Passion / Palm Sunday (Lent 6)
Preaching
Lectionary Preaching Workbook
Series IX, Cycle B
Object:
Theme of the Day
God's love shines through the cross and changes us.
Collect of the Day
Three prayer possibilities are available. The first alternative praises God for His endless love in sending Jesus to take our nature and to suffer death. (The third alternative refers to the God of mercy and might who offers infinite life through the passion.) Petitions are offered to enable sharing in Christ's obedience and victory. (The third alternative asks that we be gathered around the Cross and preserved until the resurrection.) Emphasis in these prayers in placed on Sanctification (with a bit more emphasis on grace in the third alternative). The second alternative focuses more on divine sovereignty, with the petition that the Holy Spirit keep the faithful in the joyful procession of those praising Christ. This alternative has more to say about providence and the Holy Spirit, offering a freer, more joyful vision of Sanctification.
Psalm of the Day
Psalm 31:9-16
* Prayer for deliverance from personal enemies is attributed to David. These verses are a cry for help. In view of Jesus' family ties to the Davidic line, the Psalm could be interpreted as a prophecy of His sufferings.
* The Psalmist is in sorrow, scorned, broken, and the object of schemes (vv. 10-13).
* He prays for vindication that we may be saved by God's steadfast love. There is an awareness that our whole life is in God's hands (vv. 14-16).
Sermon Text and Title
"Evil Doesn't Have a Chance"
Isaiah 50:4-9a
1. Theological Aim of the Sermon and Strategy
To proclaim God's long-standing plan to overcome sin and evil in Jesus and in the lives of hearers.
2. Exegesis (see Introduction to Selected Books of the Bible)
* A work of Second Isaiah written soon before the fall of Babylon.
* A text taken from the Book of Consolation, a series of eschatological prophecies.
* This text is the so-called Third Servant Song. 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 an individual (the Messiah, and specifically Jesus) is the referent. Many scholars understand them to concern the role the nation of Israel would play in propagating God's mission.
* The Servant says that God made Him a teacher, to sustain the weary (exiled Israelites) (v. 4).
* The Servant does the Lord's bidding (v. 5) and accepted the insults received (v. 6).
* Using a law-court image, the Servant expresses unshakable confidence that God will vindicate Him (vv. 7-9).
3. Theological Insights (see Charts of the Major Theological Options)
* The text is best read in terms of Christology and God's faithfulness in Jesus' mission. Sin and evil do not have a chance.
* Commenting on this text, John Calvin offered some helpful insights:
The faithful servants of God, when they administer the doctrine of the word, cannot escape this condition, but must endure fights, reproaches, hatred, slanders, and various attacks from adversaries… Let them, therefore, arm themselves with steadfastness and faith….
(Calvin's Commentaries, Vol. VIII/2, pp. 55-56)
However that may be, He always watches carefully and runs to give aid; and even when we fly and resist, He calls us to Him, that we may be refreshed by tasting His grace and kindness.
(Ibid., p. 54)
* Jesus' suffering is thus good news, Martin Luther claimed:
… it hurts the Lord to see that we weep at the sight of His suffering. He wants us to be glad, praise God, thank His grace, extol, glorify, and confess Him; for through this journey we come into the possession of the grace of God.
(What Luther Says, p. 180)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* For examples of the evil America and its citizens confront, see this section for First Lessons, Advent 3, Epiphany 4, Epiphany 5; and Second Lessons, Christmas, Epiphany, Lent 1.
5. Gimmick
Identify the most pressing problematic issue facing your congregation, community, state, or the nation at large. Use any search engine to find statistics or poll data that supports your thesis that this is a problem. See Socio-Economic, Political, Psychological, and Scientific Insights for statistics on racism, sexism, poverty, decline of moral values, and the squeeze on the middle class. Note that when Jesus and His work come into the picture this week, these realities, evil, do not stand a chance.
6. Possible Sermon Moves and/or Stories/Examples
* It was late in the sixth century BC in Israel (Judah) when our First Lesson was written. Times were no less dire. In fact, the Hebrews were a conquered people, under Babylonian domination. Ordinary Americans like us often feel we are under the control of foreign or alien forces bigger than we are. (Try to draw connections with the analysis of the problems you have already discussed.)
* In the midst of this despair we may feel over our challenges today, the writer of our lesson had a Word of hope. He sang a song about a servant (whom we have come to call the Suffering Servant) who would become a teacher with a word to the weary, but who would suffer in contending with adversaries. We Christians have understood this to refer to Jesus, a messianic prophecy.
* Sustain the weary. Our lesson tells us to put our trials on Jesus, that he will take them on for us and comfort us with His loving and fresh insights. But how does that work in our case? Basically our lesson says that evil (including the trials we face) doesn't have a chance.
* John Calvin along with our lesson make clear that just because you are a Christian does not mean that you will never face problems. (Note the first quotation in Theological Insights.) On the contrary, more than likely you will be exposed to all sorts of chiding, slander, hatred, and disdain for your values. (If things are too smooth between you and the present currents of life, maybe you are not living the faith. This is the Theology of the Cross; see Theological Insights for the Second Lesson, Lent 3.)
* The question remains. How does this Servant, how does Jesus, really help comfort us from our woes? The two greatest Protestant reformers tell us in their interpretation of this text. The Servant, Jesus, comforts us by walking with us!
* Calvin speaks of God and Christ always watching us carefully, running to give aid, even when we run and fly. He wants us to taste His grace and kindness. (See second Calvin quote in Theological Insights.) Elaborate on the beauty of a God who runs after us, who always has his eye on us, and who wants us to taste His kindness. Sounds like the sort of love a parent has for a beloved child, only in this case the love is a perfect one that never messes up and is fully protective. Evil can't overcome a love like that.
* This Savior of ours loves us so much that He suffered and died for us to give us life. That is what the coming week is all about. Let that sink in. Feel the warmth that comes from having a friend, having a parent, who loves you so much that He would die for you!
* Martin Luther does a beautiful job of describing what this suffering means for Jesus. Use the last Luther quote in Theological Insights. Jesus is hurt when we weep at His suffering. What love! He would rather see us happy and just praising Him.
7. Wrap-Up
Conclude by reiterating how God keeps running after us, determined not to lose us. This is a God who wants to refresh us in our struggles with racism, poverty, broken families, burnout, unhappiness. Ask how we cannot be reinvigorated with a love like this -- a love that would rather see us joyful and praising Him than being sad about our sin. Some say we commemorate Passion Sunday today, commemorate Christ's suffering and death all week. But Luther's right: Christ does not want tears this week -- wave the palms, celebrate, be joyful, and then in the long-term the evils of race, poverty, brokenness, loneliness, meaninglessness won't have a chance. We'll be too busy with joy and praise. Grace will make us enjoy this week, every week, and through the journey find a way out. Evil has no chance in face of such love and joy!
Sermon Text and Title
"Runnin' on Empty"
Philippians 2:5-11
1. Theological Aim of the Sermon and Strategy
To proclaim Jesus' self-sacrificing style (Christology) and its implications for the self-sacrificing lives Christians are to lead (Sanctification). This is contrasted with our own self-seeking, which characterizes not just our own contexts but human nature in general.
2. Exegesis
* A letter written by Paul while a prisoner to Christians in a province of Macedonia. There is some debate about whether the epistle in its present form might be a combination of three separate letters (as early theologian Polycarp, Philippians, 2.3, spoke of Paul's letters to this church). Its immediate occasion was to thank the Philippians for their gifts, by way of the return of Epaphroditus to Philippi (2:25-30) who had brought these gifts to Paul.
* Paul's main purpose is to urge persistence in faith in the face of opposition, using himself as an example. Following the mind of Christ gets one less concerned with one's fate and more focused on proclaiming along with the joy that goes with it.
* Main Sections: (1) Salutation (1:1-2); (2) Thanksgiving (1:3-11); (3) Paul's present circumstances (1:12-30); (4) Humility and Christ (2:1-8); (5) On plans for Timothy and Epaphroditus (2:19-30); (6) A warning (3:1-11); (7) Confession and exhortation (3:12-21); and (8) Final appeals (ch. 4).
* Central Themes: (1) Christology; (2) Justification; (3) Sanctification, including perseverance and celebration; and (4) Eschatology.
* In the lesson, after being urged to love and be concerned with the interests of others (vv. 2-4), exhorts the faithful to have the mind of Christ Jesus (v. 5). He is depicted (in hymn form) as divine, but as One emptying Himself into humanity and on the Cross (vv. 6-8). In turn, God has exalted Him (vv. 9-11).
3. Theological Insights (see Charts of the Major Theological Options)
* Christology and Sanctification (practice of love in the Christian life) are the center of the text.
* Martin Luther notes that all that Christ did (taking on human frailties and bearing our sin) He did not do because we were worthy of it (Complete Sermons, Vol. 4/1, p. 179).
* John Calvin speaks of the text alluring us to imitate Christ in humility with His example (Calvin's Commentaries, Vol. XXI/2, p. 54).
* He further noted that the human mind is averse to being abased, and yet this is highly desirable (Ibid., p. 59).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* New business trends with their stress on flexibility seem to make it difficult to measure success by standards of achievement. As much as anything, making sure that your image as a "winner" is established and maintained is the formula for success (Richard Sennett, The Corrosion of Character, pp. 78-80).
* Neurobiological research has demonstrated that the part of our brain, the prefrontal cortex, which most distances us from our own immediate needs, as it is activated when we engage in projects bigger than ourselves (self-emptying activities), is especially involved in intimate relationships (Daniel Amen, Change Your Brain, Change Your Life, pp. 114, 264-267, 275-277).
5. Gimmick
You're too full of yourself, always building yourself up at other people's expense. If you don't toot you own horn, nobody else will. Imagination is the key to success (see Socio-Economic, Political, Psychological, and Scientific Insights). It's different with Jesus. Instead of being too full of Himself, our Second Lesson suggests He runs on empty and invites us to live that way too.
6. Possible Sermon Moves and/or Stories/Examples
* Paul's whole purpose in the Letter to the Philippians was to be less concerned with your own fate than with the gospel (vv. 2-5; 1:12-25). And so in our lesson Paul sings a hymn apparently sung in the early church, a hymn about Jesus Christ. We learn in this hymn that though born in the form of God, Jesus did not regard equality with Him as something to be exploited (v. 6). Instead He emptied Himself, taking the form of a slave, humbled Himself and became obedient to die on the Cross (vv. 7-8).
* Jesus emptied Himself. Empty. Nothing less. Jesus ran on empty. And yet our Bible lesson says He was exalted as a result (vv. 9-11).
* Empty. Seems you need to be empty in order really to love. This explains why none of us loves perfectly (we can't quite get over our selfishness). But in emptying Himself of His divinity, Jesus pulled it off perfectly. That's why His love is perfect.
* You empty yourself to love. Use the neurobiological research noted in Socio-Economic, Political, Psychological, and Scientific Insights. When the front part of your brain is active in love, you're not so much dwelling on yourself; you are more focused on a bigger project.
* Psychologist M. Scott Peck thinks it takes a self-emptiness to hear or care for another: "We cannot let another person into our hearts and minds unless we empty ourselves. We can truly listen to him or truly hear her only out of emptiness." Get that: to love, to care about somebody else, you must run on empty. Get yourself out of the way in love.
* Mother Teresa, a believer who knew a good bit of this sort of love, explained it well: "Love, to be real, must cost, it must hurt, it must empty us of self."
* How do we get empty to love like this? It is not as simple as trying to imitate Jesus. That won't work. We are too full of ourselves, too committed to self-promotion to do that on our own.
* But Lent, Holy Week, helps us with this process. Standing there at the foot of the Cross, accompanying Jesus while He suffers, we get too tired or too burned out to give Him our best (Mark 14:37-42, 53-54). These events lead us to begin to see the wisdom of Ecclesiastes. (Read 1:2, 8-9, 11.)
* The Cross and the Passion show us that all our busywork, all the things we have done and will do, end in the dirt, at the grave. Apart from Christ, nothing we do matters or endures. That will lead you to see the emptiness of it all.
* The good news of Holy Week is that life is not as chaotic and empty as it seems. The car may not be able to run on empty, but Christians can because Jesus has emptied Himself, His divine love, and it is spilling out. It is spilling out on us!
7. Wrap-Up
The message of Easter and Holy Week is that in emptying Himself Christ has been exalted. His glory, the divine love has spilled out into us empty cups. Yes, the good news of this week, the palms, proclaim that because our emptiness is getting filled with God's love, we can run on empty! But no longer filled with ourselves, we can begin to truly love, to do our jobs with service in mind instead of self-promotion; we can make this nation, make our lives different. The Easter celebration, the Easter week, begins this week. Try running on empty, running on God's love instead of your own wiles and image. Get better mileage that way.
Sermon Text and Title
"Looking at Life From the Cross"
Mark 14:1--15:47 or Mark 15:1-39 (40-47)
1. Theological Aim of the Sermon and Strategy
To help us see what life looks like when we live it in the shadows of Jesus' Cross (Sin, Justification by Grace, Sanctification).
2. Exegesis (see Introduction to Selected Books of the Bible)
* The oldest account of Jesus' betrayal, the Last Supper, Gethsemane, capture, trial, crucifixion, and death.
* The chief priests and scribes initiate a conspiracy against Jesus. They do this for fear of a popular expression of support for Him (14:1-2). Mark reports a long-standing plot against Jesus (3:6; 11:18; 12:12).
* In an account omitted by Luke and portrayed by John (12:1-8) as prior to Palm Sunday, the story of Jesus' anointing by a woman at Simon the Leper's home is reported (14:3-9). Jesus defends her actions from those critiquing her for not using the money spent for the ointment (the value of one year's wages in that economy) for the poor. Jesus defends her, claiming that the poor will always be with us and that she had done the right thing preparing His body for burial. The account, then, is a prophecy of Jesus' Passion.
* Judas Iscariot conspires with the chief priests to betray Jesus (14:10-11). The meaning of Iscariot could relate to the Semitic term for "fraud" or the Latin word for "assassin."
* The account of the Last Supper on the first day of the Feast of Unleavened Bread (commemorating the escape of the Hebrews from Egypt). We learn of how Jesus came to hold the meal in the house offered for His use (by virtue of Jesus' prophecy to His disciples). They are to use for a room a house where a man carrying water enters (14:12-16).
* At the meal (which may have only been a meal on Passover Eve), Jesus prophesies His betrayal by one of the disciples dipping bread into a bowl with Him. He refers to Himself as the Son of God, noting the curse on the betrayer (14:17-21).
* The actual meal and Jesus' words of institution, consecrating the elements, are reported (14:22-24). The reference He makes to new covenant ways is necessary, for Jews would never drink blood (Leviticus 17:10ff). Never again, Jesus says, will He drink wine until He drinks in the kingdom of God (14:25).
* After singing a hymn (probably Psalm 115-118, typical in the Passover meal), Jesus and the disciples leave for the Mount of Olives. Citing Zechariah 13:7, He prophesies that all will desert Him, the shepherd struck and the sheep scattered (14:26-27).
* Jesus claims that after being raised up He will meet His followers in Galilee (14:28).
* Peter protests, insisting that he will not desert, but Jesus predicts that he will betray Him before morning dawns (14:29-31).
* The disciples and Jesus go to Gethsemane, leaving all except Peter, James, and John behind as He prays. He becomes distressed, agitated, and grieved, petitioning that the hour might pass from Him (14:32-35). He refers to God as Abba in His petitions, a familiar title no Jew would dare attribute to the Lord, resolving finally to do His will (14:36).
* On three occasions He returns to the select disciples, finding Peter and the others sleeping. The flesh is weak, Jesus claims. The third time he speaks of the hour coming for the Son of Man's betrayal (14:37-42). The man Jesus stands in stark contrast here to other human beings.
* The betrayal by Judas' infamous kiss of Jesus to an armed crowd (14:43-46). Kissing a rabbi as a greeting was a common sign of respect in this era. One of Jesus' followers takes armed action against the high priest's slave, but Jesus submits, noting He was not arrested previously when teaching in the Temple (14:47-50).
* The story of a young man who followed Jesus' followers; captured, he runs away naked from captors holding on to his clothes (a linen cloth) (14:51-52). The story may be a contrast of Jesus' calmness facing death and the fear of a follower. Others claim that the young man is Mark, that the Last Supper was held in his mother's home (Acts 12:12).
* Jesus appears before Caiaphas, the high priest. Peter only follows at a distance, warming himself at the fire (14:53-54). While he is comfortable, Jesus is grilled.
* The trial proceeds, before the high priests and the whole counsel (the Sanhedrin), all conspiring with false witnesses. Jesus is accused of threatening to destroy the temple and rebuild it without hands (14:55-58). This is a charge of wizardry -- a capital crime (Leviticus 20:27).
* It is noted that the witnesses did not agree (14:59). After failing to get a response from Jesus, the high priest asks Him if He is the Messiah. In contrast to Matthew's account, Mark has Jesus respond affirmatively and speaks of His glorification, sitting at the right hand of the power (God) (14:60-62). The high priest responds in grief (tearing his clothes), accusing Jesus of blasphemy and deserving death. Jesus is tortured (14:63-65).
* Peter is then identified as one of Jesus' followers and denies him three times before dawn. Remembering Jesus' prophecy, he weeps (14:66-72).
* Members of the Sanhedrin elect in the morning to hand Jesus over to the Roman prefect, Pilate. He asks Jesus if he is king of the Jews and Jesus simply notes that that is Pilate's confession (15:1-2). Hearing other accusations, Jesus gives no answer, astounding Pilate (15:3-5). There is no report of the death of Judas. That account is only found in Matthew (27:3-10). In Luke (23:6-16), Jesus is passed on to Pilate.
* Though there is no historical evidence of such a practice, it is reported that it was common for Pilate to release a prisoner at Passover. He offers the crowd Jesus, King of the Jews (for He realized that the accusations against him had been trumped up over jealousy) or Barabbas, who had committed murder during an insurrection (15:6-10). The chief priests stir up the crowd to call for Barabbas' release (15:11). The crowd, so stirred up, calls for Jesus' crucifixion, and wishing to please the crowd Pilate complies (15:12-15).
* The soldiers lead Jesus to a courtyard and mock him, making Him wear purple, a crown of thorns, and calling him king of the Jews (15:16-20). Those outside the faith unknowingly witness to Jesus.
* On the road to the site of the Crucifixion, Golgotha, Simon, from the African district of Cyrene (with a large Jewish population) is made to bear Jesus' Cross (15:21). He is given no credit for undertaking this task, as it is imposed on him.
* At Golgotha, Jesus refuses wine mingled with myrrh (15:22-23). When crucified, Jesus' garments are divided by lot (15:24-25).
* An inscription of the charge "King of the Jews" is read. And many who pass by mock Him (15:26-32).
* Darkness envelops the land from noon until three. This may be a reference to Amos 8:9-10, where mourning for an only son is related to the sun going down in daylight. Jesus cries out, feeling forsaken by the Father (15:33-34). Some mistakenly say this call of anguish in Aramaic was a call to Elijah (15:35). (Later Jewish folklore regarded Elijah as a rescuer of the righteous [see 2 Kings 2:9-12].)
* Jesus is mockingly given a sponge with sour wine and dies (15:36-37), perhaps an allusion to fulfilling Psalm 69:21. At that time the curtain that closed off the holy of holies in the Temple is torn (15:38). This symbolizes that in Jesus' death God's people have direct access to Him.
* A centurion seeing Jesus breathe His last confesses Him to be God's Son (15:39). This testimony by a Gentile completes the theme of the gospel (1:1). This title (Son of God) was tied to the Messiah since 2 Samuel 7:12-16. The reference was to how this Son would reign on God's behalf.
* Reference is made to some women, including Mary Magdalene and Mary the mother of James, Joses, and Salome (15:40-41). The Virgin Mary is identified elsewhere as the mother of James and Joses (6:3).
* Respected member of the council Joseph of Arimathea, expecting the immanence of the kingdom of God, asks for Jesus' body. Pilate receives verification of the death and gives Joseph the body (15:42-45).
* Joseph takes the body from the Cross, wraps it in linen, and lays it in a tomb with a stone at its door (15:46).
* Mary Magdalene and Mary the mother of Jesus see where the body is laid (15:47).
3. Theological Insights (see Charts of the Major Theological Options)
* An analysis of our Sin and Justification by Grace, how each illumines the other. Attention is also give to how God's love transforms us (Sanctification).
* Martin Luther sees in the passion a testimony to Christ's "tremendous love" (Complete Sermons, Vol. 5, p. 372).
* In the case of being anointed, John Calvin seems open to it testifying to a situational ethic, as he writes:
Hence we infer that certain extraordinary ways of acting are sometimes approved by God, and yet that it would be improper to make them an example.
(Calvin's Commentaries, Vol. XVII/1, p. 188)
* He further notes how in the fear and sorrow Christ experienced (v. 33), humanity has sufferings and fears belonging to it (Ibid., p. 227). Christ's emotions are not confused like ours, but His are pure and innocent (Ibid., p. 230). In fact, Martin Luther noted that "It is in the nature of things for us human beings to find the struggles before death worse than death itself" (Complete Sermons, Vol. 5, p. 384).
* In Calvin's view Peter's denial may be applied to the whole church, those in fear and to comfort them (Calvin's Commentaries, Vol. XVII/1, p. 260).
Let us therefore remember that our strength is so far from being sufficient to resist powerful attacks, that it will give way, when there is the mere shadow of a battle.
(Ibid., p. 261)
* His denial teaches us that "we shall never cease to fall, if the Lord does not stretch out His hand to uphold us" (Ibid., p. 264). The brutal stupidity that holds us is perpetual. "Let us therefore know, that whenever any one has fallen, his repentance will never begin, until the Lord has looked at him" (Ibid., p. 265).
* The account shows, in Calvin's view, that "the truth of God always rises superior to all obstacles raised by human unbelief" (Ibid., p. 289). He also gives advice regarding how we can best meditate on and profit from Christ's death:
For if we are desirous to profit aright by meditating on the death of Christ, we ought to begin with cherishing abhorrence of our sins, in proportion to the severity of the punishment which He [Christ] endured. This will cause us not only to feel displeasure and shame of ourselves, but to be penetrated with deep grief, and therefore to seek the medicine with becoming ardour, and at the same time to experience confusion and trembling. For we must have hearts harder than stones, if we are not cut to the quick by the wounds of the Son of God, if we not hate and detest our sins for expiating that the Son of God endure so many torments.
(Ibid., p. 290)
* Calvin sees significance in Christ being stripped of His clothes (15:24). By His nakedness we have obtained the riches that make us honorable in God's presence (Ibid., p. 298).
* He adds that thinking of Christ being fought against by those surrounding the Cross gives us a remedy for overcoming temptations when we feel that the world is against us:
And, therefore, if we learn to raise our minds to God, it will be easy for us to look down, as it were, from above, and despise the ignorance of unbelievers; for whatever may be their strength and resources, still they know not what they do.
(Ibid., p. 301)
* Calvin finds an important lesson in Joseph of Arimathea securing Jesus' body for burial:
We see then how the Lord in a moment forms the hearts to new feelings, and raises up by a spirit of fortitude those who had previously fainted. But if through a holy desire to honour Christ, Joseph assumed such courage while Christ was hanging on the Cross, woe to our slothfulness, if, now that He has risen from the dead, an equal zeal, at least, to glorify Him do not burn in our hearts.
(Ibid., p. 333)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* For social sins to abhor, see the references in this section for the First Lesson.
* Note how the leaders stir up the crowds (15:11) and identify ways in which this happens today, such as the role of the Republican party in organizing the Religious Right (Randall Balmer, Thy Kingdom Come). Investigating the origins of the Tea Party movement might also lead to this conclusion.
* Regarding the actual economic viewpoint of America's Founders, their openness to a managed economy, see my When Did Jesus Become Republican? (pp. 134-135, 179-180).
* For evidence of Americans' positive self-image of themselves, belief that they are good, see New York Times magazine, May 7, 2000, revealing that 73% of the population believe we are born good. No reason to think that this optimism has been tempered in the past decade.
5. Gimmick
Nobody much likes the story of Jesus' final week on earth. We commemorate it year after year, but Easter looks a lot better. The palms we distribute this Sunday help us dodge the reality of Holy Week a little. But most of it is distraction. Why not? We don't like to see what we look like during Holy Week. And for that reason we are not really prepared for Easter when it comes; rather, we are inclined to regard it as just another routine Holy Week. We don't want to go through this preparation for Easter. To see our lives from the perspective of the Cross isn't pretty.
6. Possible Sermon Moves and/or Stories/Examples
* John Calvin offers some deep insights into the Cross and our relationship to it. Cite the seventh bullet point (the third Calvin quote) in Theological Insights.
* Calvin had it right. To appreciate the meaning of Christ's death and the good news of Easter in all their depth, you need to begin by contemplating Sin. But we do not want to feel the displeasure and anger with ourselves that seeing Jesus on the Cross, suffering for us, does to us. We think too highly of ourselves. Refer to the last bullet point in Socio-Economic, Political, Psychological, and Scientific Insights. Note how often our politicians tell us about the goodness of the American people. This optimism explains why we are not really appreciative of Easter and what Christ has done for us. Because we feel basically good about goodness, we don't have the despair about our situation and ardor to yearn for Jesus and his gifts.
* Look at the gospel account, the oldest and probably most accurate account of the events of Holy Week, and you can better appreciate how we have killed Jesus, how bad our lives look from the perspective of the cross.
* Various leaders of the Jewish community were scheming to stir up the crowd against our Lord (vv. 14:1-2, 63-65; 15:11-15). Our political leaders stir up the crowds too, convincing the masses that health-care reform is not necessary, a balanced budget is more important than feeding fellow citizens, unbridled capitalism is what the Founders of America wanted, and ordinary people are helped when the rich don't have to pay as much in taxes. When we look at life from the Cross, we see the manipulating schemes of our leaders.
* Many of the disciples criticized the woman at Simon the Leper's home for anointing Jesus with that expensive oil (14:4-5). Sometimes in our society we hear that financially generous church members are critiqued for not saving enough for the future or for not using the money to meet immediate needs. Jesus tells the disciples and us how we have our priorities messed up (14:9).
* What Augustine said about the human condition applies to the disciples, applies to us when we bad-mouth what generous folks in our congregations are doing. We are a race curious to know of others' lives but slothful to correct our own. We are never satisfied; joy and sorrow always contend in our lives. Though enjoying to endure, we would rather we had nothing to endure. In adversity we desire prosperity, and in times of prosperity we fear adversity (Nicene and Post-Nicene Fathers, First Series, Vol. 1, pp. 142, 153).
* In adversity we desire prosperity, and in times of prosperity we fear adversity. Sounds like the Palm Sunday crowd that greeted Jesus as he paraded into town (desiring prosperity in their time of Roman empire-directed adversity [11:8-10], but inclined to scream for His death for fear the Jews might be victims of retaliation [15:13-14]). And so we will do what it takes on the job to secure a career, no matter how many lives we have to climb over to get our goals. And when we get "there," we spend a lot of time looking over our shoulders. We really are part of that crowd that called for Jesus' crucifixion.
* We could talk about Peter's cowardice, his failure to confess Jesus (4:53-54, 66-72). Consider the Calvin quote in the fifth bullet point of Theological Insights. We don't often talk about Jesus in social circumstances unless we're sure that the host is a churchgoer. See yourself in light of the Cross?
* Let's not forget how the disciples couldn't stay awake to be with Jesus in the garden when He wanted their fellowship (14:37-42). Oh how we claim our exhaustion and the condition of burnout as our excuse for not walking with Jesus in service to those in need.
* Blaise Pascal well portrays the human condition:
All our life passes in this way: we seek rest by struggling against certain obstacles, and once they are overcome, rest proves intolerable because of the boredom it produces. We must get away from it and crave excitement.
(Pensees, p. 69)
We want our rest. But when we get it, we soon get bored and complain.
* But for all our complaining, as bad as our lives look in light of the Cross, in the final analysis Holy Week is good news. We are people (with all our faults and hang-ups) for whom Christ went to the Cross and rose. We also come to appreciate how even the rich and powerful have it wrong, that they are no better, wiser, or more powerful than we are. (Use next-to-last Calvin quotation in Theological Insights.) The doctrine of sin is a great equalizer.
7. Wrap-Up
Conclude by elaborating on the good news. Note Martin Luther's claim (see Theological Insights) that the passion is a testimony to Christ's "tremendous love." God's love seems more tremendous when, in light of the cross, we begin to appreciate who we are and how we have sinned against Christ. Such a love also changes us, makes our heart burn with zeal. (Use last quotation in Theological Insights.) To look at life in light of the cross changes lives!
God's love shines through the cross and changes us.
Collect of the Day
Three prayer possibilities are available. The first alternative praises God for His endless love in sending Jesus to take our nature and to suffer death. (The third alternative refers to the God of mercy and might who offers infinite life through the passion.) Petitions are offered to enable sharing in Christ's obedience and victory. (The third alternative asks that we be gathered around the Cross and preserved until the resurrection.) Emphasis in these prayers in placed on Sanctification (with a bit more emphasis on grace in the third alternative). The second alternative focuses more on divine sovereignty, with the petition that the Holy Spirit keep the faithful in the joyful procession of those praising Christ. This alternative has more to say about providence and the Holy Spirit, offering a freer, more joyful vision of Sanctification.
Psalm of the Day
Psalm 31:9-16
* Prayer for deliverance from personal enemies is attributed to David. These verses are a cry for help. In view of Jesus' family ties to the Davidic line, the Psalm could be interpreted as a prophecy of His sufferings.
* The Psalmist is in sorrow, scorned, broken, and the object of schemes (vv. 10-13).
* He prays for vindication that we may be saved by God's steadfast love. There is an awareness that our whole life is in God's hands (vv. 14-16).
Sermon Text and Title
"Evil Doesn't Have a Chance"
Isaiah 50:4-9a
1. Theological Aim of the Sermon and Strategy
To proclaim God's long-standing plan to overcome sin and evil in Jesus and in the lives of hearers.
2. Exegesis (see Introduction to Selected Books of the Bible)
* A work of Second Isaiah written soon before the fall of Babylon.
* A text taken from the Book of Consolation, a series of eschatological prophecies.
* This text is the so-called Third Servant Song. 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 an individual (the Messiah, and specifically Jesus) is the referent. Many scholars understand them to concern the role the nation of Israel would play in propagating God's mission.
* The Servant says that God made Him a teacher, to sustain the weary (exiled Israelites) (v. 4).
* The Servant does the Lord's bidding (v. 5) and accepted the insults received (v. 6).
* Using a law-court image, the Servant expresses unshakable confidence that God will vindicate Him (vv. 7-9).
3. Theological Insights (see Charts of the Major Theological Options)
* The text is best read in terms of Christology and God's faithfulness in Jesus' mission. Sin and evil do not have a chance.
* Commenting on this text, John Calvin offered some helpful insights:
The faithful servants of God, when they administer the doctrine of the word, cannot escape this condition, but must endure fights, reproaches, hatred, slanders, and various attacks from adversaries… Let them, therefore, arm themselves with steadfastness and faith….
(Calvin's Commentaries, Vol. VIII/2, pp. 55-56)
However that may be, He always watches carefully and runs to give aid; and even when we fly and resist, He calls us to Him, that we may be refreshed by tasting His grace and kindness.
(Ibid., p. 54)
* Jesus' suffering is thus good news, Martin Luther claimed:
… it hurts the Lord to see that we weep at the sight of His suffering. He wants us to be glad, praise God, thank His grace, extol, glorify, and confess Him; for through this journey we come into the possession of the grace of God.
(What Luther Says, p. 180)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* For examples of the evil America and its citizens confront, see this section for First Lessons, Advent 3, Epiphany 4, Epiphany 5; and Second Lessons, Christmas, Epiphany, Lent 1.
5. Gimmick
Identify the most pressing problematic issue facing your congregation, community, state, or the nation at large. Use any search engine to find statistics or poll data that supports your thesis that this is a problem. See Socio-Economic, Political, Psychological, and Scientific Insights for statistics on racism, sexism, poverty, decline of moral values, and the squeeze on the middle class. Note that when Jesus and His work come into the picture this week, these realities, evil, do not stand a chance.
6. Possible Sermon Moves and/or Stories/Examples
* It was late in the sixth century BC in Israel (Judah) when our First Lesson was written. Times were no less dire. In fact, the Hebrews were a conquered people, under Babylonian domination. Ordinary Americans like us often feel we are under the control of foreign or alien forces bigger than we are. (Try to draw connections with the analysis of the problems you have already discussed.)
* In the midst of this despair we may feel over our challenges today, the writer of our lesson had a Word of hope. He sang a song about a servant (whom we have come to call the Suffering Servant) who would become a teacher with a word to the weary, but who would suffer in contending with adversaries. We Christians have understood this to refer to Jesus, a messianic prophecy.
* Sustain the weary. Our lesson tells us to put our trials on Jesus, that he will take them on for us and comfort us with His loving and fresh insights. But how does that work in our case? Basically our lesson says that evil (including the trials we face) doesn't have a chance.
* John Calvin along with our lesson make clear that just because you are a Christian does not mean that you will never face problems. (Note the first quotation in Theological Insights.) On the contrary, more than likely you will be exposed to all sorts of chiding, slander, hatred, and disdain for your values. (If things are too smooth between you and the present currents of life, maybe you are not living the faith. This is the Theology of the Cross; see Theological Insights for the Second Lesson, Lent 3.)
* The question remains. How does this Servant, how does Jesus, really help comfort us from our woes? The two greatest Protestant reformers tell us in their interpretation of this text. The Servant, Jesus, comforts us by walking with us!
* Calvin speaks of God and Christ always watching us carefully, running to give aid, even when we run and fly. He wants us to taste His grace and kindness. (See second Calvin quote in Theological Insights.) Elaborate on the beauty of a God who runs after us, who always has his eye on us, and who wants us to taste His kindness. Sounds like the sort of love a parent has for a beloved child, only in this case the love is a perfect one that never messes up and is fully protective. Evil can't overcome a love like that.
* This Savior of ours loves us so much that He suffered and died for us to give us life. That is what the coming week is all about. Let that sink in. Feel the warmth that comes from having a friend, having a parent, who loves you so much that He would die for you!
* Martin Luther does a beautiful job of describing what this suffering means for Jesus. Use the last Luther quote in Theological Insights. Jesus is hurt when we weep at His suffering. What love! He would rather see us happy and just praising Him.
7. Wrap-Up
Conclude by reiterating how God keeps running after us, determined not to lose us. This is a God who wants to refresh us in our struggles with racism, poverty, broken families, burnout, unhappiness. Ask how we cannot be reinvigorated with a love like this -- a love that would rather see us joyful and praising Him than being sad about our sin. Some say we commemorate Passion Sunday today, commemorate Christ's suffering and death all week. But Luther's right: Christ does not want tears this week -- wave the palms, celebrate, be joyful, and then in the long-term the evils of race, poverty, brokenness, loneliness, meaninglessness won't have a chance. We'll be too busy with joy and praise. Grace will make us enjoy this week, every week, and through the journey find a way out. Evil has no chance in face of such love and joy!
Sermon Text and Title
"Runnin' on Empty"
Philippians 2:5-11
1. Theological Aim of the Sermon and Strategy
To proclaim Jesus' self-sacrificing style (Christology) and its implications for the self-sacrificing lives Christians are to lead (Sanctification). This is contrasted with our own self-seeking, which characterizes not just our own contexts but human nature in general.
2. Exegesis
* A letter written by Paul while a prisoner to Christians in a province of Macedonia. There is some debate about whether the epistle in its present form might be a combination of three separate letters (as early theologian Polycarp, Philippians, 2.3, spoke of Paul's letters to this church). Its immediate occasion was to thank the Philippians for their gifts, by way of the return of Epaphroditus to Philippi (2:25-30) who had brought these gifts to Paul.
* Paul's main purpose is to urge persistence in faith in the face of opposition, using himself as an example. Following the mind of Christ gets one less concerned with one's fate and more focused on proclaiming along with the joy that goes with it.
* Main Sections: (1) Salutation (1:1-2); (2) Thanksgiving (1:3-11); (3) Paul's present circumstances (1:12-30); (4) Humility and Christ (2:1-8); (5) On plans for Timothy and Epaphroditus (2:19-30); (6) A warning (3:1-11); (7) Confession and exhortation (3:12-21); and (8) Final appeals (ch. 4).
* Central Themes: (1) Christology; (2) Justification; (3) Sanctification, including perseverance and celebration; and (4) Eschatology.
* In the lesson, after being urged to love and be concerned with the interests of others (vv. 2-4), exhorts the faithful to have the mind of Christ Jesus (v. 5). He is depicted (in hymn form) as divine, but as One emptying Himself into humanity and on the Cross (vv. 6-8). In turn, God has exalted Him (vv. 9-11).
3. Theological Insights (see Charts of the Major Theological Options)
* Christology and Sanctification (practice of love in the Christian life) are the center of the text.
* Martin Luther notes that all that Christ did (taking on human frailties and bearing our sin) He did not do because we were worthy of it (Complete Sermons, Vol. 4/1, p. 179).
* John Calvin speaks of the text alluring us to imitate Christ in humility with His example (Calvin's Commentaries, Vol. XXI/2, p. 54).
* He further noted that the human mind is averse to being abased, and yet this is highly desirable (Ibid., p. 59).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* New business trends with their stress on flexibility seem to make it difficult to measure success by standards of achievement. As much as anything, making sure that your image as a "winner" is established and maintained is the formula for success (Richard Sennett, The Corrosion of Character, pp. 78-80).
* Neurobiological research has demonstrated that the part of our brain, the prefrontal cortex, which most distances us from our own immediate needs, as it is activated when we engage in projects bigger than ourselves (self-emptying activities), is especially involved in intimate relationships (Daniel Amen, Change Your Brain, Change Your Life, pp. 114, 264-267, 275-277).
5. Gimmick
You're too full of yourself, always building yourself up at other people's expense. If you don't toot you own horn, nobody else will. Imagination is the key to success (see Socio-Economic, Political, Psychological, and Scientific Insights). It's different with Jesus. Instead of being too full of Himself, our Second Lesson suggests He runs on empty and invites us to live that way too.
6. Possible Sermon Moves and/or Stories/Examples
* Paul's whole purpose in the Letter to the Philippians was to be less concerned with your own fate than with the gospel (vv. 2-5; 1:12-25). And so in our lesson Paul sings a hymn apparently sung in the early church, a hymn about Jesus Christ. We learn in this hymn that though born in the form of God, Jesus did not regard equality with Him as something to be exploited (v. 6). Instead He emptied Himself, taking the form of a slave, humbled Himself and became obedient to die on the Cross (vv. 7-8).
* Jesus emptied Himself. Empty. Nothing less. Jesus ran on empty. And yet our Bible lesson says He was exalted as a result (vv. 9-11).
* Empty. Seems you need to be empty in order really to love. This explains why none of us loves perfectly (we can't quite get over our selfishness). But in emptying Himself of His divinity, Jesus pulled it off perfectly. That's why His love is perfect.
* You empty yourself to love. Use the neurobiological research noted in Socio-Economic, Political, Psychological, and Scientific Insights. When the front part of your brain is active in love, you're not so much dwelling on yourself; you are more focused on a bigger project.
* Psychologist M. Scott Peck thinks it takes a self-emptiness to hear or care for another: "We cannot let another person into our hearts and minds unless we empty ourselves. We can truly listen to him or truly hear her only out of emptiness." Get that: to love, to care about somebody else, you must run on empty. Get yourself out of the way in love.
* Mother Teresa, a believer who knew a good bit of this sort of love, explained it well: "Love, to be real, must cost, it must hurt, it must empty us of self."
* How do we get empty to love like this? It is not as simple as trying to imitate Jesus. That won't work. We are too full of ourselves, too committed to self-promotion to do that on our own.
* But Lent, Holy Week, helps us with this process. Standing there at the foot of the Cross, accompanying Jesus while He suffers, we get too tired or too burned out to give Him our best (Mark 14:37-42, 53-54). These events lead us to begin to see the wisdom of Ecclesiastes. (Read 1:2, 8-9, 11.)
* The Cross and the Passion show us that all our busywork, all the things we have done and will do, end in the dirt, at the grave. Apart from Christ, nothing we do matters or endures. That will lead you to see the emptiness of it all.
* The good news of Holy Week is that life is not as chaotic and empty as it seems. The car may not be able to run on empty, but Christians can because Jesus has emptied Himself, His divine love, and it is spilling out. It is spilling out on us!
7. Wrap-Up
The message of Easter and Holy Week is that in emptying Himself Christ has been exalted. His glory, the divine love has spilled out into us empty cups. Yes, the good news of this week, the palms, proclaim that because our emptiness is getting filled with God's love, we can run on empty! But no longer filled with ourselves, we can begin to truly love, to do our jobs with service in mind instead of self-promotion; we can make this nation, make our lives different. The Easter celebration, the Easter week, begins this week. Try running on empty, running on God's love instead of your own wiles and image. Get better mileage that way.
Sermon Text and Title
"Looking at Life From the Cross"
Mark 14:1--15:47 or Mark 15:1-39 (40-47)
1. Theological Aim of the Sermon and Strategy
To help us see what life looks like when we live it in the shadows of Jesus' Cross (Sin, Justification by Grace, Sanctification).
2. Exegesis (see Introduction to Selected Books of the Bible)
* The oldest account of Jesus' betrayal, the Last Supper, Gethsemane, capture, trial, crucifixion, and death.
* The chief priests and scribes initiate a conspiracy against Jesus. They do this for fear of a popular expression of support for Him (14:1-2). Mark reports a long-standing plot against Jesus (3:6; 11:18; 12:12).
* In an account omitted by Luke and portrayed by John (12:1-8) as prior to Palm Sunday, the story of Jesus' anointing by a woman at Simon the Leper's home is reported (14:3-9). Jesus defends her actions from those critiquing her for not using the money spent for the ointment (the value of one year's wages in that economy) for the poor. Jesus defends her, claiming that the poor will always be with us and that she had done the right thing preparing His body for burial. The account, then, is a prophecy of Jesus' Passion.
* Judas Iscariot conspires with the chief priests to betray Jesus (14:10-11). The meaning of Iscariot could relate to the Semitic term for "fraud" or the Latin word for "assassin."
* The account of the Last Supper on the first day of the Feast of Unleavened Bread (commemorating the escape of the Hebrews from Egypt). We learn of how Jesus came to hold the meal in the house offered for His use (by virtue of Jesus' prophecy to His disciples). They are to use for a room a house where a man carrying water enters (14:12-16).
* At the meal (which may have only been a meal on Passover Eve), Jesus prophesies His betrayal by one of the disciples dipping bread into a bowl with Him. He refers to Himself as the Son of God, noting the curse on the betrayer (14:17-21).
* The actual meal and Jesus' words of institution, consecrating the elements, are reported (14:22-24). The reference He makes to new covenant ways is necessary, for Jews would never drink blood (Leviticus 17:10ff). Never again, Jesus says, will He drink wine until He drinks in the kingdom of God (14:25).
* After singing a hymn (probably Psalm 115-118, typical in the Passover meal), Jesus and the disciples leave for the Mount of Olives. Citing Zechariah 13:7, He prophesies that all will desert Him, the shepherd struck and the sheep scattered (14:26-27).
* Jesus claims that after being raised up He will meet His followers in Galilee (14:28).
* Peter protests, insisting that he will not desert, but Jesus predicts that he will betray Him before morning dawns (14:29-31).
* The disciples and Jesus go to Gethsemane, leaving all except Peter, James, and John behind as He prays. He becomes distressed, agitated, and grieved, petitioning that the hour might pass from Him (14:32-35). He refers to God as Abba in His petitions, a familiar title no Jew would dare attribute to the Lord, resolving finally to do His will (14:36).
* On three occasions He returns to the select disciples, finding Peter and the others sleeping. The flesh is weak, Jesus claims. The third time he speaks of the hour coming for the Son of Man's betrayal (14:37-42). The man Jesus stands in stark contrast here to other human beings.
* The betrayal by Judas' infamous kiss of Jesus to an armed crowd (14:43-46). Kissing a rabbi as a greeting was a common sign of respect in this era. One of Jesus' followers takes armed action against the high priest's slave, but Jesus submits, noting He was not arrested previously when teaching in the Temple (14:47-50).
* The story of a young man who followed Jesus' followers; captured, he runs away naked from captors holding on to his clothes (a linen cloth) (14:51-52). The story may be a contrast of Jesus' calmness facing death and the fear of a follower. Others claim that the young man is Mark, that the Last Supper was held in his mother's home (Acts 12:12).
* Jesus appears before Caiaphas, the high priest. Peter only follows at a distance, warming himself at the fire (14:53-54). While he is comfortable, Jesus is grilled.
* The trial proceeds, before the high priests and the whole counsel (the Sanhedrin), all conspiring with false witnesses. Jesus is accused of threatening to destroy the temple and rebuild it without hands (14:55-58). This is a charge of wizardry -- a capital crime (Leviticus 20:27).
* It is noted that the witnesses did not agree (14:59). After failing to get a response from Jesus, the high priest asks Him if He is the Messiah. In contrast to Matthew's account, Mark has Jesus respond affirmatively and speaks of His glorification, sitting at the right hand of the power (God) (14:60-62). The high priest responds in grief (tearing his clothes), accusing Jesus of blasphemy and deserving death. Jesus is tortured (14:63-65).
* Peter is then identified as one of Jesus' followers and denies him three times before dawn. Remembering Jesus' prophecy, he weeps (14:66-72).
* Members of the Sanhedrin elect in the morning to hand Jesus over to the Roman prefect, Pilate. He asks Jesus if he is king of the Jews and Jesus simply notes that that is Pilate's confession (15:1-2). Hearing other accusations, Jesus gives no answer, astounding Pilate (15:3-5). There is no report of the death of Judas. That account is only found in Matthew (27:3-10). In Luke (23:6-16), Jesus is passed on to Pilate.
* Though there is no historical evidence of such a practice, it is reported that it was common for Pilate to release a prisoner at Passover. He offers the crowd Jesus, King of the Jews (for He realized that the accusations against him had been trumped up over jealousy) or Barabbas, who had committed murder during an insurrection (15:6-10). The chief priests stir up the crowd to call for Barabbas' release (15:11). The crowd, so stirred up, calls for Jesus' crucifixion, and wishing to please the crowd Pilate complies (15:12-15).
* The soldiers lead Jesus to a courtyard and mock him, making Him wear purple, a crown of thorns, and calling him king of the Jews (15:16-20). Those outside the faith unknowingly witness to Jesus.
* On the road to the site of the Crucifixion, Golgotha, Simon, from the African district of Cyrene (with a large Jewish population) is made to bear Jesus' Cross (15:21). He is given no credit for undertaking this task, as it is imposed on him.
* At Golgotha, Jesus refuses wine mingled with myrrh (15:22-23). When crucified, Jesus' garments are divided by lot (15:24-25).
* An inscription of the charge "King of the Jews" is read. And many who pass by mock Him (15:26-32).
* Darkness envelops the land from noon until three. This may be a reference to Amos 8:9-10, where mourning for an only son is related to the sun going down in daylight. Jesus cries out, feeling forsaken by the Father (15:33-34). Some mistakenly say this call of anguish in Aramaic was a call to Elijah (15:35). (Later Jewish folklore regarded Elijah as a rescuer of the righteous [see 2 Kings 2:9-12].)
* Jesus is mockingly given a sponge with sour wine and dies (15:36-37), perhaps an allusion to fulfilling Psalm 69:21. At that time the curtain that closed off the holy of holies in the Temple is torn (15:38). This symbolizes that in Jesus' death God's people have direct access to Him.
* A centurion seeing Jesus breathe His last confesses Him to be God's Son (15:39). This testimony by a Gentile completes the theme of the gospel (1:1). This title (Son of God) was tied to the Messiah since 2 Samuel 7:12-16. The reference was to how this Son would reign on God's behalf.
* Reference is made to some women, including Mary Magdalene and Mary the mother of James, Joses, and Salome (15:40-41). The Virgin Mary is identified elsewhere as the mother of James and Joses (6:3).
* Respected member of the council Joseph of Arimathea, expecting the immanence of the kingdom of God, asks for Jesus' body. Pilate receives verification of the death and gives Joseph the body (15:42-45).
* Joseph takes the body from the Cross, wraps it in linen, and lays it in a tomb with a stone at its door (15:46).
* Mary Magdalene and Mary the mother of Jesus see where the body is laid (15:47).
3. Theological Insights (see Charts of the Major Theological Options)
* An analysis of our Sin and Justification by Grace, how each illumines the other. Attention is also give to how God's love transforms us (Sanctification).
* Martin Luther sees in the passion a testimony to Christ's "tremendous love" (Complete Sermons, Vol. 5, p. 372).
* In the case of being anointed, John Calvin seems open to it testifying to a situational ethic, as he writes:
Hence we infer that certain extraordinary ways of acting are sometimes approved by God, and yet that it would be improper to make them an example.
(Calvin's Commentaries, Vol. XVII/1, p. 188)
* He further notes how in the fear and sorrow Christ experienced (v. 33), humanity has sufferings and fears belonging to it (Ibid., p. 227). Christ's emotions are not confused like ours, but His are pure and innocent (Ibid., p. 230). In fact, Martin Luther noted that "It is in the nature of things for us human beings to find the struggles before death worse than death itself" (Complete Sermons, Vol. 5, p. 384).
* In Calvin's view Peter's denial may be applied to the whole church, those in fear and to comfort them (Calvin's Commentaries, Vol. XVII/1, p. 260).
Let us therefore remember that our strength is so far from being sufficient to resist powerful attacks, that it will give way, when there is the mere shadow of a battle.
(Ibid., p. 261)
* His denial teaches us that "we shall never cease to fall, if the Lord does not stretch out His hand to uphold us" (Ibid., p. 264). The brutal stupidity that holds us is perpetual. "Let us therefore know, that whenever any one has fallen, his repentance will never begin, until the Lord has looked at him" (Ibid., p. 265).
* The account shows, in Calvin's view, that "the truth of God always rises superior to all obstacles raised by human unbelief" (Ibid., p. 289). He also gives advice regarding how we can best meditate on and profit from Christ's death:
For if we are desirous to profit aright by meditating on the death of Christ, we ought to begin with cherishing abhorrence of our sins, in proportion to the severity of the punishment which He [Christ] endured. This will cause us not only to feel displeasure and shame of ourselves, but to be penetrated with deep grief, and therefore to seek the medicine with becoming ardour, and at the same time to experience confusion and trembling. For we must have hearts harder than stones, if we are not cut to the quick by the wounds of the Son of God, if we not hate and detest our sins for expiating that the Son of God endure so many torments.
(Ibid., p. 290)
* Calvin sees significance in Christ being stripped of His clothes (15:24). By His nakedness we have obtained the riches that make us honorable in God's presence (Ibid., p. 298).
* He adds that thinking of Christ being fought against by those surrounding the Cross gives us a remedy for overcoming temptations when we feel that the world is against us:
And, therefore, if we learn to raise our minds to God, it will be easy for us to look down, as it were, from above, and despise the ignorance of unbelievers; for whatever may be their strength and resources, still they know not what they do.
(Ibid., p. 301)
* Calvin finds an important lesson in Joseph of Arimathea securing Jesus' body for burial:
We see then how the Lord in a moment forms the hearts to new feelings, and raises up by a spirit of fortitude those who had previously fainted. But if through a holy desire to honour Christ, Joseph assumed such courage while Christ was hanging on the Cross, woe to our slothfulness, if, now that He has risen from the dead, an equal zeal, at least, to glorify Him do not burn in our hearts.
(Ibid., p. 333)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* For social sins to abhor, see the references in this section for the First Lesson.
* Note how the leaders stir up the crowds (15:11) and identify ways in which this happens today, such as the role of the Republican party in organizing the Religious Right (Randall Balmer, Thy Kingdom Come). Investigating the origins of the Tea Party movement might also lead to this conclusion.
* Regarding the actual economic viewpoint of America's Founders, their openness to a managed economy, see my When Did Jesus Become Republican? (pp. 134-135, 179-180).
* For evidence of Americans' positive self-image of themselves, belief that they are good, see New York Times magazine, May 7, 2000, revealing that 73% of the population believe we are born good. No reason to think that this optimism has been tempered in the past decade.
5. Gimmick
Nobody much likes the story of Jesus' final week on earth. We commemorate it year after year, but Easter looks a lot better. The palms we distribute this Sunday help us dodge the reality of Holy Week a little. But most of it is distraction. Why not? We don't like to see what we look like during Holy Week. And for that reason we are not really prepared for Easter when it comes; rather, we are inclined to regard it as just another routine Holy Week. We don't want to go through this preparation for Easter. To see our lives from the perspective of the Cross isn't pretty.
6. Possible Sermon Moves and/or Stories/Examples
* John Calvin offers some deep insights into the Cross and our relationship to it. Cite the seventh bullet point (the third Calvin quote) in Theological Insights.
* Calvin had it right. To appreciate the meaning of Christ's death and the good news of Easter in all their depth, you need to begin by contemplating Sin. But we do not want to feel the displeasure and anger with ourselves that seeing Jesus on the Cross, suffering for us, does to us. We think too highly of ourselves. Refer to the last bullet point in Socio-Economic, Political, Psychological, and Scientific Insights. Note how often our politicians tell us about the goodness of the American people. This optimism explains why we are not really appreciative of Easter and what Christ has done for us. Because we feel basically good about goodness, we don't have the despair about our situation and ardor to yearn for Jesus and his gifts.
* Look at the gospel account, the oldest and probably most accurate account of the events of Holy Week, and you can better appreciate how we have killed Jesus, how bad our lives look from the perspective of the cross.
* Various leaders of the Jewish community were scheming to stir up the crowd against our Lord (vv. 14:1-2, 63-65; 15:11-15). Our political leaders stir up the crowds too, convincing the masses that health-care reform is not necessary, a balanced budget is more important than feeding fellow citizens, unbridled capitalism is what the Founders of America wanted, and ordinary people are helped when the rich don't have to pay as much in taxes. When we look at life from the Cross, we see the manipulating schemes of our leaders.
* Many of the disciples criticized the woman at Simon the Leper's home for anointing Jesus with that expensive oil (14:4-5). Sometimes in our society we hear that financially generous church members are critiqued for not saving enough for the future or for not using the money to meet immediate needs. Jesus tells the disciples and us how we have our priorities messed up (14:9).
* What Augustine said about the human condition applies to the disciples, applies to us when we bad-mouth what generous folks in our congregations are doing. We are a race curious to know of others' lives but slothful to correct our own. We are never satisfied; joy and sorrow always contend in our lives. Though enjoying to endure, we would rather we had nothing to endure. In adversity we desire prosperity, and in times of prosperity we fear adversity (Nicene and Post-Nicene Fathers, First Series, Vol. 1, pp. 142, 153).
* In adversity we desire prosperity, and in times of prosperity we fear adversity. Sounds like the Palm Sunday crowd that greeted Jesus as he paraded into town (desiring prosperity in their time of Roman empire-directed adversity [11:8-10], but inclined to scream for His death for fear the Jews might be victims of retaliation [15:13-14]). And so we will do what it takes on the job to secure a career, no matter how many lives we have to climb over to get our goals. And when we get "there," we spend a lot of time looking over our shoulders. We really are part of that crowd that called for Jesus' crucifixion.
* We could talk about Peter's cowardice, his failure to confess Jesus (4:53-54, 66-72). Consider the Calvin quote in the fifth bullet point of Theological Insights. We don't often talk about Jesus in social circumstances unless we're sure that the host is a churchgoer. See yourself in light of the Cross?
* Let's not forget how the disciples couldn't stay awake to be with Jesus in the garden when He wanted their fellowship (14:37-42). Oh how we claim our exhaustion and the condition of burnout as our excuse for not walking with Jesus in service to those in need.
* Blaise Pascal well portrays the human condition:
All our life passes in this way: we seek rest by struggling against certain obstacles, and once they are overcome, rest proves intolerable because of the boredom it produces. We must get away from it and crave excitement.
(Pensees, p. 69)
We want our rest. But when we get it, we soon get bored and complain.
* But for all our complaining, as bad as our lives look in light of the Cross, in the final analysis Holy Week is good news. We are people (with all our faults and hang-ups) for whom Christ went to the Cross and rose. We also come to appreciate how even the rich and powerful have it wrong, that they are no better, wiser, or more powerful than we are. (Use next-to-last Calvin quotation in Theological Insights.) The doctrine of sin is a great equalizer.
7. Wrap-Up
Conclude by elaborating on the good news. Note Martin Luther's claim (see Theological Insights) that the passion is a testimony to Christ's "tremendous love." God's love seems more tremendous when, in light of the cross, we begin to appreciate who we are and how we have sinned against Christ. Such a love also changes us, makes our heart burn with zeal. (Use last quotation in Theological Insights.) To look at life in light of the cross changes lives!
