The Daily Lectionary
With Expository Commentary by Kenny Sallee, ThM
Friday, March 29, 2024
Good Friday
The Passion of the Christ
Isaiah 52:13—53:12; Psalm 22;
Hebrews 10:16-25; John 18:1—19:42
(Revised Common Lectionary Year B)
(Three Days—Easter)
Introduction
With Expository Commentary by Kenny Sallee, ThM
Friday, March 29, 2024
Good Friday
The Passion of the Christ
Isaiah 52:13—53:12; Psalm 22;
Hebrews 10:16-25; John 18:1—19:42
(Revised Common Lectionary Year B)
(Three Days—Easter)
Introduction
As we delve into the profound narratives of Isaiah 52:13—53:12, Psalm 22, Hebrews 10:16-25, 5:7-9, and John 18:1—19:42, we are invited into a poignant journey of suffering, sacrifice, and ultimate redemption. These scriptures, especially pertinent on Good Friday, collectively paint a vivid picture of the Passion of Christ. Isaiah's prophecy foreshadows a suffering servant, an embodiment of profound grief and divine purpose. Psalm 22 echoes a piercing cry of abandonment, mirroring the depths of Jesus' anguish on the cross. The letter to the Hebrews provides a theological interpretation of Jesus' sufferings, portraying Him as the High Priest who offers Himself as the perfect sacrifice for our sins. Finally, the Gospel of John narrates the harrowing events of Jesus' betrayal, trial, crucifixion, and death, unfolding the fulfillment of ancient prophecies and the manifestation of God’s unfathomable love for humanity. In these texts, the mystery of the cross is revealed, inviting believers to contemplate the magnitude of Jesus' sacrifice and the transformative power of His love and mercy.
Isaiah 52:13—53:12 presents one of the most profound and prophetic passages in the Old Testament, often referred to as the Fourth Servant Song. This segment, deeply rich in imagery and emotion, portrays a "suffering servant" who, despite being despised and rejected, bears the sorrows and infirmities of others. The passage is notable for its poignant depiction of suffering and redemption, leading many Christian theologians to see it as a prefiguration of Jesus Christ. Through a blend of poetic beauty and stark realism, these verses convey a message of hope and salvation, emphasizing the transformative power of suffering endured for the sake of others. This text has been a cornerstone for theological reflection and has deeply influenced Christian understanding of suffering and redemption.52 13 See, my servant shall prosper;
he shall be exalted and lifted up,
and shall be very high.
14 Just as there were many who were astonished at him
—so marred was his appearance, beyond human semblance,
and his form beyond that of mortals—
15 so he shall startle many nations;
kings shall shut their mouths because of him;
for that which had not been told them they shall see,
and that which they had not heard they shall contemplate.
53 1 Who has believed what we have heard?
And to whom has the arm of the LORD been revealed?
2 For he grew up before him like a young plant,
and like a root out of dry ground;
he had no form or majesty that we should look at him,
nothing in his appearance that we should desire him.
3 He was despised and rejected by others;
a man of suffering and acquainted with infirmity;
and as one from whom others hide their faces
he was despised, and we held him of no account.
4 Surely he has borne our infirmities
and carried our diseases;
yet we accounted him stricken,
struck down by God, and afflicted.
5 But he was wounded for our transgressions,
crushed for our iniquities;
upon him was the punishment that made us whole,
and by his bruises we are healed.
6 All we like sheep have gone astray;
we have all turned to our own way,
and the Lord has laid on him
the iniquity of us all.
7 He was oppressed, and he was afflicted,
yet he did not open his mouth;
like a lamb that is led to the slaughter,
and like a sheep that before its shearers is silent,
so he did not open his mouth.
8 By a perversion of justice he was taken away.
Who could have imagined his future?
For he was cut off from the land of the living,
stricken for the transgression of my people.
9 They made his grave with the wicked
and his tomb with the rich,
although he had done no violence,
and there was no deceit in his mouth.
10 Yet it was the will of the LORD to crush him with pain.
When you make his life an offering for sin,
he shall see his offspring, and shall prolong his days;
through him the will of the LORD shall prosper.
11 Out of his anguish he shall see light;
he shall find satisfaction through his knowledge.
The righteous one, my servant, shall make many righteous,
and he shall bear their iniquities.
12 Therefore I will allot him a portion with the great,
and he shall divide the spoil with the strong;
because he poured out himself to death,
and was numbered with the transgressors;
yet he bore the sin of many,
and made intercession for the transgressors.
Expository Commentary
Verse 52:13: The servant is exalted and lifted up, which signifies both suffering and glorification. This dual meaning sets the tone for the paradoxical nature of the servant’s role.
Verse 52:14: The servant's appearance is marred more than any man, indicating extreme suffering. This could be seen as a prefiguration of Christ's disfigurement during his Passion.
Verse 52:15: The servant will "startle" many nations, suggesting a widespread impact and a reversal of expectations. The sprinkling of nations might hint at ritual purification, possibly alluding to the salvific nature of the servant's suffering.
Verse 53:1: Questions the belief in the report of the servant's role and mission, possibly reflecting Israel's incredulity.
Verse 53:2: Describes the servant as a tender shoot, an image of vulnerability and humble beginnings. There's an absence of majesty or beauty, emphasizing the servant’s ordinary and unassuming nature.
Verse 53:3: The servant is despised and rejected, a man of sorrows. This is often seen as a clear foreshadowing of Christ’s rejection and suffering.
Verses 53:4-5: Portrays the servant as taking on the suffering of others—"borne our infirmities," "wounded for our transgressions." This vicarious suffering is central to Christian interpretations of the text as relating to Jesus' sacrifice for humanity's sins.
Verse 53:6: The metaphor of sheep going astray represents human sin, and the servant is depicted as bearing the iniquity of all.
Verse 53:7: The servant is oppressed and afflicted, yet does not resist or speak out. This is often likened to Jesus' silence before his accusers.
Verses 53:8-9: Describes the unjust treatment and death of the servant, and his burial with the wicked and the rich, which Christians often connect with Jesus' crucifixion and burial.
Verse 53:10: Introduces the idea that the servant's suffering is part of God's will, leading to an offspring and long life. This can be interpreted as the servant's vindication and the establishment of a spiritual legacy.
Verses 53:11-12: Concludes with the promise of the servant’s knowledge leading to righteousness for many and the servant bearing their iniquities, suggesting a victorious outcome through suffering.
This passage, while rooted in its original Jewish context, has been embraced in Christian theology as a powerful prophecy of Jesus Christ's mission. Its themes of suffering, redemption, and vicarious atonement resonate profoundly with Christian beliefs about the purpose and meaning of Christ's life and death.
Psalm 22 is a deeply emotional and profound text that resonates with themes of anguish, abandonment, and ultimately, trust in God. Traditionally attributed to King David, this psalm vividly portrays the despair of a person who feels forsaken by God, yet it also reflects a steadfast faith in divine deliverance. The opening line, "My God, my God, why have you forsaken me?" is famously echoed by Jesus Christ on the cross, according to the New Testament, thus connecting the psalm's expression of suffering to the Christian understanding of Jesus' passion and sacrifice. As the psalm progresses, it shifts from despair to a hopeful anticipation of God’s salvation, making it a powerful representation of the journey from suffering to redemption.1 My God, my God, why have you forsaken me?
Why are you so far from helping me,
from the words of my groaning?
2 O my God, I cry by day, but you do not answer;
and by night, but find no rest.
3 Yet you are holy,
enthroned on the praises of Israel.
4 In you our ancestors trusted;
they trusted, and you delivered them.
5 To you they cried, and were saved;
in you they trusted, and were not put to shame.
6 But I am a worm, and not human;
scorned by others, and despised by the people.
7 All who see me mock at me;
they make mouths at me, they shake their heads;
8 “Commit your cause to the LORD; let him deliver—
let him rescue the one in whom he delights!”
9 Yet it was you who took me from the womb;
you kept me safe on my mother’s breast.
10 On you I was cast from my birth,
and since my mother bore me you have been my God.
11 Do not be far from me,
for trouble is near
and there is no one to help.
12 Many bulls encircle me,
strong bulls of Bashan surround me;
13 they open wide their mouths at me,
like a ravening and roaring lion.
14 I am poured out like water,
and all my bones are out of joint;
my heart is like wax;
it is melted within my breast;
15 my mouth is dried up like a potsherd,
and my tongue sticks to my jaws;
you lay me in the dust of death.
16 For dogs are all around me;
a company of evildoers encircles me.
My hands and feet have shriveled;
17 I can count all my bones.
They stare and gloat over me;
18 they divide my clothes among themselves,
and for my clothing they cast lots.
19 But you, O LORD, do not be far away!
O my help, come quickly to my aid!
20 Deliver my soul from the sword,
my life from the power of the dog!
21 Save me from the mouth of the lion!
From the horns of the wild oxen you have rescued me.
22 I will tell of your name to my brothers and sisters;
in the midst of the congregation I will praise you:
23 You who fear the LORD, praise him!
All you offspring of Jacob, glorify him;
stand in awe of him, all you offspring of Israel!
24 For he did not despise or abhor
the affliction of the afflicted;
he did not hide his face from me,
but heard when I cried to him.
25 From you comes my praise in the great congregation;
my vows I will pay before those who fear him.
26 The poor shall eat and be satisfied;
those who seek him shall praise the LORD.
May your hearts live forever!
27 All the ends of the earth shall remember
and turn to the LORD;
and all the families of the nations
shall worship before him.
28 For dominion belongs to the LORD,
and he rules over the nations.
29 To him, indeed, shall all who sleep in the earth bow down;
before him shall bow all who go down to the dust,
and I shall live for him.
30 Posterity will serve him;
future generations will be told about the LORD,
31 and proclaim his deliverance to a people yet unborn,
saying that he has done it.
2 O my God, I cry by day, but you do not answer;
and by night, but find no rest.
3 Yet you are holy,
enthroned on the praises of Israel.
4 In you our ancestors trusted;
they trusted, and you delivered them.
5 To you they cried, and were saved;
in you they trusted, and were not put to shame.
6 But I am a worm, and not human;
scorned by others, and despised by the people.
7 All who see me mock at me;
they make mouths at me, they shake their heads;
8 “Commit your cause to the LORD; let him deliver—
let him rescue the one in whom he delights!”
9 Yet it was you who took me from the womb;
you kept me safe on my mother’s breast.
10 On you I was cast from my birth,
and since my mother bore me you have been my God.
11 Do not be far from me,
for trouble is near
and there is no one to help.
12 Many bulls encircle me,
strong bulls of Bashan surround me;
13 they open wide their mouths at me,
like a ravening and roaring lion.
14 I am poured out like water,
and all my bones are out of joint;
my heart is like wax;
it is melted within my breast;
15 my mouth is dried up like a potsherd,
and my tongue sticks to my jaws;
you lay me in the dust of death.
16 For dogs are all around me;
a company of evildoers encircles me.
My hands and feet have shriveled;
17 I can count all my bones.
They stare and gloat over me;
18 they divide my clothes among themselves,
and for my clothing they cast lots.
19 But you, O LORD, do not be far away!
O my help, come quickly to my aid!
20 Deliver my soul from the sword,
my life from the power of the dog!
21 Save me from the mouth of the lion!
From the horns of the wild oxen you have rescued me.
22 I will tell of your name to my brothers and sisters;
in the midst of the congregation I will praise you:
23 You who fear the LORD, praise him!
All you offspring of Jacob, glorify him;
stand in awe of him, all you offspring of Israel!
24 For he did not despise or abhor
the affliction of the afflicted;
he did not hide his face from me,
but heard when I cried to him.
25 From you comes my praise in the great congregation;
my vows I will pay before those who fear him.
26 The poor shall eat and be satisfied;
those who seek him shall praise the LORD.
May your hearts live forever!
27 All the ends of the earth shall remember
and turn to the LORD;
and all the families of the nations
shall worship before him.
28 For dominion belongs to the LORD,
and he rules over the nations.
29 To him, indeed, shall all who sleep in the earth bow down;
before him shall bow all who go down to the dust,
and I shall live for him.
30 Posterity will serve him;
future generations will be told about the LORD,
31 and proclaim his deliverance to a people yet unborn,
saying that he has done it.
Expository Commentary
Verses 1-2 — Cry of Desolation: The Psalm opens with a poignant expression of abandonment: "My God, my God, why have you forsaken me?" This cry reflects a sense of deep despair and feeling of being forsaken by God. Despite this, the psalmist continues to call out to God, illustrating a persistent faith amidst suffering.
Verses 3-5 — Recollection of God's Faithfulness: Here, the tone shifts as the psalmist recalls the faithfulness of God to Israel's ancestors. They trusted in God and were delivered, contrasting with the psalmist's current sense of abandonment. This section highlights the struggle of faith in times of personal crisis, despite knowing God's historical faithfulness.
Verses 6-8 — Lament and Mockery: The psalmist describes himself as a "worm, and not human," scorned and despised by others. The mocking of his faith in God by others ("He trusted in the Lord; let him deliver him") adds to his anguish, reflecting the added pain of societal rejection.
Verses 9-11 — Trust from Birth: These verses express a deep personal relationship with God, dating from birth. This intimate bond underscores the psalmist's confusion and pain over feeling abandoned by the God who has been his constant since infancy.
Verses 12-18 — Graphic Description of Suffering: The psalmist graphically describes his physical and emotional state, using metaphors like being surrounded by bulls or lions. The vivid imagery of pierced hands and feet, and the casting of lots for his clothing, is later interpreted by Christians as a prophecy of Christ's crucifixion.
Verses 19-21 — Plea for Deliverance: A direct plea to God for deliverance from suffering and torment. The urgency and intensity of this appeal underscore the psalmist's desperate state and unwavering hope in God's ability to save.
Verses 22-26 — Praise and Vow of Worship: The tone shifts markedly as the psalmist, anticipating deliverance, vows to praise God in the congregation. This vow to worship and testify to God's deliverance reflects a strong conviction in God's saving power, even in the midst of suffering.
Verses 27-31 — Universal Praise and Future Hope: The Psalm concludes with a vision of universal worship and a prophecy of the Lord's dominion. This section expands the scope of the Psalm from personal suffering to a global and future perspective, emphasizing God's ultimate sovereignty and the promise of righteousness and justice.
Psalm 22 is a profound blend of lament, trust, and hope. It begins with a personal and intense cry of abandonment, moves through a painful description of suffering and mockery, but transitions into a confident declaration of God's deliverance and ends with a prophetic vision of universal praise. This Psalm is significant in both Jewish and Christian traditions, with its opening lines particularly resonating in the Christian narrative of Jesus' crucifixion.
Hebrews 10:16-25 offers a profound exploration of the transformative power of Christ's sacrifice and the new covenant it establishes. This passage, building on the themes of forgiveness and inner renewal, quotes the Old Testament to emphasize the radical change in the relationship between God and humanity through Jesus. It highlights the internalization of God's laws in believers' hearts and minds, replacing the old system of repeated sacrifices. The section further encourages Christians to hold fast to their faith, considering the assured hope brought by Jesus. It exhorts believers to spur one another towards love and good deeds, emphasizing the importance of community and the assembling together, especially as the Day of the Lord approaches. This passage, rich in theological depth, calls for a deeper understanding of faith, hope, and love in the Christian journey.10 16 “This is the covenant that I will make with them
after those days, says the Lord:
I will put my laws in their hearts,
and I will write them on their minds,”
17 he also adds,
“I will remember their sins and their lawless deeds no more.”
18 Where there is forgiveness of these, there is no longer any offering for sin.
19 Therefore, my friends, since we have confidence to enter the sanctuary by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain (that is, through his flesh), 21 and since we have a great priest over the house of God, 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. 23 Let us hold fast to the confession of our hope without wavering, for he who has promised is faithful. 24 And let us consider how to provoke one another to love and good deeds, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching.
Expository Commentary
Verse 16: This verse references Jeremiah 31:33, highlighting a new covenant. Unlike the old covenant, where laws were external and written on stone, this new covenant involves internalizing God's laws in the believer's heart and mind. It signifies a deeper, personal relationship with God.
Verse 17: Here, the focus is on the completeness of forgiveness through Christ. Under the old covenant, sacrifices reminded of sins annually. In contrast, the new covenant assures that God will no longer remember sins, emphasizing the finality and effectiveness of Christ's sacrifice.
Verse 18: This verse concludes the thought from verses 16 and 17. Since sins are fully forgiven, there’s no need for further sacrifices for sin, as was customary under the old covenant. Christ's sacrifice is sufficient and final.
Verses 19-20: These verses encourage believers to approach God with confidence, something unheard of under the old covenant. The "new and living way" refers to access to God through Jesus' sacrifice, symbolized by His flesh tearing like the temple curtain at His crucifixion, granting direct access to God.
Verse 21: This acknowledges Jesus as the great high priest, superior to any priest under the old covenant, overseeing the spiritual household of God, which includes all believers.
Verse 22: Believers are called to approach God sincerely and confidently, assured by faith. The imagery of hearts sprinkled clean and bodies washed refers to the inner cleansing and baptism, symbolic of a new life in Christ.
Verse 23: This verse encourages steadfastness in faith and hope. The hope in Christ is unwavering because it is grounded in the faithfulness of God.
Verse 24: The focus shifts to community responsibility. Believers are encouraged to stimulate each other towards love and good deeds, highlighting the importance of supportive, encouraging Christian community.
Verse 25: The verse emphasizes the importance of regular fellowship and mutual encouragement, especially as the “Day” (often interpreted as the Day of the Lord or the return of Christ) draws near. It serves as a reminder of the importance of the Christian community in maintaining faith and hope.
This passage from Hebrews beautifully intertwines theology with practical exhortation, highlighting both the transformative power of Christ’s sacrifice and the resulting implications for individual and communal Christian life.
John 18:1—19:42 narrates the profound and emotionally charged events of Jesus Christ's arrest, trial, and crucifixion. This passage, beginning with Jesus' moment of deep anguish in the Garden of Gethsemane, captures the betrayal by Judas Iscariot and the subsequent denial by Peter, highlighting the frailty and complexity of human nature. It progresses through the politically and religiously charged trials before the Jewish authorities and Pontius Pilate, reflecting the societal and spiritual conflicts of the time. The narrative reaches its climax with the crucifixion, a moment of profound sorrow and sacrifice, symbolizing the depth of Jesus' love and His fulfillment of God’s plan for salvation. This section not only forms the crux of Christian theology about redemption and sacrifice but also serves as a profound reflection on themes of justice, power, and the human condition.18 1 After Jesus had spoken these words, he went out with his disciples across the Kidron valley to a place where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place, because Jesus often met there with his disciples. 3 So Judas brought a detachment of soldiers together with police from the chief priests and the Pharisees, and they came there with lanterns and torches and weapons. 4 Then Jesus, knowing all that was to happen to him, came forward and asked them, “Whom are you looking for?” 5 They answered, “Jesus of Nazareth.” Jesus replied, “I am he.” Judas, who betrayed him, was standing with them. 6 When Jesus said to them, “I am he,” they stepped back and fell to the ground. 7 Again he asked them, “Whom are you looking for?” And they said, “Jesus of Nazareth.” 8 Jesus answered, “I told you that I am he. So if you are looking for me, let these men go.” 9 This was to fulfill the word that he had spoken, “I did not lose a single one of those whom you gave me.” 10 Then Simon Peter, who had a sword, drew it, struck the high priest’s slave, and cut off his right ear. The slave’s name was Malchus. 11 Jesus said to Peter, “Put your sword back into its sheath. Am I not to drink the cup that the Father has given me?”
12 So the soldiers, their officer, and the Jewish police arrested Jesus and bound him. 13 First they took him to Annas, who was the father-in-law of Caiaphas, the high priest that year. 14 Caiaphas was the one who had advised the Jews that it was better to have one person die for the people.
15 Simon Peter and another disciple followed Jesus. Since that disciple was known to the high priest, he went with Jesus into the courtyard of the high priest, 16 but Peter was standing outside at the gate. So the other disciple, who was known to the high priest, went out, spoke to the woman who guarded the gate, and brought Peter in. 17 The woman said to Peter, “You are not also one of this man’s disciples, are you?” He said, “I am not.” 18 Now the slaves and the police had made a charcoal fire because it was cold, and they were standing around it and warming themselves. Peter also was standing with them and warming himself.
19 Then the high priest questioned Jesus about his disciples and about his teaching. 20 Jesus answered, “I have spoken openly to the world; I have always taught in synagogues and in the temple, where all the Jews come together. I have said nothing in secret. 21 Why do you ask me? Ask those who heard what I said to them; they know what I said.” 22 When he had said this, one of the police standing nearby struck Jesus on the face, saying, “Is that how you answer the high priest?” 23 Jesus answered, “If I have spoken wrongly, testify to the wrong. But if I have spoken rightly, why do you strike me?” 24 Then Annas sent him bound to Caiaphas the high priest.
25 Now Simon Peter was standing and warming himself. They asked him, “You are not also one of his disciples, are you?” He denied it and said, “I am not.” 26 One of the slaves of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?” 27 Again Peter denied it, and at that moment the cock crowed.
28 Then they took Jesus from Caiaphas to Pilate’s headquarters. It was early in the morning. They themselves did not enter the headquarters, so as to avoid ritual defilement and to be able to eat the Passover. 29 So Pilate went out to them and said, “What accusation do you bring against this man?” 30 They answered, “If this man were not a criminal, we would not have handed him over to you.” 31 Pilate said to them, “Take him yourselves and judge him according to your law.” The Jews replied, “We are not permitted to put anyone to death.” 32 (This was to fulfill what Jesus had said when he indicated the kind of death he was to die.)
33 Then Pilate entered the headquarters again, summoned Jesus, and asked him, “Are you the King of the Jews?” 34 Jesus answered, “Do you ask this on your own, or did others tell you about me?” 35 Pilate replied, “I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?” 36 Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” 37 Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” 38 Pilate asked him, “What is truth?”
After he had said this, he went out to the Jews again and told them, “I find no case against him. 39 But you have a custom that I release someone for you at the Passover. Do you want me to release for you the King of the Jews?” 40 They shouted in reply, “Not this man, but Barabbas!” Now Barabbas was a bandit.
19 1 Then Pilate took Jesus and had him flogged. 2 And the soldiers wove a crown of thorns and put it on his head, and they dressed him in a purple robe. 3 They kept coming up to him, saying, “Hail, King of the Jews!” and striking him on the face. 4 Pilate went out again and said to them, “Look, I am bringing him out to you to let you know that I find no case against him.” 5 So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Here is the man!” 6 When the chief priests and the police saw him, they shouted, “Crucify him! Crucify him!” Pilate said to them, “Take him yourselves and crucify him; I find no case against him.” 7 The Jews answered him, “We have a law, and according to that law he ought to die because he has claimed to be the Son of God.”
8 Now when Pilate heard this, he was more afraid than ever. 9 He entered his headquarters again and asked Jesus, “Where are you from?” But Jesus gave him no answer. 10 Pilate therefore said to him, “Do you refuse to speak to me? Do you not know that I have power to release you, and power to crucify you?” 11 Jesus answered him, “You would have no power over me unless it had been given you from above; therefore the one who handed me over to you is guilty of a greater sin.” 12 From then on Pilate tried to release him, but the Jews cried out, “If you release this man, you are no friend of the emperor. Everyone who claims to be a king sets himself against the emperor.”
13 When Pilate heard these words, he brought Jesus outside and sat on the judge’s bench at a place called The Stone Pavement, or in Hebrew Gabbatha. 14 Now it was the day of Preparation for the Passover; and it was about noon. He said to the Jews, “Here is your King!” 15 They cried out, “Away with him! Away with him! Crucify him!” Pilate asked them, “Shall I crucify your King?” The chief priests answered, “We have no king but the emperor.” 16 Then he handed him over to them to be crucified.
So they took Jesus; 17 and carrying the cross by himself, he went out to what is called The Place of the Skull, which in Hebrew is called Golgotha. 18 There they crucified him, and with him two others, one on either side, with Jesus between them. 19 Pilate also had an inscription written and put on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21 Then the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘This man said, I am King of the Jews.’” 22 Pilate answered, “What I have written I have written.” 23 When the soldiers had crucified Jesus, they took his clothes and divided them into four parts, one for each soldier. They also took his tunic; now the tunic was seamless, woven in one piece from the top. 24 So they said to one another, “Let us not tear it, but cast lots for it to see who will get it.” This was to fulfill what the scripture says,
“They divided my clothes among themselves,
and for my clothing they cast lots.”
25 And that is what the soldiers did.
Meanwhile, standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, “Woman, here is your son.” 27 Then he said to the disciple, “Here is your mother.” And from that hour the disciple took her into his own home.
28 After this, when Jesus knew that all was now finished, he said (in order to fulfill the scripture), “I am thirsty.” 29 A jar full of sour wine was standing there. So they put a sponge full of the wine on a branch of hyssop and held it to his mouth. 30 When Jesus had received the wine, he said, “It is finished.” Then he bowed his head and gave up his spirit.
31 Since it was the day of Preparation, the Jews did not want the bodies left on the cross during the sabbath, especially because that sabbath was a day of great solemnity. So they asked Pilate to have the legs of the crucified men broken and the bodies removed. 32 Then the soldiers came and broke the legs of the first and of the other who had been crucified with him. 33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 34 Instead, one of the soldiers pierced his side with a spear, and at once blood and water came out. 35 (He who saw this has testified so that you also may believe. His testimony is true, and he knows that he tells the truth.) 36 These things occurred so that the scripture might be fulfilled, “None of his bones shall be broken.” 37 And again another passage of scripture says, “They will look on the one whom they have pierced.”
38 After these things, Joseph of Arimathea, who was a disciple of Jesus, though a secret one because of his fear of the Jews, asked Pilate to let him take away the body of Jesus. Pilate gave him permission; so he came and removed his body. 39 Nicodemus, who had at first come to Jesus by night, also came, bringing a mixture of myrrh and aloes, weighing about a hundred pounds. 40 They took the body of Jesus and wrapped it with the spices in linen cloths, according to the burial custom of the Jews. 41 Now there was a garden in the place where he was crucified, and in the garden there was a new tomb in which no one had ever been laid. 42 And so, because it was the Jewish day of Preparation, and the tomb was nearby, they laid Jesus there.
Expository Commentary
John 18:1-11 — The Arrest in the Garden of Gethsemane
- Jesus, knowing what is to come, willingly meets his captors. This moment highlights his divine foreknowledge and submission to the Father's will.
- The role of Judas Iscariot is crucial here, as his betrayal sets the Passion into motion, symbolizing both human betrayal and the fulfillment of scripture.
John 18:12-27 — The Trials before Annas and Caiaphas, and Peter's Denial
- Peter's act of cutting off the ear of the high priest's servant shows the disciples' misunderstanding of Jesus' mission and the nature of his kingdom, which is not of this world.
- The trials before Annas and Caiaphas, the Jewish high priests, reveal the religious tensions and the political maneuvering against Jesus.
- Jesus’ responses to the high priests emphasize his consistent public teaching and the unjust nature of the proceedings.
John 18:28-40 — The Trial before Pilate
- Peter's denial of Jesus, juxtaposed with the trial, highlights human weakness and fear, contrasting with Jesus' steadfastness.
- Pilate's role is complex; he is portrayed as a pragmatic ruler, more concerned with maintaining order than with justice.
- The dialogue between Jesus and Pilate delves into deep theological and philosophical themes, like truth and kingship, revealing Jesus' kingdom as spiritual, not earthly.
John 19:1-16 — Jesus is Sentenced to Death
- The choice to release Barabbas instead of Jesus symbolizes the rejection of Jesus by the people and the flawed human sense of justice.
- The Roman soldiers' mocking and brutal treatment of Jesus highlight the cruelty and humiliation he endured.
- Pilate’s repeated statement, "I find no case against him," underscores the innocence of Jesus and the injustice of his condemnation.
John 19:17-30 — The Crucifixion
- The cry "Crucify him!" from the crowd and the ultimate handing over of Jesus by Pilate depict a tragic miscarriage of justice and the depth of human sinfulness.
- The crucifixion, a form of Roman execution, signifies the suffering and humiliation Jesus underwent for humanity’s redemption.
- The inscription "King of the Jews" and the distribution of Jesus' garments fulfill Old Testament prophecies, underscoring John's theme of Jesus as the fulfillment of scripture.
John 19:31-42 — The Burial of Jesus
- Jesus' final words, "It is finished," signify the completion of his mission, the atonement for sin, and the establishment of a new covenant between God and humanity.
- The request to break the legs of the crucified and the piercing of Jesus’ side fulfill more scriptural prophecies and confirm his death.
- The burial by Joseph of Arimathea and Nicodemus, both members of the Jewish council, shows that not all were against Jesus and hints at the secretive yet real spread of his influence.
Each of these sections contributes to a complex and deeply moving narrative that has been central to Christian faith and theology, reflecting on themes of sacrifice, redemption, human frailty, and divine purpose.
- The care in the burial process, with the use of spices and linens, reflects the respect and love for Jesus, even in death, and sets the stage for the subsequent events of the resurrection.
Optional parts of the readings are set off in [square brackets.]
The Bible texts of the Old Testament, Epistle, and Gospel lessons are from the New Revised Standard Version (NRSV) Bible, copyright © 1989, 1993 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Commentaries are by Kenny Sallee, ThM, aided by ChatGPT. The biblical commentaries provided here are intended for educational and spiritual enrichment purposes only. The interpretations and insights offered are based on the authors' understanding and perspective of the Bible, which may be influenced by their theological training, denominational background, and personal beliefs.
The Daily Lectionary is a three year cyclical lectionary. We are currently in Year B. Beginning with the first Sunday of Advent in 2024, we will be in Year C. The year which ended at Advent 2023 was Year A. These readings complement the Sunday and festival readings: Thursday through Saturday readings help prepare the reader for the Sunday ahead; Monday through Wednesday readings help the reader reflect and digest on what they heard in worship. Revised Common Lectionary Daily Readings, copyright © 2005 Consultation on Common Texts. www.commontexts.org
The Bible texts of the Old Testament, Epistle, and Gospel lessons are from the New Revised Standard Version (NRSV) Bible, copyright © 1989, 1993 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Commentaries are by Kenny Sallee, ThM, aided by ChatGPT. The biblical commentaries provided here are intended for educational and spiritual enrichment purposes only. The interpretations and insights offered are based on the authors' understanding and perspective of the Bible, which may be influenced by their theological training, denominational background, and personal beliefs.
The Daily Lectionary is a three year cyclical lectionary. We are currently in Year B. Beginning with the first Sunday of Advent in 2024, we will be in Year C. The year which ended at Advent 2023 was Year A. These readings complement the Sunday and festival readings: Thursday through Saturday readings help prepare the reader for the Sunday ahead; Monday through Wednesday readings help the reader reflect and digest on what they heard in worship. Revised Common Lectionary Daily Readings, copyright © 2005 Consultation on Common Texts. www.commontexts.org
