First Reading: The Arrest of Jesus in the Garden – Luke 22:47-53
47While he was still speaking, suddenly a crowd came, and the one called Judas, one of the twelve, was leading them. He approached Jesus to kiss him; 48but Jesus said to him, “Judas, is it with a kiss that you are betraying the Son of Man?” 49When those who were around him saw what was coming, they asked, “Lord, should we strike with the sword?” 50Then one of them struck the slave of the high priest and cut off his right ear. 51But Jesus said, “No more of this!” And he touched his ear and healed him. 52Then Jesus said to the chief priests, the officers of the temple police, and the elders who had come for him, “Have you come out with swords and clubs as if I were a bandit? 53When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness!”
Reflection:
Judas has finally shown his hand. Gospel writer Luke has been dropping subtle and not so subtle hints of this betrayal. Now it is out in the open. Even so, the plotting of the religious leaders and abetted by Judas has only the illusion of control. As Jesus has demonstrated throughout his ministry, and his time in Jerusalem, he is very much in command of his own destiny. He refuses Judas’ kiss, signaling to Judas that he has fooled no one, except perhaps himself. We would like to think that we would never do such a thing, but we would only be fooling ourselves, just like Judas.
Then Jesus turns his attention to those with him, who aren’t doing much better, threatening to fight with swords. I wonder if Jesus was disappointed, that his message of kingdom peace somehow didn’t get through to his closest friends and followers. But he probably understood that they were afraid, so afraid they would lash out in anger. Because that’s what we do when we are afraid, we lash out. Yet, Jesus will not tolerate this undue show of force and does what he does in the face of injustice: he heals. Hopefully, there was also some healing in the spirit of the one who wielded the sword. I wonder where Jesus might be speaking, “No more of this!” to us this evening, longing to give his healing touch to the world.
Finally, in the wake of this violent act, Jesus chastises those who come to take him by force, exposing their hypocrisy while at the same time acknowledging that this hour is theirs, albeit with his permission. The power of darkness has its word to speak, but it will not be the final or most decisive word.
Hymn “Go to Dark Gethsemane” v 1 Red 347
Second Reading: The Trial before the Council – Luke 22:54-55, 63-71; 23.1-2
54Then they seized him and led him away, bringing him into the high priest’s house. But Peter was following at a distance. 55When they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them.
63Now the men who were holding Jesus began to mock him and beat him; 64they also blindfolded him and kept asking him, “Prophesy! Who is it that struck you?” 65They kept heaping many other insults on him. 66When day came, the assembly of the elders of the people, both chief priests and scribes, gathered together, and they brought him to their council. 67They said, “If you are the Messiah, tell us.” He replied, “If I tell you, you will not believe; 68and if I question you, you will not answer. 69But from now on the Son of Man will be seated at the right hand of the power of God.” 70All of them asked, “Are you, then, the Son of God?” He said to them, “You say that I am.” 71Then they said, “What further testimony do we need? We have heard it ourselves from his own lips!”
23Then the assembly rose as a body and brought Jesus before Pilate. 2They began to accuse him, saying, “We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king.”
Reflection:
Things are heating up. Anxiety is running high. The anger toward Jesus from the religious leaders and their followers that has been building up throughout Jesus’ ministry boils up and explodes. They have not been able to defeat Jesus through their authority, prestige, and understanding of the law so they resort to violence and name calling. Yet, the only one they are diminishing is themselves.
Jesus, on the other hand, remains calm and in charge, not only of himself but also the situation. The interrogation he endures gets flipped and it is the religious leaders who now find themselves on the defensive. As he does so often, Jesus does not answer the question they ask but the one that is most important. The religious leaders, in trying to trip up Jesus, trip up themselves. They unwittingly affirm what Jesus claims, that he is the Son of God, the Messiah. When Jesus answers, “You say that I am,” he uses the holy designation for God, “I am.” To the religious leaders, that is blasphemy for no one is allowed to utter that name. That is, except the Son of God himself. This is ultimately what gets Jesus killed, that he equates himself with God.
And did you notice where Peter is in all of this? He is watching from a distance, in it, but not of it. The battle continues to rage within Peter. He wants to be with Jesus, but he is deathly afraid. This is a feeling that we can identify with. How often do we keep our distance from Jesus, afraid to acknowledge our relationship with him, terrified at taking a beating like Jesus?
The religious leaders have set their course and do what they have set out to do, but they don’t want to do it alone. So, they take Jesus to Pontius Pilate.
Hymn “Go to Dark Gethsemane” v 2 Red 347
Third Reading: The Trial before Pilate – Luke 23.3-5, 13-25
3Then Pilate asked him, “Are you the king of the Jews?” He answered, “You say so.” 4Then Pilate said to the chief priests and the crowds, “I find no basis for an accusation against this man.” 5But they were insistent and said, “He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place.”
13Pilate then called together the chief priests, the leaders, and the people, 14and said to them, "You brought me this man as one who was perverting the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. 15Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. 16I will therefore have him flogged and release him."
18Then they all shouted out together, "Away with this fellow! Release Barabbas for us!" 19(This was a man who had been put in prison for an insurrection that had taken place in the city, and for murder.) 20Pilate, wanting to release Jesus, addressed them again; 21but they kept shouting, "Crucify, crucify him!" 22A third time he said to them, "Why, what evil has he done? I have found in him no ground for the sentence of death; I will therefore have him flogged and then release him." 23But they kept urgently demanding with loud shouts that he should be crucified; and their voices prevailed. 24So Pilate gave his verdict that their demand should be granted. 25He released the man they asked for, the one who had been put in prison for insurrection and murder, and he handed Jesus over as they wished.
Reflection:
Both the Apostles’ and Nicene creeds state that Jesus was “crucified under Pontius Pilate” and that is true. Ultimately, it is his call, and he makes it. Jesus was crucified because of his decision. Even so, like so many situations in life, this one is not black and white. It is full of nuance and complexity, just as Pilate himself. Pilate is not stupid, and he didn’t get to be the Roman governor of the Judeans by being stupid. He knows that he is being played by the religious leaders.
More importantly, he knows that Jesus does not deserve to be crucified, let alone die. Hoping to appease the religious leaders, he offers to flog Jesus, a horrifying punishment in and of itself. But that’s not nearly enough for the religious leaders, nor for the crowd that has been stirred up by them. We wonder where those are who cheered as Jesus entered Jerusalem, laying their cloaks on the road and shouting “Hosanna!” They may be in hiding or they may be overwhelmed by contrary voices. Even so, what has gotten into these people? Are they disappointed that Jesus hasn’t turned out to be the Messiah they hoped for? Do they think that the prisoner Barabbas is? Are they so worked up by the Roman occupation that their anger must go somewhere, a scapegoat of sorts? We don’t know.
We do know that in the final analysis Pilate is every bit the political animal who sees the handwriting on the wall. Caught between the rock of the religious leaders and the hard place of his job to keep a tight lid on Jerusalem, he opts for appeasement. Herod, the local puppet head, gets out of the jam Pilate tries to put him in. So, Jesus dies so that Pilate’s political life might live, because the emperor Caesar will not tolerate any insurrection or unrest. Indeed, it is expedient that one man dies for the many.
Hymn “Ah, Holy Jesus” v1 Red 349
Fourth Reading: The Crucifixion – Luke 23:26-43
26As they led him away, they seized a man, Simon of Cyrene, who was coming from the country, and they laid the cross on him, and made him carry it behind Jesus. 27A great number of the people followed him, and among them were women who were beating their breasts and wailing for him. 28But Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29For the days are surely coming when they will say, ‘Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.’ 30Then they will begin to say to the mountains, ‘Fall on us’; and to the hills, ‘Cover us.’ 31For if they do this when the wood is green, what will happen when it is dry?”
32Two others also, who were criminals, were led away to be put to death with him. 33When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. 34Then Jesus said, “Father, forgive them; for they do not know what they are doing.” And they cast lots to divide his clothing. 35And the people stood by, watching; but the leaders scoffed at him, saying, “He saved others; let him save himself if he is the Messiah of God, his chosen one!” 36The soldiers also mocked him, coming up and offering him sour wine, 37and saying, “If you are the King of the Jews, save yourself!” 38There was also an inscription over him, “This is the King of the Jews.” 39One of the criminals who were hanged there kept deriding him and saying, “Are you not the Messiah? Save yourself and us!” 40But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.” 42Then he said, “Jesus, remember me when you come into your kingdom.” 43He replied, “Truly I tell you, today you will be with me in Paradise.”
Reflection:
The crucifixion itself is told simply, almost matter of fact. But we know it’s not that simple or easy. Huge spikes are pounded through the wrists on the heavy crossbar, and it is lashed to the post where more spikes are driven through their ankles. Those crucified would have difficulty breathing, their lungs and diaphragm squeezed as they hang there. They would have to push up on their feet to catch a breath. Talking must have been difficult, if not nearly impossible, taking an inordinate amount of effort.
Yet, even in excruciating pain, Jesus’ concern is for the other. He consoles the women when they should be consoling him. Notice, it’s mostly the women who remain with Jesus; they’re the ones who are present throughout the story, who refuse to abandon Jesus. We’ll see that later in the story.
For now, it is instructive that the mocking and abuse have not let up. Even on the cross, surely to die a horrific death, Jesus continues to suffer cruelty. You would think that his tormenter’s bloodlust has been quenched, satisfied that they got what they wanted. Not so. And it seems like 2,000 years have not changed that thirst for retribution. Evidence abounds. Yet, their attempt at further humiliation is ironic because the inscription, “The King of the Jews,” speaks of a deeper truth than they can’t imagine this side of the tomb. His throne is the cross and his crown is made of thorns. He is and will be a different Messiah than they believed possible.
Indeed, the criminal who derides Jesus also unwittingly speaks a deep truth, that salvation will be forthcoming, though it seems impossible to know how. The fellow on the other side knows that Jesus is innocent and doesn’t deserve this fate, although he admits that he and his companion do. And in a stroke of both inspiration and faith, the criminal simply asks Jesus to remember him when Jesus comes into his kingdom. We don’t know what he meant by that or even if he knew what he meant by it, but there it is. Jesus, again, gives consolation with a seemingly impossible promise, “Truly I tell you, today you will be with me in Paradise.”
We are again struck with the reality we learned on Palm Sunday. We don’t always get the God we expect or the God we want, but we always get the God we need. Hanging on a cross, giving us promises and consolation in the midst of the greatest agonies of our lives.
Hymn “Were You There” v1,2 Red 353
Fifth Reading: Jesus Commends his Spirit – Luke 23:44-49
44It was now about noon, and darkness came over the whole land until three in the afternoon, 45while the sun’s light failed; and the curtain of the temple was torn in two. 46Then Jesus, crying with a loud voice, said, “Father, into your hands I commend my spirit.” Having said this, he breathed his last. 47When the centurion saw what had taken place, he praised God and said, “Certainly this man was innocent.” 48And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts. 49But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things.
Reflection:
If those watching had no sense that this wasn’t your typical crucifixion, that has changed abruptly and dramatically. As the great hymn asks, “Were you there when the sun refused to shine.” At noon, when the sun should be at its highest and brightest, it is nowhere to be seen. The temple curtain, separating the holy of holies from the worshippers, splits into two pieces. The sound must have been tremendous. Both occurrences would have been viewed as portents, omens of something significant and earth-shattering.
Suddenly, the mocking stops, and all is quiet, until Jesus says his seventh and final “word”: “Father, into your hands I commend my spirit.” Fifteen-hundred years later, the great reformer, Martin Luther, would echo these words in his Morning and Evening Prayers: “Into your hands I commend my body and soul and all that is mine.” We can only hope that we have a fraction of the trust in God the Father that Jesus had, and that it is sufficient for God to receive us.
Finally, someone in a position of power and authority acknowledges the injustice of Jesus’ torture, crucifixion, and death. Shockingly, the centurion manages to praise God in the midst of this farce, and so we are able to catch a glimpse of what God might be doing in, with, and through this crucifixion.
But only a glimpse because the crowds also realize the enormity of what has taken place. They leave, beating their breasts as they go, as a sign of lament and repentance. No longer are they mere bystanders, if they ever were. Looking on, thrilling to the spectacle, they have now humiliated themselves for participating in this travesty. There is no satisfaction in Jesus’ death, only condemnation.
The exception, of course, are the women who have journeyed with Jesus all along the way. They did not abandon Jesus, but they kept their distance, not out of fear but out of respect. Sometimes, that’s all you can do, sometimes, that’s the most you can do, is to be present. You can’t change it, you can’t fix it, and you may feel helpless, but you can still show up, no matter how difficult. These women continue to show up even though they aren’t sure what they are showing up for. That’s okay. We just show up and see where God leads us.
Hymn “Were You There” v4 Red 353
Sixth Reading: Jesus Is Laid in the Tomb – Luke 23:50-56
50Now there was a good and righteous man named Joseph, who, though a member of the council, 51had not agreed to their plan and action. He came from the Jewish town of Arimathea, and he was waiting expectantly for the kingdom of God. 52This man went to Pilate and asked for the body of Jesus. 53Then he took it down, wrapped it in a linen cloth, and laid it in a rock-hewn tomb where no one had ever been laid. 54It was the day of Preparation, and the sabbath was beginning. 55The women who had come with him from Galilee followed, and they saw the tomb and how his body was laid. 56Then they returned, and prepared spices and ointments. On the sabbath they rested according to the commandment.
Reflection:
Another glimmer of hope springs forth from the travesty of Jesus’ death. We learn that not all the religious leaders were complicit in the mockery of a trial. Joseph of Arimathea had an open mind and heart, seeking and praying for God’s kingdom to manifest itself. Soon, he will see that kingdom come in a way he could never have dreamed. Meanwhile, in what must have been a tremendous act of bravery and courage, Joseph has the gumption to ask Pilate for the body, risking blowback from his fellow members of the council. Maybe he couldn’t do anything to change the result of the council’s unjust decision to silence Jesus, but he can do something now. Showing great concern and respect, Joseph takes Jesus’ body down from the cross, wraps it in a burial shroud, and lays him in a fresh grave, extravagant even in its simplicity. We never hear from Joseph again, but what we have heard generates deep appreciation. As a reminder from our own Mr. Rogers, wherever there is a tragedy, “look for the helpers” as a sign of God’s presence and hope.
And here are the women, doing what women always do, doing it unto God. Because of the Sabbath, they can’t anoint Jesus’ body so they do what they can, they prepare spices and ointments for when they are able to do so.
Now comes the hardest part, for them and for us, waiting. Sabbath is for rest and renewal, as we rediscovered this Lent in our midweek sermon series. But I wonder if it was a restless rest for those women. Did they talk about the events? Did they try to not think about what had happened? Were they wondering, “What’s next?” Surely their lives have been changed by this Jesus, but what will that mean for them?
As a pastor, I often feel at odds with this in-between time, a kind of limbo. Most of the time, my Easter sermon is written and it’s a matter of waiting for Sunday to come. I might even admit that I’d rather go right into Sunday on Saturday and finish it out properly. But that’s not the way it works. We are to wait, just as those women. That’s as it should be, as uncomfortable as it is to do so. We wait so that we don’t rush past the enormity of what has happened this week, tonight in particular. We sit with the discomfort, acknowledging the gravity of what God has just done and our need for it. We wait, and when the time is right, God’s time, we go to the tomb with the women.
Hymn “Were You There” v5 Red 353
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