Luke 23:33-43 (NRSV)
33 When
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. [[ 34 Then
Jesus said, “Father, forgive them; for they do not know what they are doing.”]]
And they cast lots to divide his clothing. 35 And 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!” 36 The
soldiers also mocked him, coming up and offering him sour wine, 37 and
saying, “If you are the King of the Jews, save yourself!” 38 There
was also an inscription over him, “This is the King of the Jews.”
39 One of the criminals who were hanged there
kept deriding him and saying, “Are you not the Messiah? Save yourself and us!” 40
But the other rebuked him, saying, “Do you not fear God, since you are
under the same sentence of condemnation? 41 And we indeed have been
condemned justly, for we are getting what we deserve for our deeds, but this
man has done nothing wrong.” 42 Then he said, “Jesus, remember me
when you come into your kingdom.” 43 He replied, “Truly I tell you,
today you will be with me in Paradise.”
Year C
Christ the King
November 20, 2016
Cross~Wind UMC
Title: Turning Evil into Good
Introduction to the passage
This passage about the crucifixion
provides a theological context for understanding what the crucifixion of Jesus
means by its reference to Jewish scripture and its use of Christological
titles. Crucifixion was a common and shameful form of execution in the first
century. It was an agonizing and extended death, compounded by the sneering,
mocking and scoffing of onlookers. In this story, we find a familiar prayer of
Jesus from the cross. In it, he addresses God as Father, as he did in the Lord’s
Prayer, this time asking God to forgive those who crucified and mocked him, for
they do not know what they were doing. He also asks his Father to forgive the
Romans and Jews who collaborated in this crucifixion. In what way did they not
know what they were doing? They thought they were executing a criminal, a
blasphemer, a rebel. They did not know he was Messiah, the Chosen, and King of
the Jews. Theologically, they represent us all. In fact, in the narrative of
Luke, the truth is on their lips, but not in their hearts. His last words from
the cross are for his Father to receive his spirit. If you think about, these
two prayers address his relation with his opponents, for whom he wanted divine
forgiveness, and his relationship with God, with whom he had abiding fellowship.
His opponents say he is the Messiah, the chosen one, and King of the Jews. They
do not believe it, of course, but the words are true. One of the criminals
crucified with Jesus delivers the first Christian message that he was innocent.
He also wants Jesus to remember him as he comes into his kingdom. The response
of Jesus is that this criminal will be with him. No, this is not “fair.” Jesus does not treat the thief
fairly. This story is a reminder to us all that salvation is by grace. This
thief has literally done nothing to inherit the promise of Jesus here. You can
I can do nothing to earn this promise. Let us pause and consider this.
Yes, he will receive forgiveness. Jesus also extends to this criminal
friendship and fellowship in Paradise.
The people who crucified Jesus did
not know what they were doing. Although they attempted to anger him, Jesus
responded with forgiveness. Although they mocked him with a sign that said,
"King of the Jews," the sign spoke the truth. He was the promised “coming
king” of the Jewish people. Yet, he was in such a way that he was also the king
of the people of God, whether Jew or Gentile. He was the promised Messiah. Although
they challenged him to save himself, he saved the criminal next to him.
In this final day of the church
year, we re-affirm that through all the twists and turns, the hills and valleys
of our year, Jesus is our Lord and King. Some years, to affirm that truth may
take more faith and hope than in other years. Today, I want to offer two simple
affirmations and two stories.
First, Jesus turned evil into good.
Anyone who believes in the
providence of God must also affirm that God is able to make good out of evil.
This does not mean, of course, that all things are good. This would be to deny
that evil exists. Rather, we simply acknowledge that God is able to use the
awful things that happen in this world to bring about a good result.
I remember vividly the first time I
heard about the 21 Coptic Christians killed in Libya by Islamic terrorists. I
know enough about human history to know we are capable of doing horrendous
things to each other. However, to see that picture of these human beings lined
up for their slaughter generated empathy for them and anger at the terrorists.
It was early in 2015. Coptic
Christians are the largest Christian community in the Middle East. It remains
one of the oldest continuous branches of Christianity in the world. They trace
their church back to Saint Mark, who introduced Christianity in Alexandria,
Egypt, just a few years after the death and resurrection of Jesus.
The terrorists took these Coptic
Christians hostage and executed them because of their faith in Jesus Christ.
The Islamic State, also known as ISIS, released a video of the killings titled,
"A Message Signed with Blood to the Nations of the Cross." ISIS
clearly wanted to send a message to Christians around the world, to residents
of what they call "the Nations of the Cross."
However, like the people who killed
Jesus, they did not know what they were doing. Instead of weakening the
Christian faith, they strengthened it.
The 21 men who were murdered were
working on a construction job as tradesmen. All were Egyptians except for one.
He appears to have been a young African man, perhaps from Chad or Ghana. A
Greek Orthodox bishop said that the executioners demanded that each hostage
identify his religion. Under threat of death, they could have denied that they
were Christians. Instead, each of the Christians declared their trust in Jesus.
Maintaining their faith in the face of evil, the terrorists beheaded each man.
The Coptic Church also has a Pope at its head, and he named these persons as
martyrs and saints in the church, commemorating the date of their execution as
their feast day. Pope Francis, soon after their execution, offered these words:
“ [T]he blood of our Christian brothers
and sisters is a testimony which cries out to be heard… It makes no difference
whether they be Catholics, Orthodox, Copts or Protestants. They are Christians!
Their blood is one and the same. Their blood confesses Christ. This is not to minimize
differences, nor to turn a blind eye to them. However, in dying for Christ do
such divisions among Christians retain real relevance? In dying for Christ one
has become the perfect disciple, and enters a real communion with Christ’s Body
in heaven. ”
The bishop, named Demetrios of
Mokissos, describes this crime as "a grotesque example of the violence
Christians face daily in Libya, Iraq, Syria and anywhere that ISIS prosecutes
its murderous campaign against anyone it deems an infidel." Nevertheless,
as horrible as these executions were, the story has an unexpected and inspirational
ending.
The young African man who was with
the Egyptians was not a Christian when they captured him. However, when the
ISIS terrorists challenged him to declare his faith, he replied, "Their
God is my God."
What a statement! "Their God
is my God."
After hearing those words, the
terrorists killed him. Nevertheless, in that moment, the young man became a
Christian. Jesus said to him, as he said to the man on the next cross,
"Truly I tell you, today you will be with me in Paradise" (v. 43).
Bishop Demetrios concludes,
"The ISIS murderers seek to
demoralize Christians with acts like the slaughter on a Libyan beach. Instead
they stir our wonder at the courage and devotion inspired by God's love."
A year later, another Bishop[1]
offered these words:
"These men paid the ultimate
price, but gave us a cause to advocate for all those persecuted; they also
showed us that there was a level of evil that we must all stand in solidarity
against, and a level of courage, faithfulness and defiance that we must all
aspire to."[2]
The terrorists who killed that
young man did not know what they were doing.
Second, Christ fights evil through
people who follow him with courage and devotion.
Rodger Nishioka is a Presbyterian
seminary professor and Christian educator who is convinced that actions speak
louder than words, and that Christian service provides new ways of knowing
Jesus today.
"Words are lovely, but in the 21st
century, when we have rhetoric everywhere, maybe people are paying attention to
how you and I live, to what we do."
He thinks it might be better for us
to be participants, not commentators.
Nishioka tells the story of a young
couple who moved from New Jersey to Iowa to start their careers. They visited a
couple of churches but did not join a congregation. Then the wife discovered
that she had Stage 4 breast cancer and was terrified. She entered the hospital
for surgery. The pastor from one of the churches they attended visited
her.
Once home, the young wife received
a visit from one of the women of the church. She brought a casserole and said
that she and her fellow church members had been praying for the woman and her
husband. The wife thanked her and asked how much she owed her for the
casserole. The woman said, "Sweetheart, this is free." They talked
for a while, and then the churchwoman helped by cleaning the house.
Next day, there was another knock
on the door. This time it was a man from the church bringing another dinner.
The young wife offered to pay him, and he said, "No, this is free. This is
what we do." Then he offered to fix her screen door, and he went out, got
his tools, and fixed it.
The congregation brought a meal to
this couple every day for six months. The two had so much in their freezer that
they invited young adults from their workplaces to a meal at their house. Their
colleagues asked, "Where did you get this food?"
They replied, "It comes from
our church." Note the pronoun: Our church.
Their colleagues then asked,
"What church do you go to?"
What made the difference were
actions, not words -- how Christians were living and what Christians were
doing. In this Iowa community, young adults were looking at authentic Christian
devotion and saying: Their God is my God. Once again, Jesus the King was
bringing good out of evil and life out of death.
Conclusion
Such stories stir our wonder.
"Come on, church, Maybe in the
21st century, folks are looking for a group of believers who act for the glory
of God."
You have heard me say before that
what this world needs is more of Jesus. We are the body of Christ. If the world
is to see more of Jesus, it will be through our continuing faith and hope in
Christ, even as we must battle evil, sin, and suffering in this world. We act,
not for ourselves, but for the glory of God. We act, not for ourselves, but for
Jesus.
Going deeper
Luke 23:33-38 is the story about
the crucifixion. The source is Mark in verses 33, 34b, 38, and the source unique to Luke in verses 35a, 36-37, 34a.
Both sources provide the theological context of the crucifixion by using
Scripture to interpret the crucifixion of Jesus. Luke, like the other gospel
writers, is remarkably brief in his description of the logistics of the
crucifixion. Instead, there is a focus on how the death of Jesus fulfills the
Scriptures of Israel. Crucifixion was a common and shameful form of execution
in the first century. It was an agonizing and extended death, compounded by the
sneering, mocking and scoffing of onlookers. Because of this, the challenge
facing the gospel writers was to make clear to their readers the distinctive
significance of Jesus' crucifixion -- one that was, in no way, the death of a
common criminal. Luke makes full use of the roles of the various characters in
the story in order to accomplish this goal.
In particular, note the structure of three mocking, repeated references to the Scriptures,
selected Christological titles, the mysterious phenomena that accompany the
death of Jesus (vv. 44-49), the ironic truths of the taunts hurled at Jesus,
and Jesus' three pronouncements from the cross in 33-46.
Luke 23:33-38
33 When
they came to the place that is called The Skull, [Κρανίον] they crucified Jesus [Mark provides no details regarding the size
or shape of the cross or the manner in which the Romans fastened Jesus to it.] there with the criminals [Isaiah 53:12], one on his right and one on his left. [Mark
says nothing of the charges against the two criminals crucified with Jesus.]] [[ 34
Then Jesus said, “Father, forgive them; for they do not know what they
are doing.”]] [Here is the first pronouncement of Jesus from the cross.
Scholars have debated the authenticity of Jesus' prayer from the cross in verse
34a with inconclusive results. Some of the earliest and most geographically
diverse manuscripts omit it. Yet, other ancient authorities include it. The
NRSV compromises by enclosing the sentence in double brackets. The NIV provides
a footnote expressing the prayer's doubtful heritage. Although it is unclear
whether Jesus is praying for the Romans, the Jewish leaders or both, it is fair
to say that the prayer is consistent with both Luke's characterization of Jesus
and Luke's style. Jesus prays repeatedly to God the "Father" in Luke,
and his emphasis on forgiveness would make it likely that Jesus would ask for
forgiveness for all who were involved in his death. In what way did they not
know what they were doing? They thought they were executing a criminal, a
blasphemer, a rebel. They did not know he was Messiah, the Chosen, and King of
the Jews. Theologically, they represent us all. In fact, in the narrative of
Luke, the truth is on their lips, but not in their hearts. Robert C. Tannehill
says this prayer and the final one in verse 46 ("Father, into your hands I
commend my spirit.") serve to "bracket" the Crucifixion. Both
prayers address God as "Father." In one, Jesus addresses the
horizontal dimension of life - his opponents. In the other, Jesus addresses the
vertical dimension of human existence - his relationship with God.] And they cast lots to divide his clothing [Psalm
22:18]. 35 And the people stood by, watching; but the leaders
scoffed at him [Psalm 22:7], saying,
“He saved others; let him save himself if he is the Messiah of God [Christological
title], his chosen one!”[Two groups
of mockers here, the public rabble and their leaders. They challenge Jesus to
do for himself what he maintains he could do for them. They do not think he can
actually save himself. The ironic truth of the taunts is that those who mock
him declare his messianic identity and the saving significance of his death.] 36
The soldiers also mocked [Psalm
69:7ff, referring to a third group who mocked Jesus.] him, coming up and offering him
sour wine [Psalm 69:21b], 37
and saying, “If you are the King of the Jews [Christological
title], save yourself!” 38
There was also an inscription over him, “This is the King of the Jews.” [Christological
title - The soldiers also challenge Jesus to do for himself what he maintains
he could do for them. They also do not think he can actually save himself. The
ironic truth of the taunts is that those who mock him declare him King.]
[Luke 23:39-43 is a pronouncement
story concerning the two criminals. The source is material unique to Luke. This
passage sums up the theology of Luke concerning the cross.]
Luke
23:39-43
39 One
of the criminals who were hanged there kept deriding him [for Luke, a fourth source of
mocking Jesus] and saying, “Are you not
the Messiah? [Christological title] Save
yourself and us!”[He challenges Jesus to do for himself what he maintains
he could do for them. He does not think Jesus can actually save himself. The
ironic truth of the taunt is that the one who mocks him declares his messianic
identity and the saving significance of his death.] 40 But the other rebuked him, saying, “Do you not fear God,
since you are under the same sentence of condemnation? 41 And we
indeed have been condemned justly, for we are getting what we deserve for our
deeds, but this man has done nothing wrong.” [The criminal proclaims the
innocence of Jesus. Even a criminal recognizes the saving effect of the death
of Jesus. In one sense, the repentant criminal on the cross delivers the first
Christian sermon. The outcast criminal understands things that neither the
family of Jesus nor the disciples had understood. While everyone else abandoned
Jesus, the criminal gives witness.] 42
Then he said, “Jesus, remember me when you come into your kingdom.” [He
believes Jesus is the Messiah. His request echoes the cries of those in need
and those dying in ages past. In Genesis 40:14, Joseph asks the cupbearer to
think of him when it goes well with him and show Joseph kindness by mentioning
him to Pharaoh. In I Samuel 1:11, Hannah vowed that if the Lord would remember
her in her affliction of being childless, she would dedicate her son to the
Lord. In Nehemiah 5:19, Nehemiah as God to remember him because of all the good
he has done. Job 14:13 has Job asking the Lord to remember him in accord with
the lovingkindness of the Lord when he is in Sheol. Psalm 25:7 asks the Lord to
remember him in accord with the lovingkindness and goodness of the Lord. Jeremiah 15:15 has Jeremiah asking the Lord
to remember him.] 43 He
replied, “Truly I tell you, today you will be with me [No, this is not “fair.”
Jesus does not treat the thief fairly. This story is a reminder to us all that
salvation is by grace. This thief has literally done nothing to inherit the
promise of Jesus here. You can I can do nothing to earn this promise. Pause and
consider the power of these words. This is not only an offer of forgiveness, but also of
friendship. Thus, at the precise moment Jesus is saving the whole world, he
takes the time to save the one person. Jesus never sacrificed the one for the
many, or the many for the one. He kept the One and the Many together at all
times in his life ... and death.] in
Paradise.” [The word occurs only here in the gospels. Here is the second pronouncement
of Jesus from the cross. Jesus' conversation with the penitent thief will
become one of the distinctive features of Luke's crucifixion story. Verses
28-30, in which Jesus tells his disciples that his Father appointed a kingdom
for him and he will reign, probably inspire verse 43 For some scholars, the saying of
Jesus appears out of character for Jesus to have said it.]
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