Passion for Life
Commentary
In this season of spiritual growth, one difficult test of faith is when a cherished matriarch of an extended family dies. The funeral is now complete. The family who has gathered for the reading the “Last Will and Testament” of the deceased, keenly listens regarding property inheritances with various motives in mind. Many of the family members have flown into town from other areas of the country. One of the siblings lives locally and it is found she is to be the prime executor of the mother’s will. This eldest daughter, who has cared for the mother during her extended years of illness, has also remained a loyal and faithful Christian. She must now deal with siblings and rivalries with less than virtuous plans for their portion of the estate. Shall there be a property auction and divide up the revenues? Would the mother prefer that cherished heirlooms remain in the family rather than be liquidated at cash value? There may be siblings who are unhappy with their portion of the division of the estate and have hired their own private lawyer to contest the mother’s “Last Will and Testament.” Arguments, false accusations and past unresolved conflicts come to the surface and spreads anger as hostility like wildfires! Such events occur — even among traditional Christian families.
If a preacher opts to preach on the “Passion Text” this week (rather than the processional text of Luke 19:28-40), these texts provide further opportunities for Christians to stretch their faith muscles for times of trial which may occur any time of the year. It is reasonable to assume that the traditional recently deceased matriarch above has had to travel the journeys on which today’s texts take us. Today’s texts might have even been indexed in her Bible with highlighters and bookmarks.
Isaiah 50:4-9a
The division of the Book of Isaiah has been contested among biblical scholars for centuries, one way to avoid the tangents of biblical authorship issues in simply to dividing the Book of Isaiah into three portions: 1) Isaiah 2) Isaiah of the exile and 3) Isaiah of the return. For the purposes of preaching and teaching simply use “Isaiah” as the biblical reference, while having the setting of each division in the back of one’s mind. This text is written by being the Isaiah of the exile, also known as “Deutero-Isaiah.”
This is the voice of a servant. The mission of Israel to be a priestly nation to all nations has been a failure, and the people are now in Babylonian exile. The task of the nation is now transferred to the servant. One contested point might be if this next servant is the nation or a person who is now a messianic figure redefined? Traditional Christians would opt for the latter definition.
To be a servant in Isaiah is to be a learner through suffering and shame. The sufferer echoes the cries of Psalms 22 and 35. The suffering continues to intensify with time. It may result in physical violence. Yet, the servant does not retreat from such trials, rather endures, and grows through them. As a result a remnant of followers emerges to carry on the servant’s mission into the future.
One preaching direction to explore is what sort of failings, messes or critical mistakes might a person of faith inherit in a faith community who lives with as healing, anger and aftermaths of disappointments? How does this impact the planning of mission for the church? On a secular front, many communities might have lost a major business or employer that once paid lucrative incomes. Despite, national news of economic recovery elsewhere, this particular town continues to see boarded up businesses on Main Street.
Possibly a power person in any organization or family has betrayed trust which has resulted in scandal, loss of money and a slow process of recovery and healing from an embittered community? Isaiah serves as reminder that people of faith have experienced this for many generations. The pain was very real! The cries of anguish were heard around the community. Yet, there is new life. The God of creation will not let the faithful down. A faithful remnant shall arise and seek new life.
Another theme to pursue is “God is Still Lord.” God’s Word gives voice to the weary. God contradicts the power brokers (Babylon’s) requirements in any time (Isaiah. 5:4a). Despite suffering, servants of the Lord are still part of a larger plan and salvation history (Isaiah 5:4b-5). God helps the servant not to be dissuaded or give into life denying demands of any oppressor (Isaiah 7-9). Finally God wears out or eats up the opponents of the servant and righteous remnant of God’s people (Isaiah 5:9).
As this relates to the opening story, Isaiah counsels the one faithful sibling who is the executor to use any words she finds in the “Last Will and Testament,” as a bedrock or foundation to rest on for future disagreements or legal battles. Also, there will be an accounting to the almighty God in a future time of judgment. Finally, the encouragement is to persist and not allow delayed court dates, legal maneuvers or the names of lawyers to intimidate her. God remains Lord — even while it appears the dark forces have temporarily won the day. Faithful servants will ultimately be vindicated despite outward appearances of powerful people who seek to obstruct God’s salvation plans for all nations. [Sources: Brueggemann, Walter, Isaiah 40-66, (Louisville, KY: Westminster John Knox Press, 1998); Childs, Brevard S., Old Testament Library: Isaiah, (Louisville, KY: Westminster John Knox Press, 2001)].
Philippians 2:5-11
This uncontested letter of Paul is roughly dated around 55 CE (AD), probably written in Ephesus (Koenig, 129). It is a rehearsal of the Christ story in hymnal form. It was probably one of the earlier versions of later developed creeds, though one not necessarily need pursue a path of whether Paul was developing a creedal “Christology.” Rather it is describing the events which were the foundation of the church, and continue to be a path to mature discipleship. Briefly Jesus as Christ emptied himself, served and died — without promise of reward (Craddock, 42).
Another path to pursue in this text is push back against triumphalism. Lordship and discipleship is defined through paths of obedience and service. This Lord, “who, though he was in the form of God, did not regard equality with God as something to be exploited,” (Phil. 2:6), sacrifices himself of the people of God. As this relates to the opening story, discipleship is not about a zero sum or winner take all adversarial relationship in matters of money and property. Rather the Lord is the one who serves, sacrifices and sees new life (i.e.: A possible 3 Point Sermon: Serve, Sacrifice, See New Life).
From Paul’s perspective, it is usually the pettiness and small eruptions of differences that wear down church leaders. This creedal formula is a reminder to redirect efforts and energy toward the person of Jesus who defines the church since its inception. This text is a constant reminder that the Lord who is referenced from Psalm 110:1 is one who has left his throne and served. He would later be exalted only after the service and sacrifice in this season of Lent and Passion Sunday.
Another direction for preaching is to identify what minor conflicts often drain church leaders from doing otherwise fruitful ministry? For example, a family who rarely attends Sunday worship, suudenly comes out of the woodwork to request the use of the church’s Fellowship Hall for a family reunion event. Does the church leadership err on the side of leniency or impose fees, and use of property costs? What would a servant’s posture be? What if the church consented and was graceful only to see the family disappear until the next time they wanted to get a child baptized or couple married? What are the limits of being a “servant” here?
In whatever direction one might pursue with this text on Passion Sunday, there remains the promise of, 2:10-11, “so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” This might be seen as a glimpse of both an Easter and Ascension faith. It occurs after the time of self-emptying and sacrifice. How does one “sell” this idea of discipleship in a era of consumer demands for instant gratification and measurable short term results? Like it or not, this is the faith the ancient Christian church. This is why we have seasons such as Lent and Sundays such as Passion Sunday. It continues to define our Lord as one who did not maintain his pre-existent state (above creation), but suffers alongside us at any time of the year (beyond Lent) and, The Lord says to my lord, ‘Sit at my right hand until I make your enemies your footstool’( Psalm 110:1). [Sources: Craddock, Fred, Interpretation, A Bible Commentary for Teaching and Preaching: Philippians, Atlanta, GA: John Knox Press, 1985); Krentz, Edgar, John Koenig and Donald Juel, Augsburg Commentary on the New Testament: Galatians, Philippians, Philemon, and I Thessalonians, Minneapolis, MN: Augsburg Fortress, 1985)].
Luke 22:14-23:56
This text lends itself to being read aloud in place of a sermon. Some churches have done this. Yet, Luke’s gospel brings in a number of helpful insights to this version of the Passion story. Any of the following observations to what Luke brings to this account might be helpful for preaching or church practice.
Only Luke reports a communion meal served to the disciples where the order of the meal is cup-bread-second cup. Manuscript evidence is contested. Older Latin manuscripts tend to harmonize Luke’s account with Matthew and Mark. The majority of manuscripts go with the longer, less harmonious version of two cups, with the bread meal in the middle. If one practices communion on this day, possibly serving the cup then the bread might prove to be an insightful option (Carroll, 433).
As the disciples are gathered for the meal in Luke, this is no meal of twelve privileged individuals, but is instead to be a gathering and preparation for commissioning to restore Israel through continuing Jesus’ mission in Luke (Luke 19:10, “For the Son of man came to seek and to save the lost”). To partake in this cup is also to follow in the sufferings of this son of man (Johnson, 342). This Eucharistic meal is imbedded the symbolism of the Exodus Passover event. The Exodus event was deliverance from Egyptian bondage. This deliverance meal will result in deliverance from sin, death and evil.
There are also contested views on whether Jesus in this meal is a Hebrew prophet such as Moses (Deuteronomy 31), or a Greek philosopher such as Plato, Socrates or any Hellenist teacher who is bidding his disciples a farewell meal (Johnson, 348). One preaching path might be what sort of memorable last meals continues to make an impact on people’s lives? Practical examples might include are larger meals for graduations, confirmations, and send off events of loved ones to either overseas or other parts of the country might leave lasting memories for future times of testing. Armed forces personnel who put on the uniform may well entail risking one’s life. The early Christian church was well aware that baptism and communion could lead to fatalities either by mobs or the state. The communion cup is not to be taken lightly.
Before he is arrested, Jesus does have conflicts about the sacrifice he is about to experience. Similar late night losses of sleep include Jacob wrestling with the angel (Genesis 32). What keeps people awake at night these days within our congregations is a path to pursue here.
During the arrest of Jesus in Luke, everything is out of control, possibly similar to the immediate aftermath of reading a “Last Will and Testament” in the opening illustration. The otherwise official temple leaders come at Jesus like a mob. Judas lunges at him with a kiss. One of the disciples brandishes a sword to slash off the ear of one of the temple leader’s slaves. Jesus restores the ear. A preaching path here might be, “When do otherwise dignified and proper people turn into a mob that have compromised all credibility and any moral high ground?”
As Jesus himself is arrested, tried and convicted, Luke makes a point that both the Roman governor and King Herod pronounced Jesus innocent or not guilty. It is the temple leadership who are persistent in their frenzy to have Jesus tried and executed. Those “laos” or crowds of people who hailed him on Palm Sunday and during healing events are sympathetic but silent. All one may hear is “crickets” from this group during this time of trials. When have leaders in any group had a sympathetic, yet quiet following? However, when ugliness of conflict and violence erupts which may result in an execution, firing, loss or casting out a leader, who is the advocate? Luke brings this same sort of narrative with Stephen in Acts 7. An example might be a skilled laborer in his late 50s is told by management to pack his tool chest — he is being terminated early before his thirty years of full retirement. All of his fellow workers and even the union steward are sympathetic, but remains quietly paralyzed with the “deer in the headlights” stare. They fear management’s threats to close down and move offshore. These are the practical “passion” events which spiritual strength and maturity are needed to weather and grow through such valleys of the shadow of death in life (Psalm 23:4). All commentators referenced indicate that Luke is echoing the Suffering Servant in Isaiah 53, in describing Jesus’ humiliation, suffering and death.
While being crucified, Jesus continues pray to God, “Father forgive them for they know not what they do” (Luke 22:34). Has anybody in our community suffered humiliation, rejection and unfair treatment to the point that they still have difficulty forgiving the perpetrators? One direction to healing such scars might me to give it to God to forgive and handle in God’s time and way.
There is also the unique account of the two criminals. The Greek word, kakourgos, literally means malefactor (one who does evil deeds) of the laws. Matthews and Mark call the men “laistais” or bandits/ revolutionaries. This may suggest a broader infraction of Roman law than that of highway robbers. One criminal mocks Jesus while the other is repentant. As a preaching path idea one might pursue, “Are there repentant criminals who have made last moment conversions that we have known?” One example might be a man who is a member of a particular masonry lodge whom both his family and church oppose. Before dies, he says, “I want Jesus to be my savior and Lord.” Is such a conversion greeted with compassion or cynicism?
Jesus’ last words in Luke are, “Father, into your hands I commit my spirit.” Luke 23:46. Luke emphasizes Jesus’ self control while dying on the cross. He says his prayer then he dies (Johnson, 379-380). The crowds beat their breasts. The Roman centurion exclaims, “Certainly this man was innocent.” (Luke 23:47). One of Luke’s recurring themes since his prologue in Luke 1:1-4 is one can be a good Christian as well as responsible civic duty citizen. The Roman centurion can still be a good Christian without quitting his job in Luke-Acts.
After Jesus is deceased, Joseph of Arimathea, a councilman who is a “good and righteous man” (not a disciple, in contrast to Matthew and Mark) seeks Jesus body to bury into new tomb (Luke 23:50). This suggests that there was a divided vote even among the Jewish leadership as to Jesus’ guilt or innocence. Luke is refining the idea of a divided Israel with this detail. What divisions exist in churches today that might result in somebody getting ostracized or severely critiqued?
As with other gospels, the women who were eyewitnesses to the execution are in place to be the first witness to the resurrection of Jesus. They prepared the ointments for Jesus’ deceased body. Are there less obvious witnesses in our communities who observe our churches? For example, a pastor is fired by his/her church council. The rest of the congregation fears the power of the various council members. However, a neighbor who no longer attends this church or any church attends to the needs of the pastor and his or her family. The neighbor brings assurance, “Pastor you are a good person. Somewhere you will get another church. You can even use my name as a reference (if you choose to do so).” Once the pastor is relocated with another church, this neighbor continues to receive updates and Christmas letters from the grateful pastor’s family.
For Luke, Jesus believes he is being executed because they do not know any better. He continues to pray to God on the cross. Also, he brings a repentant thief with him into paradise. Jesus stays on mission to “seek and save the lost” up to his last breath (Luke 19:10). [Sources: Carroll, John T., The New Testament Library: Luke, Louisville, KY: Westminster John Knox Press, 2012); Johnson, Luke Timothy, Sacra Pagina: The Gospel of Luke, Collegeville, MN: The Liturgical Press, 1991)].
Application
How might the church respond as a faith community during times of crisis? Luke’s depiction of Jesus is one who worships, prays and forgives others despite their otherwise less than virtuous motives? For Luke, the people who execute Jesus do not know any better. This is why they act the way they do. The disciples are still commissioned to carry out Jesus’ mission despite their failures during Jesus’ arrest and crucifixion. As congregations, Luke suggests that we disciple Christians in a way that if they fall or stumble, they are still fully accepted into the community of faith. For example a church Sunday school teacher is arrested for intoxication while driving. This is reported in the local newspaper. Does the person retain their position as Sunday school teacher? In the opening illustration, which causes are the various family members willing to make many sacrifices?
Alterative Application
“Jesus answered him, ‘Truly I tell you, today you will be with me in paradise’” Luke 23:43. What exactly is “paradise?” Is it to be equated with heaven? This Greek word for paradise, “paradeisos” is also used in 2 Corinthians 12:4 and Revelation 2:7. The word signifies a moment of revelation of salvation. There are a couple scriptural directions one might go with this term. First, it is a garden prepared by God for the first humans who later lost it (Genesis 2:8-9). The tree of life is prominent as the desired will God has for humans. Second, Isaiah 51:3 and Ezekiel 31:8-9 view paradise as the aftermath of a wilderness journey. Extra biblical literature suggests a “compartment with me” (Jesus, God). Regardless, paradise remains a place of God’s presence. For those who are interested in afterlife issues, this text is helpful and worth exploring.
If one wants to pursue this path further, the object of one’s faith that has grounded them in life, will also be the God/god in which they will be delivered into the next life. One is delivered to that God or religious symbol that provides his or her life meaning as a continuation of this life. If the crucified and risen Jesus as Christ has been the source of confidence amidst anxieties and uncertainty in this life, the spirit will be delivered to that Lord’s “paradise.” Other false gods may disappoint people before or after the grave [Tillich, Paul, The Courage to Be, (New Haven, CT: Yale University Press, 1952, p.156-177)].
If a preacher opts to preach on the “Passion Text” this week (rather than the processional text of Luke 19:28-40), these texts provide further opportunities for Christians to stretch their faith muscles for times of trial which may occur any time of the year. It is reasonable to assume that the traditional recently deceased matriarch above has had to travel the journeys on which today’s texts take us. Today’s texts might have even been indexed in her Bible with highlighters and bookmarks.
Isaiah 50:4-9a
The division of the Book of Isaiah has been contested among biblical scholars for centuries, one way to avoid the tangents of biblical authorship issues in simply to dividing the Book of Isaiah into three portions: 1) Isaiah 2) Isaiah of the exile and 3) Isaiah of the return. For the purposes of preaching and teaching simply use “Isaiah” as the biblical reference, while having the setting of each division in the back of one’s mind. This text is written by being the Isaiah of the exile, also known as “Deutero-Isaiah.”
This is the voice of a servant. The mission of Israel to be a priestly nation to all nations has been a failure, and the people are now in Babylonian exile. The task of the nation is now transferred to the servant. One contested point might be if this next servant is the nation or a person who is now a messianic figure redefined? Traditional Christians would opt for the latter definition.
To be a servant in Isaiah is to be a learner through suffering and shame. The sufferer echoes the cries of Psalms 22 and 35. The suffering continues to intensify with time. It may result in physical violence. Yet, the servant does not retreat from such trials, rather endures, and grows through them. As a result a remnant of followers emerges to carry on the servant’s mission into the future.
One preaching direction to explore is what sort of failings, messes or critical mistakes might a person of faith inherit in a faith community who lives with as healing, anger and aftermaths of disappointments? How does this impact the planning of mission for the church? On a secular front, many communities might have lost a major business or employer that once paid lucrative incomes. Despite, national news of economic recovery elsewhere, this particular town continues to see boarded up businesses on Main Street.
Possibly a power person in any organization or family has betrayed trust which has resulted in scandal, loss of money and a slow process of recovery and healing from an embittered community? Isaiah serves as reminder that people of faith have experienced this for many generations. The pain was very real! The cries of anguish were heard around the community. Yet, there is new life. The God of creation will not let the faithful down. A faithful remnant shall arise and seek new life.
Another theme to pursue is “God is Still Lord.” God’s Word gives voice to the weary. God contradicts the power brokers (Babylon’s) requirements in any time (Isaiah. 5:4a). Despite suffering, servants of the Lord are still part of a larger plan and salvation history (Isaiah 5:4b-5). God helps the servant not to be dissuaded or give into life denying demands of any oppressor (Isaiah 7-9). Finally God wears out or eats up the opponents of the servant and righteous remnant of God’s people (Isaiah 5:9).
As this relates to the opening story, Isaiah counsels the one faithful sibling who is the executor to use any words she finds in the “Last Will and Testament,” as a bedrock or foundation to rest on for future disagreements or legal battles. Also, there will be an accounting to the almighty God in a future time of judgment. Finally, the encouragement is to persist and not allow delayed court dates, legal maneuvers or the names of lawyers to intimidate her. God remains Lord — even while it appears the dark forces have temporarily won the day. Faithful servants will ultimately be vindicated despite outward appearances of powerful people who seek to obstruct God’s salvation plans for all nations. [Sources: Brueggemann, Walter, Isaiah 40-66, (Louisville, KY: Westminster John Knox Press, 1998); Childs, Brevard S., Old Testament Library: Isaiah, (Louisville, KY: Westminster John Knox Press, 2001)].
Philippians 2:5-11
This uncontested letter of Paul is roughly dated around 55 CE (AD), probably written in Ephesus (Koenig, 129). It is a rehearsal of the Christ story in hymnal form. It was probably one of the earlier versions of later developed creeds, though one not necessarily need pursue a path of whether Paul was developing a creedal “Christology.” Rather it is describing the events which were the foundation of the church, and continue to be a path to mature discipleship. Briefly Jesus as Christ emptied himself, served and died — without promise of reward (Craddock, 42).
Another path to pursue in this text is push back against triumphalism. Lordship and discipleship is defined through paths of obedience and service. This Lord, “who, though he was in the form of God, did not regard equality with God as something to be exploited,” (Phil. 2:6), sacrifices himself of the people of God. As this relates to the opening story, discipleship is not about a zero sum or winner take all adversarial relationship in matters of money and property. Rather the Lord is the one who serves, sacrifices and sees new life (i.e.: A possible 3 Point Sermon: Serve, Sacrifice, See New Life).
From Paul’s perspective, it is usually the pettiness and small eruptions of differences that wear down church leaders. This creedal formula is a reminder to redirect efforts and energy toward the person of Jesus who defines the church since its inception. This text is a constant reminder that the Lord who is referenced from Psalm 110:1 is one who has left his throne and served. He would later be exalted only after the service and sacrifice in this season of Lent and Passion Sunday.
Another direction for preaching is to identify what minor conflicts often drain church leaders from doing otherwise fruitful ministry? For example, a family who rarely attends Sunday worship, suudenly comes out of the woodwork to request the use of the church’s Fellowship Hall for a family reunion event. Does the church leadership err on the side of leniency or impose fees, and use of property costs? What would a servant’s posture be? What if the church consented and was graceful only to see the family disappear until the next time they wanted to get a child baptized or couple married? What are the limits of being a “servant” here?
In whatever direction one might pursue with this text on Passion Sunday, there remains the promise of, 2:10-11, “so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” This might be seen as a glimpse of both an Easter and Ascension faith. It occurs after the time of self-emptying and sacrifice. How does one “sell” this idea of discipleship in a era of consumer demands for instant gratification and measurable short term results? Like it or not, this is the faith the ancient Christian church. This is why we have seasons such as Lent and Sundays such as Passion Sunday. It continues to define our Lord as one who did not maintain his pre-existent state (above creation), but suffers alongside us at any time of the year (beyond Lent) and, The Lord says to my lord, ‘Sit at my right hand until I make your enemies your footstool’( Psalm 110:1). [Sources: Craddock, Fred, Interpretation, A Bible Commentary for Teaching and Preaching: Philippians, Atlanta, GA: John Knox Press, 1985); Krentz, Edgar, John Koenig and Donald Juel, Augsburg Commentary on the New Testament: Galatians, Philippians, Philemon, and I Thessalonians, Minneapolis, MN: Augsburg Fortress, 1985)].
Luke 22:14-23:56
This text lends itself to being read aloud in place of a sermon. Some churches have done this. Yet, Luke’s gospel brings in a number of helpful insights to this version of the Passion story. Any of the following observations to what Luke brings to this account might be helpful for preaching or church practice.
Only Luke reports a communion meal served to the disciples where the order of the meal is cup-bread-second cup. Manuscript evidence is contested. Older Latin manuscripts tend to harmonize Luke’s account with Matthew and Mark. The majority of manuscripts go with the longer, less harmonious version of two cups, with the bread meal in the middle. If one practices communion on this day, possibly serving the cup then the bread might prove to be an insightful option (Carroll, 433).
As the disciples are gathered for the meal in Luke, this is no meal of twelve privileged individuals, but is instead to be a gathering and preparation for commissioning to restore Israel through continuing Jesus’ mission in Luke (Luke 19:10, “For the Son of man came to seek and to save the lost”). To partake in this cup is also to follow in the sufferings of this son of man (Johnson, 342). This Eucharistic meal is imbedded the symbolism of the Exodus Passover event. The Exodus event was deliverance from Egyptian bondage. This deliverance meal will result in deliverance from sin, death and evil.
There are also contested views on whether Jesus in this meal is a Hebrew prophet such as Moses (Deuteronomy 31), or a Greek philosopher such as Plato, Socrates or any Hellenist teacher who is bidding his disciples a farewell meal (Johnson, 348). One preaching path might be what sort of memorable last meals continues to make an impact on people’s lives? Practical examples might include are larger meals for graduations, confirmations, and send off events of loved ones to either overseas or other parts of the country might leave lasting memories for future times of testing. Armed forces personnel who put on the uniform may well entail risking one’s life. The early Christian church was well aware that baptism and communion could lead to fatalities either by mobs or the state. The communion cup is not to be taken lightly.
Before he is arrested, Jesus does have conflicts about the sacrifice he is about to experience. Similar late night losses of sleep include Jacob wrestling with the angel (Genesis 32). What keeps people awake at night these days within our congregations is a path to pursue here.
During the arrest of Jesus in Luke, everything is out of control, possibly similar to the immediate aftermath of reading a “Last Will and Testament” in the opening illustration. The otherwise official temple leaders come at Jesus like a mob. Judas lunges at him with a kiss. One of the disciples brandishes a sword to slash off the ear of one of the temple leader’s slaves. Jesus restores the ear. A preaching path here might be, “When do otherwise dignified and proper people turn into a mob that have compromised all credibility and any moral high ground?”
As Jesus himself is arrested, tried and convicted, Luke makes a point that both the Roman governor and King Herod pronounced Jesus innocent or not guilty. It is the temple leadership who are persistent in their frenzy to have Jesus tried and executed. Those “laos” or crowds of people who hailed him on Palm Sunday and during healing events are sympathetic but silent. All one may hear is “crickets” from this group during this time of trials. When have leaders in any group had a sympathetic, yet quiet following? However, when ugliness of conflict and violence erupts which may result in an execution, firing, loss or casting out a leader, who is the advocate? Luke brings this same sort of narrative with Stephen in Acts 7. An example might be a skilled laborer in his late 50s is told by management to pack his tool chest — he is being terminated early before his thirty years of full retirement. All of his fellow workers and even the union steward are sympathetic, but remains quietly paralyzed with the “deer in the headlights” stare. They fear management’s threats to close down and move offshore. These are the practical “passion” events which spiritual strength and maturity are needed to weather and grow through such valleys of the shadow of death in life (Psalm 23:4). All commentators referenced indicate that Luke is echoing the Suffering Servant in Isaiah 53, in describing Jesus’ humiliation, suffering and death.
While being crucified, Jesus continues pray to God, “Father forgive them for they know not what they do” (Luke 22:34). Has anybody in our community suffered humiliation, rejection and unfair treatment to the point that they still have difficulty forgiving the perpetrators? One direction to healing such scars might me to give it to God to forgive and handle in God’s time and way.
There is also the unique account of the two criminals. The Greek word, kakourgos, literally means malefactor (one who does evil deeds) of the laws. Matthews and Mark call the men “laistais” or bandits/ revolutionaries. This may suggest a broader infraction of Roman law than that of highway robbers. One criminal mocks Jesus while the other is repentant. As a preaching path idea one might pursue, “Are there repentant criminals who have made last moment conversions that we have known?” One example might be a man who is a member of a particular masonry lodge whom both his family and church oppose. Before dies, he says, “I want Jesus to be my savior and Lord.” Is such a conversion greeted with compassion or cynicism?
Jesus’ last words in Luke are, “Father, into your hands I commit my spirit.” Luke 23:46. Luke emphasizes Jesus’ self control while dying on the cross. He says his prayer then he dies (Johnson, 379-380). The crowds beat their breasts. The Roman centurion exclaims, “Certainly this man was innocent.” (Luke 23:47). One of Luke’s recurring themes since his prologue in Luke 1:1-4 is one can be a good Christian as well as responsible civic duty citizen. The Roman centurion can still be a good Christian without quitting his job in Luke-Acts.
After Jesus is deceased, Joseph of Arimathea, a councilman who is a “good and righteous man” (not a disciple, in contrast to Matthew and Mark) seeks Jesus body to bury into new tomb (Luke 23:50). This suggests that there was a divided vote even among the Jewish leadership as to Jesus’ guilt or innocence. Luke is refining the idea of a divided Israel with this detail. What divisions exist in churches today that might result in somebody getting ostracized or severely critiqued?
As with other gospels, the women who were eyewitnesses to the execution are in place to be the first witness to the resurrection of Jesus. They prepared the ointments for Jesus’ deceased body. Are there less obvious witnesses in our communities who observe our churches? For example, a pastor is fired by his/her church council. The rest of the congregation fears the power of the various council members. However, a neighbor who no longer attends this church or any church attends to the needs of the pastor and his or her family. The neighbor brings assurance, “Pastor you are a good person. Somewhere you will get another church. You can even use my name as a reference (if you choose to do so).” Once the pastor is relocated with another church, this neighbor continues to receive updates and Christmas letters from the grateful pastor’s family.
For Luke, Jesus believes he is being executed because they do not know any better. He continues to pray to God on the cross. Also, he brings a repentant thief with him into paradise. Jesus stays on mission to “seek and save the lost” up to his last breath (Luke 19:10). [Sources: Carroll, John T., The New Testament Library: Luke, Louisville, KY: Westminster John Knox Press, 2012); Johnson, Luke Timothy, Sacra Pagina: The Gospel of Luke, Collegeville, MN: The Liturgical Press, 1991)].
Application
How might the church respond as a faith community during times of crisis? Luke’s depiction of Jesus is one who worships, prays and forgives others despite their otherwise less than virtuous motives? For Luke, the people who execute Jesus do not know any better. This is why they act the way they do. The disciples are still commissioned to carry out Jesus’ mission despite their failures during Jesus’ arrest and crucifixion. As congregations, Luke suggests that we disciple Christians in a way that if they fall or stumble, they are still fully accepted into the community of faith. For example a church Sunday school teacher is arrested for intoxication while driving. This is reported in the local newspaper. Does the person retain their position as Sunday school teacher? In the opening illustration, which causes are the various family members willing to make many sacrifices?
Alterative Application
“Jesus answered him, ‘Truly I tell you, today you will be with me in paradise’” Luke 23:43. What exactly is “paradise?” Is it to be equated with heaven? This Greek word for paradise, “paradeisos” is also used in 2 Corinthians 12:4 and Revelation 2:7. The word signifies a moment of revelation of salvation. There are a couple scriptural directions one might go with this term. First, it is a garden prepared by God for the first humans who later lost it (Genesis 2:8-9). The tree of life is prominent as the desired will God has for humans. Second, Isaiah 51:3 and Ezekiel 31:8-9 view paradise as the aftermath of a wilderness journey. Extra biblical literature suggests a “compartment with me” (Jesus, God). Regardless, paradise remains a place of God’s presence. For those who are interested in afterlife issues, this text is helpful and worth exploring.
If one wants to pursue this path further, the object of one’s faith that has grounded them in life, will also be the God/god in which they will be delivered into the next life. One is delivered to that God or religious symbol that provides his or her life meaning as a continuation of this life. If the crucified and risen Jesus as Christ has been the source of confidence amidst anxieties and uncertainty in this life, the spirit will be delivered to that Lord’s “paradise.” Other false gods may disappoint people before or after the grave [Tillich, Paul, The Courage to Be, (New Haven, CT: Yale University Press, 1952, p.156-177)].
