Sacrificial Service
Commentary
In most churches I have served this is the week of Palm Sunday. The congregation sings “All Glory Laud and Honor,” as either the youth or other members of the church process around the sanctuary waving their palms. The processional text is usually read and sermon topic is based on this text (Matthew 21:1-11). Such ministry is not mutually exclusive to this passion set of texts today. It depends on which theme one chooses to emphasize this Sunday.
One week, a pastor hears some younger adults whisper at another worship service, (and some online articles regarding church) as to whether this old church building and property are even worth paying for once our grandparents die? Do the upcoming generations have the energy or desire to keep the old church building operational for another decade or so? The pastor is disheartened to hear this. In the local church, there have been upgrading children’s programs with renovations (with electronic screens located at various spots in the church); special meal events upgraded; and efforts to revitalize the community after a pandemic or natural weather disaster.
As the pastor enters the grocery store, bright colored Easter eggs and chocolate bunny candies visibly shine at the end of the aisles. The only words of thought that are overheard in the store of Easter or Holy Week are which days of the week do people get off from working or attending school? Should the pastor get an older sermon out that was preached earlier in the pastor’s career? (Afterall, how many ways can a man get crucified and rise again from the grave), or is there a fresh new word of Good News from God’s Word contained in scripture? This article will attempt address the latter question.
Theologian Paul Tillich argued that everybody has something they are ultimately concerned about in life, in which they have committed much time and energy fulfilling. Whether this ultimate concern will fulfill the hopes, expectations and the deepest yearnings of the person, is an open-ended question. Traditional Christianity has argued that the only “God” that can deliver us from the clutches of physical limitations, and death, caused by sin is the God who overcame the grave. Hence, this places Tillich as a “neo-orthodox” theologian with Christianity.
Finally, what is worth sacrificing one’s time and efforts for in life, so humans can face their limited time and space on earth and the grave with any integrity? Each of today’s texts addresses this from a different perspective. There is the servant whose role is redefined (Isaiah 50); the Christ “who did not regard equality with God something to be exploited” (Philippines 2); and the king who fulfills the scriptures located in the Hebrew Bible or Old Testament of Psalms 22 and Isaiah servant songs (Matthew 27). At the end of it all what is that which is worth sacrificial service? [Source, Tillich, Paul, The Courage to Be, New Haven, CT: Yale University Press, 1952)].
Isaiah 50:4-9a
A young person might ask an adult as to whether or not going into financial debt to attend and institution of higher education at a university or are there other ways of entering a particular field of interest? Isaiah 50 has contested authorship as to whether the original Isaiah wrote this portion of the book. It was written during the time of Babylonian exile after 587 BCE. Scholars have often named this author “Deutero Isaiah” or the “Isaiah of the exile.” Authorship questions do not alter the message of the text, so this article will refer to the author as “Isaiah.” Answering the opening question, Isaiah believed the best teacher and mentor to learn from is the one is from what might be called “the school of hard knocks.” The best teachers are those who have been put through many times of trial by adversaries, power brokers of any given age. Such people or forces tend to control the levers of upward and downward mobility. Often, those who bend the rules of human decency are able to advance at the expense of other people who strive to be ethical.
Specifically, in this text, the servant/teacher is redefined as one who did not hide his face from insult and spitting (50:6). Adversaries attempt to put him to shame (50:7). Enemies accuse this servant constantly of wrong doing. The tenure or job security the servant might have had in previous times of stability in the past in his home country has evaporated into thin air as he lives in another time and place where the values are different. The god of Marduk is now highly spoken of on the lips of people instead of the God of Israel. Yet, the servant proclaims, “The Lord God helps me; therefore, I will not be disgraced” (50:7). The servant is confident that the Lord of Israel does hold final victory. Why, because this the Creator of new life after every death. This God defeats chaos which disrupts order and defeats enemies who cause destruction.
Meanwhile, the servant proceeds to expose wickedness for what it is under the Babylonian values. Such “Babylon” cultures within the Bible, seem to only cherish skin deep beauty and youthful bodies until they are aging to be later be discarded. How does the servant know God is reliable? Because he has intimate communion with this God. So how might intimate communion with God take place in modern places of worship? If the church is seen as obsolete, why do civic and 12 step groups request the use of the building? Because they are still viewed as safe places to drop family members off to with adequate communication and sanitary supplies.
God fearers do trust their God in times of trouble. If one’s “god” is the one where “the winner takes it all,” eventually a person is going to lose in a zero-sum world of competition, which may or may not be rigged. The God of the Scriptures is the one who wrote the Ten Commandments, inspired the psalmist and author of Proverbs, as well as the one who will sacrifice or the good of the larger community.
This servant is the one who is worthy to teach the weary people how to sustain a word of new life to those who find themselves downtrodden in life’s difficulties and challenges. Isaiah wishes to rally a whole group of people who have lost land, temple and king in exile to a greater community. However, they can withstand setbacks and adversity, and still find deepened meaning in life. This is the gift of both the text and the final moments of the season of Lent.
A modern example is a retired gray-haired machine mechanic with two missing fingers and walks with a limp, is approached by two people who think they want to get into the machine repair trade. One person is not too talkative and has a hard time reading books, but shows manual dexterity with his hands in fixing small objects at home. The other person has much knowledge and can quote the schematic charts of a piece of equipment but does not really like to get their hands dirty. Possibly this person does need to go a form of academic higher education to learn the business, bookkeeping and customer service end of the machine industry. The other person can either learn the vocation under a seasoned mechanic or attend a local trade school. The elder mechanic’s credentials are indeed his missing two fingers and gray hair, along with his limping walk. He is the servant here in Isaiah 50 who can point the two young persons toward a fulfilling life in machine repair. If they master this trade, they can live a fulfilled life unto their graves and afterward.
The Christian questions to ask in this text is does the Jesus in the New Testament fit the description of the servant here in Isaiah. N.T. Wright has persuasively argued that exile for Israel could be defined as “sin” (Wright, 268-269). Many traditional Christian scholars have also argued that sin causes death. The Jesus of Matthew has indeed died on the cross for the sins of humanity and risen from the grave three days later. If one wants to take corporate reading of the servant to mean a nation of people then Israel could qualify as could any community of faith (such as the Christian church, Westermann, 226-232) who trusts in the God of the Hebrew Bible. The more popular Christian view of the servant, is that of an individual Messiah who does not fulfill the political wishes of a people, but rather eternal concerns of life and death. Is delivery from death worth sacrificing one’s life? Isaiah leaves this open ended (Brueggemann, Hanson). The New Testament responds with Jesus as Christ [Sources: Brueggemann, Walter, Westminster Bible Companion: Isaiah 40-66, Louisville, KY: Westminster John Knox Press, 1998), Hanson, Paul D., Interpretation, A Bible Commentary for Teaching and Preaching: Isaiah 40-66, Louisville, KY: Westminster John Knox Press, 1995). Westermann Claus, The Old Testament Library: Isaiah 40-66, Louisville, KY: Westminster John Knox Press, 1969), Wright, NT, Jesus and the Victory of God, Minneapolis, MN: Augsburg Fortress, 1996)].
Philippines 2:5-11
Robert Putnam has written a book entitled The Upswing: How America Came Together a Century Ago and How Can We Do It Again. The basic argument of the book is when people come together to sacrifice, engage in time and money to work for common causes, everybody benefits.
In America there are two narrative traditions in the settlement of the old western territories in American old western state settlements. One is the lonesome cowboy who rides on the plains along to seek his fame and fortune alone. He either sinks or swims by his individual efforts. The other is the wagon train or community who travels together and cares for one another as they seek the benefits of the westward settlement, as they confront common enemies and opposition. Putnam says there is a statistical bell curve of when Americans opted to be going by themselves in the late 1800s, which resulted in a gilded age type of growing income gaps between the poor and wealthy in America. It is no mistake this led an American Civil War earlier in that century.
When the nation came together after 1918 on into the late 1960s, there was a unity of fighting against the Spanish Influenza, World War I the great economic depression, World War II and fear of cold war nuclear fallout. However, in the latter 1960s up until the present, the nation has become more polarized, remaining in their own self-serving individual or tribal political and social echo chambers. It has gone from the “we-we” society to an “me-me” society, accelerated by the me generation of 1970s. Today, there is a slow boiling disgruntlement among generations coming of age that they have been sold out. Labor unions, corporate social contracts with the community, have compromised their values. This has resulted in a diminished influence the sake of individualist gain at the expense of the powerless, and voiceless people who do not occupy power positions. This especially true for of people of younger generations who had little input yet are expected to “fix things!” Putnam fears this might lead to a civil war of a type if Americans can once again pull together to become a “we-we” rather “me-me” culture. Paul’s letters to the Philippians can offer some wisdom in this regard for those who wish to build community in a positive manner.
Written in Ephesus in 55 CE, this uncontested letter of Paul may also be a circular epistle to be shared with many communities of faith (including ours today). Paul may have been in jail at the writing of this letter to the Philippians. This Philippian community is living in Christian harmony despite past disputes between factions who had leaders who sought to divide people through conflict. Today’s text us a hymn of sorts. Some have even suggested it to be a baptism hymn, which states the core beliefs of the church. It is not unreasonable to think this hymn was established in oral tradition, and simply written down by Paul. Hence the importance of the values it articulates remain is beneficial for any community of faith who has lost focus on its long-term mission.
The formula of the hymn is the nature of Jesus as Christ being preexistent, incarnated in the flesh doing work as redeemer for humankind and finally, resurrection and ascension. It could be a suggested sermon path related to the “Holy Trinity.” The church drew in believers through the use of images, feelings, and respect for the majesty of Christ. In a time when principalities, powers, angels and assorted good and evil spirits were factors in deciding affairs on earth, Paul brings the value of the divine God to the table. What are its visible symbols and signs?
The Christ hymn itself declares that Jesus did not seek to be more like God as the first man and woman sought in the garden in Genesis 3. Rather he became a slave to the principalities of evil, and defeated them on the cross (1 Corinthians 2:8; Galatians 4:1-5), who gave of himself, such as the example of the servant songs in Isaiah. Because he endured this death on the cross, it prompts a creative momentum on earth, and in heaven. The “emptying of self” is the divine being becoming, human, serving, obeying and dying with the result of, “Every tongue should confess that Jesus Christ is Lord, to the Glory of the Father” (2:11)
Isaiah 45:23 and Psalm 110:1 are the referenced Hebrew Bible texts which speak this reality. The one who was crucified (Matthew 27:1-54 text) and mocked as king of the Jews, has in fact been realized as such a servant. The entire created order, including angelic and demonic powers will indeed be at the feet of this Christ’s throne.
Obedience unto death has shown that this divine God in the flesh now reigns sovereign in the universe. Though the rule remains incomplete, Paul assures believers that this Christ has set into motion a creative order of the cosmos which cannot be reversed. This is the good news of the text. Is there a task or mission which people of faith have sacrificed for in the past, which needs completion in the future—might be one sermon path? Many churches interpret this as a building project. Possibly some sort of outreach, service or teaching ministry could become a church’s contribution to the new creation. One church set up a tax preparing office room for local residents during tax season. Another congregation ad a live “Wi-Fi” room for those whose homes did not have access to internet service.
As this relates to the Robert Putnam book on Upswing, people of faith in any time era have to decide what is worth sacrificing, emptying oneself out while being vulnerable to be obedient to their God which results in exalting the God. The church has to define its life together as “we-we” in a time when others play the rules of, “I got mine, you can go jump in the lake.” When do people of faith put aside petty differences and rally toward service for the greater good? One might also see this with churches who do special meal and other fundraisers for people in need throughout the community. What central events of life are nourishing people’s souls? Putnam suggests that American religion did have a positive impact on people coming together for a higher quality of living in American history. When such values are ignored, relativized or manipulated by political power pundits, the church loses credibility.
When people of faith such as Walter Rauschenbusch, and the social gospel movement (as well as other faith movements) were engaging forces for the betterment of the community, people’s lives improved. Modern service agencies and health organizations still display names of religious institutions. Putnam laments that membership in any church or volunteer organization is now reduced to having one’s name on the membership roll, sending in a check, and trying to meet once a month. Engagement means that people are sacrificing time, money and talents to become engaged in a greater cause of many activities. This is what sustained many women’s suffrage, prohibition, labor union and reforms in the local city hall. This is a mature Christian faith. A mature Christian faith is a recurring theme in Paul’s letter to the Philippians.
Another good interpretative lens text to read the entire Book of Philippians might be, Philippians 4:6-8, “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. Finally, brothers and sisters, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things.” Every generation could benefit from these words from Paul.
Both Palm Sunday and Passion Sunday are about continuing to grow into a mature faith using the example of sacrifice for the good of the community and not desiring to be above other people. Obedience and service are the paths to the throne which Jesus sits on, which echoes the Hebrew Bible texts of: Psalm 110:1 and Isaiah 45:23. [Sources: Craddock, Fred, Interpretation, A Bible Commentary for Teaching and Preaching: Philippians, (Louisville, KY: Westminster John Knox Press, 1985); Krentz, Edgar, John Koenig and Donald H. Juel, Augsburg Commentary on the New Testament: Galatians, Philippians, Colossians and 1 Thessalonians, (Minneapolis, MN: Augsburg Fortress, 1985); Putnam, Robert D., The Upswing: How America Came Together a Century Ago and How We can do it Again, (New York, NY: Simon and Schuster Paperbacks, 2020)].
Matthew 27:11-54
This text as well as its longer version (Matthew 26:14—27:54) could stand on its own merits and simply be read by the pastor and/or worship leaders then concluded with an “Amen.” 90% of Mark’s gospel is in Matthew. Much of Mark’s structure of the Passion and crucifixions is in Matthew, along the evangelist’s additions and possibly some pieces from the “Q” source.
While there are many suggested divisions of the text, this article will be divided into four sections: trial before Pilate, mocking, crucifixion and death. The trial occurs at the Praetorium or old palace of Herod. “Chief priest, and elders of the people brought Jesus to Pilate as being accused of being “king of the Jews.” One irony here is that the one who is being judged, will one day be the great judge according to Matthew 19:28 and 25:33 (sheep and goats). This title was spoken by the Magi in Matthew 2:2 and during the procession in Matthew 22:7, 11). Jesus remained silent, thus giving up any formal defense. He only affirms to Pilate, “You say so.”
“King of the Jews” did not translate into any action of insurrection against the Roman empire in Pilate’s eyes. Yet, he is still responsible for keeping the peace from potential mob riots, which felt like it was coming to a slow boiling point as incited by the Jewish temple leaders. One path to preaching here might be to explore when those in leadership positions or vocations place appeasing of bad feelings over the facts that lead to justice? All commentaries consulted agree that Matthew is echoing the song of the suffering servant in Isaiah 52. This text is also filling full of the cries of the psalmist in Psalm 22. One could possibly be well served to read all of the Passion account through the lens of Psalm 22.
During the trial, Pilate wishes to attempt to exonerate himself from being the cause of this man’s death. It is contested as to whether the policy of setting one man free and keeping another was a Roman practice or one only implemented by Pilate from this incident. Also, some Greek scholars point out the meanings of the names of “Jesus Barabbas and Jesus the King of the Jews.” Barabbas was a highway robber and some believe also a political insurrectionist who was indeed justly arrested. Prompted by the Jewish leaders, the crowds shouted twice to release Barabbas. This is an example of how sometime the majority vote can be indeed corrupted or biased.
Another thought which could lead to a preaching path is the use of dreams. Pilate’s wife had a dream related to this Jesus incident (27:19). In Matthew, God does use dreams to communicate to people. Earlier in the gospel, Joseph was informed in a dream to remain with the pregnant Mary, and he was told to leave Bethlehem (1:20; 2:13). The Magi were informed in a dream not to return to Herod after visiting the baby Jesus (2:12).
Washing of hands of innocent blood is a practice cited in Deuteronomy 21:7-8 and later Jewish traditions up to 170 CE (Culpepper, 547). The crowd taking ownership of this crucifixion event has led to much debate and controversy. Was this simply the Jewish leaders who wanted to see Jesus crucified? Was it the entire Jewish crowd who was also making claims on behalf of future generations of Jews? Was it simply the population of that time, who some scholars call the “Judeans?” Horrible atrocities have been inflicted on Jewish people for centuries using this text to label them, “Christ killers.” Much scholarly evidence these days suggests it was only the Jewish leaders of that time and generation who incited this event. Regardless of the blame, Jesus is taken out and flogged by a cohort of 600 Roman soldiers.
The mocking was an effort to dehumanize the person in dressing him up in a red or scarlet soldier’s cloak and mock him as king. Paul would pick up on this image in the Philippians 2:10-11 text. The irony is the one who is mocked as king will be the real king one day in the world of the New Testament writers. Jesus was also spat upon, and taken out to carry the crossbeam to the place of the skull. It is contested as to whether Jesus was either totally or partially naked at this time. The object was to have passersby publicly humiliate him to discourage any other would insurrectionists against Roman rule. In Matthew, Simon, probably a pilgrim from Libya was compelled by the guards to carry this cross beam due to Jesus’ weakness after the flogging.
Crucifixion is a familiar form of public execution for national criminals. Blasphemers were stoned (like Stephen in Acts 7). The quick and quiet Roman execution was beheading such as John the Baptist in Matthew 14. It is still a political punishment ordered by Rome.
Regarding the crucifixion even itself few details are disclosed about Jesus’ dying in Matthew. He is crucified between two criminals who mock him. He is given wine mixed with gall to drink. Scholars are divided whether it was to numb the pain or too sour to drink. Jesus refuses it. The sign over his head says, “This s Jesus, King of the Jews,” as a further sign of mockery. The text says he was stripped of all of his clothing and was probably naked.
One preaching path to this whole section might be to identify the parallels of this text with that of Psalm 22: division of garments, Matthew 27:36, Psalm 22:18; mockery head shaking, Mathew 27:39, Psalm 22:7; save yourself Matthew 27:40, Psalm22:8; reviling, Matthew 27:44, Psalm 22:1, cry of dereliction, Matthew 27:46, Palm 22:1. Other Psalms include Psalm 69:21 relating to the vinegar and Psalm 38:11, Looking at a distance (Matthew 27:55). Any of these strands could be a preaching path (Culpepper, 555).
Jesus’ last words of, “My God, my God why have you forsaken me,” have also been disputed among scholars. Is this quote from Psalm 22 intended to mean real abandonment by God or a mere feeling abandoned by God? This is a contested question. What is certain is Jesus felt like modern people might experience in the silence or dark side of God. Also, regardless of whether this abandonment is real or felt, faith in the God of creation is still retained.
Mockery at the cross occurred by passersby, chief priests and the other criminals (c.f.: Isaiah 53 servant song). As with the temptation in the wilderness from the devil to save himself, he is being tempted to save himself in this text. A sermon on temptation could use the Matthew 4 account and this one as bookends for temptation to save oneself from discomfort and possibly loss of life.
There is also simply a note of yielding up his spirit. The mistaken notion that he was calling up for Elijah to rescue him, because the prophet never died but went up to the clouds in a chariot is noted by spectators (2 Kings 2).
After the earthquake the Gentile centurion saying, “Truly this was the son of God” is disputedby variant readings to say, “a son” of God. Both acknowledge Jesus was divine in some manner. The major take-away from this whole narrative account for Christians is this was salvific in nature for the sins of all of humanity. Do people believe that sin is the final enemy, is a question that was asked then as it is now? A simple question to ask in any Passion sermon might be, “Do you believe that Jesus’ dying on the cross for the sins of humanity has any meaning for us today? If so, how does this translate into daily living (Matthew 28:16-20, “The Great Commission”)?
Another major issue surrounding the death of Jesus is the earthquake that opens up the tombs of all who have fallen asleep, who were raised. They went to the city and appeared to many (27:52-55). The Hebrew Bible reference to this would be Ezekiel 37:12-14. Two key takeaways from this event are Jesus has conquered the power of death (or that which represents death to us for existentialist theologians). Also, Jesus is the first fruit of the new risen life.
When this occurs is much debated. Many scholars simply refuse to speculate. Is this to be a realized apocalyptic breaking-in of time, or did the deceased follow Jesus out of the grave and continue to do so now? For those who read 1 Corinthians 15:52, waiting for the last trumpet to sound, this might create confusion. Some scholars believe that Matthew’s report of the opening of the graves was a theological statement rather than literal historical event. No preacher will solve this problem on Passion Sunday. What is certain is the Jesus has proven to be Lord over the living and the dead, regardless of which time frame that is placed on the resurrection event. Also, for Matthew the resurrection of the dead from their tombs, whenever that will be. It is based on assurances that Jesus has risen from the grave and is the firstborn of those whose faith is in him. He will be the final judge and whom Matthew has rightly interpreted then Hebrew Bible regarding the servant songs and psalmist in Psalm 22. [Sources; Culpepper, R. Alan, The New Testament Library: Matthew, (Louisville, KY: Westminster John Knox, 2021); Hagner, Donald A. Word Biblical Commentary: Matthew 14-28, Nashville, TN: Thomas Nelson, 1995), Hare, Douglas RA, Interpretation, A Bible Commentary for Teaching and Preaching: Matthew, (Louisville, KY: Westminster John Knox, 1993), Harrington, Daniel J., Sacra Pagina: The Gospel of Matthew, (Collegeville, MN: Liturgical Press, 2007), Hill, David, The New Century Commentary: The Gospel of Matthew, Grand Rapids, MI: Wm. B. Erdman’s, 1972), Josephus, Flavius, The Jewish War, New York, NY: Penguin Books, 1959)].
Preaching Path
The question we face today is similar to that Pilate presented to the chief priests, elders and later mobs, do they want a Jesus who is king of the Jews, or Jesus Barabbas who uses violent means to accomplish upheaval and revolution? On one hand Josephus records that the Maccabees family was successful in the violent overthrow of the Seleucid tyrant Antiochus Epiphanes IV (175-164 BCE). Eventually this led to the corrupt rule of (wicked) King Herod, who was threatened even at the rumor of a Messiah (Matthew 2). The other view is that of Matthew and other New Testament writers is that of the suffering servant who looks out for the goodwill of everyone in the community. He is willing embody sacrificial service. What greater vision that making disciples and fighting against sin is any given church willing to embark in knowing full well it may lead to discomfort if not death?
In the Jonathon Franzen Book, Crossroads, Russ Hildebrandt, the associate pastor of a liberal suburban church has given up his role as youth pastor to a younger, up and coming seminarian pastor who relates the way Russ use to relate to the youth. Russ struggles with an unhappy marriage, teenagers coming of age going in varying directions, as well weariness of mission projects to both the inner city and native American reservations, where they also grow weary of his tired cliches and ministry practices. As the book progresses, the question is often implied as to whether Russ should try to keep these ministry programs from the heydays of his younger years going, or let them die and move on? Many churches face these same sorts of questions, especially after pandemics, major natural disasters and deaths of key members who were substantial financial supporters. [Franzen, Jonathon, Crossroad: A Novel, New York, NY: Farrer, Straus and Giroux, 2021].
Alternative Preaching Path
Are the masses always right? What is that influences public opinion which may influence other peoples’ lives? Pilate gave the crowd a choice to vote on. Barabbas won! Maybe he should have an electoral college after all?
One week, a pastor hears some younger adults whisper at another worship service, (and some online articles regarding church) as to whether this old church building and property are even worth paying for once our grandparents die? Do the upcoming generations have the energy or desire to keep the old church building operational for another decade or so? The pastor is disheartened to hear this. In the local church, there have been upgrading children’s programs with renovations (with electronic screens located at various spots in the church); special meal events upgraded; and efforts to revitalize the community after a pandemic or natural weather disaster.
As the pastor enters the grocery store, bright colored Easter eggs and chocolate bunny candies visibly shine at the end of the aisles. The only words of thought that are overheard in the store of Easter or Holy Week are which days of the week do people get off from working or attending school? Should the pastor get an older sermon out that was preached earlier in the pastor’s career? (Afterall, how many ways can a man get crucified and rise again from the grave), or is there a fresh new word of Good News from God’s Word contained in scripture? This article will attempt address the latter question.
Theologian Paul Tillich argued that everybody has something they are ultimately concerned about in life, in which they have committed much time and energy fulfilling. Whether this ultimate concern will fulfill the hopes, expectations and the deepest yearnings of the person, is an open-ended question. Traditional Christianity has argued that the only “God” that can deliver us from the clutches of physical limitations, and death, caused by sin is the God who overcame the grave. Hence, this places Tillich as a “neo-orthodox” theologian with Christianity.
Finally, what is worth sacrificing one’s time and efforts for in life, so humans can face their limited time and space on earth and the grave with any integrity? Each of today’s texts addresses this from a different perspective. There is the servant whose role is redefined (Isaiah 50); the Christ “who did not regard equality with God something to be exploited” (Philippines 2); and the king who fulfills the scriptures located in the Hebrew Bible or Old Testament of Psalms 22 and Isaiah servant songs (Matthew 27). At the end of it all what is that which is worth sacrificial service? [Source, Tillich, Paul, The Courage to Be, New Haven, CT: Yale University Press, 1952)].
Isaiah 50:4-9a
A young person might ask an adult as to whether or not going into financial debt to attend and institution of higher education at a university or are there other ways of entering a particular field of interest? Isaiah 50 has contested authorship as to whether the original Isaiah wrote this portion of the book. It was written during the time of Babylonian exile after 587 BCE. Scholars have often named this author “Deutero Isaiah” or the “Isaiah of the exile.” Authorship questions do not alter the message of the text, so this article will refer to the author as “Isaiah.” Answering the opening question, Isaiah believed the best teacher and mentor to learn from is the one is from what might be called “the school of hard knocks.” The best teachers are those who have been put through many times of trial by adversaries, power brokers of any given age. Such people or forces tend to control the levers of upward and downward mobility. Often, those who bend the rules of human decency are able to advance at the expense of other people who strive to be ethical.
Specifically, in this text, the servant/teacher is redefined as one who did not hide his face from insult and spitting (50:6). Adversaries attempt to put him to shame (50:7). Enemies accuse this servant constantly of wrong doing. The tenure or job security the servant might have had in previous times of stability in the past in his home country has evaporated into thin air as he lives in another time and place where the values are different. The god of Marduk is now highly spoken of on the lips of people instead of the God of Israel. Yet, the servant proclaims, “The Lord God helps me; therefore, I will not be disgraced” (50:7). The servant is confident that the Lord of Israel does hold final victory. Why, because this the Creator of new life after every death. This God defeats chaos which disrupts order and defeats enemies who cause destruction.
Meanwhile, the servant proceeds to expose wickedness for what it is under the Babylonian values. Such “Babylon” cultures within the Bible, seem to only cherish skin deep beauty and youthful bodies until they are aging to be later be discarded. How does the servant know God is reliable? Because he has intimate communion with this God. So how might intimate communion with God take place in modern places of worship? If the church is seen as obsolete, why do civic and 12 step groups request the use of the building? Because they are still viewed as safe places to drop family members off to with adequate communication and sanitary supplies.
God fearers do trust their God in times of trouble. If one’s “god” is the one where “the winner takes it all,” eventually a person is going to lose in a zero-sum world of competition, which may or may not be rigged. The God of the Scriptures is the one who wrote the Ten Commandments, inspired the psalmist and author of Proverbs, as well as the one who will sacrifice or the good of the larger community.
This servant is the one who is worthy to teach the weary people how to sustain a word of new life to those who find themselves downtrodden in life’s difficulties and challenges. Isaiah wishes to rally a whole group of people who have lost land, temple and king in exile to a greater community. However, they can withstand setbacks and adversity, and still find deepened meaning in life. This is the gift of both the text and the final moments of the season of Lent.
A modern example is a retired gray-haired machine mechanic with two missing fingers and walks with a limp, is approached by two people who think they want to get into the machine repair trade. One person is not too talkative and has a hard time reading books, but shows manual dexterity with his hands in fixing small objects at home. The other person has much knowledge and can quote the schematic charts of a piece of equipment but does not really like to get their hands dirty. Possibly this person does need to go a form of academic higher education to learn the business, bookkeeping and customer service end of the machine industry. The other person can either learn the vocation under a seasoned mechanic or attend a local trade school. The elder mechanic’s credentials are indeed his missing two fingers and gray hair, along with his limping walk. He is the servant here in Isaiah 50 who can point the two young persons toward a fulfilling life in machine repair. If they master this trade, they can live a fulfilled life unto their graves and afterward.
The Christian questions to ask in this text is does the Jesus in the New Testament fit the description of the servant here in Isaiah. N.T. Wright has persuasively argued that exile for Israel could be defined as “sin” (Wright, 268-269). Many traditional Christian scholars have also argued that sin causes death. The Jesus of Matthew has indeed died on the cross for the sins of humanity and risen from the grave three days later. If one wants to take corporate reading of the servant to mean a nation of people then Israel could qualify as could any community of faith (such as the Christian church, Westermann, 226-232) who trusts in the God of the Hebrew Bible. The more popular Christian view of the servant, is that of an individual Messiah who does not fulfill the political wishes of a people, but rather eternal concerns of life and death. Is delivery from death worth sacrificing one’s life? Isaiah leaves this open ended (Brueggemann, Hanson). The New Testament responds with Jesus as Christ [Sources: Brueggemann, Walter, Westminster Bible Companion: Isaiah 40-66, Louisville, KY: Westminster John Knox Press, 1998), Hanson, Paul D., Interpretation, A Bible Commentary for Teaching and Preaching: Isaiah 40-66, Louisville, KY: Westminster John Knox Press, 1995). Westermann Claus, The Old Testament Library: Isaiah 40-66, Louisville, KY: Westminster John Knox Press, 1969), Wright, NT, Jesus and the Victory of God, Minneapolis, MN: Augsburg Fortress, 1996)].
Philippines 2:5-11
Robert Putnam has written a book entitled The Upswing: How America Came Together a Century Ago and How Can We Do It Again. The basic argument of the book is when people come together to sacrifice, engage in time and money to work for common causes, everybody benefits.
In America there are two narrative traditions in the settlement of the old western territories in American old western state settlements. One is the lonesome cowboy who rides on the plains along to seek his fame and fortune alone. He either sinks or swims by his individual efforts. The other is the wagon train or community who travels together and cares for one another as they seek the benefits of the westward settlement, as they confront common enemies and opposition. Putnam says there is a statistical bell curve of when Americans opted to be going by themselves in the late 1800s, which resulted in a gilded age type of growing income gaps between the poor and wealthy in America. It is no mistake this led an American Civil War earlier in that century.
When the nation came together after 1918 on into the late 1960s, there was a unity of fighting against the Spanish Influenza, World War I the great economic depression, World War II and fear of cold war nuclear fallout. However, in the latter 1960s up until the present, the nation has become more polarized, remaining in their own self-serving individual or tribal political and social echo chambers. It has gone from the “we-we” society to an “me-me” society, accelerated by the me generation of 1970s. Today, there is a slow boiling disgruntlement among generations coming of age that they have been sold out. Labor unions, corporate social contracts with the community, have compromised their values. This has resulted in a diminished influence the sake of individualist gain at the expense of the powerless, and voiceless people who do not occupy power positions. This especially true for of people of younger generations who had little input yet are expected to “fix things!” Putnam fears this might lead to a civil war of a type if Americans can once again pull together to become a “we-we” rather “me-me” culture. Paul’s letters to the Philippians can offer some wisdom in this regard for those who wish to build community in a positive manner.
Written in Ephesus in 55 CE, this uncontested letter of Paul may also be a circular epistle to be shared with many communities of faith (including ours today). Paul may have been in jail at the writing of this letter to the Philippians. This Philippian community is living in Christian harmony despite past disputes between factions who had leaders who sought to divide people through conflict. Today’s text us a hymn of sorts. Some have even suggested it to be a baptism hymn, which states the core beliefs of the church. It is not unreasonable to think this hymn was established in oral tradition, and simply written down by Paul. Hence the importance of the values it articulates remain is beneficial for any community of faith who has lost focus on its long-term mission.
The formula of the hymn is the nature of Jesus as Christ being preexistent, incarnated in the flesh doing work as redeemer for humankind and finally, resurrection and ascension. It could be a suggested sermon path related to the “Holy Trinity.” The church drew in believers through the use of images, feelings, and respect for the majesty of Christ. In a time when principalities, powers, angels and assorted good and evil spirits were factors in deciding affairs on earth, Paul brings the value of the divine God to the table. What are its visible symbols and signs?
The Christ hymn itself declares that Jesus did not seek to be more like God as the first man and woman sought in the garden in Genesis 3. Rather he became a slave to the principalities of evil, and defeated them on the cross (1 Corinthians 2:8; Galatians 4:1-5), who gave of himself, such as the example of the servant songs in Isaiah. Because he endured this death on the cross, it prompts a creative momentum on earth, and in heaven. The “emptying of self” is the divine being becoming, human, serving, obeying and dying with the result of, “Every tongue should confess that Jesus Christ is Lord, to the Glory of the Father” (2:11)
Isaiah 45:23 and Psalm 110:1 are the referenced Hebrew Bible texts which speak this reality. The one who was crucified (Matthew 27:1-54 text) and mocked as king of the Jews, has in fact been realized as such a servant. The entire created order, including angelic and demonic powers will indeed be at the feet of this Christ’s throne.
Obedience unto death has shown that this divine God in the flesh now reigns sovereign in the universe. Though the rule remains incomplete, Paul assures believers that this Christ has set into motion a creative order of the cosmos which cannot be reversed. This is the good news of the text. Is there a task or mission which people of faith have sacrificed for in the past, which needs completion in the future—might be one sermon path? Many churches interpret this as a building project. Possibly some sort of outreach, service or teaching ministry could become a church’s contribution to the new creation. One church set up a tax preparing office room for local residents during tax season. Another congregation ad a live “Wi-Fi” room for those whose homes did not have access to internet service.
As this relates to the Robert Putnam book on Upswing, people of faith in any time era have to decide what is worth sacrificing, emptying oneself out while being vulnerable to be obedient to their God which results in exalting the God. The church has to define its life together as “we-we” in a time when others play the rules of, “I got mine, you can go jump in the lake.” When do people of faith put aside petty differences and rally toward service for the greater good? One might also see this with churches who do special meal and other fundraisers for people in need throughout the community. What central events of life are nourishing people’s souls? Putnam suggests that American religion did have a positive impact on people coming together for a higher quality of living in American history. When such values are ignored, relativized or manipulated by political power pundits, the church loses credibility.
When people of faith such as Walter Rauschenbusch, and the social gospel movement (as well as other faith movements) were engaging forces for the betterment of the community, people’s lives improved. Modern service agencies and health organizations still display names of religious institutions. Putnam laments that membership in any church or volunteer organization is now reduced to having one’s name on the membership roll, sending in a check, and trying to meet once a month. Engagement means that people are sacrificing time, money and talents to become engaged in a greater cause of many activities. This is what sustained many women’s suffrage, prohibition, labor union and reforms in the local city hall. This is a mature Christian faith. A mature Christian faith is a recurring theme in Paul’s letter to the Philippians.
Another good interpretative lens text to read the entire Book of Philippians might be, Philippians 4:6-8, “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. Finally, brothers and sisters, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things.” Every generation could benefit from these words from Paul.
Both Palm Sunday and Passion Sunday are about continuing to grow into a mature faith using the example of sacrifice for the good of the community and not desiring to be above other people. Obedience and service are the paths to the throne which Jesus sits on, which echoes the Hebrew Bible texts of: Psalm 110:1 and Isaiah 45:23. [Sources: Craddock, Fred, Interpretation, A Bible Commentary for Teaching and Preaching: Philippians, (Louisville, KY: Westminster John Knox Press, 1985); Krentz, Edgar, John Koenig and Donald H. Juel, Augsburg Commentary on the New Testament: Galatians, Philippians, Colossians and 1 Thessalonians, (Minneapolis, MN: Augsburg Fortress, 1985); Putnam, Robert D., The Upswing: How America Came Together a Century Ago and How We can do it Again, (New York, NY: Simon and Schuster Paperbacks, 2020)].
Matthew 27:11-54
This text as well as its longer version (Matthew 26:14—27:54) could stand on its own merits and simply be read by the pastor and/or worship leaders then concluded with an “Amen.” 90% of Mark’s gospel is in Matthew. Much of Mark’s structure of the Passion and crucifixions is in Matthew, along the evangelist’s additions and possibly some pieces from the “Q” source.
While there are many suggested divisions of the text, this article will be divided into four sections: trial before Pilate, mocking, crucifixion and death. The trial occurs at the Praetorium or old palace of Herod. “Chief priest, and elders of the people brought Jesus to Pilate as being accused of being “king of the Jews.” One irony here is that the one who is being judged, will one day be the great judge according to Matthew 19:28 and 25:33 (sheep and goats). This title was spoken by the Magi in Matthew 2:2 and during the procession in Matthew 22:7, 11). Jesus remained silent, thus giving up any formal defense. He only affirms to Pilate, “You say so.”
“King of the Jews” did not translate into any action of insurrection against the Roman empire in Pilate’s eyes. Yet, he is still responsible for keeping the peace from potential mob riots, which felt like it was coming to a slow boiling point as incited by the Jewish temple leaders. One path to preaching here might be to explore when those in leadership positions or vocations place appeasing of bad feelings over the facts that lead to justice? All commentaries consulted agree that Matthew is echoing the song of the suffering servant in Isaiah 52. This text is also filling full of the cries of the psalmist in Psalm 22. One could possibly be well served to read all of the Passion account through the lens of Psalm 22.
During the trial, Pilate wishes to attempt to exonerate himself from being the cause of this man’s death. It is contested as to whether the policy of setting one man free and keeping another was a Roman practice or one only implemented by Pilate from this incident. Also, some Greek scholars point out the meanings of the names of “Jesus Barabbas and Jesus the King of the Jews.” Barabbas was a highway robber and some believe also a political insurrectionist who was indeed justly arrested. Prompted by the Jewish leaders, the crowds shouted twice to release Barabbas. This is an example of how sometime the majority vote can be indeed corrupted or biased.
Another thought which could lead to a preaching path is the use of dreams. Pilate’s wife had a dream related to this Jesus incident (27:19). In Matthew, God does use dreams to communicate to people. Earlier in the gospel, Joseph was informed in a dream to remain with the pregnant Mary, and he was told to leave Bethlehem (1:20; 2:13). The Magi were informed in a dream not to return to Herod after visiting the baby Jesus (2:12).
Washing of hands of innocent blood is a practice cited in Deuteronomy 21:7-8 and later Jewish traditions up to 170 CE (Culpepper, 547). The crowd taking ownership of this crucifixion event has led to much debate and controversy. Was this simply the Jewish leaders who wanted to see Jesus crucified? Was it the entire Jewish crowd who was also making claims on behalf of future generations of Jews? Was it simply the population of that time, who some scholars call the “Judeans?” Horrible atrocities have been inflicted on Jewish people for centuries using this text to label them, “Christ killers.” Much scholarly evidence these days suggests it was only the Jewish leaders of that time and generation who incited this event. Regardless of the blame, Jesus is taken out and flogged by a cohort of 600 Roman soldiers.
The mocking was an effort to dehumanize the person in dressing him up in a red or scarlet soldier’s cloak and mock him as king. Paul would pick up on this image in the Philippians 2:10-11 text. The irony is the one who is mocked as king will be the real king one day in the world of the New Testament writers. Jesus was also spat upon, and taken out to carry the crossbeam to the place of the skull. It is contested as to whether Jesus was either totally or partially naked at this time. The object was to have passersby publicly humiliate him to discourage any other would insurrectionists against Roman rule. In Matthew, Simon, probably a pilgrim from Libya was compelled by the guards to carry this cross beam due to Jesus’ weakness after the flogging.
Crucifixion is a familiar form of public execution for national criminals. Blasphemers were stoned (like Stephen in Acts 7). The quick and quiet Roman execution was beheading such as John the Baptist in Matthew 14. It is still a political punishment ordered by Rome.
Regarding the crucifixion even itself few details are disclosed about Jesus’ dying in Matthew. He is crucified between two criminals who mock him. He is given wine mixed with gall to drink. Scholars are divided whether it was to numb the pain or too sour to drink. Jesus refuses it. The sign over his head says, “This s Jesus, King of the Jews,” as a further sign of mockery. The text says he was stripped of all of his clothing and was probably naked.
One preaching path to this whole section might be to identify the parallels of this text with that of Psalm 22: division of garments, Matthew 27:36, Psalm 22:18; mockery head shaking, Mathew 27:39, Psalm 22:7; save yourself Matthew 27:40, Psalm22:8; reviling, Matthew 27:44, Psalm 22:1, cry of dereliction, Matthew 27:46, Palm 22:1. Other Psalms include Psalm 69:21 relating to the vinegar and Psalm 38:11, Looking at a distance (Matthew 27:55). Any of these strands could be a preaching path (Culpepper, 555).
Jesus’ last words of, “My God, my God why have you forsaken me,” have also been disputed among scholars. Is this quote from Psalm 22 intended to mean real abandonment by God or a mere feeling abandoned by God? This is a contested question. What is certain is Jesus felt like modern people might experience in the silence or dark side of God. Also, regardless of whether this abandonment is real or felt, faith in the God of creation is still retained.
Mockery at the cross occurred by passersby, chief priests and the other criminals (c.f.: Isaiah 53 servant song). As with the temptation in the wilderness from the devil to save himself, he is being tempted to save himself in this text. A sermon on temptation could use the Matthew 4 account and this one as bookends for temptation to save oneself from discomfort and possibly loss of life.
There is also simply a note of yielding up his spirit. The mistaken notion that he was calling up for Elijah to rescue him, because the prophet never died but went up to the clouds in a chariot is noted by spectators (2 Kings 2).
After the earthquake the Gentile centurion saying, “Truly this was the son of God” is disputedby variant readings to say, “a son” of God. Both acknowledge Jesus was divine in some manner. The major take-away from this whole narrative account for Christians is this was salvific in nature for the sins of all of humanity. Do people believe that sin is the final enemy, is a question that was asked then as it is now? A simple question to ask in any Passion sermon might be, “Do you believe that Jesus’ dying on the cross for the sins of humanity has any meaning for us today? If so, how does this translate into daily living (Matthew 28:16-20, “The Great Commission”)?
Another major issue surrounding the death of Jesus is the earthquake that opens up the tombs of all who have fallen asleep, who were raised. They went to the city and appeared to many (27:52-55). The Hebrew Bible reference to this would be Ezekiel 37:12-14. Two key takeaways from this event are Jesus has conquered the power of death (or that which represents death to us for existentialist theologians). Also, Jesus is the first fruit of the new risen life.
When this occurs is much debated. Many scholars simply refuse to speculate. Is this to be a realized apocalyptic breaking-in of time, or did the deceased follow Jesus out of the grave and continue to do so now? For those who read 1 Corinthians 15:52, waiting for the last trumpet to sound, this might create confusion. Some scholars believe that Matthew’s report of the opening of the graves was a theological statement rather than literal historical event. No preacher will solve this problem on Passion Sunday. What is certain is the Jesus has proven to be Lord over the living and the dead, regardless of which time frame that is placed on the resurrection event. Also, for Matthew the resurrection of the dead from their tombs, whenever that will be. It is based on assurances that Jesus has risen from the grave and is the firstborn of those whose faith is in him. He will be the final judge and whom Matthew has rightly interpreted then Hebrew Bible regarding the servant songs and psalmist in Psalm 22. [Sources; Culpepper, R. Alan, The New Testament Library: Matthew, (Louisville, KY: Westminster John Knox, 2021); Hagner, Donald A. Word Biblical Commentary: Matthew 14-28, Nashville, TN: Thomas Nelson, 1995), Hare, Douglas RA, Interpretation, A Bible Commentary for Teaching and Preaching: Matthew, (Louisville, KY: Westminster John Knox, 1993), Harrington, Daniel J., Sacra Pagina: The Gospel of Matthew, (Collegeville, MN: Liturgical Press, 2007), Hill, David, The New Century Commentary: The Gospel of Matthew, Grand Rapids, MI: Wm. B. Erdman’s, 1972), Josephus, Flavius, The Jewish War, New York, NY: Penguin Books, 1959)].
Preaching Path
The question we face today is similar to that Pilate presented to the chief priests, elders and later mobs, do they want a Jesus who is king of the Jews, or Jesus Barabbas who uses violent means to accomplish upheaval and revolution? On one hand Josephus records that the Maccabees family was successful in the violent overthrow of the Seleucid tyrant Antiochus Epiphanes IV (175-164 BCE). Eventually this led to the corrupt rule of (wicked) King Herod, who was threatened even at the rumor of a Messiah (Matthew 2). The other view is that of Matthew and other New Testament writers is that of the suffering servant who looks out for the goodwill of everyone in the community. He is willing embody sacrificial service. What greater vision that making disciples and fighting against sin is any given church willing to embark in knowing full well it may lead to discomfort if not death?
In the Jonathon Franzen Book, Crossroads, Russ Hildebrandt, the associate pastor of a liberal suburban church has given up his role as youth pastor to a younger, up and coming seminarian pastor who relates the way Russ use to relate to the youth. Russ struggles with an unhappy marriage, teenagers coming of age going in varying directions, as well weariness of mission projects to both the inner city and native American reservations, where they also grow weary of his tired cliches and ministry practices. As the book progresses, the question is often implied as to whether Russ should try to keep these ministry programs from the heydays of his younger years going, or let them die and move on? Many churches face these same sorts of questions, especially after pandemics, major natural disasters and deaths of key members who were substantial financial supporters. [Franzen, Jonathon, Crossroad: A Novel, New York, NY: Farrer, Straus and Giroux, 2021].
Alternative Preaching Path
Are the masses always right? What is that influences public opinion which may influence other peoples’ lives? Pilate gave the crowd a choice to vote on. Barabbas won! Maybe he should have an electoral college after all?
