How the Cross Changes Everyday Life
Commentary
Isaiah 52:13--53:12
The First Lesson is drawn from second Isaiah, the second of three distinct literary traditions that comprise the book and were edited into one after the Hebrew people had returned from exile in Babylon in the second half of the sixth century BC. The lesson does not seem to have been written by the historical prophet for whom the book is named. Rather it was likely generated soon after the conquest of Jerusalem by the Babylonians in 587-586 BC. It is a portion of the Book of Consolation, a series of eschatological prophecies. This particular text is the Fourth Servant Song. Though there has been much dispute about the identity of the servant in this and the other Servant Songs, 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 to the role the nation of Israel would play in propagating God’s mission.
The first ten verses of Chapter 53 are a congregational reflection on the servant. Other verses in Chapter 52 and the last two of Chapter 53 purport to be God’s Word. The lesson is a song of God’s exalting his disfigured servant, how he will be exalted. Although in its historical context the song is likely intended to depict Israel’s restoration, several verses (see below) can be read canonically as prefiguring Christ’s atoning work.
The servant is said not to have a desirable appearance (not a form of majesty) (53:12). He was despised and rejected (53:3). He is said to bear our infirmities and was wounded for our transgressions. He took the punishment that made us whole (53:4-5). He was oppressed and afflicted, like a lamb led to slaughter (53:7). His death is said to have been a perversion of justice (53:8). Reference to the servant’s tomb/grave being with one who is rich is most suggestive of Jesus’ burial in the tomb of the rich man Joseph of Arimethea (53:9; cf. John 19:38-42; Matthew 27:57). Yet is it noted that it was the will of the Lord to crush the servant; it was an offering for sin (53:10). The righteous [tsaddiq] servant is said to make many righteous [justifies many – tsadaq], bearing the sins of many (53:11-12). Once again it is good to be reminded that the Hebraic equivalent for “righteousness” does not just connote legal judgmental actions, but when applied to God concerns loyalty in relationships, the loyalty of God (Gerhard von Rad, Old Testament Theology, Vol.1, pp. 373, 376ff.).
The pandemic certainly took its toll on many of us. Loss of loved ones, job losses, family stress, and it seems that at its height, 40% of us reported depression. Sure, things are better now, but hurts and financial setbacks do not rectify themselves immediately. Sermons should aim to remind the flock that Jesus, the Suffering Servant, has come because he cares. Preachers might highlight how the cross fulfills prophecy and the meaning of righteousness (God’s faithfulness to his promises). Good Friday reminds us of God’s consistency. He does not abandon the faithful. This confidence that we will not be abandoned by God is a word of comfort as we deal with our losses and pain. Another related preaching angle might to highlight how the Servant (Christ himself) was oppressed, has taken on our burdens and sins. How comforting to be assured that our Lord has felt (is still feeling) our pains and burdens.
Hebrews 10:16-25 or Hebrews 4:14-16; 5:7-9
Both options for the Second Lesson are drawn from the Book of Hebrews, an anonymous treatise which given its argument of the superiority of Christ’s sacrifice to those of the Levitical priests, was likely written prior to the destruction of the Jerusalem temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14). They had endured persecution (10:32-36).
In the first alternative (10:16-25), after a brief citation from Jeremiah (31:33-34) concerning the new covenant ushered in by Christ the High Priest, with new laws written on the faithful’s hearts and minds, (vv.16-18) exhortations to the faithful are offered, forgiveness of sin and writing the Lord’s laws on the hearts and minds of the people, giving them forgiveness, are said to be the essence of the new covenant (vv.16-18). Reference is then made to the blood of Jesus giving confidence to enter the sanctuary (the presence of God) through the curtain (which is said to refer to his flesh) (vv.19-20). In accord with the book’s agenda, Jesus is said to be a great High Priest (v.21). As a result, the faithful can approach a public confession in full assurance, for their hearts are clear from an evil conscience and so they may hold fast in hope (vv.22-23).
The text calls for those addressed to provoke [literally excite] each other to love and good deeds (v.24). The author would have the faithful not neglect meeting together (unlike some who do not) for the day of the Lord is approaching (v.25). We need this word, because all the polls testify to how deeply divided Americans are. We are divided about what causes our problems, divided over the Trump legacy, over race, you name it.
Sermons on this lesson and in our situation do well to highlight how on Good Friday, Jesus the High Priest removes all the judgments of God. Also, we could note that not only are our sins forgiven by Jesus, but that the law of God is now written on our hearts. When you have this kind of confidence, when you know that all judgments have been removed, it is harder to be so judgmental of others. With such confidence, you no longer need to be so defensive as to make others enemies. The Good Friday message tears down the wall that divides us from each other. Besides, when you have the commandments of God written in your heart as a result of Jesus’ saving work, you can’t help but work and wish for the best for your enemies.
The alternative Second Lesson (4:14-16; 5:7-9) focuses on the theme of Jesus as High Priest. It is noted that because Christ experienced real human suffering, he is able to sympathize with us. This gives us boldness in approaching him and receiving grace (4:14-16). What follows is Jesus’ agonized prayer in Gethsemane (5:7-8). Jesus is said to have been made perfect in the sense of completing his divinely commissioned mission. Salvation is not given to all who obey (5:9).
One possibility for a sermon on this text would be to address the issues raised in the suggested sermon on the First Lesson. On the cross and throughout the passion, Jesus walked in our shoes, and so identifies with us in our suffering. Another sermon possibility is to explain to the flock the dynamics of the atonement (esp. the idea that as a High Priest Jesus performs the ultimate sacrifice of his life in order to bear the penalty our sin deserves). If that option is selected, it is also good to highlight for the congregation the themes of boldness that Christ’s sacrifice affords the faithful. We can now be bold in our relationship with our Lord and be bold in love.
John 18:1--19:42
The Gospel Lesson is the newest Biblical-era account of the passion. As is well known, John is probably not written by the apostle of that name, but by an apostle of John seeking to present a spiritual gospel that places a strong emphasis on Christ’s divinity. Though by no means a majority in the guild, a handful of scholars hold out for the likelihood of the gospel being based on eyewitness testimony (Richard Bauckham, Jesus and the Eyewitnesses, pp.423ff.).
In John’s version, the account reports that following his high priestly prayer (Ch.17), Jesus and the disciples’ traveled across the Kidron Valley, between Jerusalem and the Mount of Olives (18:1). Judas Iscariot’s role in leading Roman soldiers, temple police, and Pharisees to arrest Jesus is described (18:2-3). When his name is mentioned, Jesus uses as phrase suggestive of his identification with the name Yahweh, as he responds “I am he” (18:6; cf. Exodus 3:14; Isaiah 43:10-11,25). Jesus urges his followers be released to fulfill earlier prophecies that he would lose no one (18:8b-9; cf. 6:39; 17:12). He stops Peter from using violence to try to free him (18:10-11).
Next follows the familiar sequence of Jesus’ appearances before Annas the father-in-law of the high priest Caiaphas who had advised it would be better to have Jesus killed as representative of the people of Israel than to have the people and the temple attacked by Romans (18:48-50; cf. 18:13-14). The story of Peter’s first denial follows (18:15-18) and then Jesus’ appearances before Annas, Caiaphas, and finally Pilate (18:19-27). (Meanwhile Peter denies Jesus a second time.) It is clear that Pilate concludes in this version of the account that Jesus thinks he is king, but clearly wants to release him. The crowd prefers the release of Barabas (18:28 – 19:11). The crowd is reported to have contended that Jesus is an enemy of the emperor and Pilate hands him over to the crowd for crucifixion. The bearing of the cross to Golgotha, the mocking, and the crucifixion are recounted along with dividing his clothes and the inscription claiming he is king of the Jews are reported (19:12-24). Jesus’ directive to the disciple he loved to care for Mary, his reception of wine, and his own proclamation of his death are reported (19:25-30).
Because the Sabbath was drawing near and Jews did not want bodies left on the cross, Pilate orders the legs broken and his side was pierced. But in accord with Exodus 12:46 that the sacrifice cannot have broken bones, his were not broken since he was already dead (19:31-37). Details on Joseph of Arimathea obtaining the body and a leader of the Pharisees Nicodemus aiding in the embalming and laying the body in the tomb are provided (19:38-42).
The lesson’s length affords several alternatives. One that fits the theme of the day is to proclaim God’s initiative in saving us, regardless of how we respond. A focus on Christian life might include attention to how God has saved us regardless of how we respond.
Another preaching option might be to note and respond to the fact that a majority of all American Christians (52%) think that at least some non-Christian faiths can lead to eternal life. Indeed, among Christians who believe many religions can lead to eternal life, 80% name at least one non-Christian faith that can do so. These are among the key findings of a national survey conducted by the Pew Forum on Religion & Public Life in 2008. It is unlikely that much has changed in this regard over the last decade and ahalf. It should be noted that this view of other religions saving presupposes an optimistic view of human nature, a belief that we do not totally depend on God for good and salvation. Insights by Albert Camus (in the illustrations) make clear that modern westerners like us with our optimism have absurdly deified ourselves – the ultimate expression of idolatry (The Rebel, p. 305). To avoid such idolatry, we need the word that salvation is the work of God in Christ. On the cross we see and receive an all-encompassing love, a love so pure that it separates us from ourselves and our perverse selfishness.
Of course, all the lessons pertain to the cross or God’s atoning work. Find ways in the sermons to make this theme exciting and relevant for everyday life.
The First Lesson is drawn from second Isaiah, the second of three distinct literary traditions that comprise the book and were edited into one after the Hebrew people had returned from exile in Babylon in the second half of the sixth century BC. The lesson does not seem to have been written by the historical prophet for whom the book is named. Rather it was likely generated soon after the conquest of Jerusalem by the Babylonians in 587-586 BC. It is a portion of the Book of Consolation, a series of eschatological prophecies. This particular text is the Fourth Servant Song. Though there has been much dispute about the identity of the servant in this and the other Servant Songs, 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 to the role the nation of Israel would play in propagating God’s mission.
The first ten verses of Chapter 53 are a congregational reflection on the servant. Other verses in Chapter 52 and the last two of Chapter 53 purport to be God’s Word. The lesson is a song of God’s exalting his disfigured servant, how he will be exalted. Although in its historical context the song is likely intended to depict Israel’s restoration, several verses (see below) can be read canonically as prefiguring Christ’s atoning work.
The servant is said not to have a desirable appearance (not a form of majesty) (53:12). He was despised and rejected (53:3). He is said to bear our infirmities and was wounded for our transgressions. He took the punishment that made us whole (53:4-5). He was oppressed and afflicted, like a lamb led to slaughter (53:7). His death is said to have been a perversion of justice (53:8). Reference to the servant’s tomb/grave being with one who is rich is most suggestive of Jesus’ burial in the tomb of the rich man Joseph of Arimethea (53:9; cf. John 19:38-42; Matthew 27:57). Yet is it noted that it was the will of the Lord to crush the servant; it was an offering for sin (53:10). The righteous [tsaddiq] servant is said to make many righteous [justifies many – tsadaq], bearing the sins of many (53:11-12). Once again it is good to be reminded that the Hebraic equivalent for “righteousness” does not just connote legal judgmental actions, but when applied to God concerns loyalty in relationships, the loyalty of God (Gerhard von Rad, Old Testament Theology, Vol.1, pp. 373, 376ff.).
The pandemic certainly took its toll on many of us. Loss of loved ones, job losses, family stress, and it seems that at its height, 40% of us reported depression. Sure, things are better now, but hurts and financial setbacks do not rectify themselves immediately. Sermons should aim to remind the flock that Jesus, the Suffering Servant, has come because he cares. Preachers might highlight how the cross fulfills prophecy and the meaning of righteousness (God’s faithfulness to his promises). Good Friday reminds us of God’s consistency. He does not abandon the faithful. This confidence that we will not be abandoned by God is a word of comfort as we deal with our losses and pain. Another related preaching angle might to highlight how the Servant (Christ himself) was oppressed, has taken on our burdens and sins. How comforting to be assured that our Lord has felt (is still feeling) our pains and burdens.
Hebrews 10:16-25 or Hebrews 4:14-16; 5:7-9
Both options for the Second Lesson are drawn from the Book of Hebrews, an anonymous treatise which given its argument of the superiority of Christ’s sacrifice to those of the Levitical priests, was likely written prior to the destruction of the Jerusalem temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14). They had endured persecution (10:32-36).
In the first alternative (10:16-25), after a brief citation from Jeremiah (31:33-34) concerning the new covenant ushered in by Christ the High Priest, with new laws written on the faithful’s hearts and minds, (vv.16-18) exhortations to the faithful are offered, forgiveness of sin and writing the Lord’s laws on the hearts and minds of the people, giving them forgiveness, are said to be the essence of the new covenant (vv.16-18). Reference is then made to the blood of Jesus giving confidence to enter the sanctuary (the presence of God) through the curtain (which is said to refer to his flesh) (vv.19-20). In accord with the book’s agenda, Jesus is said to be a great High Priest (v.21). As a result, the faithful can approach a public confession in full assurance, for their hearts are clear from an evil conscience and so they may hold fast in hope (vv.22-23).
The text calls for those addressed to provoke [literally excite] each other to love and good deeds (v.24). The author would have the faithful not neglect meeting together (unlike some who do not) for the day of the Lord is approaching (v.25). We need this word, because all the polls testify to how deeply divided Americans are. We are divided about what causes our problems, divided over the Trump legacy, over race, you name it.
Sermons on this lesson and in our situation do well to highlight how on Good Friday, Jesus the High Priest removes all the judgments of God. Also, we could note that not only are our sins forgiven by Jesus, but that the law of God is now written on our hearts. When you have this kind of confidence, when you know that all judgments have been removed, it is harder to be so judgmental of others. With such confidence, you no longer need to be so defensive as to make others enemies. The Good Friday message tears down the wall that divides us from each other. Besides, when you have the commandments of God written in your heart as a result of Jesus’ saving work, you can’t help but work and wish for the best for your enemies.
The alternative Second Lesson (4:14-16; 5:7-9) focuses on the theme of Jesus as High Priest. It is noted that because Christ experienced real human suffering, he is able to sympathize with us. This gives us boldness in approaching him and receiving grace (4:14-16). What follows is Jesus’ agonized prayer in Gethsemane (5:7-8). Jesus is said to have been made perfect in the sense of completing his divinely commissioned mission. Salvation is not given to all who obey (5:9).
One possibility for a sermon on this text would be to address the issues raised in the suggested sermon on the First Lesson. On the cross and throughout the passion, Jesus walked in our shoes, and so identifies with us in our suffering. Another sermon possibility is to explain to the flock the dynamics of the atonement (esp. the idea that as a High Priest Jesus performs the ultimate sacrifice of his life in order to bear the penalty our sin deserves). If that option is selected, it is also good to highlight for the congregation the themes of boldness that Christ’s sacrifice affords the faithful. We can now be bold in our relationship with our Lord and be bold in love.
John 18:1--19:42
The Gospel Lesson is the newest Biblical-era account of the passion. As is well known, John is probably not written by the apostle of that name, but by an apostle of John seeking to present a spiritual gospel that places a strong emphasis on Christ’s divinity. Though by no means a majority in the guild, a handful of scholars hold out for the likelihood of the gospel being based on eyewitness testimony (Richard Bauckham, Jesus and the Eyewitnesses, pp.423ff.).
In John’s version, the account reports that following his high priestly prayer (Ch.17), Jesus and the disciples’ traveled across the Kidron Valley, between Jerusalem and the Mount of Olives (18:1). Judas Iscariot’s role in leading Roman soldiers, temple police, and Pharisees to arrest Jesus is described (18:2-3). When his name is mentioned, Jesus uses as phrase suggestive of his identification with the name Yahweh, as he responds “I am he” (18:6; cf. Exodus 3:14; Isaiah 43:10-11,25). Jesus urges his followers be released to fulfill earlier prophecies that he would lose no one (18:8b-9; cf. 6:39; 17:12). He stops Peter from using violence to try to free him (18:10-11).
Next follows the familiar sequence of Jesus’ appearances before Annas the father-in-law of the high priest Caiaphas who had advised it would be better to have Jesus killed as representative of the people of Israel than to have the people and the temple attacked by Romans (18:48-50; cf. 18:13-14). The story of Peter’s first denial follows (18:15-18) and then Jesus’ appearances before Annas, Caiaphas, and finally Pilate (18:19-27). (Meanwhile Peter denies Jesus a second time.) It is clear that Pilate concludes in this version of the account that Jesus thinks he is king, but clearly wants to release him. The crowd prefers the release of Barabas (18:28 – 19:11). The crowd is reported to have contended that Jesus is an enemy of the emperor and Pilate hands him over to the crowd for crucifixion. The bearing of the cross to Golgotha, the mocking, and the crucifixion are recounted along with dividing his clothes and the inscription claiming he is king of the Jews are reported (19:12-24). Jesus’ directive to the disciple he loved to care for Mary, his reception of wine, and his own proclamation of his death are reported (19:25-30).
Because the Sabbath was drawing near and Jews did not want bodies left on the cross, Pilate orders the legs broken and his side was pierced. But in accord with Exodus 12:46 that the sacrifice cannot have broken bones, his were not broken since he was already dead (19:31-37). Details on Joseph of Arimathea obtaining the body and a leader of the Pharisees Nicodemus aiding in the embalming and laying the body in the tomb are provided (19:38-42).
The lesson’s length affords several alternatives. One that fits the theme of the day is to proclaim God’s initiative in saving us, regardless of how we respond. A focus on Christian life might include attention to how God has saved us regardless of how we respond.
Another preaching option might be to note and respond to the fact that a majority of all American Christians (52%) think that at least some non-Christian faiths can lead to eternal life. Indeed, among Christians who believe many religions can lead to eternal life, 80% name at least one non-Christian faith that can do so. These are among the key findings of a national survey conducted by the Pew Forum on Religion & Public Life in 2008. It is unlikely that much has changed in this regard over the last decade and ahalf. It should be noted that this view of other religions saving presupposes an optimistic view of human nature, a belief that we do not totally depend on God for good and salvation. Insights by Albert Camus (in the illustrations) make clear that modern westerners like us with our optimism have absurdly deified ourselves – the ultimate expression of idolatry (The Rebel, p. 305). To avoid such idolatry, we need the word that salvation is the work of God in Christ. On the cross we see and receive an all-encompassing love, a love so pure that it separates us from ourselves and our perverse selfishness.
Of course, all the lessons pertain to the cross or God’s atoning work. Find ways in the sermons to make this theme exciting and relevant for everyday life.
