Good Friday, Cycle A

THEME OF THE DAY
How the Cross changes everyday life. The texts and the nature of Good Friday direct us to the doctrines of Christology (the suffering of Jesus and how he then identifies with us in our suffering), Sin, Atonement, Justification by Grace, and to some extent Sanctification.

Psalm 22
The Psalm is a lament prayer for delivery from mortal illness attributed to David. The superscript’s designation to the leader according to the deer of the dawn is probably a set of instructions to the music leader in the temple about the melody to be used.

The Psalm begins with a cry for help and defense from forsakenness (vv. 1-2), quoted by Jesus on the cross (Mark 15:34). This suggests that the Psalm can be read as applying to Jesus’ Passion, an especially appropriate reading since this is labeled one of the Psalms traditionally attributed to David, Jesus’ ancestor through Joseph’s lineage. Other references foreshadowing the crucifixion are provided, such as the experience of being scorned, despised, and mocked (vv. 6-7), being forsaken (v. 11), as well as being poured out like water as enriched by evildoers (vv. 14-16) and clothes being divided (v. 18). The psalmist also confesses that God has kept Israel and him safe since birth and that Elohim has been his God since then, a remembrance inspiring the psalmist’s prayer (vv. 3-5, 9-10).

A prayer for healing follows, pleading for Yahweh’s presence and deliverance (vv. 19-21). He concludes with a vow of the sick one to offer a formal thanksgiving in the temple on recovery (vv. 22, 25). The hymn to be sung follows (vv. 23-31). Reference to fear [yare] of the Lord (v. 23) does not connote being terrified by God but is just a term for worship and obedience to him, and the comment that God did not hide his face (v. 24) is a Hebraic phrase for “remaining in relationship” with us. Among this hymn’s other references to praising God include acclamation and affirmation of his hearing cries of the afflicted (v. 24), caring for the poor (v. 25), as well as receiving praise from the whole earth (v. 27), from the dead (v. 29), and from posterity (vv. 30-31). This praise could be applied to the God who raised Jesus.

Application: A least two general directions are suggested. The Psalm can be interpreted as a lament over our own mortality or other crises, pleading for God’s healing with confidence, based on what he has done for Old Testament people and in our own lives, so he is ready to hear and respond to the cries of the afflicted, including the poor (Sin, Providence, Justification by Grace, and Social Ethics). Or if interpreted Christologically, the Psalm offers occasion to focus on the suffering of Christ on the cross, how the events we commemorate were not random and accidental but all part of the divine plan (Providence). This focus on the suffering of Christ makes us feel closer to him and to God, for this suffering reveals that the Lord truly understands our pain because he has actually experienced it.

Isaiah 52:13–53:12
This lesson is derived from Second Isaiah, the second of three distinct literary traditions that comprise the book and were edited into one after the Hebrew people had returned from exile in Babylon in the second half of the sixth century BC. This lesson does not seem to have been written by the historical prophet to Judah for whom the book is named. Rather, it was likely generated soon after the conquest of Jerusalem by the Babylonians in 587-586 BC. It is a portion of the Book of Consolation, a series of eschatological prophecies. This particular text is the so-called Fourth Servant Song. We have previously noted that there is much dispute about the identity of the servant in these songs (42:1-4; 49:1-6: 50:1-6; 52:13–53:12). Historically the church has claimed that the referent of these texts is an individual (the Messiah, and specifically to Jesus). But many scholars understand them to refer to the role the nation of Israel would play in propagating God’s mission.

The first ten verses of chapter 53 are a congregational reflection on the servant [ebed]. Other verses in chapter 52 and the last two of chapter 53 purport to be God’s word.

This lesson is a song of God’s exalting his disfigured servant (52:13-15; 53:12b). Although in its historical context the song is intended to depict Israel’s restoration, several passages (see below) can be read canonically (in relation to the New Testament and commemoration of this day) as prefiguring Christ’s Atoning Work. The servant is said not to have a desirable appearance (53:2). He was despised and rejected (53:3). He is said to bear our infirmities and was wounded for our transgressions. He took the punishment that made us whole (53:4-5). He was oppressed and afflicted, like a lamb led to slaughter (53:7). His death is said to have been a perversion of justice (53:8). Reference to the servant’s tomb being with one who is rich is most suggestive of Jesus’ burial in the tomb of the rich man Joseph of Arimathea (53:9; cf. John 19:38-42; Matthew 27:57). Yet it is noted that it was the will of the Lord to crush the servant; it was an offering for sin (53:10), for he makes many righteous, bearing the sins of many (53:11-12).

Application: At least two general directions for sermons are suggested by the text, differing depending on who the preacher understands the servant described in this text to be. If Israel, it is an opportunity to proclaim how God has used the Jewish people to do great things, and despite all the afflictions they have endured, through them and their traditions salvation has come in Christ. Likewise we can be servants of God, despite all the tragedies we endure, offering our lives to God. If the servant is understood as Christ the Messiah, a sermon on these texts does well to focus on the Atonement (Christ’s offering for sin and the suffering he undertook on our behalf, a reminder of God’s forgiving love for us [Justification by Grace]).

Hebrews 10:16-25
The book is an anonymous treatise which, given its argument for the superiority of Christ’s sacrifice to those of Levitical priests, was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36).

In this text, after a brief citation from Jeremiah (31:33-34) concerning the New Covenant ushered in by Christ the high priest (vv. 16-18), exhortations to the faithful are offered. Forgiveness of sin and writing the Lord’s laws on the hearts and minds of the people are said to be the essence of the New Covenant (vv. 16-18). Reference is then made to the blood of Jesus giving confidence to enter the sanctuary [the presence of God] through the curtain (which is said to refer to his flesh) (vv. 19-20). In accord with the book’s agenda, Jesus is said to be a great priest (v. 21). As a result, the faithful can approach a public confession in full assurance [plerophoria, full conviction], for their hearts are clear from an evil conscience [suneidesis, a knowing with oneself] and so may hold fast in hope (vv. 22-23).

The text then calls for those addressed to provoke [paroxusmos, literally "excite"] each other to love and good deeds (v. 24). The author would have the faithful not neglect meeting together (unlike some who do), for the Day of the Lord (the end time) is approaching (v. 25). This eschatological orientation had been anticipated by the Hebrew prophets (Isaiah 2:12; Joel 1:15, 3:14; Amos 5:18, 8:9).

Application: The lesson offers an opportunity to reflect not just on the Atonement (how Christ’s blood gives us access to God) (vv. 19-20); we can also explain how his sacrifice, in leading God to forget our sins (v. 17), makes us worthy of standing in God’s presence. But along with or in addition to this agenda, the text permits sermons on how we have been changed by the Cross (either in the sense of becoming part of a New Covenant in which the law is not something we must act on or as a reality in our hearts which by grace leads us to do good). In this connection we can proclaim how Christ’s death gives us confidence by clearing our hearts from an evil conscience (sense of oneself) (Justification by Grace), gives us hope (Eschatology), and provokes (excites) us to love (Sanctification).

John 18:1–19:42
We continue to examine the newest account of the Passion, a gospel, which as we have noted, was probably not written by the apostle John but by a disciple of his seeking to present a spiritual gospel that places a strong emphasis on Christ’s divinity. Following his high priestly prayer (chapter 17), Jesus and the disciples reportedly journey across the Kidron Valley, between Jerusalem and the Mount of Olives (18:1). Judas leads Roman soldiers, temple police, and Pharisees to arrest Jesus (18:2-3). (Of the four gospels, only John mentions a role for Roman soldiers in the arrest.) Jesus asks them, though he already omnisciently knows the answer, whom they seek — and when his name is mentioned he uses a phrase suggestive of his identification with God (with the name Yahweh), claiming “I am he” (Exodus 3:14; Isaiah 43:10-11, 25). John’s version of Jesus regularly identified himself this way (8:12; 12:46; 14:6; 15:1, 5). With this identification of himself, Jesus’ arresters fall to the ground in honor of the name (18:4-8a). He urges that his followers be released in order to fulfill earlier prophecies that he would lose no one (18:8b-9; cf. 6:39; 17:12).

Jesus stops Peter from taking arms to free him (though Peter did cut off the ear of one of the high priest’s men [vv. 18:10-11]). He is brought before Annas, the father-in-law of the High Priest Caiaphas, who had advised that it would be better to have Jesus killed as representative of the people of Israel than to have the people and the temple attacked by Roman authorities (18:13-14). Meanwhile, Peter seems to have denied Jesus outside the gate of the high priest’s courtyard. Another disciple known by the high priest enters the courtyard with Jesus (18:15-18). Unlike the other gospels where Jesus first sees the Sanhedrin (in John’s account he had already been judged by this body [11:47-53]), Jesus simply is judged by the High Priest Annas. In the interrogation Jesus claims that all know or have heard his teaching (18:19-21). He is struck for insubordination and sent to Caiaphas for formal trial before the Jewish Sanhedrin (the official Jewish court made up of seventy priests, scribes, and elders, presided over by the high priest) (18:22-24), but as noted, we never receive a report of such a trial. Meanwhile, Peter denies Jesus again after being accused of being a follower by a relative of the one whom he had injured defending Jesus (18:25-27).

Jesus is brought to Roman Governor Pontius Pilate. Jews do not enter headquarters lest they become unclean for Passover by interaction with Gentiles (18:28). Pilate tries to have the Jews punish Jesus themselves, but they note that they are not permitted to inflict capital punishment (18:29-32). In response to Pilate’s questions, Jesus notes that his kingdom is not of the world and that his followers are not defending him (18:33-36). (John’s Jesus does not emphasize the kingdom of God as much as other gospels, so these references to Jesus’ kingship may be the result of John’s dependence on Mark and other gospels or a way to assert the divinity of Jesus as this gospel aims to emphasize. Yet in John’s version of the trial, John emphasizes more than the other gospels the political accusation that Jesus claims to be king.) After more exchanges with Jesus, during which Jesus claims to have come into the world to testify to the truth [aletheia], Pilate surmises that Jesus has claimed to be a king but failed to comment on the truth of his testimony. He then offers Jesus’ release to the Jews, but the crowd prefers the release of Barabbas the bandit/robber [lestes, a Greek term sometimes identified with political revolutionaries] (18:37-40).

Pilate then has Jesus flogged and mocked by clothing him in purple robes, which were king-like attire. (Flogging in the Roman empire was generally reserved for those sentenced to death.) Others mockingly call him king of the Jews (19:1-3). Pilate claims to find no case against Jesus regarding alleged political insurrection, but chief priests and police call for his crucifixion, contending he should die for he has claimed to be Son of God (19:4-7). After this exchange Pilate is fearful. (While the translation says “more fearful,” the Greek term mallon might be translated as “rather,” so this is best translated as “rather fearful.”) Jesus refused to answer further questions (19:8-9). Angered, Pilate threatens Jesus with the power he has over him, but Jesus responds that Pilate’s power depends on God. The one who handed Jesus over is said to be guilty of greater sin (19:10-11). Pilate then tries to release Jesus, but Jews claim he is the enemy of the emperor. Pilate finally announces Jesus as king of Jews; asking if he should be crucified, Pilate hands Jesus to the crowd at noon (19:12-16). Jewish custom was to slaughter Passover lambs on the day of preparation at noon for the festival.

Jesus carries the cross to Golgotha (Aramaic for “skull”). He is crucified between two others, with an inscription on the cross reading “Jesus of Nazareth, the king of the Jews” (not precisely the same wording as in the other gospel accounts [cf. Luke 23:38; Mark 15:26]) (19:17-20). Chief priests try to have the inscription changed to make clear that Jesus only claimed to be king of the Jews. Pilate refuses (19:21-22). At the crucifixion Jesus’ clothes are divided by soldiers and they cast lots for his tunic, fulfilling Psalm 22:18 (19:23-24). In the presence of his mother, her sister Mary of Clopas, and Mary Magdalene, Jesus speaks to the disciple he loved (identity uncertain, though in the tradition it is said that this is John), asking him to care for his mother (19:25-27). Knowing the end is near, Jesus seeks to fulfill scripture (Psalm 69:21) by receiving sour wine on a hyssop (a shrub whose branches are too short for this purpose, but which is used in connection with the Passover) in response to his thirst (19:28-29; cf. Exodus 12:22). He then proclaims it is finished/completed [tetelestai] and dies (19:30).

Because the Sabbath (and with it the first day of the Feast of Unleavened Bread, an ancient spring festival) would dawn in the morning and Jews did not allow bodies to be left on a cross, Pilate orders the legs of the crucified to be broken (19:31-32). There’s no need to do that in Jesus’ case for he is already dead; instead his side is pierced. Eyewitness testimony is claimed (19:33-35). Scripture is thereby fulfilled, with reference to not breaking the bones of God’s chosen (as Passover sacrifices cannot have bones broken, as per Exodus 12:46) (19:36). Jesus being pierced is said to fulfill Zechariah 12:10 and its claim that the one pierced will be mourned at the end (19:37).

Joseph of Arimathea, a secret disciple of Jesus, gets permission from Pilate to take his body. With a leader of the Pharisees, Nicodemus (see 3:1-15), they embalm the body and lay it in a tomb (19:38-42).

Application: The lesson’s length affords several alternatives. Opportunity is provided to identify the sins causing Jesus death, noting that they are our sins — the fickleness of the crowd, Pilate’s lack of courage to buck social consensus, Peter’s lack of courage, the misunderstanding of all about the nature of Jesus’ messiahship, that it is not of this world. This opens the door for a proclamation of the forgiving love of Christ and God so evident in our Lord’s gentle concern about the welfare of his mother before his own death. The question of what truth is, posed in the dialogue with Pilate, could also be explored (the truth being that Jesus is the Messiah). The apparent affirmation by Jesus of his divinity (see the use of the phrase “I am” described above) opens the way for a sermon regarding why it is important for him to be divine if his word on the Cross is to save us, for only God can save us (Christology). Finally the Atonement itself could be proclaimed and explained, how it involves not only Jesus’ sacrifice to God but also his conquest of the forces of evil operating in this story, along with the implications of how this awareness can bring comfort as we face our anxieties over whether we are worthy of God and whether the evils in life are prevailing.