Trustworthy God
Commentary
Object:
Why do the righteous suffer and the wicked often seem to prosper? This is the theodicy question, otherwise known as the “Justice of God” concern for those faithful believers who have strived to do the right things according to their faith but have still come up short. A couple easy-to-follow books I have recently read are Can God by Trusted? by John G. Stackhouse and Pathways to Theodicy by Mark S.M. Scott. Both authors suggest that the cruciform or crucified (and risen) God is a trustworthy model for Christians to consider. There are many ways to respond to the righteous suffering question. Both authors pose philosopher David Hume’s three statements which are incompatible: 1) God is all-powerful (omnipotent, omniscient); 2) God is good; 3) Evil exists. The Good Friday texts are opportunities to wrestle with the question of “How come I am in such deep trouble or have many crises, while evil people seem to have an easier or smoother life than the rest of us?” [Sources: Mark S.M. Scott, Pathways to Theodicy: An Introduction to the Problem of Evil (Augsburg Fortress Press, 2015); John G. Stackhouse, Can God be Trusted?: Faith and the Challenge of Evil (Intervarsity Press, 2009 edition)]
Isaiah 52:13--53:12
In this fourth servant song in Isaiah, humiliation then exaltation is the new disclosure of God’s power. Another strand of this text might be whether this servant’s suffering and humiliation serves an atonement purpose for others who have sinned. Traditionally, the Christian church has viewed the suffering servant as Jesus, the Messiah. This does no violence (that is, it is not proof texting) to the text. The Jewish community has often equated the servant with the nation of Israel.
This servant is not one of the beautiful people of his times. He is not the person in front of the cameras for the television or YouTube moment, but rather the worker behind the scenes. This person does the dirty work, and receives little pay or credit for his or her efforts. This is where God’s presence is revealed according to this servant song. The text suggests that these times of humiliation do have a transforming effect. In regard to the theodicy question, one response might be that difficulties, dashed hopes, body aches, failed dreams, and being the victim of injustice serve to strengthen one’s soul, work in a sanctification process of sorts, and finally equip a person to handle greater adversities that result in spiritual maturity. The servant in this text could make the case that suffering leads to transformation of the soul, and possibly serves as an atonement function for the sins of the community. This is a viable position, until it hits close to home with one’s own personal health, family, and loved ones (Scott, pp. 95-118).
The suffering servant song is also a response to those in the world who believe that God is on the side of the victors and winners in the world, as well as to those who are like Job’s companions who argued a Deuteronomy ethic of causes and consequences. The servant song here in Isaiah suggests that maybe this is exactly how God is revealing God’s self in this time and place. One would be hard-pressed to try to make this text into a triumphalist sort of theology because of the sheer volume of verses describing the tearing down and embarrassment of the servant.
In New Testament terms, John 1:29 could identify this servant as the “lamb of God who takes away the sins of the world.” The accompanying Psalm 22 would support this application of the servant song. Isaiah 53:12 indicates God’s endorsement of the servant, as well as his role in God’s greater plan of salvation.
On Good Friday, Christians are assured that Jesus’ death on the cross does have precedence and roots in the Hebrew Bible servant songs, such as this text. Vindication will occur in the future. God is good for God’s promises. When this will occur remains elusive in terms of timetable. Some believers can live with this open-ended reality, while others find it distasteful and could lose heart.
Sermon topics on this text could include describing those in our lives who hold despised roles, such as the person who cares for older people with bodily function failures; Christians who do the dirty work in the church such as balancing the budget and telling people there is another shortfall; Christians who must work with unruly, undisciplined youth who threaten them in any way possible. Somebody has to be the servant who suffers. This is where God is working in this text. The final word remains “and he shall divide the spoil with the strong; because he poured out himself to death and was numbered with the transgressors; yet he bore the sin of many and made intercession for the transgressors” (Isaiah 53:12). This God is trustworthy indeed according to Isaiah. [Sources: Walter Brueggemann, Isaiah 40--66 (Westminster John Knox Press, 1998);Claus Westermann, Old Testament Library: Isaiah 40-66 (Westminster John Knox Press, 1969)]
Hebrews 10:16-25
Whenever the book of Hebrews is opened, it is helpful to remember that this audience is simply tired of suffering and living like the suffering servant. They are considering possibly casting aside their Christian faith, while concluding the suffering is not worth it. The author of Hebrews is writing a sermon to do pastoral care for such believers. This is a time to purify one’s soul (10:22) and seek mutual support and consolation (10:23-24).
There is a reminder that God has provided a new covenant which has been paid for in blood (10:16-17). This is evidence that God already had “skin in the game” (literally!). Jesus is a great high priest who did intercede for the sins of people with his own blood. The writer wants believers to encourage and exhort one another to live out their faith in deeds, not just words. The one who makes promises to the community of faith is faithful in keeping his word (10:24).
One claim to fame of this text is the verse “not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching” (10:25). Already there are those who believe they can stay home (from church) and “be spiritual, but not have anything to do with organized religions.” There is a snapshot of how some Christians believe they can create their own home-brewed variation of Christianity, and then get depressed and mad when things do not go their way (and possibly blame the church and the pastor for it!). Hebrews wants Christians to know that God has invested himself into this new covenant he has made with his people.
Obedient response to God entails mutual support as a community of faith, when people are weary of suffering and doing the thankless work of the suffering servant (Isaiah 52-53). Later in Hebrews 12:1-2, there is the reminder that “so great a cloud of witnesses” (who have died and are with God) are also looking as present-day believers run their race with preference. On Good Friday, one direction of a sermon might be on what sort of shot in the arm or words of encouragement are needed to live through another Holy Week in life. [Source: Luke Timothy Johnson, The New Testament Library: Hebrews (Westminster John Knox Press, 2006)]
John 18:1--19:41
This is a lengthy reading. I have known clergy who have simply read the entire text and commented “It is finished” (John 19:30), and then said “Amen!” Another way to go is to use either John 3:16 or 10:10 as frontal bookends -- both texts are ways to describe Jesus’ mission -- and John 19:30 could act as the back bookend.
Traditional approaches are to select a portion of the text and elaborate on it. The arrest of Jesus is in 18:1-11. Jesus’ “hour” has arrived since he first mentioned it in John 2 during the Cana wedding miracle of turning water into wine. He identifies himself as he is being arrested. There is no nationwide appeal to the public over national news to find him! The quantity of troops who came to arrest him is contested, but it is a sufficient amount for the job. Jesus still acts like the good shepherd (John 10) in instructing the arresting officers to let the other disciples go (18:8). The tradition of Malchus drawing his sword to defend Jesus is noted, as is Jesus’ willingness to drink the cup of death, which has parallels in Luke 22. One sermon approach here is to ask when a Christian is willing to face legal consequences for actions which they have thought out as it relates to their own Christian faith. This sort of dilemma occurs in many third-world countries where Christianity is less accepted, but there might be parents and friends of loved ones who believe they cannot testify in court (and face contempt charges) or take the blame for an offense they did not commit.
Jesus’ interrogation by Annas and Peter’s denials are covered in 18:12-27. While waiting in the courtyard, Peter denies he is Jesus’ disciple, not that Jesus is the Lord and Messiah. When do people have fair-weather friends today in difficult times on the job, in school, or in the community? Peter’s denial is in all four gospels in the New Testament. Jesus is being accused of being a false prophet or leading people astray. However, Annas needs two witnesses to make his case, which he cannot produce. What sort of evidence is valid these days? With new DNA and genetic evidence technology, has the time of the eyewitness faded into the past? There are news stories of imprisoned felons who were convicted on eyewitness testimony being released based on DNA evidence. Would Jesus be convicted today? Would there have to be body cameras to follow the Messiah around to discover what he actually said, and what was taken out of context?
Pontius Pilate has a tight schedule around Passover time in 18:28-32. Jesus did not enter into the governor’s residence for purposes of avoiding defilement by outsiders. Today, would Jesus be allowed onto a White House tour in Washington, DC? Pilate is not convinced that Jesus has broken any Roman laws, thus the Jews could simply take him out and stone him to death for false prophecy. However, the Judean-led mobs would not hear of this. They want him to have the ultimate humiliation of being hung on a “tree” (Deuteronomy 21:23). Pilate tries to appeal to the mobs with both flogging and giving them a choice to be released next to a road bandit (Greek word lays tays) named Barabbas. Pontius Pilate finally concedes to the crowds to have Jesus crucified. However, the governor would insist on the display of a sign designating Jesus as “King of Jews,” written in Hebrew, Latin, and Greek, the known languages of that time. The temple leaders objected, but Pilate could still have this face-saving gesture after being challenged earlier on his verdict. The irony here is that Jesus is Messiah or God in the flesh, according John’s gospel (1:1-14).
Is the court system today just as congested as during the time of the Pax Romana? Who gets lost in the system these days? Liberation theologians have argued that people get the justice they can afford in terms of whether they can hire expensive lawyers. It has been suggested that there are people in prison today who did not have the best legal representation possible due to lack of finances.
One path to take in this text is where Pilate asks Jesus during the interrogation “What is truth?” (18:38). From John the evangelist’s perspective, the irony is Pilate is looking at the “way and the truth and the life” in his very presence (14:6). For John, truth (ay lai thea) is that which is reliable and consistent.
The crucifixion account in 19:13-21 is lengthy. Some themes include the crowds insisting that they have no king except Caesar. This breaks the basic first commandment provided by Moses in Exodus 20:3. The crowds are trying to deny Jesus his vocation. The dividing of Jesus’ clothing points to the fact that the little property he possesses now belongs to Rome. John is also unique in reporting that women (Mary wife of Clopas, and Mary Magdalene) stood under Jesus’ feet alongside the disciple whom Jesus loved (19:25-26). Jesus tells them that they are a new family together. The synoptic gospels report abandonment of all disciples, or at best some standing at a distance. Here again, one can make the case that Jesus continues to act as the good shepherd in John 10 in reorganizing family groups.
Jesus’ final words “It is finished” are also translated “It is accomplished.” Here is an opportunity to show that God’s plan will unfold despite any obstacles of ruling powers of any day. This God is indeed trustworthy. Also, there is a sign of a sovereign God amidst the forces of darkness that the John community traditions often describe. When I preach on this text, I like to underscore that God is still in control despite all of the other forces that “think” they are in control. The John 1:1 text of Jesus being pre-existent before creation serves as an entrance point to this crucifixion account, to show that this remains God’s universe despite any loneliness, chaos, or violence that is brought upon people. Regarding the theodicy concern, Christians do believe in an afterlife, and one where people are held accountable for their actions and choices on earth. With that said, Christianity is also a religion of second chances (John 3:16-17). Christian responses to righteous suffering do rely on a belief that there is life after death and that God remains sovereign to the point of balancing the weights of justice for the sake of the faithful righteous. [Sources: George R. Beasley-Murray, World Biblical Commentary: John (Word Books, 1987); Robert Kysar, Augsburg Commentary on the New Testament: John (Augsburg Fortress, 1986)]
Application
Maybe the best response to Jesus’ crucifixion by Peter at the courtyard would be similar to Job’s friends for the first seven days and seven nights in silence (Job 2:13). This is why in many churches people leave the Good Friday service in silence, and often in darkness. John’s Good Friday account affords the preacher an opportunity to point out any amount of injustices that are going on in the community. They can be named, and their pain can be acknowledged. However, the final word is “It is finished.”
One example might be a family member who has put the rest of the family through one saga after another with the criminal courts, bankruptcy court, and there is a grandchild who has to consider his or her fate in juvenile court. Such nightmares can last for months if not years. John’s crucifixion account in its length is appropriate here. God is still present. God will point to new life (John 3:16-17; 10:10). John’s gospel does remind believers of all times that despite our darkest chapters in life, Jesus has not only been there but has defeated the forces of evil and darkness.
Alternative Application
Taking a cue from the Isaiah text, what is the worst sort of service that one can imagine but that is still needed in the community? In farm communities this could involve fertilizer and animal feces. In some urban communities this could entail cleaning up after people who are physically unable to practice proper hygiene or neighborhoods with abandoned homes and rodents encircling the garbage cans. How can one identify the suffering servant doing God’s ministry in these situations?
Isaiah 52:13--53:12
In this fourth servant song in Isaiah, humiliation then exaltation is the new disclosure of God’s power. Another strand of this text might be whether this servant’s suffering and humiliation serves an atonement purpose for others who have sinned. Traditionally, the Christian church has viewed the suffering servant as Jesus, the Messiah. This does no violence (that is, it is not proof texting) to the text. The Jewish community has often equated the servant with the nation of Israel.
This servant is not one of the beautiful people of his times. He is not the person in front of the cameras for the television or YouTube moment, but rather the worker behind the scenes. This person does the dirty work, and receives little pay or credit for his or her efforts. This is where God’s presence is revealed according to this servant song. The text suggests that these times of humiliation do have a transforming effect. In regard to the theodicy question, one response might be that difficulties, dashed hopes, body aches, failed dreams, and being the victim of injustice serve to strengthen one’s soul, work in a sanctification process of sorts, and finally equip a person to handle greater adversities that result in spiritual maturity. The servant in this text could make the case that suffering leads to transformation of the soul, and possibly serves as an atonement function for the sins of the community. This is a viable position, until it hits close to home with one’s own personal health, family, and loved ones (Scott, pp. 95-118).
The suffering servant song is also a response to those in the world who believe that God is on the side of the victors and winners in the world, as well as to those who are like Job’s companions who argued a Deuteronomy ethic of causes and consequences. The servant song here in Isaiah suggests that maybe this is exactly how God is revealing God’s self in this time and place. One would be hard-pressed to try to make this text into a triumphalist sort of theology because of the sheer volume of verses describing the tearing down and embarrassment of the servant.
In New Testament terms, John 1:29 could identify this servant as the “lamb of God who takes away the sins of the world.” The accompanying Psalm 22 would support this application of the servant song. Isaiah 53:12 indicates God’s endorsement of the servant, as well as his role in God’s greater plan of salvation.
On Good Friday, Christians are assured that Jesus’ death on the cross does have precedence and roots in the Hebrew Bible servant songs, such as this text. Vindication will occur in the future. God is good for God’s promises. When this will occur remains elusive in terms of timetable. Some believers can live with this open-ended reality, while others find it distasteful and could lose heart.
Sermon topics on this text could include describing those in our lives who hold despised roles, such as the person who cares for older people with bodily function failures; Christians who do the dirty work in the church such as balancing the budget and telling people there is another shortfall; Christians who must work with unruly, undisciplined youth who threaten them in any way possible. Somebody has to be the servant who suffers. This is where God is working in this text. The final word remains “and he shall divide the spoil with the strong; because he poured out himself to death and was numbered with the transgressors; yet he bore the sin of many and made intercession for the transgressors” (Isaiah 53:12). This God is trustworthy indeed according to Isaiah. [Sources: Walter Brueggemann, Isaiah 40--66 (Westminster John Knox Press, 1998);Claus Westermann, Old Testament Library: Isaiah 40-66 (Westminster John Knox Press, 1969)]
Hebrews 10:16-25
Whenever the book of Hebrews is opened, it is helpful to remember that this audience is simply tired of suffering and living like the suffering servant. They are considering possibly casting aside their Christian faith, while concluding the suffering is not worth it. The author of Hebrews is writing a sermon to do pastoral care for such believers. This is a time to purify one’s soul (10:22) and seek mutual support and consolation (10:23-24).
There is a reminder that God has provided a new covenant which has been paid for in blood (10:16-17). This is evidence that God already had “skin in the game” (literally!). Jesus is a great high priest who did intercede for the sins of people with his own blood. The writer wants believers to encourage and exhort one another to live out their faith in deeds, not just words. The one who makes promises to the community of faith is faithful in keeping his word (10:24).
One claim to fame of this text is the verse “not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching” (10:25). Already there are those who believe they can stay home (from church) and “be spiritual, but not have anything to do with organized religions.” There is a snapshot of how some Christians believe they can create their own home-brewed variation of Christianity, and then get depressed and mad when things do not go their way (and possibly blame the church and the pastor for it!). Hebrews wants Christians to know that God has invested himself into this new covenant he has made with his people.
Obedient response to God entails mutual support as a community of faith, when people are weary of suffering and doing the thankless work of the suffering servant (Isaiah 52-53). Later in Hebrews 12:1-2, there is the reminder that “so great a cloud of witnesses” (who have died and are with God) are also looking as present-day believers run their race with preference. On Good Friday, one direction of a sermon might be on what sort of shot in the arm or words of encouragement are needed to live through another Holy Week in life. [Source: Luke Timothy Johnson, The New Testament Library: Hebrews (Westminster John Knox Press, 2006)]
John 18:1--19:41
This is a lengthy reading. I have known clergy who have simply read the entire text and commented “It is finished” (John 19:30), and then said “Amen!” Another way to go is to use either John 3:16 or 10:10 as frontal bookends -- both texts are ways to describe Jesus’ mission -- and John 19:30 could act as the back bookend.
Traditional approaches are to select a portion of the text and elaborate on it. The arrest of Jesus is in 18:1-11. Jesus’ “hour” has arrived since he first mentioned it in John 2 during the Cana wedding miracle of turning water into wine. He identifies himself as he is being arrested. There is no nationwide appeal to the public over national news to find him! The quantity of troops who came to arrest him is contested, but it is a sufficient amount for the job. Jesus still acts like the good shepherd (John 10) in instructing the arresting officers to let the other disciples go (18:8). The tradition of Malchus drawing his sword to defend Jesus is noted, as is Jesus’ willingness to drink the cup of death, which has parallels in Luke 22. One sermon approach here is to ask when a Christian is willing to face legal consequences for actions which they have thought out as it relates to their own Christian faith. This sort of dilemma occurs in many third-world countries where Christianity is less accepted, but there might be parents and friends of loved ones who believe they cannot testify in court (and face contempt charges) or take the blame for an offense they did not commit.
Jesus’ interrogation by Annas and Peter’s denials are covered in 18:12-27. While waiting in the courtyard, Peter denies he is Jesus’ disciple, not that Jesus is the Lord and Messiah. When do people have fair-weather friends today in difficult times on the job, in school, or in the community? Peter’s denial is in all four gospels in the New Testament. Jesus is being accused of being a false prophet or leading people astray. However, Annas needs two witnesses to make his case, which he cannot produce. What sort of evidence is valid these days? With new DNA and genetic evidence technology, has the time of the eyewitness faded into the past? There are news stories of imprisoned felons who were convicted on eyewitness testimony being released based on DNA evidence. Would Jesus be convicted today? Would there have to be body cameras to follow the Messiah around to discover what he actually said, and what was taken out of context?
Pontius Pilate has a tight schedule around Passover time in 18:28-32. Jesus did not enter into the governor’s residence for purposes of avoiding defilement by outsiders. Today, would Jesus be allowed onto a White House tour in Washington, DC? Pilate is not convinced that Jesus has broken any Roman laws, thus the Jews could simply take him out and stone him to death for false prophecy. However, the Judean-led mobs would not hear of this. They want him to have the ultimate humiliation of being hung on a “tree” (Deuteronomy 21:23). Pilate tries to appeal to the mobs with both flogging and giving them a choice to be released next to a road bandit (Greek word lays tays) named Barabbas. Pontius Pilate finally concedes to the crowds to have Jesus crucified. However, the governor would insist on the display of a sign designating Jesus as “King of Jews,” written in Hebrew, Latin, and Greek, the known languages of that time. The temple leaders objected, but Pilate could still have this face-saving gesture after being challenged earlier on his verdict. The irony here is that Jesus is Messiah or God in the flesh, according John’s gospel (1:1-14).
Is the court system today just as congested as during the time of the Pax Romana? Who gets lost in the system these days? Liberation theologians have argued that people get the justice they can afford in terms of whether they can hire expensive lawyers. It has been suggested that there are people in prison today who did not have the best legal representation possible due to lack of finances.
One path to take in this text is where Pilate asks Jesus during the interrogation “What is truth?” (18:38). From John the evangelist’s perspective, the irony is Pilate is looking at the “way and the truth and the life” in his very presence (14:6). For John, truth (ay lai thea) is that which is reliable and consistent.
The crucifixion account in 19:13-21 is lengthy. Some themes include the crowds insisting that they have no king except Caesar. This breaks the basic first commandment provided by Moses in Exodus 20:3. The crowds are trying to deny Jesus his vocation. The dividing of Jesus’ clothing points to the fact that the little property he possesses now belongs to Rome. John is also unique in reporting that women (Mary wife of Clopas, and Mary Magdalene) stood under Jesus’ feet alongside the disciple whom Jesus loved (19:25-26). Jesus tells them that they are a new family together. The synoptic gospels report abandonment of all disciples, or at best some standing at a distance. Here again, one can make the case that Jesus continues to act as the good shepherd in John 10 in reorganizing family groups.
Jesus’ final words “It is finished” are also translated “It is accomplished.” Here is an opportunity to show that God’s plan will unfold despite any obstacles of ruling powers of any day. This God is indeed trustworthy. Also, there is a sign of a sovereign God amidst the forces of darkness that the John community traditions often describe. When I preach on this text, I like to underscore that God is still in control despite all of the other forces that “think” they are in control. The John 1:1 text of Jesus being pre-existent before creation serves as an entrance point to this crucifixion account, to show that this remains God’s universe despite any loneliness, chaos, or violence that is brought upon people. Regarding the theodicy concern, Christians do believe in an afterlife, and one where people are held accountable for their actions and choices on earth. With that said, Christianity is also a religion of second chances (John 3:16-17). Christian responses to righteous suffering do rely on a belief that there is life after death and that God remains sovereign to the point of balancing the weights of justice for the sake of the faithful righteous. [Sources: George R. Beasley-Murray, World Biblical Commentary: John (Word Books, 1987); Robert Kysar, Augsburg Commentary on the New Testament: John (Augsburg Fortress, 1986)]
Application
Maybe the best response to Jesus’ crucifixion by Peter at the courtyard would be similar to Job’s friends for the first seven days and seven nights in silence (Job 2:13). This is why in many churches people leave the Good Friday service in silence, and often in darkness. John’s Good Friday account affords the preacher an opportunity to point out any amount of injustices that are going on in the community. They can be named, and their pain can be acknowledged. However, the final word is “It is finished.”
One example might be a family member who has put the rest of the family through one saga after another with the criminal courts, bankruptcy court, and there is a grandchild who has to consider his or her fate in juvenile court. Such nightmares can last for months if not years. John’s crucifixion account in its length is appropriate here. God is still present. God will point to new life (John 3:16-17; 10:10). John’s gospel does remind believers of all times that despite our darkest chapters in life, Jesus has not only been there but has defeated the forces of evil and darkness.
Alternative Application
Taking a cue from the Isaiah text, what is the worst sort of service that one can imagine but that is still needed in the community? In farm communities this could involve fertilizer and animal feces. In some urban communities this could entail cleaning up after people who are physically unable to practice proper hygiene or neighborhoods with abandoned homes and rodents encircling the garbage cans. How can one identify the suffering servant doing God’s ministry in these situations?
