Passion of Christ

INTRODUCTION

In presenting Jesus’ last supper, agony, and betrayal, mocking and trial, Luke has been schematic; he has not lost the element of sorrow, of grief, but he has preferred to stress parts of these episodes which can do the most good for Theophilus, his reader. Suffering is meaningful to our Christian life because Christ suffered, died and resurrected and gave us new life. When we accept the suffering, difficulties, and hardship. Criticism, humiliation, suppression for the peace, justice, unity and equality we share the same suffering of our lord Jesus Christ. Because Jesus Christ has brought salvation through his passion, death and resurrection. So st. Luke continue to tell the sorrowful story in the same manner, not suppressing the anguish and sorrow of these terrible moments but stressing the elements which will most benefit the Christians dedicated to Christ.

The Sanhedrin was a group of seventy men, plus their president, the ruling high priest; this was constitutionally the equivalent of the Judicial, executive and legislative powers rolled into one. Under Roman domination the Sanhedrin was made up of the chief priests, representative of the Scribes and representative of the elders, or wealthy of Israel. The Sanhedrin brings Jesus to the Roman authority. The Roman authority at this time was Pontius Pilate reported directly to the governor of the Middle East stationed in Damascus. The charge against Jesus is to catch Pilate attention. To Pilate question “Are you the king of Jews?” Jesus’ answer is apparently enough to denial that Pilate found no guilt in this man on this charge. Thus three times Pilate insists that Jesus is innocent, certainly not guilty of death, particularly not deserving of the crucifixion that every body asked for. After this Pilate gave Jesus into the hand of People, to do with as they pleased. Thus Luke presumes that the crowed had choice to prefer a man like Barabbas than to a man like Jesus. This reflection on irony of these details, as of others also occurs in Acts of the Apostles.

           

           

CHAPTER-ONE

THE LAST SUPPER

The seven days of the Feast of Unleavened Bread were at hand and the Passover was the first day of that day of that feast. Jerusalem was crowded with pilgrims and among them was Jesus whom the members of the Sanhedrin were determined to get rid of because Jesus’ volcanic teachings were damaging their reputation and authority. Would the people follow him, perhaps in a revolt? Certainly they would resent and perhaps resist his public arrest. Then the authorities got a break: Judas came to them with a propositions. 

            Why did he do it? Judas’ reasons for betraying Jesus have fascinated many. Luke’s own answer is simple: “Satan entered into Judas.” Jesus and the early church were conscious of a cosmic struggle going on between them powers of heaven and the powers of the darkness, between Jesus the Messiah and Satan. Jesus had defeated the Tempter when he tried to subvert his motives and his mission in the wilderness (4:1-13). During Jesus’ ministry God’s purposes were being fulfilled and Satan could not gain foot-hold. But now Judas gives him his first opportunity since those wildernesses of long ago. 

            While Judas is engaged in his nefarious arrangements with religious authorities, Peter and John are, at Jesus’ direction, marking the necessary preparation for all of them to eat their Passover Meal in the Holy City. The time arrives, and Jesus and The Twelve gather in that upper room for their last supper together.

            In Luke’s account of what takes place at that meal, Jesus gives the disciples first the cup, and then bread, and then the cup a second time. There probably were variations among the early Christians as to the way they observed the Lord’s Supper. (1Cor.10: 16-21 certainly suggests that worshippers received the cup before the bread.) Luke’s account may have been one basis for search differences or, after the fact may have reflected some of that lack of uniformity. However, the oldest New Testament account of the Last Supper is that of Paul (1cor.11: 23-27)-bread first and then the cup- and the wording there is similar to the words used in celebrating the lord’s Supper in most present-day churches.

            The supper has tow-fold significance, which came about because it was related to the Passover meal on the one hand, and inexorably associated with Jesus’ death on the other. So perhaps from the very first the regular celebration of this meal included both commemoration of the Lord’s passion and anticipation of the heavenly banquet in the kingdom of God.

(22:1-23)

            Now the feast of Unleavened Bread drew near, which is called the Passover. And the chief Priests and the Scribes were seeking how to put Him to death; for they feared the people. 

            Then Satan entered into Judas called Iscariot, who was of the number of the twelve; he went away and conferred with the chief Priests and Officers how he might betray to them. And they were glad, and engaged to give him money. So he agreed, and sought an opportunity to betray him to them in the absence of the multitude. 

            Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed. So Jesus sent Peter and John, saying, “go and prepare the Passover for us, that we may eat it.” They said to him, “where will you have us prepare it?” he said to them, “behold, when you have entered the city, a man carrying a jar of water will met you; follow him into the house which he enters and then the house holder, ‘ the Teacher says to, where is the guest room, where I am to eat Passover with my disciples?’ and he will show you the large upper room furnished; there make ready.” And they went, and founded it as He had told them; and they prepared Passover. 

            And when the hour came, he sat at the table, and the apostles with him. And he said to them, “I have earnestly desired to eat this Passover with you before I suffer; for I tell you I shall not eat it until it is fulfilled in the kingdom of God.” And he took a cup, and when he had given thanks; he, said, “take this, and divide it among yourself; for I tell you that from now on I shall no drink of the fruit of the wine until the kingdom of God comes.” And he took bread, and he had given thanks he broke it and gave it to them, saying, “This is my Body which is given for you. Do this in remembrance of me.” Like wise the cup after supper, saying, “this cup which is poured out for you is the new covenant in my Blood.” 

            Jesus and his disciple were celebrating the Passover. That feast may commemorate the deliverances of the Israelites from Egypt long and it anticipated the coming the Messianic deliverance. The blood of a lamb had forebears from death of the time of the first Passover (Exod.12: 7-13). So the blood of Jesus was to bring into being a new covenant and initiate a new Exodus, freeing from the salivary of sin and death.

1.1 Upper Room Discourse

            Now we come to Jesus’ talk with his disciples and it is filled with pathos. Discipleship is the theme- theirs and his. The subject is kicked off by the disciples’ littleness: “ I’m more important than you.” Pagan, worldly values are not kingdom values, Jesus tells them. Beware of equating greatness with power and dignity with recognition. In the kingdom greatness and recognition go to those who give of themselves in humble service. Jesus points to his own ministry to illustrate his meaning: “I am among you as one who serves.” 

            For him, the life of service had brought on a series of trials-tests of spiritual stamina. The temptation in the wilderness showed Jesus choosing the way of humble service rather than that of supremacy and headship. His ministry was a continual reaching down to help, expressions of self-giving love for others. Because of the adoring crowds there was always the temptation to accept some sort of worldly lordship. In John’s Gospel the people actually try  “to take him by force and make him king” (Jn. 6:14-15). Jesus calls all this “my trials,” and he appreciated the companionship of his chosen disciples during all of that time. The final wrestling was yet to come in the Garden o Gethsemane, but he appreciated heir loyalty to this point.

            Ultimately their loyalty would be rewarded. In “my kingdom” they would “Judge the twelve of Israel,” meaning have authority, but only such authority as belongs to those who on earth have learned the meaning of service. The Twelve were to be the nucleus of the New Israel. The old Israel by rejecting the Messiah had lost its birthright. However, when his final testing came the disciples would fall away. The lord’s prediction is not clear in English. Here is a more literal translation of the Greek text:

            Simon, Simon, behold, Satan demanded to have all of you, that he might sift you like wheat, but I have prayed for you, Simon, that your faith may not fail; and when you have turned again, strengthen your brethren.

 (22:31-32)

Simon Peter had always been the leader of The Twelve and would continue to be in time to come.

            The final interchange shows how far the disciples are from understanding their Lord. Jesus recalls the balmy days when the first sent them out on their own. Then with the kind of exaggerated figure of speech he liked to use he says in effect, “Things will be difficult. You will need a sword more than a coat.” Taking him literally they miss the point: “Lord, here are two swords.” He gives up; they are so far from appreciating his meaning. “That’s enough of that,” he says, and with that their evening ends.

CHAPTER- TWO

THE PASSION OF CHRIST

At night Jesus and the disciples would go to the Mount Olives just outside the city. And, as was his habit on so many former occasions, Jesus spends the night in prayer. The awful moment has arrived. He urges the disciples to pray; then taking his most intimate ones with him Peter, James, and John-he goes apart to pray himself. Temptation is the key word here, for Jesus is besieged by doubt. Is a showdown with the authorities what the Heavenly Father wants him to do? His disciples are obviously not prepared to the kingdom on earth. Is this the time or would he not be deserting the very cause for which he had come into the world? And what about the Jerusalem he loved, the Jerusalem he had wept over? If he stayed now and defaced his enemies, the Sanhedrin and the Holy city would undoubtedly have his blood on their hands. Should he permit himself to be the cause of their monstrous sin? Should he not slip away in the darkness and avoid it all? Rationalization. Temptation is rationalization –finding a good reason for not doing one’s God- intended job.

            Gethsemane was a spiritual battleground of world dimensions, and Peter and others slept through it, later to succumb to temptation themselves.

(22:39-46)

            And he came out, and went, as was his custom, to the Mount of Olives; and the disciples followed him. And when he came to the place he said to them. “Pray that you may not enter into temptation.” And he withdrew from them about a stone’s throw, and knelt down and prayed, “father, if thou art willing, remove this cup from me; nevertheless not my will, but thine, be done.”* And when he rose from prayer, he came to the disciples and found them sleeping for sorrow, and he said to them, “Why do you sleep? Rise and pray that you may not enter into temptation.”

2.1 The Arrest

            The arresting party arrives, a hired mod, actually, including some slaves who were not there through choice, all carrying clubs and swords, with members of the Sanhedrin discreetly in the background. It begins like a bad play. Judas identifies Jesus with a kiss, awkwardly insincere. Then one of the disciples takes an indecisive swipe at the arresting bunch with his sword. Jesus rebukes him; then over the heads of his captors he speaks to the Sanhedrin members in the shadows, people who needed no help from Judas to identify their arch-enemy: “I was with you day after day in the Temple.” A legal arrest would have taken place openly. This is happening under cover of darkness because it is the work of the prince of darkness. The spiritual battle with the light of the world had know been joined.

(22:47-53)

            While he was still speaking there came a crowd, and the man called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him; but Jesus said to him, “Judas, would you betray the son of man with a kiss? And when those who were about him saw what would foffow, they said, “Lord, shall we strike with the sword?” and one of them strike the slave of the high priest and cut off his right ear. Hut Jesus said, “no more of this!” and he touched his ear and healed him. Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him,” have you come out as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.”

2.2 Peter’s Denial

Luke crowds the trial of Jesus into a matter of hours. The late evening early morning time in the high priest’s house provides the setting for the soldiers’ cruel buffoonery and Peter’s denial. Perhaps no phase in the Gospel is more charged with feeling than, “and the lord turned and looked at Peter. And Peter remembered the words of Jesus.” He is the only disciple named in the Last Supper account. And is the only disciple named in the resurrection appearances. Peter’s spiritual agony and his ultimate authority in the early days of the Christian church are carefully noted by Luke.

(22:54-65)

            Then they seized him and led him away, bringing him into the high priest’s house. Peter followed at a distance; and when they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. Then a maid, seeing him, as he sat in the light and gazing at him said, “This man was also with him.” But he denied it saying, “woman I do not know him.” And little later some one else saw him and said, “You also are one of them.” But Peter said, “Man, I am not.” And after an interval of about an hour still another insisted, saying, “certainly this man also was with him; for he is Galilean.” But Peter said, “Man, I do not know what you are saying.” And immediately, while he still speaking, the cock crowed. And the lord turned and looked at Peter. And Peter remembered the word of the lord, how he had said to him,” Before the cock crows today, you will deny me three times.” and he went out and wept bitterly.

2.3 The Trial

            The succession of events called a “trial” was like a powerful motorboat driven by the Sanhedrin members, who left a wake of uncomfortable, guilty people. There were some reputable men among the seventy members of the Sanhedrin. Some of them-like’ Nicodemus and Joseph of Aramathea-were certainly uncomfortable at the twisted political charges against Jesus, which their leaders took to Pilate. Pilate had political insights into the motives of people who came into his court; he was no fool. He knew Jesus was innocent and he must have been uncomfortable with the travesty of justice he ultimately permitted. And Herod? He was not a profound man. He had gotten rid of troublesome John the Baptist in his heavy-handed way. This Jesus, like John but different, made him uncomfortable with his silence. Cruel humor is the face-saving cover-up of frustrated bullies. There were even uncomfortable folk in the shouting crowd. They were trapped in the Sanhedrin’s evil orchestrations and did not have the courage to be conspicuous. (Notice the sorrowing crowd, 23:27,48). Evils make people uncomfortably guilty when they cannot find the courage to resist it. The “Trial” was a black scene of monstrous evil, and for many it was made worse by the pervasive fog of their guilty share in it.

(23:1-25)

            Then the whole company of them arose, and brought him before Pilate. And they began to accuse him, saying, “We found this man perverting our nation, and forbidding us to give tribute to Caesar, and saying that he himself is Christ a king.” And Pilate asked him, “are you the king of Jews?’ and he answered him, “you have said so.” And Pilate said to the chief priests and the multitudes, “I find no crime in this man.” but they were urgent, saying, “he stirs up the people, teaching throughout all Judea, from Galilee even to this Place.”

            When the Pilate heard this, he asked whether the man was a Galilean. And when he learned that he belonged to Herod’s jurisdiction, e sent him over to Herod, who was himself in Jerusalem at that time. When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign doe by him. So he questioned him at some length; but he made no answer. The chief Priests and the scribes stood by, vehemently accusing him. And Herod with his soldiers treated with contempt and mocked him; then, arraying him in gorgeous spparel, he send him back to Pilate. And Herod and Pilate become friends within each other that very day, for before this day had been at enmity with each other.

            Pilate then called together the chief Priest and the rulers and the people, and said to him,” you brought me this man as one who was perverting the people; and after examining him before you, behold, I did not find any guilty of this man of your charges against him; neither did Herod did, for he sent him back to us. Behold, nothing deserving death has been done by him; I will therefore chastise him and release him.”

            But they all cried out together, “away with this man, and release to us Barabbas”-a man who had been thrown into Prison for an insurrection started in the city, and for murder. Pilate addressed them once more, desiring to release Jesus; but they shouted out, “crucify him!” A third time he said to them, “why, what evil has he done? I have found in him no crime deserving death; I will therefore chastise him and release him.” But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. So Pilate gave sentence that their demand should be granted. He released the man who had been thrown into prison for insurrection and murder, whom they asked for; but Jesus he delivered up to their will. Notice that in the questions the chief priests and their colleagues addressed to Jesus they identify the Christ with the Son of God. Luke has been at pains throughout his Gospel to make it clear that Jesus Christ the Son of God and now even his enemies bear witness to that fact.

            The irony of Jesus’ trial lies in its duplicity; it is at every point the opposite of what it seems. Sanhedrin thought they were judging Jesus, yet he reminds the court that he rather than they is the ultimate judge. For the Son of man will be given authority by God both to rule and to judge (22; 69 And Dan. 7:13f). Jesus was always at pains to avoid being a political Messiah, yet that was the only charge leveled at him before Pilate. Jesus the innocent is condemned for seditions while Barabbas, guilty of sedition, is released. Pilate, the representative of Roman justice, makes it a travesty. Truth, right and justice were all unseated that day. It was only with the eyes of faith that the Son of man was able to see that “his kingdom shall not be destroyed” (Dan. 7:14). 

CHAPTER-THREE

THE CRUCIFIXION

           

The awareness of the early church that Jesus the Messiah was the suffering Servant the Old Testament described made it natural (perhaps inevitable) to think of the events of his passion in scriptural terms. Allusions to the vicarious suffering of Isaiah’s Servant of the Lord (Isa.52: 13-53:12) lie behind the whole account, as do quotations from the Psalms. The parting of his clothes and the scoffing echo Psalm 22:7,18; the gift of vinegar is found in Psalm 69:21. Also the account is filled with much intended symbolism. None of this can be or should be peeled away. However, awareness of it helps us realize that we are viewing what took place through the eyes of faith and perhaps we should be on our knees, as Luke was figuratively on his as he wrote the account.

            Jesus urges the sorrowing multitude to mourn, not for him, but for what was happening to their Holy City and to their nation. During perhaps the most painful moments of the crucifixion ordeal Jesus prayerfully reaches out in forgiving love. For whom is he praying? It is ambiguous. You write your own script about the extent of the Lord’s caring. It is interesting that the mocking titles hurled at him all identify him as the Messiah – “Christ,” “Chosen One,” “King.” And the Messiah reaches out to the thief on the adjacent cross, the kind of disinherited person he had always reached out to during his ministry. We do not know what the man expected from Jesus, but Jesus’ promise is out of all proportion to his request.

            It was a widespread belief in antiquity that in great and tragic moments the natural world showed its sympathy for the distress humans were suffering. That is the point of the detail about darkness. And the rent curtain in the Temple separating the Holy of Holies from the congregation symbolized new open access to the inner presence of God. As we said, the description is full of symbolism.

            The comment of the Roman centurion that Jesus was innocent sums up a major Lucan theme-first Pilate, then the penitent thief, now the centurion. Isaiah’s words had taken on flesh and blood: Surely he has borne our griefs, and carried our sorrows; Yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions. (Isa.53: 4-5) the generous act of Josephs of Arimathea took great courage. It was a gesture, which showed he was not in sympathy with the decision of the Sanhedrin. Whether he was a secret believer in Jesus is not clear (cf., John 3:1-12; 7:50-52; 19:39-41).

(23:26-56)

             And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus.  And there followed him a great multitude of the people, and of women who bewailed and lamented him. But Jesus turning to them said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For behold, the days are coming when they will say, ‘Blessed are the barren, and the wombs that never bore, and the breasts that never gave suck!’  Then they will begin to say to the mountains, ‘fall on us’; and to the hills, ‘cover us.’  For if they do this when the wood is green, what will happen when it is dry?

             Two others also, who were criminals, were led away to be put to death with him.  And when they came to the place, which is called The Skull, there they crucified him, and the criminals, one on the right and one on the left.  And Jesus said, “Father, forgive them; for know not what they do.” And they cast lots to divide his garments.  And the people stood by, watching; but the rulers scoffed at him, saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!”  The soldiers also mocked him, coming up and offering him vinegar, and saying, “If you are the King of the Jews, save yourself!”  There was also an inscription over him, “This is the King of the Jews.”

             One o the criminals who were hanged railed at him, saying, and “Are you not the Christ? Save yourself and us!”  But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation?  And we indeed justly; for we are receiving the due reward of our deeds; but this man has done nothing wrong.”  And he said,  “Jesus, remember me when you come into your kingdom.”  And he said to him, “Truly, I say to you, today you will be with me in Paradise.”

             It was about the sixth hour, and there was darkness over the whole land until the ninth hour, while the sun’s light failed; and the curtain of the temple was torn in two.  Then Jesus, carrying with a loud voice, said, “Father, into thy hands I commit my spirit!” And having said this he breathed his last. Now when the centurion saw that had taken place, he praised God, and said, “ Certainly this man was innocent!” And all the multitudes who assembled to see the sight, when they saw what had taken place, returned home beating their breasts.  And all his acquaintances and the women who had followed him from Galilee stood at a distance and saw these things.

             Now there was a man named Joseph from the Jewish town of Arimathea. He was a member of the council, a good and righteous man, and who had not consented to their purpose and deed, and he was looking for the kingdom of God.  This man went to Pilate and asked for the body of Jesus.  Then he took it down and wrapped it in linen shroud, and laid him in a rock-hewn tomb, where no one had ever yet been laid.  It was the day of Preparation, and the Sabbath was beginning. The women who had come with him from Galilee followed, and saw the tomb, and how his body was laid; then they returned, and prepared spices and ointments.

On the Sabbath they rested according to the commandment.

What happened at “the place, which is called The Skull” exposed us to a kaleidoscope of attitudes towards Jesus. There is the vulgar curiosity of the crowd, the contemptuous derision of the rulers, the callous frivolity of the gurnards, and the bitter invective of the criminal. There is also the penitent thief’s open awareness of something indescribable and centurion’s awe in the presence of sheer goodness. In the midst of these ripples of reaching and tension, of hostility, indifference, and awe, there is from Jesus a ground swell of caring, forgiveness, and love. “He is the image of the invisible God,” wrote Paul a generation later (col.1: 15).

CONCLUSION

            The Jewish Scripture had foretold the coming of Yahweh’s kingdom. The divine witness and the power of Jesus suggest that Jesus is the Messiah who inaugurates this kingdom. Surprising as it may be, this Messiah not only had to begin the kingdom, but he also had to die. The kingdom, then, is begun in a peculiar way, for it did not reach its completion in the life of Jesus, nor has it reached its fulfillment in the life of Jesus’ witnesses. Jesus’ death was followed by resurrection, an entry for Jesus into the age to come. His followers, however, remained in this age with the result that, through some of the characteristic, which belongs to the kingdom of God are felt by believers, many of the characteristics of this age are still characteristics of their lives. Experiences, interpreted by the guidance of God’s own spirit, helped the early Christians to realize both the Messiahship of Jesus and the Partial entrance of God’s kingdom into their world. Luke, like others, began to see that Jesus was the good news of God, but that the good news of God had to be given to all mankind; thus, there was a plan of God extending beyond the time and place of Palestine in 30 A.D. extending for as long as God desired.

            Jesus, then, has returned to the right hand of his Father, as God had already determined he would; the plan of salvation, however, with Jesus at its dynamic center, is still looking to be completed. With great gratitude we have studied the life of Jesus as Luke gave it to us; now we look forward to seeing the completion of Jesus’ mission, as Luke has invited us to see it, in Luke’s second and final volume. The gospel has given us the invaluable teachings, deeds and character of Jesus; let us see how all this is transmitted faithfully to the ends of the earth.

BIBLIOGRAPHY

CAIRD, G. St. Luke, Philadelphia: Westminister, 1978.

KEALY, S. The Gospel of Luke, Denville: Dimension, 1979.

KARRIS, R. Invitation to Luke, City: Image Bookes, 1977.

KARRIS, R. What are they saying about Luke and acts? Mahwah: Paulist Press,    1979.

LAVERDIERE, E. Luke, Wilmington: Glazier, 1980.