Servant Sovereign
Commentary
Where is God now? This week is often used as Palm Sunday in some congregations, for others it is Sunday of Passion. Reading the text or its longer version is an option then saying, “Amen” is one idea. The John 18-19:41 version is read on Good Friday. This Sunday is an opportunity to uplift what Luke contributes to this passion narrative. For Luke despite, all the chaos and confusion which is occurring, Jesus’ ministry continues. He heals the man whose ear was cut off. He counsels the weeping daughters of Jerusalem. He prays for those who crucify him. Finally, he opens the way to paradise for a repentant thief (Sankenfeld, 388).
This text addresses people who see much congestion going on in their household and lives but remain faithful in their service. As Tax Day or April 15 looms just around the corner, this text is for faithful family members who are adding up receipts, getting paperwork together for the tax accountant and making last minute scrambles to finish inventories or financial files in order. This is the text for those who work in the company warehouse on weekends doing inventory on the dusty, hard floors with burnt coffee in the pot from pulling an all-night shift of taking inventory. Where is God? God is in the bodies and work of such servants. [Source: Sakenfeld, Katherine D., The New Interpreter’s Dictionary of the Bible, Volume 4, Nashville, TN: Abingdon Press, 2009)]
Isaiah 50:4-9a
An employee is unjustly fired from his or her job by an employer who plays favorites. It is a working atmosphere where the boss’ family and friends get preferential treatment in all conflict or contested situations. Outside hires are quickly terminated! This one employee is another piece of collateral damage to the arbitrary firing of employees who are hired from the outside. A year later, the former employee drives past their place of employment only to see an empty building with a “For Sale” sign on it. The fired employee has moved on with his or her life, but the former workplace is now a shell of a building and empty parking lot.
In the world of Isaiah 50, this might be the hand of God at work. Today’s text is the third of the four servant passages in this section of second or Deutero Isaiah, written to exiles. “Isaiah” will be the term used in this article. The first servant passage is Isaiah 42:1-4, is a call to bring justice. The second one (49:1-6), is to restore Israel and all nations. This third servant passage (50:4-9) is a reminder that the Lord helps the servant in suffering (Hence, the location on Passion Sunday). The fourth (52:13-53:12) passage is God’s acceptance what the unattractive suffers for the justification of Israel. (Sankenfeld, 193-194).
The desired outcome of this text is to comfort the weary believers of all times who feel the burdens from serving, that they will be vindicated, as the dismissed employee in the opening illustration. Today’s text uses the term, “The Lord” four times. Each point can serve as a total or partial sermon path. The Lord gives the servant a tongue to speak, though exhausted by the demands of authorities in power in any given situation. The Lord God has given a tongue (4a). God contradicts the power of any authority who believes they are the absolute final word of the times. God’s words (as in scripture) are credible, and persuasive with time. Energy as a believer comes from this assurance that the Lord’s Word is truth and erodes any claims to power over God’s people.
The Lord has given an ear (4b-5). The twelve-step groups have a slogan of “listen and learn.” This is attentive to which voices are speaking words or abuse and calling people to compromise their values and learn. It could be both external and in-house voices who disrupt the believer’s faith by intimation, power plays or are hiding their secret betrayal compromises with the opposing power forces.
The Lord helps the servant (7-8), by exposing troublemakers, distracters, and accusers with the use of a judicial language God is the ultimate judge and acquits all who remain faithful to the God’s mission. In 50:9, The Lord sustains believers as the enemy will simply become worn out with time. The words of the Lord God of the servant last for all time.
One take away from this text is the Lord is reliable. The servant can be certain that he will be vindicated by any false accusations. The servant simply listens, learns, and relies on the credibility of the truth of the Lord’s word. To any person who believes they are living in a state of loneliness, uncomfortable waiting, being accused of misdeeds or wondering how long their mockers will prevail—the sovereign Lord wins in the end. This is good news for those who are living in any Good Friday existence. [Sources: Bruggemann, Walter, Westminster Bible Companion: Isaiah 40-66, (Louisville, KY: Westminster John Knox Press, 1998), Sakenfeld, Katherine D. The New Interpreters Dictionary of the Bible, Volume 5, (Nashville, TN: Abingdon Press, 2009)].
Philippians 2:5-11
This hymn is usually attributed to Paul, though it may have some pre-Pauline roots. It expresses the journey of Christ from: preexistence, incarnation works or redemption and resurrection (Koenig, 148). This could easily become a four-point sermon. But each phase risks being lengthy in defining details of the life of Christ. The main take away from the entire text is a warning against arrogance or one must put their ego “in check” as disciples. Self-sacrifice of self will eventually leads to exaltation, is the basic framework of this text. It is the ideal model of discipleship.
Paul is addressing people who might think they are above serving others in need. That is self-promotion at the cost of ignoring the welfare of the people in the larger community. This hymn gives voice to (modern) false values that seek self-promotional ambition without safeguarding the needs of other people in the community. The true to nature of God even before incarnation is to seek the enrichment of others especially if it means stepping down in humble service to others. This humility is not humiliation! Christ still confronted opposition in the temple and other places where God’s word was being abused or twisted. Paul still stood up to opposition to his gospel message.
Christ’s intent was not to fight for his honor but rather that of God’s kingdom. One can either use the model of Jesus’ humbling himself in John 13 to wash the feet of his disciples or the servant songs in Isaiah 49-55 to make this point. Servanthood is the core value underscored in either textual direction one selects.
The one who possessed the nature of God did not seek to make himself equal to God such as possibly Lucifer or Adam. Instead, he took the form of a human and even sacrificed himself with a death on the cross. He remained subordinate to God, yet he was God’s perfect revelation, who did not consider glory or power as the highest priority to be grasped.
Where is the power of the sovereign God? It is in service to other people, Paul’s response as he himself has embodied this in his life, including imprisonment for his ministry. This text also might seem problematic if one takes seriously, “Every tongue confess Jesus is the Lord, to the glory of God the Father (2:11). This rule remains incomplete. Christians are in an Advent waiting mode still but continue to pray “they will be done on earth as it is in heaven” (Koenig, 153).
Current scholarship also argues that the actual historical person of Jesus did exist and set into motion the events attributed to him in this hymn in the New Testament gospels. Philippians is an uncontested epistle dated around 55 CE, probably around Ephesus. This strengthens the arguments for historical Jesus before the first Gospel of Mark was written (around 70 CE).
Some directions for the sermon might include: Service rather than humiliation. The twelve step groups console family and loved ones of addicts to create healthy boundaries to still love the addict, but detach from their bad habits for the sake of serenity. Another direction might be confidence or arrogance. One can improve their abilities in any life skill without putting down somebody else. In fact, it is better to create a teaching or learning moment for those who admire our abilities. This is genuine “discipleship.” A final path to explore might be to be who God created us to be, after God had stepped down and lived among us with Jesus’ example. [Sources: Krenz, Edgar, John Koenig and Donald H. Juel, Augsburg Commentary on the New Testament: Galatians, Philippians, Philemon and I Thessalonians, (Minneapolis, MN: Augsburg Fortress, 1985); Martin, Ralph P. and Gerald F. Hawthorne, Word Biblical Commentary: Philippians, (Nashville, TN: Thomas Nelson Publishers, 2004)]
Luke 23:1-49
All four-passion narrative have a pre written oral tradition which was shared throughout the early church many years before written down. This explains some dissimilarities in the details of the passion. Some have argued that the respective gospel evangelist’s version of the passion was a later addition to the birth, ministry and teachings in the gospel. (Sankenfeld, 387-388).
While fifty per cent of Luke’s gospel is found nowhere else, much of the passion account follows Mark’s narrative. This article will highlight the unique features of Luke’s passion narrative, with suggested preaching paths. One way to divide this long text might be into five sections. 1) Jesus before Pilate and Herod 23:1-12). 2) The trial and handing over to be crucified (23:13-25). 3) Jesus is led away to be crucified (23:26-32). 4) Jesus is crucified 23:33-43). 50 Jesus dies on the cross (23:44-49). Aside of details, both Matthew and Luke follow the general pattern of Mark’s gospel. Any one section may be isolated as a sermon theme (Gadenz, 371-387; Aland 307-309).
The Sanhedrin bring Jesus to the Roman governor during this time of the passover feast to press three charges against him. First, he is a blasphemer or false prophet. Second, he opposes paying taxes to Caesar. Third, he claims to be a Messiah, which is the equivalent to a political king. Pilate’s questioning regarding Jesus’ kingship reflects a differing understanding of Jesus’ kingdom and that of Rome. Pilate sees no strong evidence against Jesus by Roman legal standards, but to appease the angry crowds, he kicks the can down the road and sends Jesus to King Herod, rather than simply letting Jesus go on flimsy evidence. Herod in turn is also unsuccessful in appeasing Jesu’s accusers, so he mocks him and dresses him and up in a parody of garb to embarrass Jesus’ claim to be a king. Jesus is sent back to Pilate.
For a preaching path, how many people without means of finances have fallen through the cracks of the legal system which is intended to protect common citizens, rather than delay and mock the accused?
Pilate still finds no solid evidence against Jesus. Now the same crowds who heard Jesus earlier are siding with these accusers. One preaching path might be to explore what causes changes of heart in people who can be fickle? When is today’s wise teacher later scorned as a blasphemous fool? Can yesterday’s hard worker become accused of being tomorrow’s slacker if they anger the wrong people within any community?
Another question is when do those in places of responsibility appease the angry mobs to preserve their own jobs or positions? Is Herod and Pilate another example of a bad shepherd which many of the Hebrew Bible prophets warned?
Pilate still does not find Jesus guilty but tries to give the crowd a choice to release a well-known bandit names Barabbas or Jesus? I have preached the sermon of, there was only one vote by the masses in the New Testament—and Barabbas won! Jesus is sentenced to crucifixion, the death of a common insurrectionist, slaves and all who challenge Rome’s sovereign rule. This Lord is actually the sovereign one who is being crucified. It is a slow death of hanging resulting in asphyxiation. The bodies are naked and often left as corpses as a public example to onlookers who would ever consider defying the Roman rulers (Chen, 29).
Luke follows Mark’s narrative with the flogging of Jesus, him carrying the crossbeam and Simon Cyrene being compelled to help Jesus carry the plank. Luke adds the words Jesus says to the crying women about the days are coming when the usually cursed barren woman will be blessed.
While on the cross, Luke offers insights which may differ from the other gospel accounts of the crucifixion account. First, Jesus prays for those who crucify them, “Father forgive them….” In Luke, Jesus prays often to the point of there being 41 references to praying in Luke. This uplifts the importance of prayer in daily discipleship, as a sermon path.
The two criminals on either side of Jesus on the cross talk to him. Throughout Luke’s gospel, the characters talk to each other (prodigal son, and rich man and Lazarus, 15: 11-32; 16:19-31). One criminal mocks Jesus and the other acknowledges his wrongdoing and asks for Jesus to remember him. Again, this is a parallel to the prodigal son coming to himself and returning to the father. The rich man is like the unrepentant thief. Jesus’ response to the repentant thief is, “Truly I say to you, today you will be with me in paradise” (23: 43).
More preaching points here include in Luke, the deceased person immediately receives their award or punishment in the afterlife. One’s life in this life has results in the afterlife. Stephen also prays, “Lord receive my spirit” (Acts 7:59). Jesus’ last words in Luke 23:46, “Father into thy hands I commit my spirit.” The spirit is a common theme here. Is there a difference or similarity to what is stated as “spirit” here and what people often term their “soul” in the afterlife? (Chen, 300).
Also, the idea of paradise has a garden (Greek: paradeisos) of Eden echo to it. One man angered God which resulted in humanity ejected from the garden in Genesis 3. Here is a sovereign Lord who opens an entrance back into the garden. (Chen, 300, Gadenz, 383).
The Roman soldier agreeing with Pilate that Jesus has done nothing wrong or is innocent is echoed in this account. In Luke, Jesus is always innocent! Luke adds there are acquaintances that “stood at a distance and saw these things (23:49). He is not totally abandoned as in Mark, but nobody is at his feet as in John 19:25-27.
One may observe Hebrew Bible references to this account include Isaiah’s suffering servant who sacrifices for the good of other people. (Isaiah 53:12 is cited of being among the wicked and having his clothing divided among the Roman guards. Psalm 22:8 is cited as reference to the mocking Jesus receives on the cross. One does no injustice or violence to either Hebrew Bible texts to ask if this Jesus crucifixion event “fits the model” of a suffering servant as found in Isaiah or Psalms (being aware that other interpretations are out there to avoid being accused of supersessionism). One may also continue to use Jesus’ mission statement in 19:10 as a lens for this text, “For the Son of Man came to seek and save the lost” Gadenz, (380-382). [Sources: Aland, Kurt, Synopsis of the Four Gospels fourth/fifth edition, United Bible Societies, (Stuttgart, Germany: 1982); Che, Diane. G., New Covenant Commentary Series: Luke, Eugene, OR: Cascade Books, 2017); Gadenz, Pablo T., The Gospel of Luke, Grand Rapids, MI: Baker Academic, 2018); Sakenfeld, Katharine D. The New Interpreter’s Dictionary of the Bible, Volume 4, Nashville, TN: Abingdon Press, 2009)].
Application
“Father forgive them for they know not what they do.” (23:34). Does ignorance imply innocence? The Roman leaders and crowds know what they were doing with Jesus. Possibly they are all spiritually obtuse, and do not understand nor believe with God is still in their midst. Therefore, they are not exonerated, but there is room for repentance (Chen 298-299).
Where has somebody been wronged either intentionally or unintentionally in our lives and community? The good news is that God’s sovereign reign is still being carried out despite the ignorance of those within, and outside the religious establishment.
Passion on this day might look like “taking one for the team, even if life is unfair.” This is the theology of the servant as lived out in the Luke 23 passion account. What sacrifices are people willing to make these days in such circumstances?
In the Top Gun: Maverick movie sequel occurring thirty years after the original movie, Pete Mitchell “Maverick” is called for another assignment by his (now Admiral) friend “Iceman.” He is to train a group of younger, arrogant pilots to fly a low altitude dangerous mission into enemy territory to destroy enemy uranium enrichment plant. A subplot to the movie is Maverick’s clashes with his deceased comrade “Goose’s” son Bradly “Rooster” Bradshaw for blocking his Navel Academy application. This was to fulfill a promise made to Rooster’s mother to prevent him from becoming a pilot like his deceased father.
Maverick is told this is his last flight assignment before retirement. His name is already muddied by most of the upper echelon of the Navy. What other sacrifices will he make in order to lead this new group of pilots through the mission and home safely? Maverick is the seasoned pilot who puts it all on the line—knowing he will never be higher rank material. What sacrifices are worth making by any Christian or community of faith for the greater good today?
Alternative Application
Since much of this gospel lesson is followed on the year C of Christ the King Sunday, another preaching direction unique to Luke is to identify similarities with the Book of Acts, or Luke’s second volume. Such points include the Holy Spirit descends on Jesus in Luke 3:22 and upon the early church in Acts 2:1-4. Just as Jesus asks God to forgive those who crucify him and commends his Spirit to God in Luke, Stephen prays to Jesus to receive his Spirit and asks the Lord not to hold the sin of those executing him by stoning in Acts 7:59-60). Do we easily forgive people who have hurt us or our close family members? Is giving the whole set of wrongs going to make us feel any better about being hurt by such people?
Other similarities include both Jesus and Paul knew traveling to Jerusalem will result in their death (Luke 18:31-33; Act 21:1-13). Both give farewell addresses (Luke 22:14-38; Ats 20:17-38). Both break bread for Eucharist meals (Luke 22:19; Acts 20:7, 11). Upon arrest, there are four phases of Jesus’ trial 1) Sanhedrin 2) Pilate 3) Herod Antipas 4) Pilate again. For Paul he is brought to the 1) Sanhedrin. 2) Felix 3) Festus and Herod Agrippa.
Both are declared “innocent” three times. Both have crowds shouting, “Away with this man/him” (Luke 23:18; Acts 21:36). Both have a Roman centurion reacting favorable to them (Luke 23:47; Acts 27:43). This preaching path shows a practical application of the passion of Jesus in Luke, as mirrored in the ministry in the early church. Does it really matter who thinks a person is innocent or guilty if they do not have any practical power to alter events? For example, a good friend can tell a recently fired employee, “I think they were wrong. You are a good worker.” Does this even matter? How is God’s hand operating behind the scenes here? (Gadenz, 376).
This text addresses people who see much congestion going on in their household and lives but remain faithful in their service. As Tax Day or April 15 looms just around the corner, this text is for faithful family members who are adding up receipts, getting paperwork together for the tax accountant and making last minute scrambles to finish inventories or financial files in order. This is the text for those who work in the company warehouse on weekends doing inventory on the dusty, hard floors with burnt coffee in the pot from pulling an all-night shift of taking inventory. Where is God? God is in the bodies and work of such servants. [Source: Sakenfeld, Katherine D., The New Interpreter’s Dictionary of the Bible, Volume 4, Nashville, TN: Abingdon Press, 2009)]
Isaiah 50:4-9a
An employee is unjustly fired from his or her job by an employer who plays favorites. It is a working atmosphere where the boss’ family and friends get preferential treatment in all conflict or contested situations. Outside hires are quickly terminated! This one employee is another piece of collateral damage to the arbitrary firing of employees who are hired from the outside. A year later, the former employee drives past their place of employment only to see an empty building with a “For Sale” sign on it. The fired employee has moved on with his or her life, but the former workplace is now a shell of a building and empty parking lot.
In the world of Isaiah 50, this might be the hand of God at work. Today’s text is the third of the four servant passages in this section of second or Deutero Isaiah, written to exiles. “Isaiah” will be the term used in this article. The first servant passage is Isaiah 42:1-4, is a call to bring justice. The second one (49:1-6), is to restore Israel and all nations. This third servant passage (50:4-9) is a reminder that the Lord helps the servant in suffering (Hence, the location on Passion Sunday). The fourth (52:13-53:12) passage is God’s acceptance what the unattractive suffers for the justification of Israel. (Sankenfeld, 193-194).
The desired outcome of this text is to comfort the weary believers of all times who feel the burdens from serving, that they will be vindicated, as the dismissed employee in the opening illustration. Today’s text uses the term, “The Lord” four times. Each point can serve as a total or partial sermon path. The Lord gives the servant a tongue to speak, though exhausted by the demands of authorities in power in any given situation. The Lord God has given a tongue (4a). God contradicts the power of any authority who believes they are the absolute final word of the times. God’s words (as in scripture) are credible, and persuasive with time. Energy as a believer comes from this assurance that the Lord’s Word is truth and erodes any claims to power over God’s people.
The Lord has given an ear (4b-5). The twelve-step groups have a slogan of “listen and learn.” This is attentive to which voices are speaking words or abuse and calling people to compromise their values and learn. It could be both external and in-house voices who disrupt the believer’s faith by intimation, power plays or are hiding their secret betrayal compromises with the opposing power forces.
The Lord helps the servant (7-8), by exposing troublemakers, distracters, and accusers with the use of a judicial language God is the ultimate judge and acquits all who remain faithful to the God’s mission. In 50:9, The Lord sustains believers as the enemy will simply become worn out with time. The words of the Lord God of the servant last for all time.
One take away from this text is the Lord is reliable. The servant can be certain that he will be vindicated by any false accusations. The servant simply listens, learns, and relies on the credibility of the truth of the Lord’s word. To any person who believes they are living in a state of loneliness, uncomfortable waiting, being accused of misdeeds or wondering how long their mockers will prevail—the sovereign Lord wins in the end. This is good news for those who are living in any Good Friday existence. [Sources: Bruggemann, Walter, Westminster Bible Companion: Isaiah 40-66, (Louisville, KY: Westminster John Knox Press, 1998), Sakenfeld, Katherine D. The New Interpreters Dictionary of the Bible, Volume 5, (Nashville, TN: Abingdon Press, 2009)].
Philippians 2:5-11
This hymn is usually attributed to Paul, though it may have some pre-Pauline roots. It expresses the journey of Christ from: preexistence, incarnation works or redemption and resurrection (Koenig, 148). This could easily become a four-point sermon. But each phase risks being lengthy in defining details of the life of Christ. The main take away from the entire text is a warning against arrogance or one must put their ego “in check” as disciples. Self-sacrifice of self will eventually leads to exaltation, is the basic framework of this text. It is the ideal model of discipleship.
Paul is addressing people who might think they are above serving others in need. That is self-promotion at the cost of ignoring the welfare of the people in the larger community. This hymn gives voice to (modern) false values that seek self-promotional ambition without safeguarding the needs of other people in the community. The true to nature of God even before incarnation is to seek the enrichment of others especially if it means stepping down in humble service to others. This humility is not humiliation! Christ still confronted opposition in the temple and other places where God’s word was being abused or twisted. Paul still stood up to opposition to his gospel message.
Christ’s intent was not to fight for his honor but rather that of God’s kingdom. One can either use the model of Jesus’ humbling himself in John 13 to wash the feet of his disciples or the servant songs in Isaiah 49-55 to make this point. Servanthood is the core value underscored in either textual direction one selects.
The one who possessed the nature of God did not seek to make himself equal to God such as possibly Lucifer or Adam. Instead, he took the form of a human and even sacrificed himself with a death on the cross. He remained subordinate to God, yet he was God’s perfect revelation, who did not consider glory or power as the highest priority to be grasped.
Where is the power of the sovereign God? It is in service to other people, Paul’s response as he himself has embodied this in his life, including imprisonment for his ministry. This text also might seem problematic if one takes seriously, “Every tongue confess Jesus is the Lord, to the glory of God the Father (2:11). This rule remains incomplete. Christians are in an Advent waiting mode still but continue to pray “they will be done on earth as it is in heaven” (Koenig, 153).
Current scholarship also argues that the actual historical person of Jesus did exist and set into motion the events attributed to him in this hymn in the New Testament gospels. Philippians is an uncontested epistle dated around 55 CE, probably around Ephesus. This strengthens the arguments for historical Jesus before the first Gospel of Mark was written (around 70 CE).
Some directions for the sermon might include: Service rather than humiliation. The twelve step groups console family and loved ones of addicts to create healthy boundaries to still love the addict, but detach from their bad habits for the sake of serenity. Another direction might be confidence or arrogance. One can improve their abilities in any life skill without putting down somebody else. In fact, it is better to create a teaching or learning moment for those who admire our abilities. This is genuine “discipleship.” A final path to explore might be to be who God created us to be, after God had stepped down and lived among us with Jesus’ example. [Sources: Krenz, Edgar, John Koenig and Donald H. Juel, Augsburg Commentary on the New Testament: Galatians, Philippians, Philemon and I Thessalonians, (Minneapolis, MN: Augsburg Fortress, 1985); Martin, Ralph P. and Gerald F. Hawthorne, Word Biblical Commentary: Philippians, (Nashville, TN: Thomas Nelson Publishers, 2004)]
Luke 23:1-49
All four-passion narrative have a pre written oral tradition which was shared throughout the early church many years before written down. This explains some dissimilarities in the details of the passion. Some have argued that the respective gospel evangelist’s version of the passion was a later addition to the birth, ministry and teachings in the gospel. (Sankenfeld, 387-388).
While fifty per cent of Luke’s gospel is found nowhere else, much of the passion account follows Mark’s narrative. This article will highlight the unique features of Luke’s passion narrative, with suggested preaching paths. One way to divide this long text might be into five sections. 1) Jesus before Pilate and Herod 23:1-12). 2) The trial and handing over to be crucified (23:13-25). 3) Jesus is led away to be crucified (23:26-32). 4) Jesus is crucified 23:33-43). 50 Jesus dies on the cross (23:44-49). Aside of details, both Matthew and Luke follow the general pattern of Mark’s gospel. Any one section may be isolated as a sermon theme (Gadenz, 371-387; Aland 307-309).
The Sanhedrin bring Jesus to the Roman governor during this time of the passover feast to press three charges against him. First, he is a blasphemer or false prophet. Second, he opposes paying taxes to Caesar. Third, he claims to be a Messiah, which is the equivalent to a political king. Pilate’s questioning regarding Jesus’ kingship reflects a differing understanding of Jesus’ kingdom and that of Rome. Pilate sees no strong evidence against Jesus by Roman legal standards, but to appease the angry crowds, he kicks the can down the road and sends Jesus to King Herod, rather than simply letting Jesus go on flimsy evidence. Herod in turn is also unsuccessful in appeasing Jesu’s accusers, so he mocks him and dresses him and up in a parody of garb to embarrass Jesus’ claim to be a king. Jesus is sent back to Pilate.
For a preaching path, how many people without means of finances have fallen through the cracks of the legal system which is intended to protect common citizens, rather than delay and mock the accused?
Pilate still finds no solid evidence against Jesus. Now the same crowds who heard Jesus earlier are siding with these accusers. One preaching path might be to explore what causes changes of heart in people who can be fickle? When is today’s wise teacher later scorned as a blasphemous fool? Can yesterday’s hard worker become accused of being tomorrow’s slacker if they anger the wrong people within any community?
Another question is when do those in places of responsibility appease the angry mobs to preserve their own jobs or positions? Is Herod and Pilate another example of a bad shepherd which many of the Hebrew Bible prophets warned?
Pilate still does not find Jesus guilty but tries to give the crowd a choice to release a well-known bandit names Barabbas or Jesus? I have preached the sermon of, there was only one vote by the masses in the New Testament—and Barabbas won! Jesus is sentenced to crucifixion, the death of a common insurrectionist, slaves and all who challenge Rome’s sovereign rule. This Lord is actually the sovereign one who is being crucified. It is a slow death of hanging resulting in asphyxiation. The bodies are naked and often left as corpses as a public example to onlookers who would ever consider defying the Roman rulers (Chen, 29).
Luke follows Mark’s narrative with the flogging of Jesus, him carrying the crossbeam and Simon Cyrene being compelled to help Jesus carry the plank. Luke adds the words Jesus says to the crying women about the days are coming when the usually cursed barren woman will be blessed.
While on the cross, Luke offers insights which may differ from the other gospel accounts of the crucifixion account. First, Jesus prays for those who crucify them, “Father forgive them….” In Luke, Jesus prays often to the point of there being 41 references to praying in Luke. This uplifts the importance of prayer in daily discipleship, as a sermon path.
The two criminals on either side of Jesus on the cross talk to him. Throughout Luke’s gospel, the characters talk to each other (prodigal son, and rich man and Lazarus, 15: 11-32; 16:19-31). One criminal mocks Jesus and the other acknowledges his wrongdoing and asks for Jesus to remember him. Again, this is a parallel to the prodigal son coming to himself and returning to the father. The rich man is like the unrepentant thief. Jesus’ response to the repentant thief is, “Truly I say to you, today you will be with me in paradise” (23: 43).
More preaching points here include in Luke, the deceased person immediately receives their award or punishment in the afterlife. One’s life in this life has results in the afterlife. Stephen also prays, “Lord receive my spirit” (Acts 7:59). Jesus’ last words in Luke 23:46, “Father into thy hands I commit my spirit.” The spirit is a common theme here. Is there a difference or similarity to what is stated as “spirit” here and what people often term their “soul” in the afterlife? (Chen, 300).
Also, the idea of paradise has a garden (Greek: paradeisos) of Eden echo to it. One man angered God which resulted in humanity ejected from the garden in Genesis 3. Here is a sovereign Lord who opens an entrance back into the garden. (Chen, 300, Gadenz, 383).
The Roman soldier agreeing with Pilate that Jesus has done nothing wrong or is innocent is echoed in this account. In Luke, Jesus is always innocent! Luke adds there are acquaintances that “stood at a distance and saw these things (23:49). He is not totally abandoned as in Mark, but nobody is at his feet as in John 19:25-27.
One may observe Hebrew Bible references to this account include Isaiah’s suffering servant who sacrifices for the good of other people. (Isaiah 53:12 is cited of being among the wicked and having his clothing divided among the Roman guards. Psalm 22:8 is cited as reference to the mocking Jesus receives on the cross. One does no injustice or violence to either Hebrew Bible texts to ask if this Jesus crucifixion event “fits the model” of a suffering servant as found in Isaiah or Psalms (being aware that other interpretations are out there to avoid being accused of supersessionism). One may also continue to use Jesus’ mission statement in 19:10 as a lens for this text, “For the Son of Man came to seek and save the lost” Gadenz, (380-382). [Sources: Aland, Kurt, Synopsis of the Four Gospels fourth/fifth edition, United Bible Societies, (Stuttgart, Germany: 1982); Che, Diane. G., New Covenant Commentary Series: Luke, Eugene, OR: Cascade Books, 2017); Gadenz, Pablo T., The Gospel of Luke, Grand Rapids, MI: Baker Academic, 2018); Sakenfeld, Katharine D. The New Interpreter’s Dictionary of the Bible, Volume 4, Nashville, TN: Abingdon Press, 2009)].
Application
“Father forgive them for they know not what they do.” (23:34). Does ignorance imply innocence? The Roman leaders and crowds know what they were doing with Jesus. Possibly they are all spiritually obtuse, and do not understand nor believe with God is still in their midst. Therefore, they are not exonerated, but there is room for repentance (Chen 298-299).
Where has somebody been wronged either intentionally or unintentionally in our lives and community? The good news is that God’s sovereign reign is still being carried out despite the ignorance of those within, and outside the religious establishment.
Passion on this day might look like “taking one for the team, even if life is unfair.” This is the theology of the servant as lived out in the Luke 23 passion account. What sacrifices are people willing to make these days in such circumstances?
In the Top Gun: Maverick movie sequel occurring thirty years after the original movie, Pete Mitchell “Maverick” is called for another assignment by his (now Admiral) friend “Iceman.” He is to train a group of younger, arrogant pilots to fly a low altitude dangerous mission into enemy territory to destroy enemy uranium enrichment plant. A subplot to the movie is Maverick’s clashes with his deceased comrade “Goose’s” son Bradly “Rooster” Bradshaw for blocking his Navel Academy application. This was to fulfill a promise made to Rooster’s mother to prevent him from becoming a pilot like his deceased father.
Maverick is told this is his last flight assignment before retirement. His name is already muddied by most of the upper echelon of the Navy. What other sacrifices will he make in order to lead this new group of pilots through the mission and home safely? Maverick is the seasoned pilot who puts it all on the line—knowing he will never be higher rank material. What sacrifices are worth making by any Christian or community of faith for the greater good today?
Alternative Application
Since much of this gospel lesson is followed on the year C of Christ the King Sunday, another preaching direction unique to Luke is to identify similarities with the Book of Acts, or Luke’s second volume. Such points include the Holy Spirit descends on Jesus in Luke 3:22 and upon the early church in Acts 2:1-4. Just as Jesus asks God to forgive those who crucify him and commends his Spirit to God in Luke, Stephen prays to Jesus to receive his Spirit and asks the Lord not to hold the sin of those executing him by stoning in Acts 7:59-60). Do we easily forgive people who have hurt us or our close family members? Is giving the whole set of wrongs going to make us feel any better about being hurt by such people?
Other similarities include both Jesus and Paul knew traveling to Jerusalem will result in their death (Luke 18:31-33; Act 21:1-13). Both give farewell addresses (Luke 22:14-38; Ats 20:17-38). Both break bread for Eucharist meals (Luke 22:19; Acts 20:7, 11). Upon arrest, there are four phases of Jesus’ trial 1) Sanhedrin 2) Pilate 3) Herod Antipas 4) Pilate again. For Paul he is brought to the 1) Sanhedrin. 2) Felix 3) Festus and Herod Agrippa.
Both are declared “innocent” three times. Both have crowds shouting, “Away with this man/him” (Luke 23:18; Acts 21:36). Both have a Roman centurion reacting favorable to them (Luke 23:47; Acts 27:43). This preaching path shows a practical application of the passion of Jesus in Luke, as mirrored in the ministry in the early church. Does it really matter who thinks a person is innocent or guilty if they do not have any practical power to alter events? For example, a good friend can tell a recently fired employee, “I think they were wrong. You are a good worker.” Does this even matter? How is God’s hand operating behind the scenes here? (Gadenz, 376).
