Text Study for Good Friday -- 2011

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Text Study for Good Friday

The Rev. Joseph Winston

April 22, 2011

Commentary

Isaiah 52:13-53:12

Christians often see Christ suffering in Isaiah 52:13-53:12.1 However, there are

only two certain references to Isaiah 52:13-53:12 before 70 CE in the Christian

literature: Romans 10:16 using Isaiah 53:1 and Romans 15:21 citing Isaiah 52:15.

These two instances are for the churchs mission and do not refer to Christs

death.2 Matthew has one certain citation in Matthew 8:17 using Isaiah 53:4 and

here it applies to Christs life and actions not passion and death. 3 Therefore, given

modern scholarship, the oldest Christian text for passion, which uses Isaiah 53:12

to show that the treatment was prophesied, is found in Luke 22:374

It is also conceivable this section from Isaiah are used at typology in pas-

sion stories.5. Some points of commonality many be: Silent Mark 14:61; Matthew

27:12, 14; Isaiah 53:7; numbered Mark 15:27; Matthew 27:38; Isaiah 53:12; pray-

ing Luke 23:34, 39-43; Isaiah 53:12.

There is a possible use in 1 Corinthians 15:3-4 due to allusion from Isaiah

53:5-6. Another case might be found in Christ hymn (Philippians 2) from Isaiah

1Leorna Batnitzky; Yikva Frymer-Kensky et al., editors, Chap. On the Suffering of Gods Cho-

sen: Christian Views in Jewish Terms In Christianity in Jewish Terms, (Bolder, CO: Westview

Press, 2000), Radical Traditions, p. 203.2Adela Yarbro Collins; Rodger Brooks and John J. Collins, editors, Chap. The Suffering Ser-

vant: Isaiah Chapter 53 as a Christian Text In Christianity and Judaism in Antiquity, Volume 5,Hebrew Bible or Old Testament? Studying the Bible in Judaism and Christian, (Notre Dame, IN:

University of Notre Dame Press, 1990), p. 203.3Ibid., p. 204.4Ibid.5Ibid., p. 205.

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52:12. If these two other locations actually use the suffering servant from Isaiah,

then these examples are older than the use in Luke.The content found in Isaiah 40-55 show that the four servant songs refer to

the entire group of people that make up Israel.6 For example, the Chosen One,

the Despised One, the Wounded One all are Jacob since it describes his life story.

Rashi (1040-1105 CE) comments on Isaiah 53:3 that this text in question refers

to a group since the prophet was using a single man to refer to all of Israel (See

Isaiah 44:2 as example).7

Jewish and Christian interpretation of Isaiah 52:13-53:12 is similar to early

Jewish thought.8 Actually, Christians view Isaiah 52:13-53:12 almost identically

as the Jews look at the sacrifice of Issac in the rabbinic and medieval ages.9 An in-

nocent and loved son is sacrificed in love because God calls for such a sacrifice.10

Likewise the death and then the resurrection of the beloved son (Isaac/Jesus) is

important to both traditions. The central difference between Jewish and Christian

thought is that Jews do not identify Jesus or any one person as the one who suffers,

instead they see the suffering tied to their community.11

Isaiah 52:13 my servant shall prosper The prophet begins this section with an

obvious paradox. The world will see the slave as a successful person.

Isaiah 52:14 many who were astonished at him It might seem that the surprise

at the servant is due to his accomplishments but this is not the case.

so marred was his appearance The one praised by all now looks nothinglike he did before.

Isaiah 52:15 he shall startle many nations All around the world, people will

speak about the dramatic turn around.

Isaiah 53:1 Who has believed what we have heard? Unless you see what has

happened for yourself, it is almost impossible to understand it.

6Roger Brooks; Rodger Brooks and John J. Collins, editors, Chap. A Christological Suffering

Servant? The Jewish Retreat into Historical Criticism In Christianity and Judaism in Antiquity,

Volume 5, Hebrew Bible or Old Testament? Studying the Bible in Judaism and Christian, (Notre

Dame, IN: University of Notre Dame Press, 1990), p. 209.7Ibid.8Batnitzky, Christianity in Jewish Terms, p. 208.9Ibid., p. 209.

10Ibid.11Ibid., p. 206.

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Isaiah 53:2 And to whom has the arm of the LOR D been revealed? Which, if

any, people recognize the reality behind the change of fortune?

Isaiah 53:3 a man of suffering The underlying assumption in Isaiah 53:3 is

that servant is despised since he deserved punishment because of sin.12 This

is the dominate (though not the only) biblical perspective on suffering;

namely those who obey God will be blessed and those who dont will be

cursed.13 Examples can be found in Proverbs 3:33; Leviticus 26; Isaiah

5:24-25. A more contemporary example that shows this same idea is Han-

dels Messiah.

Suffering is also tied to being chosen and to being favored.14 Texts that

illustrate this point are: Deuteronomy 8:5; Proverbs 3:12. Thus one must

read Isaiah while holding these two ideas in mind at the same time.15

Isaiah 53:4 he has borne our infirmities Verses 53:4-5 seem to say that the ser-

vant suffering in our place is for both our health (salvation) and our sins.16

Jewish thought is that suffering shows both a moral superiority and a

virtue found in rabbinic, medieval, and modern form of Judaism.17 How-

ever, this is not simple cause and effect.18 It might be the case that Gods

chosen suffer for others.19

In the post Holocaust world, many Jewish thinkers reject the connection

between suffering and sin while retaining the bond between suffering and

being chosen.20

Isaiah 53:5 he was wounded for our transgressions Suffering cannot be sep-

arated from the communities that experience it (Jewish/Christian) and its

proper interpretation depends on their hermeneutics.21

12Batnitzky, Christianity in Jewish Terms, p. 204.13Ibid.14Ibid., p. 205.15Ibid.16Ibid., p. 204.17Ibid., p. 205.18

Ibid.19Ibid., p. 206.20Ibid., p. 207.21Ibid., p. 206.

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For Jews, suffering is not only because of their election by God but also

because they fail to live up to their role of showing others the light.22

Jewish suffering, although it contains strong ideas on chastising a wayward

child, is more ambiguous than that single concept.23

Christians assert that only Christ is sinless (Romans 3:23-26). Thus for

Christians, the person described in Isaiah 52:13-52:12 is suffering for hu-

manity in general.

Isaiah 53:6 we like sheep have gone astray The entire community has wandered

off the path.

Isaiah 53:7 he did not open his mouth The one/group that suffers does not lift

up a complaint that anyone can hear.

Isaiah 53:8 By a perversion of justice he was taken away. The true application

of the law would demand that this one/group have a fair trail. That never

happens.

Isaiah 53:9 his grave with the wicked Even in death, this one/group has no

honor. Perpetually his/there name will be shamed.

Isaiah 53:10 the will of the LOR D to crush him with pain This association of

destruction with a divine plan is a problem in todays world. If one believes

in a god, it is more one like Zoroastrianism with its constant battle betweengood and evil or light and dark. The radical monotheism of Israel will not

allow such a division. Everything is Gods responsibility.

Isaiah 53:11 The righteous one, my servant, shall make many righteous Some-

how the righteous one transfers his attributes to the others. Greek philos-

ophy presents one way to address this issue. The unanswered question is,

Why does this need to happen?

Isaiah 53:12 he bore the sin of many In the same manner, this one/group is now

responsible for the behavior of others. This assignment of guilt contains the

same questions as the forgiveness.22Batnitzky, Christianity in Jewish Terms, p. 206.23Ibid., p. 207.

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Psalm 22

Psalm 22:1 My God, my God, why have you forsaken me? One can easily con-

ceive of people and places that do not want the L OR D. The other way around

is quite troubling because God is always out of our grasp. This means if the

LOR D hides from us, we can never find Him.

Psalm 22:2 Why are you so far from helping me This is a common experience.

People ask for assistance and God does nothing. How does this behavior

model a just God that can be trusted?

Psalm 22:3 you are holy Every attribute that is projected into existence is set

so far apart from what we know.

Psalm 22:4 In you our ancestors trusted This is not some new innovation. In

the past, God listened and answered. He acted and history itself changed.

Now, nothing occurs.

Psalm 22:5 To you they cried, and were saved Even tears were enough back

then to call the LOR D. God saw them roll down their face and the the L OR D

did something. Why are you so quiet today?

Psalm 22:6 But I am a worm, and not human Perhaps, the reason that God does

not listen to my prayers is that I am not worthy to be called a human. This

concept is dangerous because it places some people into a group that can betreated as non-entities.

Psalm 22:7 All who see me mock at me The suffering that this one goes through

is so obvious that everyone sees it. Yet, God does nothing.

Psalm 22:8 Commit your cause to the LOR D Taunts fly through the air. Trust

the LOR D. But God still does nothing. God does not hear. How does one

trust a God that hides?

Psalm 22:9 you who took me from the womb Life itself is a gift from God.

That much is apparent. Why then, do you torment me like this? This is the

unspoken question the author raises.

Psalm 22:10 since my mother bore me you have been my God. All my life, my

trust has been in you. But something has changed. Is it what I have done?

That is what the poet wants answered.

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Psalm 22:11 Do not be far from me Right around is the corner is death and

destruction, but I cannot see you LOR D. Far too often this is reality. Who isto blame? Is it God that refuses to show up or is it that Gods followers hide

from the battle?

Psalm 22:12 Many bulls encircle me Young and strong forces appear not on

the horizon but right beside me. In this clear and present danger, you would

think that God should appear. But the LOR D does not. Is this Gods fault?

A problem with our belief system? Or some failure on our part?

Psalm 22:13 they open wide their mouths at me Bulls do not eat their victims

therefore this must refer to some other image.

Psalm 22:14 I am poured out like water Like a common, everyday item thathas no value, I am discarded. This idiom makes it possible to dehumanize

others. The reality that humanity acts this way, does not make it right.

Psalm 22:15 you lay me in the dust of death God who has done little so far

except to be absent from the scene now makes an appearance and places the

author in the grave.

Psalm 22:16 a company of evildoers encircles me The situation worsens and

help does not appear. What do we say when this happens? Does God cause

the cancer that eats up your liver? Does God send the plague that wipes out

your town? Does God ask for suffering?

Psalm 22:17 They stare and gloat over me God by His inaction is aiding and

abetting the enemy. Does the LOR D really operate in this manner?

Psalm 22:18 they divide my clothes among themselves The poet is too weak to

keep his enemies from humiliating him by taking his clothes.

Psalm 22:19 O my help, come quickly to my aid! The author still has faith that

the LOR D will come.

Psalm 22:20 Deliver my soul from the sword From a violent and unprepared

death, good LOR D deliver us.Psalm 22:21 you have rescued me At this point, the tone of the psalm changes.

The author is saved but we do not know how. Additionally, one cannot tell if

this salvation is for the current set of problems or if the poet is only recalling

something that occurred in the distant past.

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Psalm 22:22 I will tell of your name to my brothers and sisters Salvation from

evil causes a response from the one who suffered.

Psalm 22:23 You who fear the LOR D, praise him! The call for praise now rises

from the authors lips.

Psalm 22:24 he did not hide his face from me This line stands in stark contrast

to the first part of the poem. Did the author lie to us or is something else

behind this radical change?

Psalm 22:25 From you comes my praise The LOR D provides the author with

the reason to speak a word of thanks.

my vows I will pay before those who fear him The LOR D provides strengthto do what is right. It is interesting and grating in this time of the social

gospel to hear the fact that the psalmist only repays those individuals who

fear the LOR D.

Psalm 22:26 The poor shall eat and be satisfied Perhaps as a corrective to the

previous sentence, the author reminds us of the L OR Ds work: taking care

of the helpless.

Psalm 22:27 All the ends of the earth shall remember and turn to the LOR D; and

all the families of the nations shall worship before him. Is this a hope of

the psalmist or is it actually what will happen? Does this occur in time orout of it?

Psalm 22:28 For dominion belongs to the LOR D, and he rules over the nations.

This sentence simply states that the LOR D is in charge.

Psalm 22:29 shall all who sleep in the earth bow down Even the dead acknowl-

edge that the LOR D is God.

Psalm 22:30 Posterity will serve him The LOR Ds future is secure. The people

in the future will give the L OR D what is due.

Psalm 22:31 and proclaim his deliverance to a people yet unborn, saying thathe has done it. This is the work of the LOR Ds people. They go and tell

others that the LOR D is working in the world.

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Hebrews 10:16-25

Hebrews 10:16 This is the covenant that I will make with them This quote

and what follows in verse 16 is from Jeremiah 31:33. This promise is now

spoken to a new generation.

Hebrews 10:17 I will remember their sins and their lawless deeds no more.

This line comes from Jeremiah 31:34.

Hebrews 10:18 Where there is forgiveness of these, there is no longer any offering

for sin. This conclusion explains what has changed in Christian worship.

It is built on the assumption that Christs work completely covered all sins.

Hebrews 10:19 to enter the sanctuary by the blood of Jesus The followers ofChrist are protected in the holiest places by the blood of Jesus. The angel of

death now passes over them.

Hebrews 10:20 he opened for us through the curtain This seems to be an al-

lusion to the curtains that are found in the temple (Exodus 26:1-13; 36:8-

17; Numbers 3:26; 4:25; etc) Along with the tearing the occurred during

Christs death (Matthew 27:51; Mark 15:38; Luke 23:45).

Hebrews 10:21 we have a great priest over the house of God The role of Jesus

is that of one who continually makes intercessions for the people.

Hebrews 10:22 let us approach with a true heart in full assurance of faith, with

our hearts sprinkled clean from an evil conscience and our bodies washed

with pure water. Followers of Jesus can come to the altar because of His

work and not fear being struck down dead.

Hebrews 10:23 he who has promised is faithful The work of Jesus is secure

since one can trust Jesus. This understanding is important in a society that

places high importance on the value of honor.

Hebrews 10:24 consider how to provoke one another to love and good deeds

Those on the Way need to do what is required of them.

Hebrews 10:25 not neglecting to meet together, as is the habit of some, but en-

couraging one another, and all the more as you see the Day approaching.

The joining with other Christians helps the strong to support the weak.

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John 18:1-19:42

In our world, that has seen more than its fair share of misery, this idea is frankly

revolting.24 It completely upsets us that God who brings us happiness also gives

us suffering. We cannot stomach the thought that the same God who brings peace

causes war to happen. Yet, it is all right here before us in the lessons.

Struck down by God, and afflicted, that is what the prophet says will happen

to Jesus and it certainly does (Isaiah 53:4b). Judas comes with a detachment of

soldiers. As if six hundred military troops from the worlds best army were not

enough to take Jesus into custody, Judas also brings along the police that work for

the temple (John 18:3).25 (Clearly, they have some idea who they are up against.)

Jesus knows what is coming (John 18:4). This simple phrase uttered by the narra-

tor means much more than that. This is not a betrayal by anyone .26 Jesus goes toHis suffering and death because that is exactly what God wants.

The prophet goes on and speaks to us, He was oppressed, and he was afflicted

(Isaiah 53:7a). No one can deny that. The Roman official we know as Pilate or-

ders that Jesus will be whipped (John 19:1). Some unnamed solider, accomplishes

this task with ruthless efficiency while a others of his party make a crown of thorns

for Jesus and they also find a royal robe for Jesus to wear (John 19:2). They know

Jesus is special. They address Him as a king while backhanding Him (John 19:3).

As if the horrid truth was too hard for us to bear, the prophet repeats the re-

frain for us once again, Yet it was the will of the L OR D to crush him with pain

(Isaiah 53:10a). We are like Pilate. We do not want to hear who is in charge. Je-

sus continues with the awful Word, You would have no power over me unless it

had been given you from above (John 19:11a). It is the L OR D God Almighty that

brings Jesus to this place. It is His will that Jesus die. It will not take much time

for that to happen. The crowd calls for Christs death (John 19:15). The sentence

is pronounced: death by crucifixion (John 19:16).

So, by a perversion of justice, they take Jesus to The Place of the Skull

and crucify Him with two others (Isaiah 53:8a; John 19:17).

Isaiah says,

Surely he has borne our infirmities

and carried our diseases;

24The cross cannot be loved, but only the crucified Christ give freedom. Jurgen Moltmann,

The Crucified God, (Fortress Press, 1993), p. 1.25The Greek for the size of the soldiers reads or six hundred troops.26Francis J. Moloney, S.D.B.; Daniel J. Harrington, S.J., editor, The Gospel of John, Volume 4,

Sacra Pagina Series, (Collegeville, Minnesota: The Liturgical Press, 1998), p. 485.

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. . . he was wounded for our transgressions,

crushed for our iniquities. (Isaiah 53:4a; 53:5a)

Look at your Savior.

Like a runaway slave, on His back are the marks of rebellion torn deep into

His flesh. But they are not His. They are yours.

Like an overthrown monarch, He wears a crown upon His head. But it is not

His. He is wearing your victory wreath.

Like a king captured in battle, He wears a bloody purple robe. But it is not

His. You gave it to Him.

Like a traitor, He hangs on the cross. But it is not His. You let Him use it.

There is no other way to save you. God must die. This is the terrify truth.

Others might think it is a battle between light and darkness. Some even couldbelieve it is an epic struggle between good and evil. This does not change the

facts. Jesus chose to die for you. He is lying there in the tomb. Go home with a

heavy heart and tears on your face. Your God is dead.

John 18:1 there was a garden The church fathers note a link between the Gar-

den of Eden where sin entered the world and this garden where sin leaves .27

John 18:2 Jesus often met there with his disciples This detail is obviously im-

portant to the community that John addresses.

John 18:3 Judas brought a detachment of soldiers together with police from the

chief priests and the Pharisees The forces of darkness come to attack the

light of the world.28

The Greek for the size of the soldiers reads or six hundredtroops.29

John 18:4 Jesus, knowing all that was to happen to him Jesus is in complete

control of the situation. This is not a betrayal in any way, shape, or form.30

John 18:5 Jesus replied, I am he. Here Jesus uses the formula for God (). By now the listener of the story should know that Jesus is using the

Old Testament name.

31

27Moloney, The Gospel of John, p. 484.28Ibid., p. 483.29Ibid., p. 484.30Ibid., p. 485.31Ibid.

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John 18:6 they stepped back and fell to the ground Just pronouncing the Holy

Name is enough to cause troops to hit the ground.

John 18:7 Again he asked them Just to make sure they are looking for God, He

asks again.

John 18:8 I told you that I am he. Again, Jesus uses .

So if you are looking for me, let these men go. This explains why the

followers were not killed. Jesus negotiated for their release. Even Judas is

allows to go free.32

John 18:9 I did not lose a single one of those whom you gave me. In this ac-

count, Jesus does not even lose Judas.33

This interpretation makes the sonof perdition in John 17:12 to be satan as in 2 Thessalonians 2:3 and 8-9. 34

John 18:10 cut off his right ear There can be no good answer on the importance

of the right ear.35

John 18:11 Am I not to drink the cup that the Father has given me? Since Jesus

always does the will of His Father, there is nothing else that He can do.

John 18:12 Caiaphas was the one who had advised This recalls the words of

John 11:49-52.

John 18:13 First they took him to Annas Some see this as an extra trial.36

John 18:14 Here is your King! The close association of Jesus with passover in

this account along with the name King means that Jesus is responsible for

Israel and He dies for Israel.

John 18:15 Simon Peter and another disciple followed Peter along with some-

one else, who we assume is the beloved disciple are following. It goes with-

out saying, that there is disagreement on who this really is.

32Moloney, The Gospel of John, p. 483.33Ibid.

34Ibid., p. 485.35Ibid., p. 486.36Ibid., p. 490.

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that disciple was known to the high priest Through some past action, this

disciple had ties with the priest. There is no satisfactory answer about thisrelationship.37

John 18:16 the woman who guarded the gate In the world of men, this detail

by the narrator makes no sense at all. Does the high priest risk pollution by

passing through a gate that a woman guards? Is this an insult all that must

pass by a woman?

John 18:17 The woman said to Peter This is unthinkable in the ancient world.

A woman that guards a gate is speaking to a man that she is not related to.

John 18:18 Peter also was standing with them and warming himself. Rather than

standing with the light of the world, Peter associates himself with the dark-

ness.38

John 18:19 Then the high priest questioned The Greek verb is aoristcomplexive () and it indicates a long, drawn out process.39

John 18:20 I have always taught The verb (to teach) is in aorist(). Jesus used to teach but this time has now past. 40 This time be-fore Annas cannot be regarded as a trial. Jesus is in complete control.

John 18:21 Ask those who heard what I said to them; they know what I said.

This statement by Jesus answers the question of where we are to go forinformation about Him: His disciples.41

John 18:22 one of the police standing nearby struck Jesus on the face, saying,

Is that how you answer the high priest? It seems that Jesus is asking

for the police officer to produce witnesses to the accusation that He is blas-

pheming.42

This action by the officer is a sign of rejection and is not a form of punish-

ment.43

37Moloney, The Gospel of John, p. 490.38Ibid., p. 487.39Ibid., p. 491.40Ibid., p. 488.41Ibid.42Ibid., p. 488-489.43Ibid., p. 491.

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John 18:23 If I have spoken wrongly, testify to the wrong. Once again, it is clear

that Jesus is in charge of the situation.

John 18:24 Then Annas sent him bound to Caiaphas the high priest. No verdict

was returned because Annas is not in control of the situation.

John 18:25 Now Simon Peter was standing and warming himself. It appears

that no time has passed. This is used by the narrator to make it seem that

these two scenes are happening at the same time.44

John 18:26 a relative of the man whose ear Peter had cut off, asked, Did I

not see you in the garden with him? This charge is more serious that

following Jesus.45

John 18:27 at that moment the cock crowed The audience can trust Jesus be-

cause as God, He knows what will happen.

John 18:28 It was early in the morning. As the sun rises, the next trial begins.

There is a reason for this. The Jews try to stay clean for the start of Passover

at sunset.

They themselves did not enter the headquarters It is not clear how this

would make them unfit for Passover.46

able to eat the Passover In John, Jesus dies about the time when the

lambs were slain in preparation for the Passover.47

John 18:29 So Pilate went out The movement of in and out creates seven

scenes.48

John 18:30 If this man were not a criminal, we would not have handed him over

to you. Apparently, someone believes that this group of people brings

innocent people to Pilate. Of course, this statement could also be deeply

ironical.

44Moloney, The Gospel of John, p. 491.45Ibid.46

Ibid., p. 497.47William Loader, First Thoughts on Year C Gospel Passages from the Lectionary Good Friday,

http://wwwstaff.murdoch.edu.au/ loader/LkGoodFriday.htm.48Moloney, The Gospel of John, p. 497.

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John 18:31 We are not permitted to put anyone to death. It is not known if the

Romans allowed the Jews to execute people.49

The underlying issue is why they want Jesus killed. Is it simply that He is a

criminal (John 18:30) or is it that they believe He is the Son of God? 50

John 18:32 the kind of death he was to die The form of execution must match

the prologue found in John 3:14.

John 18:33 Pilate entered the headquarters In order to remain ritually pure for

the Passover, the Jews have stayed outside of Pilates offices. It is ironical

that the Jews will not enter the praetorium but will call for the release of a

terrorist.

Are you the King of the Jews? This is but the first time that Pilate asks

Jesus this question. In 37, the same basic question is asked. This is a strange

question to ask because it makes one think that Jesus came to free the Jews

from the Romans.51 There may be some truth to the question since Pilate

offers Jesus or Barabbas in John 18:38. It does not appear that Jesus ever

offered a threat to the Romans.52

Another reason why this question is bizarre is that kings are not normally

placed on trial.53 They are killed by people who disagree with what they

are doing.54 Craig Koester in Symbolism in the Fourth Gospel notes that

Jesus form of kingship is very strange. He runs and hides (John 6:14-15;

12:13-15, 12:36).

Kings bring the good life to their subjects. How ironical it is that the king

of life is put to death for the life of others.

John 18:34 Do you ask this on your own, or did others tell you about me? Jesus

continues to be in control of the situation. He is questioning Pilate.

John 18:35 What have you done? This question spoken by Pilate gives Jesus

the chance to explain the situation as He sees it.

49Moloney, The Gospel of John, p. 497.50Ibid.

51William Loader, First Thoughts on Year B Gospel Passages from the Lectionary Christ theKing, http://wwwstaff.murdoch.edu.au/loader/MkChristtheKing.htm.

52Ibid.53Brian P. Stoffregen, Christ the King Sunday - Year B, http://www.crossmarks.com/

brian/john18x33.htm.54Ibid.

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John 18:36 My kingdom is not from this world. To say that Jesus has no concern

for the people of this world is absurd.55

This kingdom may not be in the world but it certainly can be seen in the

world.56

There are only five occurrences of kingdom in John. Three are inthis verse and two in John 3:3 and 3:5 (Jesus and Nicodemus).

John 18:37 For this I was born There is a reason for His existence.

and for this I came into the world, to testify to the truth. Everyone who

belongs to the truth listens to my voice. This is the summary of the Gospel

according to John.

to testify to the truth The truth in this account is the revelation of God.57

Everyone who belongs to the truth listens to my voice. Jesus is the truth

and Pilate does not see it nor hear it.

John 18:38 What is truth? This is not a deep question by Pilate.58 In Jesus, He

has seen and heard the truth but he has completely dismissed it as false.

I find no case against him. Even though Pilate cannot see the truth right

before him, he knows that Jesus is innocent.59

John 18:39 But you have a custom There is little support of this idea in the

surviving documents.60

John 18:40 Barabbas was a bandit. The term here could mean aperson with messianic pretensions or it might he the thief and robber who

comes to steal the sheep.61

John 19:1 Pilate took Jesus and had him flogged By now it is apparent that

the tide has turned against Jesus. The crowd did not choose Him nor did He

have anything to say about being whipped.

55Loader, First Thoughts on Year B Gospel Passages from the Lectionary Christ the King.56Moloney, The Gospel of John, p. 497.

57Ibid.58Ibid., p. 498.59Ibid., p. 494.60Ibid., p. 499.61Ibid.

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John 19:2 And the soldiers wove a crown of thorns and put it on his head, and

they dressed him in a purple robe. The troops know that Jesus is a King,so they treat Him just like captured royalty.

John 19:3 Hail, King of the Jews! The soldiers do not know the truth in the

words they speak.62

John 19:4 I am bringing him out Pilate lies. Jesus comes out on His own.

John 19:5 So Jesus came out Even at this late stage in the trial, Jesus is in

control. He comes out on His own accord.

wearing the crown of thorns and the purple robe. The author never tells

us that these are removed from Jesus.Here is the man!

The old Behold the man Ecce homo, really means: Heres the

fellow. The human being over translates, but we need to see

that John deliberately focuses in this scene on the frail and weak

humanity of Jesus who cuts a pathetic figure. John is doing the-

ology. He wants us to see divine glory in the inglorious human

figure, a challenge to all human pretentiousness and power.63

John 19:6 Crucify him! Crucify him! The leaders and their guards want death.

John 19:7 he has claimed to be the Son of God Finally, we have the real charge

against Jesus. Ironically, it is true.

John 19:8 he was more afraid Pilate will have to decide, What is truth? and

this scares him.64

John 19:9 Where are you from? This is a key question in the Gospel.65 Jesus

is from the Father, He speaks with the Fathers authority, and He does His

Fathers work.

John 19:10 Do you refuse to speak to me? Pilate can tell that he has completely

lost control of the situation.62Moloney, The Gospel of John, p. 499.63Loader, First Thoughts on Year C Gospel Passages from the Lectionary Good Friday.64Moloney, The Gospel of John, p. 500.65Ibid.

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John 19:11 the one who handed me over to you is guilty of a greater sin This

does not refer to Judas. He has already been give to the Father (John 17:2and following; 18:9).66 It might be Caiaphas who sent Jesus to Pilate or it

might be satan.67

You would have no power over me unless it had been given you from above

This response by Jesus partially answers where He is from because it shows

His perspective on the manner of authority.68

John 19:12 no friend of the emperor This is probably dramatic irony rather than

something spoken by the crowd.69

Everyone who claims to be a king sets himself against the emperor. The

Jews tell Pilate that Jesus, as a king, cannot compete with the emperor. Iron-ically, they will throw their allegiance to God away and align themselves

with the emperor (god).

John 19:13 sat on the judges bench It is unclear if Pilate or Jesus is sitting in

judgement.70

John 19:14 Now it was the day of Preparation for the Passover; and it was about

noon. The sixth hour is the time when the lambs are sacrificed.71 The Jews

want the Lamb of God killed.

John 19:15 We have no king but the emperor. This is an amazing statement

from the leaders of the temple.

John 19:16 So they took Jesus This time has really been a trial of the Jews

and Pilate. They both have seen the light of God and heard the Word but

they have refused to listen and to see. They have judged themselves (John

12:47-48).

John 19:17 carrying the cross Jesus does not need help in this account.

66Moloney, The Gospel of John, p. 500.67Ibid.68Ibid., p. 496.

69Ibid., p. 500.70Ibid.71Ibid., p. 496.

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John 19:18 with him two others, one on either side, with Jesus between them

Jesus is in the middle for all to see lifted up on the cross. He is alreadydrawing people to Him.72

John 19:19 Jesus of Nazareth, the King of the Jews. The charge is for all to see.

John 19:20 in Hebrew, in Latin, and in Greek Latin and Greek are the languages

the cultured Romans.73 By Pilates action, Jesus is drawing the empire to

Him.74

John 19:21 Do not write Some people always believe that they are in control.

John 19:22 What I have written I have written. These words spoken by Pilate

are true and it is impossible for them to change.75

John 19:23 his tunic This is Christs underwater, the .

John 19:24 Let us not tear it The patristic interpretation is that this refers to the

unity of the witness of the church.76

John 19:25 that is what the soldiers did This simple statement of fact does

not inform the audience who was there to record what has happened. One

possible answer would include the women along with the disciple Jesus

loved.

John 19:26 Woman, here is your son. Faith and Christs command creates a

new family is created.77

John 19:27 Here is your mother. The role of Mary has been expanded.78 The

church has been established.79

John 19:28 Jesus knew that all was now finished Still in control of His life,

Jesus knows that His mission is finished.

72Moloney, The Gospel of John, p. 507.73Ibid., p. 502.74Ibid.

75Ibid., p. 507.76Ibid., pp. 503, 507.77Ibid., p. 503.78Ibid., p. 504.79Ibid., p. 508.

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John 19:29 on a branch of hyssop The use of hyssop might refer to Exodus

from Egypt, it could involve Psalm 69, or it might invoke the mystery ofChrists death.80

John 19:30 It is finished.

It is finished (19:30) means in Johns world of thought: Jesus

has completed the task given to him, to make the Father known81

gave up his spirit. Moloney argues that should betranslated as handed over the Spirit. because the verb indicatesentrusting and the definite article means the Holy Spirit.82 Moloney also

states that the Spirit is given to the new family at the cross.83

John 19:31 it was the day of Preparation There is work to be done and it cannot

wait for someone to die.

John 19:32 came and broke the legs Pilate is sensitive to the needs of the people

and allows the order to be executed.

John 19:33 they did not break his legs This indicates Jesus is the Passover Lamb

(Psalm 34:20-21; Exodus 12:10, 46; Numbers 9:12).84

John 19:34 pierced his side with a spear

Only John has the thrust of the spear, perhaps suggested by use

of Zechariah 12:10 in the tradition (as in Rev 1:7). It provides the

proof Jesus really died a human death like one of us and spawns

detail for the Thomas story in 20:24-29.85

blood and water came out Even in death, Jesus brings life in the Eucharist

and Baptism.86 See also John 7:38 for the prophecy.

80Moloney, The Gospel of John, p. 508.81Loader, First Thoughts on Year C Gospel Passages from the Lectionary Good Friday.82Moloney, The Gospel of John, pp. 503, 505, 508-509.83Ibid., p. 505.84Ibid.85Loader, First Thoughts on Year C Gospel Passages from the Lectionary Good Friday.86Moloney, The Gospel of John, pp. 505, 509.

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John 19:35 He who saw this has testified so that you also may believe. His testi-

mony is true, and he knows that he tells the truth. Moloney argues that thispersonal interruption by the narrator indicates that the pierced side means

something extraordinary.87

John 19:36 None of his bones shall be broken. This quote comes from Psalm

34:20. This psalm is used by John along with the account of the Passover to

help interpret who Jesus is.

John 19:37 they have pierced References might include Psalm 22:16; Zechariah

12:10.

John 19:38 though a secret one This might be a message for the hidden Chris-

tians to come into the light.88

John 19:39 weighing about a hundred pounds This exaggerated amount of

spices indicates that Jesus is buried as a king.89

John 19:40 They took the body of Jesus and wrapped it with the spices in linen

cloths, according to the burial custom of the Jews. The burial is worthy of

a king.90

John 19:41 Now there was a garden This ties Jesus to the original Adam.91

John 19:42 they laid Jesus there. This seems like the end of the story.

References

Batnitzky, Leorna; Frymer-Kensky, Yikva et al., editors, Chap. On the Suffering of

Gods Chosen: Christian Views in Jewish Terms In Christianity in Jewish

Terms, (Bolder, CO: Westview Press, 2000), Radical Traditions, pp. 203

220.

87Moloney, The Gospel of John, pp. 505, 509.88Ibid., p. 512.89

Ibid., pp. 510, 512-513.90Ibid., p. 510.91Ibid., p. 513.

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Brooks, Roger; Brooks, Rodger and Collins, John J., editors, Chap. A Christo-

logical Suffering Servant? The Jewish Retreat into Historical Criticism InChristianity and Judaism in Antiquity, Volume 5, Hebrew Bible or Old Tes-

tament? Studying the Bible in Judaism and Christian, (Notre Dame, IN:

University of Notre Dame Press, 1990), pp. 201210.

Collins, Adela Yarbro; Brooks, Rodger and Collins, John J., editors, Chap. The

Suffering Servant: Isaiah Chapter 53 as a Christian Text In Christianity and

Judaism in Antiquity, Volume 5, Hebrew Bible or Old Testament? Studying

the Bible in Judaism and Christian, (Notre Dame, IN: University of Notre

Dame Press, 1990), pp. 201206.

Loader, William, First Thoughts on Year B Gospel Passages from the LectionaryChrist the King, http://wwwstaff.murdoch.edu.au/loader/

MkChristtheKing.htm.

Loader, William, First Thoughts on Year C Gospel Passages from the Lectionary

Good Friday, http://wwwstaff.murdoch.edu.au/ loader/LkGoodFriday.htm.

Moloney, S.D.B., Francis J.; Harrington, S.J., Daniel J., editor, The Gospel of

John, Volume 4, Sacra Pagina Series, (Collegeville, Minnesota: The Litur-

gical Press, 1998).

Moltmann, Jurgen, The Crucified God, (Fortress Press, 1993).

Stoffregen, Brian P., Christ the King Sunday - Year B, http://www.

crossmarks.com/brian/john18x33.htm.

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http://wwwstaff.murdoch.edu.au/~loader/MkChristtheKing.htmhttp://wwwstaff.murdoch.edu.au/~loader/MkChristtheKing.htmhttp://wwwstaff.murdoch.edu.au/~loader/MkChristtheKing.htmhttp://wwwstaff.murdoch.edu.au/~loader/MkChristtheKing.htmhttp://wwwstaff.murdoch.edu.au/~loader/MkChristtheKing.htmhttp://h/http://www.crossmarks.com/brian/john18x33.htmhttp://www.crossmarks.com/brian/john18x33.htmhttp://www.crossmarks.com/brian/john18x33.htmhttp://www.crossmarks.com/brian/john18x33.htmhttp://www.crossmarks.com/brian/john18x33.htmhttp://h/http://wwwstaff.murdoch.edu.au/~loader/MkChristtheKing.htmhttp://wwwstaff.murdoch.edu.au/~loader/MkChristtheKing.htm

Documents

Text Study for Good Friday -- 2011