences and assurance of our faith. Second, let us hold fast to our confession (10:23) with unwavering hope from our Lord. Third, let us consider (10:24) how to respond in love and good deeds.
Hebrews 10 wishes for an outcome of believers not forsaking gathering in worship and sharing their reasons for hope and confidence. (10:25). This is one text one can make a case for regular worship attendance as a community of faith. A modern example might be a struggling church which sees another week of low worship attendance. After worship, a group of cars comes flooding into the parking lot. People come into the basement where there is a big pot of coffee brewing. They are both relieved and grateful to this church for opening their doors. This is the local twelve step group which is working with people to overcome addictions with the help of their higher power. Can a church learn a lesson or two here? Smith, Robert H., Augsburg Commentary on the New Testament: Hebrews, (Minneapolis, MN: Augsburg Fortress, 1984)].
Alternative Application
Are people afraid of offending God that they would want to see a high priest of any kind? That is, do people pretty much make up their own private religion as they go along in life and revise this idea as time goes on? What happens when technology lets down or backfires? One of the discussions on the news is the fear that artificial intelligence may one day take over and possibly manipulate these human creators. Hebrews is one of those books that is hard to reduce to a sound bite, understand the enlightenment logic and offers an elusive God who is full of surprises, as the “cloud of witnesses” surround us (Hebrews 12:1).
John 18:1--19:42
This is a particularly long reading of the passion story. On Good Fridays in the past, I have had various church members break it into parts and read it. Then I comment with “Amen.” Also, I have read the story and began a sermon with John 1:1-5, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people.” Then I conclude with, “It is finished” (John 19:30) Amen. This is a comforting set of book ends of God’s plans for new life in creation through Jesus. Both above are appropriate if there are no clergy available due to weather issues or lack of pulpit supply.
One major take -away from John’s version of the passion and crucifixion, regardless of the preaching path taken is Jesus gives his life willing. He is not a victim or helpless martyr. It is no accident in history. He is a King who willingly dies for the sins of humanity that they may have life, rather than on a battlefield defending a political empire (c.f.: John 3:16-17 as an interpretative lens for this entire lesson). This crucifixion account is his “hour” which he mentions in John 2:4 at the Cana wedding festival.
The entire lesson can be subdivided into the following parts: 1) Arrested in the garden 18:1-14 2) Peter’s denial and Jesus’ interrogation before Annas. 18:15-27 3) Jesus and Pilate 18:28-19:16 4) The crucifixion and burial of Jesus (19:17-2). Any one section can be accented on this Good Friday depending on what the preacher has covered before. For example, on Christ the King Sunday, the text is John 18:33-37, in year B of the Revised Common Lectionary. (Thompson, x).
As Jesus is arrested, he identifies himself. Today, he would turn himself in. Judas does not have to indicate who Jesus is to the Romans with a kiss. Jesus determines his death in John. It is contested as to exactly how many Roman soldiers were present at the arrest, along with the Jewish Temple police. Josephus says it is one -tenth of a legion or 600 soldiers. This occurs in the Kidron valley between Jerusalem and the Mount of Olives. Earlier, John 10:18, reminds the reader that, “No one takes my life from me, but I lay it down on my own.” Peter tries to resist in cutting off the slave Malchus’ ear. Matthew 26:51 Mark 14:47 and Luke 22:50 record this same event. One minor preaching point might be, which boss would any one of us give up our ear or any body part for while employed?
While Caiaphas is the acting chief priest, Jesus is sent to Annas. One take away here is that it is some form or chief priests who interrogate Jesus, not Jewish people as a community, lest any antisemitic implications might be drawn here. The word “Judean” is often used instead of “Jew.”
Peter’s denial is another sub thread of this account. However, he is later redeemed in Jesus’ final instructions after the resurrection to feed and tend to Jesus’ sheep, that being the community of faith (John 21:15-19). One preaching path might be what does a person need to do to redeem themselves after they have disappointed, or abandoned a loved one or close community member?
Pontius Pilate as a leader has some interesting preaching possibilities. Imagine a suburban commuter traveling on a freeway into the inner city, who happens to exceed the speed limit by less than ten miles. The city police patrol car pulls the driver over with blue lights flashing, while slowly writing the driver a ticket. Meanwhile, there are echoes of gunfire within earshot distance of a possible gangland drug war, which this police officer is ignoring to finish writing the suburban commuter a ticket. This might illustrate how Pontius Pilate releases Barabbas a “lestai” in Greek or “insurrectionist.” Meanwhile he is prepared to crucify Jesus, according to a local Jewish custom. It reveals the nature of how law and order can be misguided at any given time. This another reality of the Good Friday existence.
Another thread of this conversation is where Pilate tries to find out if Jesus is indeed trying to create an uprising to establish a political kingdom. Jesus reminds Pilate his kingdom is not of this world. Jesus’ kingdom continues to be giving of life rather than taking of life. Jesus reminds Pilate he comes to testify to the truth. Pilate asks, “What is truth?” (18:38). The reader can spot the identity that Pilate is looking at the “truth.” Earlier, Jesus says, “I am the way and the truth and the life” (John 14:6)
Pilate sees no reason to execute Jesus, as only the Roman authorities have the power to do. He gives into pressure imposed by the Judean or Jewish authorities, again not the Jewish masses! Crucifixion is the most humiliating form of death, unlike being beheaded as John the Baptist (Matthew 14:1-12, Mark 6:14-29), or stoning like Stephen in Acts 7:58-8:1. The person is naked and is intended to be a form of torture. Previously he was flogged and mocked in a purple robe as another means of torture. The practice of death by crucifixion had well been set in place since the days of Alexander the Great and Antiochus Epiphanes in the inter testament apocryphal books. A preaching path might be what constitutes humane punishment and what is torture these days?
For example, is starving a person in isolation in a room until they confess to a given crime where there is only circumstantial evidence fair? Regardless all four gospels and the apostles’ creed report Jesus, “Suffered under Pontius Pilate, was crucified and died and was buried.” If Pilate wanted to fly below the radar of controversy in the Roman Empire, he failed miserably as a governor. Another preaching path reality of Good Friday is political leaders on all levels of government fail the people and innocents like Jesus are collateral damage.
As Jesus is crucified there is a sign above his head in all the known languages of that day reading, “Jesus the Nazarene, the King of the Jews.” Also in John, Mary the mother of Jesus and John the disciple are near Jesus while on the cross. There is a new family being established with Mary as John’s new mother. Rome continues to create death. There is an offer of sour wine and a branch of hyssop to relieve thirst. He takes it. John adds the detail since Jesus gave up his life, the soldiers did not have to break his legs to hasten his death. Jesus is still in control, even on the cross.
When I was a kid, the one pop or soda I hated was Dr Pepper. No matter how hot it was while working the family garden, I would drink water from the garden hose rather than drink a cold can of Dr. Pepper. I am still this way. I reflect on this with Jesus and wine and hyssop on the cross.
Another theme throughout this account is the use of the Hebrew Bible or Old Testament texts. It is contested whether the New Testament authors uses of Psalm 69, Deuteronomy 21:22-23, or Zechariah 12:10 relating to various aspects of Jesus’ crucifixion have simply practiced proof texting, which was not the author of the respective Old Testament author’s intention. I find Richard B. Hayes' view attractive in that the writers of the New Testament heard “echoes” of familiar texts in their oral culture tradition. This was a means to look back in hindsight, reflect, interpret the events of Jesus’ life, death and resurrection. Rather than random text samples the selection of Old Testament texts was in conformity of how Israel’s God was embodied in Jesus. This does no violence to the various narratives which describes how God has worked with Israel in the past (Hayes, 364). The words and texts are symbols of faith that can be applied in many other circumstances such as the fish or boat has many applications from the book of Jonah up to Jesus' walking on water and calming the seas, as well the full fishing net story in John 21:9-14. Using the term “echoes” relating to the Hebrew Bible or Old Testament texts in preaching identifies the location of the original text but allows for further application in the Christ event narrated in the New Testament.
Another theme in this text is that of hidden disciples of Joseph of Arimathea and Nicodemus from John 3 who are responsible for caring for Jesus’ dead body. There is contestation around the exact day of death of Jesus as related to the preparation and Passover days. Jesus remains dead. The ointment and burial spices are used to cover up the smell of dead body odor not a modern form of embalming. Tombs were typically cut from bedrock slopes around Jerusalem. The major tale away was both Joseph and Nicodemus wanted a proper burial for the “King of the Jews.” In modern times, what is the discussion around costs of funerals compared to cremation of a loved one’s body? [Sources: Josephus, Flavius. The Jewish War, (New York NY: Penguin Books, 1981). Hayes, Richard B., Echoes of Scripture in the Gospels, Waco, TX: Baylor Press, 2019); Thompson, Marianne, M., The New Testament Library: John, Louisville, KY: Westminster John Knox Press, 2015)].
Application
On this Good Friday, regardless of how chaotic, mixed up or evil events of life appear around us, God remains sovereign and is in control. Later John’s Gospel will still have doubters such as Thomas in John 20. The God of life back in John 1 never ceases to continue to give life even in the direst circumstances regardless of how dark times appear on this day.
Where has life been unfair to you? In the opening illustration, Jordan O’Neal was singled out by the Command Master Chief to purposefully try to eliminate her from the training program. A young person has accomplished earning a degree from the state’s premier university, only to find out the loan payments exceed any job in their field of expertise. They end up delivering ice cream or working in a factory just to keep up with living expenses. Jesus in John’s Gospel would remind such people that God still has this, and the mission is to find ways to have (zway or forward moving) life and have it abundantly (John 10:10).
Alternative Application
After Jesus designates Mary Mother of Jesus and John the disciple as part of a new family, how might families now act when they are blended together like this? This might be a week to preach on any given “Hallmark Channel” theme where a parent dies and the son or daughter must go live with a relative who lives many states away and possibly in a rural or town culture the young person is unfamiliar with living, not to mention loss of friends and contacts in their previous home.
In the 1997 movie, G.I. Jane Demi Moore plays Lieutenant Jordan O’Neal who has been selected in an experiment to enter the first female candidate into the rigorous training the U.S. Navy Special Operations Unit (similar to US Navy SEALS Underwater BUDS training). O’Neal fights uphill battles among the all-male training unit, but especially harsh treatment by Command Master Chief John James Urgayle. In one scene Jordan is doing pushups along a waterfront and Urgayle kicks her in the ribs. He then says, “Pain is your friend, your ally, it will tell you when you are seriously injured, it will keep you awake and angry, and remind you to finish the job and get the hell home. But you know the best thing about pain?” Jordan O Neil replies, “Don't know!” Master Chief John Urgayle responds, “It lets you know you're not dead yet!”
At the end of the movie, the training unit is detoured to mission where a U.S. satellite had come down in Libya and the U.S. Army Ranger team sent in to retrieve it needs assistance in reaching their pickup point. In the process they are spotted by Libyan soldiers and must leave rapidly while being pursued. In the process, the team sets up a mine blast zone for the Libyan pursuers who are chasing Urgayle, who is shot in the leg. Lt. Jordan O’Neil goes in and carries Urgayle safely out of the blast zone and they are safely evaluated back to the ship. The rigorous training finally pays off to be a gift during a hostile enemy firing live ammunition at the team in their exit off the Libyan peninsula. Jordan goes from humiliation to exaltation in this movie. This might be one theme of John’s account of Jesus’ crucifixion.
Each of today’s texts may be viewed as a gift one unexpectedly discovers after the Good Friday experience. Hebrews 10 points to the gift of confidence amidst many uphill battles of the faith community. Good Friday is a day to consider that in some mysterious way, the difficult, humiliating times in life may become a spiritual gift to equip believers for obstacles and testing to come.
Isaiah 52:13--53:12
Occasional caveats are appropriate in studying texts such as this one. First, the servant song might be read through a Christian lens of the Jesus Christ suffering and being resurrected from the grave event, such as our gospel lesson. Hence, the “servant” is viewed as a messianic person. Other scholars may equate the “servant” as Israel. Second, Isaiah 40-55 is often dated at the sixth century BCE by an author often called “Second or Deutero Isaiah.” I opt to go with Brueggemann’s designation of “Isaiah of the exile.” Hence this article will use the term “Isaiah.” With the above said, suffering and exaltation is the theme of this passage. This poetic piece continues to be both suggestive and elusive in the minds of many modern scholars. For the purposes of this day, this servant serves only the God of Israel.
The humiliation of this servant suggests he is not one of the most beautiful people of any age. Isaiah envisions a person who is never going to be a media camera person, and disfigured to the point will not even take a good camera photograph. With that said, Isaiah portrays the servant as one whose posture is respective silence. The servant may be the brunt of many below the belt mean spirited humorous jabs. If people don’t say it, they are thinking, “Nothing in his appearance that we should desire him.” (Isaiah 53:2).
The servant is humiliated in front of the masses. This could either apply to an exiled Israel, or Jesus of Nazareth on trial and crucified by the Roman Governor Pontius Pilate. Humiliation for Jesus translates into a high profile public crucifixion or stripped totally naked on a cross for the public to see.
Humiliation and suffering lead to exaltation. God does something new through suffering. God meets people who follow the servant in times of weakness. This is the basic suffering servant discipleship that serves as a root for a theology of the cross throughout the Christian New Testament. Like Good Friday, is not often highly celebrated in the popular marketplace, nor is the God who meets, molds and later exalts believers in their suffering and being publicly humiliated.
This might be the modern equivalent of an employee being fired and led out of the workplace carrying all of their possessions in a box, while accompanied by a security guard. It might be the athlete who let down the hometown team and fans in a tightly contested game, thus handing victory over to the opposing team. This is the person who went away to college or the armed forces with a happy sendoff party, only to return as a failure and washed out as a failure of the school or sport. These are Good Friday events as prompted by Isaiah’s suffering servant. This is the “nobody” in the community whom people do not have any high expectations of greatness.
One other sidebar theme of this text is that of theories of atonement. It has been contested by scholars. How can hurt, guilt and wrath be redeployed onto another (innocent) person? The mindless, recalcitrant response of the servant is like that of compliant sheep. The servant offers with no “push back.”
Also, the servant is in some way atoning for the sins of other people. How can a God of love and compassion do this? John 1:29 reads this as the “lamb of God who takes away the sins of the world.” One response might be that for many people good people today—life is not fair! Good people suffer burdens due to poor decisions and actions of other people. Hence, the Isaiah’s suffering servant is a reminder that this might be part of God’s will for healing, and restoration, and possible exaltation later in the future. This might be what author Henri Nouwen called, The Wounded Healer. (New York, NY: Doubleday, 1979).
Those who should be harshly judged are now made right with God of the scripture is the theme of this atonement theology. Acts 8:26-40 points to this text in Philip’s encounter with the Ethiopian eunuch.
A sermon path here might be “ suffering is nothing new.” While it is painful, it might also be applied as a rite of passage of sorts where a person must face the possibilities of their failures.
One example might be in a small community college setting as one walks through the hallways on the first day of class, some classrooms have sounds of happiness, applause and sighs of relief as the instructors attempt to put the students minds at ease that one way or another, they can pass this class. A turn down into another distant hallway where the nursing instructors are orienting their students, is another narrative. Through two doors, the instructors talk at the top of their lungs and remind students that this life and death here! It will be hard, rigorous and not everybody is cut out to be a nurse! A chill goes down the spine of all who are within listening distance of this first day of class. It might be the community college version of the G.I. Jane movie in the opening illustration.
The suffering servant of Isaiah does break the cycle of violence in solving major problems. Rather than a superhero, God works through the servant in Isaiah. Exaltation is the final outcome for the servant in Isaiah. Suffering is not the final word. This also nurtures any hope for Christians who are struggling with problems of health, finances, money, family and addictions. [Source: Brueggemann, Walter, Westminster Bible Companion, Isaiah 40-66, (Louisville, KY: Westminster John Knox Press, 1998].
Hebrews 10:16-25
As a follow up to the Isaiah text, Hebrews 10 cites Jeremiah 31-34 to remind believers that God puts a new covenant in their hearts. All past sins are forgotten. There is always a clean slate in the areas of sins and guilt with this new covenant. There is a finality to forgiveness through Jesus’s Good Friday death and resurrection on Easter. For those who feel guilty, this text is a reminder that the new covenant does not require any priestly confession. Confession in many churches is through the community of faith and the clergy person represents that community of faith in the crucified and risen Lord.
In response to Ecclesiastes 1:9 that there is nothing new under the sun, Hebrews offers new period inaugurated by the crucified Messiah on this day. The blood bath of Jesus has penetrated any separation between the God of scripture and people of faith in the crucified Jesus on this night.
Hebrews is written to a dispirited group of Christians who have not experience the Second Coming and see the original disciples now deceased. They are tempted to return to their former gods and forms of worship. Hebrews is written in 80s CE to help strengthen and encourage Christians of all times who may feel such lethargy. Removal of guilt is one such effort in this epistle.
A three-point sermon from this text might be: First, let us draw near (10:22) with clear consciences and assurance of our faith. Second, let us hold fast to our confession (10:23) with unwavering hope from our Lord. Third, let us consider (10:24) how to respond in love and good deeds.
Hebrews 10 wishes for an outcome of believers not forsaking gathering in worship and sharing their reasons for hope and confidence. (10:25). This is one text one can make a case for regular worship attendance as a community of faith. A modern example might be a struggling church which sees another week of low worship attendance. After worship, a group of cars comes flooding into the parking lot. People come into the basement where there is a big pot of coffee brewing. They are both relieved and grateful to this church for opening their doors. This is the local twelve step group which is working with people to overcome addictions with the help of their higher power. Can a church learn a lesson or two here? Smith, Robert H., Augsburg Commentary on the New Testament: Hebrews, (Minneapolis, MN: Augsburg Fortress, 1984)].
Alternative Application
Are people afraid of offending God that they would want to see a high priest of any kind? That is, do people pretty much make up their own private religion as they go along in life and revise this idea as time goes on? What happens when technology lets down or backfires? One of the discussions on the news is the fear that artificial intelligence may one day take over and possibly manipulate these human creators. Hebrews is one of those books that is hard to reduce to a sound bite, understand the enlightenment logic and offers an elusive God who is full of surprises, as the “cloud of witnesses” surround us (Hebrews 12:1).
John 18:1--19:42
This is a particularly long reading of the passion story. On Good Fridays in the past, I have had various church members break it into parts and read it. Then I comment with “Amen.” Also, I have read the story and began a sermon with John 1:1-5, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people.” Then I conclude with, “It is finished” (John 19:30) Amen. This is a comforting set of book ends of God’s plans for new life in creation through Jesus. Both above are appropriate if there are no clergy available due to weather issues or lack of pulpit supply.
One major take -away from John’s version of the passion and crucifixion, regardless of the preaching path taken is Jesus gives his life willing. He is not a victim or helpless martyr. It is no accident in history. He is a King who willingly dies for the sins of humanity that they may have life, rather than on a battlefield defending a political empire (c.f.: John 3:16-17 as an interpretative lens for this entire lesson). This crucifixion account is his “hour” which he mentions in John 2:4 at the Cana wedding festival.
The entire lesson can be subdivided into the following parts: 1) Arrested in the garden 18:1-14 2) Peter’s denial and Jesus’ interrogation before Annas. 18:15-27 3) Jesus and Pilate 18:28-19:16 4) The crucifixion and burial of Jesus (19:17-2). Any one section can be accented on this Good Friday depending on what the preacher has covered before. For example, on Christ the King Sunday, the text is John 18:33-37, in year B of the Revised Common Lectionary. (Thompson, x).
As Jesus is arrested, he identifies himself. Today, he would turn himself in. Judas does not have to indicate who Jesus is to the Romans with a kiss. Jesus determines his death in John. It is contested as to exactly how many Roman soldiers were present at the arrest, along with the Jewish Temple police. Josephus says it is one -tenth of a legion or 600 soldiers. This occurs in the Kidron valley between Jerusalem and the Mount of Olives. Earlier, John 10:18, reminds the reader that, “No one takes my life from me, but I lay it down on my own.” Peter tries to resist in cutting off the slave Malchus’ ear. Matthew 26:51 Mark 14:47 and Luke 22:50 record this same event. One minor preaching point might be, which boss would any one of us give up our ear or any body part for while employed?
While Caiaphas is the acting chief priest, Jesus is sent to Annas. One take away here is that it is some form or chief priests who interrogate Jesus, not Jewish people as a community, lest any antisemitic implications might be drawn here. The word “Judean” is often used instead of “Jew.”
Peter’s denial is another sub thread of this account. However, he is later redeemed in Jesus’ final instructions after the resurrection to feed and tend to Jesus’ sheep, that being the community of faith (John 21:15-19). One preaching path might be what does a person need to do to redeem themselves after they have disappointed, or abandoned a loved one or close community member?
Pontius Pilate as a leader has some interesting preaching possibilities. Imagine a suburban commuter traveling on a freeway into the inner city, who happens to exceed the speed limit by less than ten miles. The city police patrol car pulls the driver over with blue lights flashing, while slowly writing the driver a ticket. Meanwhile, there are echoes of gunfire within earshot distance of a possible gangland drug war, which this police officer is ignoring to finish writing the suburban commuter a ticket. This might illustrate how Pontius Pilate releases Barabbas a “lestai” in Greek or “insurrectionist.” Meanwhile he is prepared to crucify Jesus, according to a local Jewish custom. It reveals the nature of how law and order can be misguided at any given time. This another reality of the Good Friday existence.
Another thread of this conversation is where Pilate tries to find out if Jesus is indeed trying to create an uprising to establish a political kingdom. Jesus reminds Pilate his kingdom is not of this world. Jesus’ kingdom continues to be giving of life rather than taking of life. Jesus reminds Pilate he comes to testify to the truth. Pilate asks, “What is truth?” (18:38). The reader can spot the identity that Pilate is looking at the “truth.” Earlier, Jesus says, “I am the way and the truth and the life” (John 14:6)
Pilate sees no reason to execute Jesus, as only the Roman authorities have the power to do. He gives into pressure imposed by the Judean or Jewish authorities, again not the Jewish masses! Crucifixion is the most humiliating form of death, unlike being beheaded as John the Baptist (Matthew 14:1-12, Mark 6:14-29), or stoning like Stephen in Acts 7:58-8:1. The person is naked and is intended to be a form of torture. Previously he was flogged and mocked in a purple robe as another means of torture. The practice of death by crucifixion had well been set in place since the days of Alexander the Great and Antiochus Epiphanes in the inter testament apocryphal books. A preaching path might be what constitutes humane punishment and what is torture these days?
For example, is starving a person in isolation in a room until they confess to a given crime where there is only circumstantial evidence fair? Regardless all four gospels and the apostles’ creed report Jesus, “Suffered under Pontius Pilate, was crucified and died and was buried.” If Pilate wanted to fly below the radar of controversy in the Roman Empire, he failed miserably as a governor. Another preaching path reality of Good Friday is political leaders on all levels of government fail the people and innocents like Jesus are collateral damage.
As Jesus is crucified there is a sign above his head in all the known languages of that day reading, “Jesus the Nazarene, the King of the Jews.” Also in John, Mary the mother of Jesus and John the disciple are near Jesus while on the cross. There is a new family being established with Mary as John’s new mother. Rome continues to create death. There is an offer of sour wine and a branch of hyssop to relieve thirst. He takes it. John adds the detail since Jesus gave up his life, the soldiers did not have to break his legs to hasten his death. Jesus is still in control, even on the cross.
When I was a kid, the one pop or soda I hated was Dr Pepper. No matter how hot it was while working the family garden, I would drink water from the garden hose rather than drink a cold can of Dr. Pepper. I am still this way. I reflect on this with Jesus and wine and hyssop on the cross.
Another theme throughout this account is the use of the Hebrew Bible or Old Testament texts. It is contested whether the New Testament authors uses of Psalm 69, Deuteronomy 21:22-23, or Zechariah 12:10 relating to various aspects of Jesus’ crucifixion have simply practiced proof texting, which was not the author of the respective Old Testament author’s intention. I find Richard B. Hayes' view attractive in that the writers of the New Testament heard “echoes” of familiar texts in their oral culture tradition. This was a means to look back in hindsight, reflect, interpret the events of Jesus’ life, death and resurrection. Rather than random text samples the selection of Old Testament texts was in conformity of how Israel’s God was embodied in Jesus. This does no violence to the various narratives which describes how God has worked with Israel in the past (Hayes, 364). The words and texts are symbols of faith that can be applied in many other circumstances such as the fish or boat has many applications from the book of Jonah up to Jesus' walking on water and calming the seas, as well the full fishing net story in John 21:9-14. Using the term “echoes” relating to the Hebrew Bible or Old Testament texts in preaching identifies the location of the original text but allows for further application in the Christ event narrated in the New Testament.
Another theme in this text is that of hidden disciples of Joseph of Arimathea and Nicodemus from John 3 who are responsible for caring for Jesus’ dead body. There is contestation around the exact day of death of Jesus as related to the preparation and Passover days. Jesus remains dead. The ointment and burial spices are used to cover up the smell of dead body odor not a modern form of embalming. Tombs were typically cut from bedrock slopes around Jerusalem. The major tale away was both Joseph and Nicodemus wanted a proper burial for the “King of the Jews.” In modern times, what is the discussion around costs of funerals compared to cremation of a loved one’s body? [Sources: Josephus, Flavius. The Jewish War, (New York NY: Penguin Books, 1981). Hayes, Richard B., Echoes of Scripture in the Gospels, Waco, TX: Baylor Press, 2019); Thompson, Marianne, M., The New Testament Library: John, Louisville, KY: Westminster John Knox Press, 2015)].
Application
On this Good Friday, regardless of how chaotic, mixed up or evil events of life appear around us, God remains sovereign and is in control. Later John’s Gospel will still have doubters such as Thomas in John 20. The God of life back in John 1 never ceases to continue to give life even in the direst circumstances regardless of how dark times appear on this day.
Where has life been unfair to you? In the opening illustration, Jordan O’Neal was singled out by the Command Master Chief to purposefully try to eliminate her from the training program. A young person has accomplished earning a degree from the state’s premier university, only to find out the loan payments exceed any job in their field of expertise. They end up delivering ice cream or working in a factory just to keep up with living expenses. Jesus in John’s Gospel would remind such people that God still has this, and the mission is to find ways to have (zway or forward moving) life and have it abundantly (John 10:10).
Alternative Application
After Jesus designates Mary Mother of Jesus and John the disciple as part of a new family, how might families now act when they are blended together like this? This might be a week to preach on any given “Hallmark Channel” theme where a parent dies and the son or daughter must go live with a relative who lives many states away and possibly in a rural or town culture the young person is unfamiliar with living, not to mention loss of friends and contacts in their previous home.
