Good Friday

Early in the morning of the Day of Preparation for Passover, the religious authorities met in Jerusalem and affirmed their vote convicting Jesus of blasphemy. They intended to take him outside the gates of Jerusalem and stone him to death, but first they needed Roman permission for an execution. Governor Pontius Pilate was hearing other civil cases that morning, so the authorities brought Jesus to Pilate.

Blasphemy is not a crime in Roman law—especially not blasphemy by claiming to be the Son of God. The Romans had lots of gods, and many of them had sons. The authorities adjusted their verdict to get the governor’s attention. They said that Jesus claimed to be a king, making him a rebel against Roman rule. After a brief investigation, Pilate realized that Jesus was not guilty of rebellion. Three times he publicly announced that Jesus was innocent. (A few hours earlier, Peter had said three times that he did not know who Jesus was.) Pilate attempted several ways to escape the verdict that the local authorities wanted from him. Finally, in desperation, he offered the authorities and the mob supporting them a choice: to observe the Passover, the governor would release one prisoner. Either he would release Jesus, an innocent man, or he would release Barabbas, a convicted terrorist.

No one had mentioned crucifixion up to this moment, aside from the several times that Jesus had predicted how he would die. Evidently, Barabbas had just been sentenced to this form of execution. Now, the authorities and the mob demanded freedom for Barabbas; when the governor asked what he should do with Jesus, the mob shouted, “Crucify him! Crucify him!”

Christians know that we are all just like Barabbas. We are guilty of breaking God’s laws. We deserve punishment. The evidence of our wrongdoing is inescapable. Yet we are set free. Jesus takes the punishment we deserve, and we are given our freedom. More than that, we are granted the rewards Jesus deserves for his sinless life.

Jesus was beaten by the Roman soldiers. They mocked him, thinking it laughable that anyone would even want to be “King of the Jews.” They followed orders, having him carry his cross through the streets of Jerusalem. Jesus was crucified outside the gate of Jerusalem between two thieves (possibly partners in crime with Barabbas). Roman soldiers, guarding the place of execution to prevent a rescue, were granted whatever property the condemned men had carried with them. Jesus had only the clothes on his back, but the soldiers gambled to see who would claim that clothing.

Thousands of people were crucified by the Roman government. Some survived the torture up to two days. Many people have suffered other kinds of excruciating pain, and some have endured it for years. Many people have been abandoned by their families and their friends. Physically, nothing is unique or special about the way Jesus died. Yet one thing is different: Jesus, the sinless Son of God, was abandoned by his Father. Always the two Persons had been with each other, loving each other, doing things for each other. Now the Father treated his Son as guilty of all sin. This separation is what sinners deserve—our rebellion against God signals that we do not want to be with him. God’s just judgment against us (“You don’t want to be with me? Fine, then I will abandon you.”) was turned against Jesus. In agony of separation Jesus cried out, “My God, my God, why have you forsaken me?”

Jesus knew the answer to his question. His words are not meant as a philosophical query; they describe the despair Jesus was feeling in his heart. A thousand years before, David had written a Psalm that begins with the words Jesus prayed; Psalm 22 contains vivid descriptions of crucifixion, even the detail of enemies gambling for the victim’s clothing. A possible temporal loop exists here, as Jesus prays the words written a thousand years earlier, words which prophesied his predicament. The beginning, though, is with Jesus. He was forsaken by his Father and endured the cross, and then earlier in time he spoke of his experience to David, who wrote about what Jesus faced.

Judgment Day is coming. Every human who ever lived will stand before the judgment seat of God, and God will express his wrath over every sin that has been committed. The sun will turn to darkness, according to the prophets, and the moon will change to blood. The earth will shake because of the judgment of God. Christians do not need to fear that Day. Jesus has already endured his Father’s wrath in our place. The sun refused to shine for three hours on that Good Friday. The earth did shake. And, if historians are correct that these events took place in Jerusalem on April 3, AD 33, then the prophecy was completed, because the moon that rose at sunset was a “blood moon,” stained by the shadow of the earth.

“It is finished,” Jesus said before he died. He did not merely mean that his life or his suffering was finished. He meant that his mission was finished. The war between God and evil was finished. Evil’s claim on the lives of sinners was finished. The power of death was finished. Jesus had fought and had prevailed; goodness and love and life had won. For those reasons, we call the Friday when Jesus died “Good Friday.” J.

This post was originally published on Good Friday 2016.

 

Advertisements

Why the cross?

Palm Sunday marks the beginning of Holy Week, an eight-day Christian commemoration of the most important week in the history of the world. On a Sunday nearly two thousand years ago, Jesus rode a donkey into Jerusalem. There he cleared the Temple of merchants and money-changers, then taught in the Temple and debated his opponents. On Thursday night Jesus celebrated the Passover with his disciples and give his church the gift of the Lord’s Supper. Then he went to a garden to pray. In the garden he was arrested, and from there he was taken to trials before Jewish leaders and Roman leaders. Accused first of blasphemy, then of treason against Rome, he was sentenced to die on a cross. When Jesus had died, he was taken from the cross and buried in another garden. There, on Sunday morning, he rose to complete the work that he had finished on the cross.

What did Jesus accomplish on the cross, beyond his own suffering, bleeding, and dying? The Bible provides several analogies of what Jesus accomplished, explaining it from several points of view. When Christians limit themselves to one analogy and treat it as literally true, they miss the fullness of the gospel message. Moreover, mockers are able to take the analogies literally and extend them beyond the Bible’s intended meaning, twisting the beauty of God’s Word in their mockery.

The most common analogy of the cross is financial. By his suffering and death, Jesus paid the price for sins, rescuing sinners from their debts. The beauty of this analogy is that we understand debt and payment. We understand how our sins place us in debt to God, a debt we cannot pay. Jesus paying in our place is a beautiful image of his love for us. But to whom did he pay the debt? Did he buy us from the devil, or pay his Father for our sins, or purchase redemption from a power higher even than God? Each of these explanations has problems when the analogy is treated literally and left as the only explanation of the cross.

A second common analogy of the cross is military. On the cross Jesus fought a battle against all the forces of evil. These forces include the devil, the sinful world, sins committed by people, and death itself—the ultimate result of sin. Becoming a victim of these enemies, Jesus also defeated them. His resurrection on Easter morning is a declaration of victory, and the Church continues to share that news of victory with sinners who have been enslaved by their sins and by the power of evil. We were prisoners of war in the Great War between God and evil, but the victory of Jesus rescues us from prison and puts us on the winning team.

Yet another analogy of the cross is healing. Through his time on earth, Jesus healed many people, often with just a word or a touch. He never seemed to be harmed by any of his miracles of healing. But in those physical healings, Jesus was simply treating the symptoms of evil. To fully heal the damage caused by sin and evil, Jesus had to bear that damage in his own body. What he endured on the cross gives him the power to heal every consequence of sin and evil: leprosy, blindness, paralysis, and even death. His own suffering and death provides the remedy that reverses all the damage caused in this world by sin and evil.

Still another analogy of the cross is rescuing what was lost. This is why Jesus is called a Savior and Christians describe themselves as saved. C.S. Lewis adapted this metaphor by describing Jesus as a diver who descends to the bottom of a muddy pond to unearth a treasure. The diver becomes thoroughly dirty digging in the bottom of the pond, but when he ascends to the surface he carries his treasure with him. So Jesus humbled himself, obedient to death, even death on the cross, to claim us as his treasure. Though we were buried in sin and evil, Jesus takes us out of the mud through his own suffering and death. In his resurrection, Jesus lifts us also to new life in a perfect new creation.

A similar analogy of the cross is fixing what was broken—which can also be described as reconciling or uniting. Like a shepherd going into the wilderness to find a lost sheep, Jesus comes into this sin-stained world looking for his lost people. He rescues us from the mouth of the wolves. Even in the dark valley of the shadow of death, he finds us and brings us home. We were separated from God by our own rebellion, but Jesus has restored us to the family of God through his expedition into suffering and death.

One more analogy of the cross is adoption. In modern society, the process of adoption is difficult and expensive. In our relationship with God, the process of adoption is even more difficult and expensive. We are not God’s children because he made us. Even if that was once true, it is true no longer. By breaking his commandments, we have forfeited our place in God’s family. Jesus, the only-begotten Son of God, personally pays to adopt us into his family. He gives himself as the cost of our adoption so we can be children of God and can pray to the Father of the eternal Son as our Father. Baptism is the personal ceremony by which this adoption is made certain, just as in baptism each Christian dies with Christ, is buried with Christ, and rises again with Christ.

Finally, an analogy of the cross is cheating justice. We broke the rules. We rebelled against God. We declared our independence from God and said that we wanted to be separate from him. Justice would have God say yes to our rebellion. Justice would have God abandon us to our sinful choices. But God’s love is greater than his justice. He allows the world to be unfair. He allows evil people to prosper, and he allows good people to suffer. By letting evil be unfair, God makes it possible for good to be unfair. Now Jesus can suffer in our place so we can be rewarded in his place. Now his Father can abandon him instead of us so he can claim us for his kingdom.

Each of these analogies is true. All of them are supported by the writings of the apostles and prophets. All of them are enacted in the history of God’s people. When we cling to one analogy and neglect the others, we weaken the message of God’s grace and allow mockers room for their opposition. When we see all these analogies as pictures of the cross from different points of view, we begin to comprehend (albeit dimly) the true glory that Jesus revealed by his sacrifice on the cross. J.

Busy times

The last couple of weeks have been busy. Most of the busy-ness was unavoidable, but the net effect has felt (at times) overwhelming.

Most important, of course, were Holy Week and Easter. Special services for Good Friday and Easter are to be expected. We observed the anniversary of the Lord’s death in our place, conquering death and granting forgiveness and eternal life. Then we celebrated the anniversary of his resurrection, announcing his victory and establishing the guarantee of our resurrection to live in a new and perfect world.

On the morning of Good Friday, a member of the congregation died. He had been ailing for some time; given his faith, it even seemed appropriate for his to die on such a day. He was seventy-three years old, a lifetime member of the same congregation. One of the other members called him “a pillar of the church.” After the funeral service, one of his sons remarked to me, “Finally Dad got to fill the church.”

On top of that, a historical exhibition that I was assigned to create and assemble opened at my workplace the night of Good Friday. As soon as I realized that the opening date was a holiday, I alerted the other people involved that I would not be present for the opening. For them the date was set—the second Friday of the month is a given for such events, because of other plans involving the place where I work and its neighbors in the community. With help, I put together the elements of the exhibit on Monday afternoon, and a “soft opening” was held Wednesday night prior to the official opening. A “soft opening” is only advertised within the workplace, and there are no refreshments. Four people came into the exhibit during the hour of the “soft opening,” and two of them were casual visitors unaware that there even was a “soft opening.”

I had decided in March that my First Friday Fiction would be a story taken out of a novel which I started writing more than thirty years ago. When I made that decision, I did not realize that I would end up posting the story in six installments, bleeding into Holy Week. Nor did I anticipate that typing and updating the story would inspire me to complete it in two more parts. My draft of the six installments actually ended with discussion questions, intended to gather responses that might shape the rest of the story. Instead, I began answering the questions myself, which led to writing the final parts of the story.

Embedded in these busy times were three landmarks for this Salvageable blog. I passed the second anniversary of the beginning of the blog on April 14. Somewhere in there I published my four hundredth post (one of the story episodes—I haven’t bothered to see which of them was #400). Around the same time, I reached one thousand different visitors who have looked at least once at Salvageable.

That mark of one thousand different visitors might not seem impressive, but I am happy about it. After all, writing anonymously, I have not promoted the blog on Facebook or Twitter or any other social media. In the past two years I have made many good friends, even though we know each other only through WordPress. I am grateful for all my readers, and I also enjoy reading your writings.

Undoubtedly, the best is yet to come! J.

Upon the Cross Extended

Upon the cross extended

See, world, your Lord suspended.

Your Savior yields his breath.

The Prince of Life from heaven

Himself has freely given

To shame and blows and bitter death.

 

Come, see these things and ponder,

Your soul will fill with wonder

As blood streams from each pore.

Through grief beyond all knowing

From his great heart came flowing

Sighs welling from its deepest core.

 

Who is it, Lord, that bruised you?

Who has so sore abused you

And caused you all your woe?

We all must make confession

Of sin and dire transgression

While you no ways of evil know.

 

I caused your grief and sighing

By evils multiplying

As countless as the sands.

I caused the woes unnumbered

With which your soul is cumbered

Your sorrows raised by wicked hands.

 

Your soul in griefs unbounded,

Your head with thorns surrounded,

You died to ransom me.

The cross for me enduring,

The crown for me securing,

You healed my wounds and set me free.

 

Your cords of love, my Savior,

Bind me to you forever,

I am no longer mine.

To you I gladly tender

All that my life can render

And all I have to you resign.

 

Your cross I place before me;

Its saving power restore me,

Sustain me in the test.

It will, when life is ending,

Be guiding and attending

My way to your eternal rest.

 

Paul Gerhardt (1607-1676)

Good Friday

Early in the morning of the Day of Preparation for Passover, the religious authorities met in Jerusalem and affirmed their vote convicting Jesus of blasphemy. They intended to take him outside the gates of Jerusalem and stone him to death, but first they needed Roman permission for an execution. Governor Pontius Pilate was hearing other civil cases that morning, so the authorities brought Jesus to Pilate.

Blasphemy is not a crime in Roman law—especially not blasphemy by claiming to be the Son of God. The Romans had lots of gods, and many of them had sons. The authorities adjusted their verdict to get the governor’s attention. They said that Jesus claimed to be a king, making him a rebel against Roman rule. After a brief investigation, Pilate realized that Jesus was not guilty of rebellion. Three times he publicly announced that Jesus was innocent. (A few hours earlier, Peter had said three times that he did not know who Jesus was.) Pilate attempted several ways to escape the verdict that the local authorities wanted from him. Finally, in desperation, he offered the authorities and the mob supporting them a choice: to observe the Passover, the governor would release one prisoner. Either he would release Jesus, an innocent man, or he would release Barabbas, a convicted terrorist.

No one had mentioned crucifixion up to this moment, aside from the several times that Jesus had predicted how he would die. Evidently, Barabbas had just been sentenced to this form of execution. Now, the authorities and the mob demanded freedom for Barabbas; when the governor asked what he should do with Jesus, the mob shouted, “Crucify him! Crucify him!”

Christians know that we are all just like Barabbas. We are guilty of breaking God’s laws. We deserve punishment. The evidence of our wrongdoing is inescapable. Yet we are set free. Jesus takes the punishment we deserve, and we are given our freedom. More than that, we are granted the rewards Jesus deserves for his sinless life.

Jesus was beaten by the Roman soldiers. They mocked him, thinking it laughable that anyone would even want to be “King of the Jews.” They followed orders, having him carry his cross through the streets of Jerusalem. Jesus was crucified outside the gate of Jerusalem between two thieves (possibly partners in crime with Barabbas). Roman soldiers, guarding the place of execution to prevent a rescue, were granted whatever property the condemned men had carried with them. Jesus had only the clothes on his back, but the soldiers gambled to see who would claim that clothing.

Over the years, thousands of people were crucified by the Roman government. Some survived the torture up to two days. Many people have suffered other kinds of excruciating pain, and some have endured it for years. Many people have been abandoned by their families and their friends. Physically, nothing is unique or special about the way Jesus died. Yet one thing is different: Jesus, the sinless Son of God, was abandoned by his Father. Always the two Persons had been with each other, loving each other, doing things for each other. Now the Father treated his Son as guilty of all sin. This separation is what sinners deserve—our rebellion against God signals that we do not want to be with him. God’s just judgment against us (“You don’t want to be with me? Fine, then I will abandon you.”) was turned against Jesus. In agony of separation Jesus cried out, “My God, my God, why have you forsaken me?”

Jesus knew the answer to his question. His words are not meant as a philosophical query; they describe the despair Jesus was feeling in his heart. A thousand years before, David had written a Psalm that begins with the words Jesus prayed; Psalm 22 contains vivid descriptions of crucifixion, even the detail of enemies gambling for the victim’s clothing. A possible temporal loop exists here, as Jesus prays the words written a thousand years earlier, words which prophesied his predicament. The beginning, though, is with Jesus. He was forsaken by his Father and endured the cross, and then earlier in time he spoke of his experience to David, who wrote about what Jesus faced.

Judgment Day is coming. Every human who ever lived will stand before the judgment seat of God, and God will express his wrath over every sin that has been committed. The sun will turn to darkness, according to the prophets, and the moon will change to blood. The earth will shake because of the judgment of God. Christians do not need to fear that Day. Jesus has already endured his Father’s wrath in our place. The sun refused to shine for three hours on that Good Friday. The earth did shake. And, if historians are correct that these events took place in Jerusalem on April 3, AD 33, then the prophecy was completed, because the moon that rose at sunset was a “blood moon,” stained by the shadow of the earth.

“It is finished,” Jesus said before he died. He did not merely mean that his life or his suffering was finished. He meant that his mission was finished. The war between God and evil was finished. Evil’s claim on the lives of sinners was finished. The power of death was finished. Jesus had fought and had prevailed; goodness and love and life had won. For those reasons, we call the Friday when Jesus died “Good Friday.” J.