[00:00:05] Hello, my name is Sally Moriarty-Flask. Welcome to another bonus episode of: From His Word to Our Hearts, my weekly Bible Study podcast. This episode marks a special milestone for this podcast. It is the 100th episode, so thank you for accompanying me as we travel this journey of Scripture together. In this special installment, we will explore the readings to be proclaimed on Friday of Holy Week, the Commemoration of the Passion of the Lord.
This episode is entitled: The Passion of Christ, and these readings will lead us through a day unlike any other day, a day unique in all of time and history… they will transport us onto sacred ground as we recall the day Jesus died for us.
Every year on Good Friday we hear John's account of the Passion, Isaiah's Fourth Suffering Servant Song, and the profound witness to Jesus’ Sacrificial High Priesthood in the Letter to the Hebrews. We hear them each year because we need to hear them, because we are culpable in this death and we are most assuredly saved by it.
Father, forgive us.
So, let's begin in prayer:
In the name of the Father, and the Son, and the Holy Spirit. Amen.
Heavenly Father, we praise you and we thank you for the gift of these most holy three days of the Sacred Paschal Triduum. As we remember the death of your Son, we ask you to accept our most profound gratitude for his Sacrifice and help us to truly repent of all our sins so that we may enter into the salvation he gained for us. We ask this through your Son, our Lord Jesus Christ. Amen.
In the name of the Father, and the Son, and the Holy Spirit. Amen.
[00:02:11] Over the three-year cycle of Scripture, the accounts of Jesus’ Passion according to Matthew, Mark, and Luke are read on Palm Sundays, but our Gospel for Good Friday is always from John. Every evangelist crafts his Gospel using his own unique point of view. John focuses on the divinity of Jesus throughout his Gospel, but that viewpoint helps us to understand that Jesus is in control of his own narrative… he determines his own fate.
These readings are quite lengthy and rather than make an already long episode even longer, I'm going to depart from our normal pattern of proclaiming the reading one time through in full before explaining them - I will skip that initial proclamation and jump straight to the exegesis, and I will do that not just for the Gospel, but for all the readings.
And please remember that this Good Friday liturgy is not a Mass. According to our most ancient Church tradition, no Mass is celebrated and only the Sacraments of Reconciliation and Anointing of the Sick are permitted. The Good Friday liturgy has three parts: the Liturgy of the Word, the Adoration of the Cross, and the distribution of Holy Communion.
No Eucharistic prayer is prayed on this day - the only day of the year when that is so - and the Eucharist that is distributed is that which was consecrated the day before, on Holy Thursday, and reserved on the Altar of Repose; Precious Blood cannot be reserved, therefore, no Precious Blood is distributed. As this liturgy begins, the Altar is completely bare, stripped of its adornments at the conclusion of the Holy Thursday Mass, and the tabernacle stands open and empty.
This day, the Church kneels in solemn witness to a love beyond time and space, a love beyond human understanding, a love that is divine and eternal.
[00:04:40] So, let's break open these Scriptures, and we will begin with our Good Friday Gospel, which covers two full chapters of John 18:1 – 19:42.
“Jesus went forth with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered.
The Kidron Valley is just east of Jerusalem, and the garden is, of course, Gethsemane.
“Now Judas, who betrayed him, also knew the place; for Jesus often met there with his disciples. So Judas, procuring a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons.
Only John mentions lanterns and torches, which emphasizes that these men are not followers of Jesus - who is the light of the world - therefore, they must provide their own light. And by mentioning weapons, John is acknowledging that this is more of an ambush than a simple confrontation.
“Then Jesus, knowing all that was to befall him,”
That is John's way of telling us that Jesus has control of this entire situation.
“[Jesus] came forward and said to them, ‘Whom do you seek?’ They answered him, ‘Jesus of Nazareth.’ Jesus said to them, ‘I am he.’ Judas, who betrayed him, was standing with them. When he said to them, ‘I am he,’ they drew back and fell to the ground.
That detail is also only in John, and we have to ask… what's the point? Why did they fall down? It may seem silly to us, but Jesus’ words are a theophany - a revelation of his divine identity - he says, “I AM” which is what God said to Moses from out of the burning bush in Exodus 3… and the typical human response to such divine revelation is to fall down in worship!
“Again he asked them, ‘Whom do you seek?’ And they said, ‘Jesus of Nazareth.’ Jesus answered, ‘I told you that I am he; so if you seek me, let these men go.’”
Jesus again declares his divinity saying: “I AM” - but then he instructs the soldiers to let the rest of the disciples go. In Matthew and Mark, the disciples run away in fear; Luke doesn't say anything about what happens to the disciples; but John wants to show us that Jesus is in control of every part of this situation - including what happens to his followers.
“This was to fulfil the word which he had spoken, ‘Of those whom you gave me I lost not one.’”
Those are Jesus own words from John 17 - and even Jesus says he lost none of them but the son of destruction, meaning Judas.
“Then Simon Peter, having a sword, drew it and struck the high priest's slave and cut off his right ear. The slave's name was Malchus.”
All four Gospels record that the ear of the high priest's slave was cut off… only John identifies Peter as the culprit and only John names the slave. As this narrative continues, we'll encounter other details that show John possessed knowledge that the other disciples simply did not.
In his series of books, Jesus of Nazareth, Joseph Ratzinger (then Pope Benedict XVI) suggested that John had such knowledge because he had familial connections to the Levitical priesthood.
“Jesus said to Peter, ‘Put your sword into its sheath; shall I not drink the chalice which the Father has given me?’”
The NAB translates chalice as cup and, as I've said before, cup is a better translation. A cup was understood as a metaphor, a biblical image of the fate God had decreed for a group or an individual, oftentimes that fate involved suffering or tribulation… not always, but often. And again, this shows that Jesus is in complete control of the situation… Jesus knows the Father's plan, he knows that his destiny is to lay down his life on the Cross, and he will allow no one to interfere with that destiny.
[00:09:58] “So the band of soldiers and their captain and the officers of the Jews seized Jesus and bound him. First they led him to Annas, for he was father-in-law of Ca’iaphas, who was high priest that year. It was Ca’iaphas who had given counsel to the Jews that it was expedient to that one man should die for the people.”
Remember, in John's Gospel the term Jews always refers to the Jewish authorities. Only John mentions Annas… Annas had served as high priest for 10 years, but after he was no longer high priest, he still remained a highly influential person, thanks in large part to the fact that he had five sons and a son-in-law that all followed in his footsteps, serving as high priest themselves. And only John mentions Caiaphas's words before the Sanhedrin: “that one man should die for the people.” And those were first recorded in John 11.
“Simon Peter followed Jesus, and so did another disciple.”
John the Evangelist never names himself in his own Gospel. He is usually identified only as the Beloved Disciple, but the unnamed disciple here is - most likely - John. If it wasn't, John would simply have named the other disciple. And if we accept that the unnamed disciple is John the Evangelist, that simplifies our understanding of this narrative going forward.
“As this disciple was known to the high priest, he entered the court of the high priest along with Jesus, while Peter stood outside at the door.”
Remember, Annas wasn't actually the high priest at the time, Caiaphas was. But Annas' influence was still extensive. By Jewish law, only one man could serve as high priest, but some scholars have suggested that Annas was a sort of ‘de facto’ high priest - the man who exercised power behind the scenes - when Caiaphas held the office of high priest. Which suggests that John was known to the entire Sanhedrin as well as to Annas himself.
“So the other disciple, who was known to the high priest, went out and spoke to the maid who kept the door and brought Peter in.”
Since John was known to Annas, since he was known by Annas' household staff, he clearly possessed sufficient influence to gain entry for Peter as well.
“The maid who kept the door said to Peter, ‘Are not you also one of this man's disciples?’”
John's account of the Passion does not include the Last Supper! That actually takes place in chapters 13 – 17 and that is where we hear Jesus predict Peter's three-fold denial. The maid's question, however, sets up Peter's first denial.
“[Peter] said, ‘I am not.’”
Peter's refutation stands in stark contrast to Jesus' “I AM” statement in the garden.
“Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves;”
Only John tells us that it was a charcoal fire.
“Peter also was with them, standing and warming himself.”
All four Gospels say that Peter was present in the courtyard, but it is undeniable in John's account that Peter has stationed himself smack in the middle of the soldiers who had arrested Jesus in the garden.
“The high priest then questioned Jesus about his disciples and his teaching.”
The questions asked by the high priest are not recorded by John… the words of Jesus, however, are!
“Jesus answered him, ‘I have spoken openly to the world; I have always taught in synagogues and in the temple, where all Jews come together; I have said nothing secretly. Why do you ask me? Ask those who have heard me, what I said to them; they know what I said.’”
It is ironic that as Jesus declares that his followers know what he said, Peter is denying that he even knows Jesus!
“When [Jesus] had said this, one of the officers standing by struck Jesus with his hand, saying, ‘Is that how you answer the high priest?’”
All four evangelists record that Jesus was struck by the guards - only the guard's words, recorded here by John, tell us that the guard felt strongly that Jesus was being disrespectful to Annas.
“Jesus answered him, ‘If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike me?’”
The guard's defense of Annas and his rejection of Jesus - together - symbolize the more profound rejection of Jesus by the entire Jewish religious establishment.
“Annas then sent Jesus bound to Ca’iaphas the high priest.”
Only John mentions Annas, so only John records that Annas sent Jesus to Caiaphas. With those words, John temporarily shifts the focus of the narrative away from Jesus to focus on Peter.
“Now Simon Peter was standing and warming himself. They said to him, ‘Are not you also one of his disciples?’ He denied it and said, ‘I am not.’”
Peter's words almost seem calculated to reject Jesus… where Jesus says: “I AM” - Peter says: “I am not” - in this, his second denial.
“One of the servants of the high priest, a kinsman of the man whose ear Peter had cut off, asked, ‘Did I not see you in the garden with him?’”
Just as the slave Malchus is only named in John, this detail is also found only in John. And Peter is really backed into a corner here - he is essentially being confronted by an eyewitness to the events that took place in the garden.
“Peter again denied it;”
He's come too far down that road to do anything else, but that is the third denial.
“and at once the cock crowed.”
John doesn't tell us how Peter reacted when the cock crowed, but Peter does not appear again in John's Passion narrative. John's focus then shifts back solely to Jesus.
[00:18:15] “Then they led Jesus from the house of Ca’iaphas to the praetorium.”
John says absolutely nothing about Jesus’ appearance before Caiaphas; he now focuses all of his attention on Jesus’ trial before Pilate, which takes place at the praetorium, the compound of the Roman governor.
“It was early.”
The NAB says it was morning - meaning that the Jewish religious authorities should have had sufficient light to see the truth, if they were willing to see it… but, clearly, they were not. It also points out that all of the betrayals that took place took place overnight in darkness.
“They themselves did not enter the praetorium, so that they might not be defiled, but might eat the Passover.”
That begins an entire section that is found only in John. And John's timeline is different from the one presented in the Synoptics. In the Synoptic Gospels, the Last Supper is a Seder Passover… in John's Gospel, the Passover hasn't yet begun. The Jewish authorities would have been made ritually impure by entering the Roman praetorium, so they remain outside instead.
“So Pilate went out to them”
In my Palm Sunday episode, you may remember that Jesus’ trial was most likely held in a public space outside the praetorium where Pilate was accustomed to addressing the Jewish people without causing them to become ritually unclean. That's what John means by “Pilate went out to them.”
“and [Pilate] said, ‘What accusation do you bring against this man?’ They answered him, ‘If this man were not an evildoer, we would not have handed him over.’”
In other words, the Jewish authorities present no specific charges at this point. Instead, they say: trust us… we brought him to you… so, he's a criminal… he's guilty of something, but you don't need to know what that is!
“Pilate said to them, ‘Take him yourself and judge him by your own law.’”
Pilate does not wish to get pulled into the middle of an internal Jewish religious matter.
“The Jews said to him, ‘It is not lawful for us to put any man to death.’”
So, in just two sentences, the Jewish authorities have gone from describing Jesus as an evildoer to a criminal whose deeds are so heinous that he deserves death.
“This was to fulfill the word which Jesus had spoken to show by what death he was to die.”
The preferred Roman method of death execution was crucifixion and Jesus predicted - on three separate occasions in John's Gospel - that he would be lifted up (in John 3, John 8, and John 12).
“Pilate entered the praetorium again”
So, he returned to his compound.
“and called Jesus, and said to him, ‘Are you the King of the Jews?’”
Notice that Pilate's questioning of Jesus takes place in the privacy of the praetorium, and that question is found in all four Gospels! But then we return to a section that only occurs in John's Gospel.
“Jesus answered, ‘Do you say this of your own accord, or did others say it to you about me?’”
Jesus knows that the Jewish authorities have leveled no specific charges against him.
“Pilate answered, ‘Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?’”
Pilate is trying to do his best to distance himself from the entire situation. If he can establish that this is an internal Jewish religious matter, then he can just turn Jesus back over to them and be done with it.
“Jesus answered, ‘My kingship is not of this world.’”
Throughout this section, the RSV will translate Jesus as saying “kingship” - while the NAB translates that as “kingdom” - that's not necessarily significant… they don't have different meanings. I just bring it to your attention so that you won't be caught off guard by the difference in terminology if you hear this reading proclaimed on Good Friday. And by saying his kingship or kingdom is not of this world, Jesus is saying that it has its origin with God in heaven.
“If my kingship were of this world, my servants would fight, that I might not be handed over to the Jews;”
Meaning if it were simply of human origin.
“but my kingship is not from the world.”
The NAB says that a bit differently, it says: “But as it is, my kingdom is not here.” Either way, Jesus means that his kingdom is not the earthly political reality that Pilate is fearing at this point.
“Pilate said to him, ‘So you are a king?’ Jesus answered, ‘You say that I am a king.’”
Pilate ignored the meaning of everything Jesus said to focus on the one concern that remained at the forefront of his own mind - that Jesus might be declaring himself a king, which would be viewed as a threat to Caesar. In all three Synoptic Gospels, Jesus uses the idiom: “you have said so” here. In John's Gospel, Jesus uses the beginning of that idiom and then combines it with the accusation. So, John is being much more straightforward in what Jesus is saying.
“For this I was born, and for this I have come into the world, to bear witness to the truth.”
That should remind us of the words of John the Baptist. In John 1, the Baptist said: “I came to bear witness to the light” - which establishes a paradigm of sorts for us as we read through the rest of John's Gospel. Because in John 8, Jesus says: “I AM the light of the world” - one of those seven “I AM” statements that Jesus makes in John's Gospel. And then in John 14, Jesus says: “I am the way, the truth, and the life.” Now Jesus brings everything full circle, saying he came to bear witness to the truth.
“Every one who is of the truth hears my voice.”
Meaning all authentic Christians - all who belong to Christ - hear the voice of Jesus. We will hear that message again on Good Shepherd Sunday, the Fourth Sunday of Easter.
“Pilate said to him, ‘What is truth?’”
Jesus does not answer Pilate's question here because he had already answered before the question was ever asked. In John 14, Jesus said: “I am the way, the truth, and the life.” Those words close out another section that is only found in John.
I will read over this upcoming section without going into extreme detail about it. I just did that on Palm Sunday!
“After [Pilate] had said this, he went out to the Jews again, and told them, ‘I find no crime in him. But you have a custom that I should release one man for you at the Passover; will you have me release for you the King of the Jews?’ They cried out again, ‘Not this man, but Barab’bas!’ Now, Barab’bas was a robber. Then Pilate took Jesus and scourged him. And the soldiers plated a crown of thorns, and put it on his head, and clothed him in a purple robe;”
I do want to point out one thing while we're here… Mark and John both say purple, and purple was a very expensive dye reserved primarily for royalty - they were the only ones that could afford such expensive clothing; Matthew, however, says scarlet - meaning that it was the same color worn by Roman soldiers. Luke doesn't mention that detail at all.
“[the soldiers] came up to him, saying, ‘Hail, King of the Jews!’ and struck him with their hands.”
[00:28:16] This next section is present - in some form - in all four Gospels, but John's details differ a bit from those details presented by the Synoptics.
“Pilate went out again, and said to them, ‘Behold, I am bringing him out to you, that you may know that I find no crime in him.’ So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, ‘Here is the man!’”
In the Synoptics, Jesus has been dressed again in his own clothing, whereas here in John, he is not. Pilate parades Jesus out, dressed up as a caricature of a king, and says to the Jewish authorities, in essence, I don't take this man seriously - how can you?
“When the chief priests and the officers saw [Jesus], they cried out, ‘Crucify him, crucify him!’ Pilate said to them, ‘Take him yourselves and crucify him, for I find no crime in him.’”
In this next sentence, John will finally present the real reason that prompted the Jewish authorities to bring Jesus before Pilate.
“The Jews answered him, ‘We have a law, and by that law he ought to die, because he has made himself the Son of God.’”
Meaning Jesus committed blasphemy according to Leviticus 24, therefore, he should be put to death. But the Jewish authorities don't have the right to do so under Roman occupation.
“When Pilate heard these words, he was more afraid;”
Pilate hadn't seen Jesus as a real threat before… now, he's beginning to!
“[Pilate] entered the praetorium again and said to Jesus, ‘Where are you from?’ But Jesus gave no answer.”
Just as the Suffering Servant did not defend himself in Isaiah, neither did does Jesus do so here. The Fourth Suffering Servant song, by the way, we will hear in its entirety, as that is our First Reading.
“Pilate therefore said to him, ‘You will not speak to me? Do you not know that I have power to release you, and power to crucify you?’”
Pilot is trying to intimidate Jesus.
“Jesus answered him, ‘You would have no power over me unless it had been given you from above; therefore he who delivered me to you has the greater sin.’”
Jesus is not intimidated! Remember, John's narrative is all about Jesus being in control and this scene certainly highlights that. Jesus is saying that he is in control - not Pilate - that events are unfolding exactly as they should, and that the only power Pilate has was delegated to him by God.
Pilate didn't know Jesus, but Judas did and Jesus' words, at the end of that sentence, allude to Judas… meaning that Judas should have known better – did, in fact, know better - and still rejected Jesus, therefore Judas' sin was greater than Pilate's.
Upon this Pilate sought to release him, but the Jews cried out, ‘If you release this man, you are not Caesar's friend; every one who makes himself a king sets himself against Caesar.’”
The Jewish authorities are now trying to intimidate Pilate by shamelessly appealing to his own sense of self-preservation.
“When Pilate heard these words, he brought Jesus out and sat down on the judgment seat and at a place called The Pavement, and in Hebrew, Gab’batha.”
Think of that as a judge's bench, but set out in a public place instead of a closed courtroom.
“Now it was the day of Preparation of the Passover; it was about the sixth hour.”
John's timeline is different! These events don't take place after the Passover - this is the preparation day for Passover… the feast is set to begin at sundown… the sixth hour is significant! That is when the priests should begin sacrificing the Passover lambs. Instead, a significant number of those priests are here denouncing Jesus. So, at the very same time that the symbolic animal sacrifices are supposed to be offered in the temple, the very real Lamb of God is being condemned.
“[Pilate] said to the Jews, ‘Here is your King!’ They cried out, ‘Away with him, away with him, crucify him!’ Pilate said to them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’”
And the Jewish authorities don't really believe that! They recognize the authority of Caesar in name only. In all honesty, they want Caesar and their Roman oppressors gone… they are simply trying to curry favor with Pilate by outwardly declaring their allegiance to Caesar while inwardly believing the opposite. And that ends another section that is found only in John's Gospel.
[00:35:00] “Then [Pilate] handed him over to them to be crucified. So they took Jesus, and he went out, bearing his own cross,”
John alone does not mention Simon the Cyrene, but has Jesus carry his own Cross for the entire distance.
“to the place called the place of a skull, which is called in Hebrew Gol’gotha. There they crucified him, and with him two others, one on either side, and Jesus between them.”
All four Gospels recount that Jesus was crucified between two other men; only the Synoptics mention that those men were thieves.
“Pilate also wrote a title and put it on the cross; it read, ‘Jesus of Nazareth, the King of the Jews.’”
This next part is only in John.
“Many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek.”
John is telling us that the languages used to proclaim the charges against Jesus were those of both Jews and Gentiles.
“The chief priests of the Jews then said to Pilate, ‘Do not write, “The King of the Jews,” but, “This man said, I am King of the Jews.”’”
The Jewish authorities want the placard above Jesus to reflect their judgment that Jesus committed blasphemy.
“Pilate answered, ‘What I have written, I have written.’”
That's Pilate's way of refusing their request. This next part is in all four Gospels.
“When the soldiers had crucified Jesus they took his garments and made four parts, one for each soldier; also his tunic. But the tunic was without seam, woven from top to bottom; so they said to one another, ‘Let us not tear it, but cast lots for it, to see whose it shall be.’ This was to fulfil the Scripture, ‘They parted my garments among them, and for my clothing they cast lots.’ So the soldiers did this. But standing by the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Mag’dalene.”
That quote was from Psalm 22. All four Gospels record that the women of Galilee witnessed the Crucifixion… all four Gospels mention Mary Magdalene specifically… only John says that Jesus’ mother Mary was present. This next part is only in John.
“When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, ‘Woman, behold your son!’”
Remember, John is indicating that he was present by calling himself the disciple whom Jesus loved, but that is also an invitation to enter into that moment ourselves and kneel in mute witness at the foot of Jesus' Cross. And when Jesus calls his mother by the title “Woman” he is addressing her in a way that would have conveyed respect in biblical times.
“Then he said to the disciple, ‘Behold, your mother!’”
Jesus is establishing a spiritual relationship, rather than a direct familial one. Jesus gives Mary as mother, not just to John, but to us all.
“And from that hour the disciple took her into his own home. After this Jesus, knowing that all was now finished, said (to fulfil the Scripture), ‘I thirst.’”
There is, interestingly, no direct scriptural quote that says “I thirst” - Psalm 22 describes a severe thirst but not using those exact words.
“A bowl full of vinegar stood there;”
That is taken directly from a Psalm - Psalm 69, to be exact - which says: “in my thirst they gave me vinegar.”
“so they put a sponge full of the vinegar on hyssop and held it to his mouth.”
There is so much significance in that phrase! In Exodus 22, Moses told the Hebrews to spread the blood of the unblemished lamb on their lintels and doorposts using hyssop branches. All the Gospels mention vinegar, only John mentions hyssop… yet another item in favor of John's familiarity with the ins and outs of the Levitical priesthood.
“When Jesus had received the vinegar, he said, ‘It is finished’; and he bowed his head and gave up his spirit.”
After those words are proclaimed on both Palm Sunday and Good Friday, the congregation kneels in reverent, respect, and thanksgiving for Jesus' sacrificial Death on the Cross.
And only John highlights Jesus' control and intentionality here; only John has Jesus declare “It is finished” and only John says that Jesus “gave up his spirit” making it abundantly clear that these were Jesus' own actions.
[00:41:54] “Since it was the day of Preparation,”
Actually, preparation for both the Passover and the Sabbath - remember, John's timeline is different from the one recorded in the Synoptic Gospels - and this section is only in John's Gospel!
“in order to prevent the bodies from remaining on the cross on the sabbath (for that sabbath was a high day),”
Meaning that it was both the Sabbath and the feast of Passover.
“the Jews asked Pilate that their legs might be broken, and that they might be taken away.”
We don't fully understand the reality of crucifixion, so those words don't hold as much meaning for us… but when people were crucified, their lungs would slowly fill with a combination of blood and tissue fluid, and the only way they could breathe was to push themselves up with their legs, and they could only do so briefly because the pain was so intense. In order to hasten the deaths of those who were hanging on a cross, Roman soldiers would break their legs so they could no longer lift their own weight to breathe, and they would suffocate that much faster.
“So the soldiers came and broke the legs of the first, and of the other who had been crucified with him; but when they came to Jesus and saw that he was already dead, they did not break his legs.”
Both Exodus 12 and Numbers 9 say that the bones of the Passover lamb must not be broken, so the Roman soldiers not breaking Jesus’ legs reinforce that he is the true Lamb of God.
“But one of the soldiers pierced his side with a spear, and at once there came out blood and water.”
Proving that Jesus’ human body was dead - the salvation of the world was accomplished through the death of a very real human being.
“He who saw it has borne witness—his testimony is true, and he knows that he tells the truth—that you also may believe.”
John is talking about himself! He witnessed these events, and recorded them for our benefit.
“For these things took place that the Scripture might be fulfilled, ‘Not a bone of him shall be broken.’”
While Exodus and Numbers both allude to that, those words are from Psalm 34, where the Psalmist is talking about those who are righteous.
“And again another Scripture says, ‘They shall look on him whom they have pierced.’”
That quote comes from Zechariah 12. Christians, of course, see that as referring to Jesus, but the original text may have meant either the precursor of the Messiah or a prophet of the Lord killed under false pretenses.
[00:45:32] After this Joseph of Arimathe’a, who was a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him leave. So he came and took away his body. Nicode’mus also, who had at first come to [Jesus] by night, came bringing a mixture of myrrh and aloes, about a hundred pounds’ weight.”
All four Gospels mention Joseph of Arimathea; only John mentions Nicodemus. And it was the women, in Luke's Gospel, that prepared and brought the burial spices.
“They took the body of Jesus, and bound it in linen cloths with the spices, as is the burial custom of the Jews. Now in the place where he was crucified there was a garden, and in the garden a new tomb where no one had ever been laid.”
John does not name the owner of the tomb.
“So because of the Jewish day of Preparation, as the tomb was close at hand, they laid Jesus there.”
John's narrative of the Passion begins in a garden of sorrow and ends in a different garden, one that suggests for us a new beginning as the site of the eventual Resurrection… a new creation as the Resurrection ushers in the dawn of a new era… a new Eden where mankind's right relationship with God is restored by the perfect Sacrifice of the spotless Lamb of God.
If you're a regular listener to this podcast, you know that I am not typically drawn to the mystic tradition of the Church, but the Passion narrative always brings to my mind particularly poignant quotes from two different 14th century mystics, both of whom experienced private visions of Jesus. One of those women's names is familiar to many, and that would be Saint Catherine of Siena. The other woman's name is familiar to very few, her name is Julian of Norwich.
In one of Saint Catherine of Siena's visions, she records that Jesus said to her, “I loved you more than finite suffering could show.” And in one of Julian of Norwich's visions, Julian records that Jesus spoke to her - as he hung on his Cross - asking her, “Have I suffered enough for you?” Before Jesus assures Julian, “If I could suffer more, I would suffer more.”
Both women's visions are filled with their experience of the immense love of Jesus, and part of the beauty of Catholic saints is that they share their experiences with us.
Jesus words also remind us that we are culpable in his death, just as we are most assuredly saved by it.
[00:49:36] That takes us to our First Reading, which is from Isaiah 52:13 – 53:12.
This is the entire text of the Fourth Suffering Servant Song from 2nd Isaiah. Jewish tradition often identified the Suffering Servant as the people of Israel, who were being held captive in Babylon at the time. So, if we see the people of Israel in this passage, we should understand that they are being told to patiently endure the sufferings of their captivity.
However, this Fourth Suffering Servant Song is sometimes seen as a description of the Messiah interceding with God on behalf of the people of Israel, which suggests that suffering should not be viewed solely as a punishment, but as something that can bring about some benefit.
Christians, on the other hand, believe that all of the Suffering Servant Songs describe Jesus and that this one, in particular, is a prediction of Jesus' Passion. Joseph Ratzinger (Pope Benedict XVI at the time) wrote in Jesus of Nazareth: Holy Week, “The Song of the Suffering Servant is like [Isaiah] gazing into the future in search of the one who is to come.” That is why we hear this passage on Good Friday.
So, let's listen to Isaiah's Fourth Suffering Servant Song…
“Behold, my servant shall prosper, he shall be exalted and lifted up, and shall be very high.”
Normally we would think that prospering - being exalted or being lifted up - would be good things… and in the context of Jewish tradition, they are. But when we see Jesus in this text, we understand that it's talking about him being lifted up on the Cross, which does lead to his prospering and being exalted in heaven.
“As many were astonished at him—his appearance was so marred, beyond human semblance, and his form beyond that of the sons of men—so shall he startle many nations;”
The appearance of the Suffering Servant will be grossly disfigured, so much so that his humanity may become unrecognizable. That is, of course, what happened to Jesus after he was mocked, tortured, and scourged.
“kings shall shut their mouths because of him;”
Meaning that those in positions of authority will be rendered speechless.
“for that which has not been told them they shall see, and that which they have not heard they shall understand.”
Meaning truths will be revealed at the appropriate time. Think of the Roman centurion and the soldiers who declared that Jesus was the Son of God after his Death on the Cross in Matthew 27.
“Who has believed what we have heard?”
Not everyone believed in Jesus at the time… there are still those who do not.
“And to whom has the arm of the LORD been revealed?”
The arm of the Lord is a biblical image of God's power and might usually associated with judgment or salvation. So, for us, those words point to Jesus, who will obtain salvation for all.
“For he grew up before him like a young plant, and like a root out of dry ground;”
That seems to suggest that this passage really is referring to the Messiah. And as every young man does, the Messiah grew up quickly before God like a shoot or stalk of new growth. And that the young man's early growth did not necessarily predict great strength or lofty stature. Jesus’ life as a child and young man, however, are hidden in history.
“he had no form or comeliness that we should look at him, and no beauty that we should desire him.”
These words hold many levels of meaning. They should make us think back initially to
1 Samuel 16 where the human appearance of the young shepherd David is irrelevant to God because God sees the heart. Then - looked at in the light of the exile - the Suffering Servant, the Messiah, possesses no inherent attraction because he is identified with the sickness, the deprivation, and the pain the people are experiencing in Babylon. And finally, Christians truly see this as a depiction of Jesus - betrayed, rejected, tortured, and deserted.
“He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.”
These words could, again, be referring to sickness and suffering, deprivation and pain - but even at that, they may still be interpreted in different ways. On the one hand, the Messiah, the Suffering Servant, may actually be experiencing those things himself… or it may be that he is sick at heart from witnessing the tribulation of the exiles… or that the Messiah has devoted himself to alleviating the impact of suffering and pain on others. If we look at those words from the perspective of Good Friday, we see that Jesus is the one who devoted himself to delivering all of mankind from its suffering.
“Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, struck down by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed.”
Those who observed the Messiah in the previous verse and assumed he was suffering for his own sin, now acknowledge that he was actually suffering on behalf of others. Meaning that the Suffering Servant carried the full weight of the suffering of all. Jewish tradition sees that as the Messiah bearing the weight of suffering endured by the exiles; Christian tradition sees that as Jesus bearing the weight of all of humanity's sin.
“All we like sheep have gone astray; we have turned every one to his own way; and the LORD has laid on him the iniquity of us all.”
That seems to suggest some sort of connection to the Day of Atonement in Jewish tradition… the sheep who have strayed are those who have committed sin and the high priest lays the sin of all the people on a sacrificial animal. Christians see Jesus as the true Lamb of God who takes away the sins of the world.
“like a lamb that is led to the slaughter, and like a sheep that before its sheep shearers is silent, so he opened not his mouth.”
That suggests a connection to the Passover, where the sacrificial lambs were led to the slaughter. And Jesus, of course, did not refute the charges brought against him by the chief priests and the elders and so became the perfect, unblemished Lamb led by the Jewish and Roman authorities to his Death.
“By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people?”
Meekly and without protest, the Suffering Servant accepts the judgment rendered against him and, though innocent, is executed. In the context of Good Friday, all those who exercised any level of human authority over Jesus, misused that authority and declared guilty a man they knew to be innocent… they sent to death a man who they knew did not deserve death.
“And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.”
This verse stands as a bit of an enigma in Jewish tradition… where wicked and rich would not normally co-exist in quite that way. Although it has been suggested that “wicked” may apply to the apparent rejection of the Messiah which brought about his condemnation, whereas in his eventual vindication he is declared rich. In our Good Friday context, we see Jesus Crucified between two thieves and laid in the tomb of a rich man - Joseph of Arimathea.
“Yet it was the will of the LORD to bruise him; he has put him to grief;”
From whatever perspective we view this passage… whether we see it as the promise of a future Messiah as Jewish tradition does, or as a promise that has already been fulfilled in Jesus as Christian tradition does, we should recognize that the Messiah will deliver - or has delivered - God's people according to God's plan. And these particular words should not be taken to mean that God took pleasure (or will take pleasure, from the Jewish perspective), in his loyal servant experiencing agony - that is not the case! We should understand that God was pleased by the Suffering Servant's willingness to suffer for the salvation of others.
Think of parents who are willing to sacrifice and suffer for their own children… think of civil rights leaders who suffered oppression, degradation, torture, and even death to advance the cause of equal rights for others… think of soldiers who fight and even die to protect and defend people they will never meet. That is what those words mean.
“when he makes himself an offering for sin, he shall see his offspring, he shall prolong his days; the will of the LORD shall prosper in his hand;"
According to Jewish tradition, this may be the echo of a Guilt Offering which is described in Leviticus 5. And the idea is that the Suffering Servant will do God's will and be rewarded for his faithfulness and obedience by appropriate gifts. Again, we have to differentiate the traditional Jewish interpretation from the Christian interpretation.
The Jewish idea of a Messiah is a king who will deliver his people and receive typical biblical reward… descendants, long life, and prosperity. I should also point out that the Hebrew translated as “offspring” in this passage refers specifically to physical children, not spiritual descendants. Jesus most certainly did NOT have physical children - although he has untold spiritual descendants… he did not have a long life, nor was he ever rich or prosperous. Nevertheless, from the earliest Christian tradition, when most new Christians were of Jewish origin, this passage was interpreted as referring to Jesus.
“he shall see the fruit of the travail of his soul and be satisfied;”
The Suffering Servant will know that his task has been completed and a new life will open up before him. Christians see that task, the fruit of Jesus’ travail, as the salvation of all humankind that was accomplished by Jesus’ Death. Looking at John's account of the Crucifixion, remember, Jesus says: “It is finished.”
“by his knowledge shall the righteous one, my servant, make many to be accounted righteous; and he shall bear their iniquities.”
The Messiah will serve as the savior and deliverer of his people, justifying them by bearing their iniquities rather than through any type of revelation or instruction. Christians believe that the knowledge to which Isaiah is referring belonged always to Jesus. That he knew from before time began, long before his Incarnation, that he would be the Messiah, and that by his saving action on the Cross he would bear the sin of man and make mankind righteous.
“Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong;”
The Messiah is honored by God for his faithful service and he, in turn, shares that reward with others. Christians see the Resurrection as the reward in these words, and salvation, mercy, and grace as the rewards Jesus bestows upon others.
“because he poured out his soul to death, and was numbered with the transgressors; yet he bore the sins of many, and made intercession for the transgressors.”
The Messiah, even if he must sacrifice his own life, even if he is falsely accused and condemned, will not be deterred in accomplishing his mission to save the people. Christians see in these words Jesus Death on the Cross… we see the Blood and Water that poured from his side after it was pierced by the soldier's lance… we see that - though innocent - Jesus was counted as a criminal, that he was charged with human sin and bore the weight of that punishment… we see that he was executed flanked by two thieves.
Whether we perceive this Suffering Servant Song from the Jewish or the Christian perspective, we share - for the most part - the interpretation that it describes the Messiah. While the Jewish people believe that the Messiah has not yet come… as Christians we know that Jesus was the Messiah, that he bore the sins of all humanity - whether they believe that or not, whether they believe in him or not - and that by his Death, in which we are all culpable, we are all most assuredly saved.
[01:08:01] Our Responsorial Psalm this week is Psalm 31 while the refrain actually comes from Luke's Gospel. This is an Individual Lament in which the Psalmist maintains faith and confidence in God even in the midst of all his adversities. So, it's evident why this Psalm was chosen for Good Friday.
Our refrain is not only from Luke's Gospel, that is the only Gospel that records these specific words, and they are:
“Father, into your hands I commit my spirit!”
And here are the verses:
“In you, O LORD, I seek refuge; let me never be put to shame; in your righteousness deliver me! Into your hand I commit my spirit; you have redeemed me, O LORD, faithful God.”
“I am the scorn of all my adversaries, a horror to my neighbors, an object of dread to my acquaintances; those who see me in the street flee from me. I have passed out of mind like one who is dead; I have become like a broken vessel.”
“But I trust in you, O LORD. I say, ‘You are my God.’ My times are in your hand; deliver me from the hand of my enemies and persecutors!”
“Let your face shine on your servant; save me in your merciful love! Be strong, and let your heart take courage, all you who wait for the LORD!”
[01:09:36] That brings us to our Second Reading, which is from Hebrews 4: 14-16, 5: 7-9.
Remember, the author of Hebrews is unknown. At one time it was attributed to Paul, but that was rejected by Martin Luther in the 16th century which, in turn, prompted the Council of Trent to reaffirm Paul's authorship in light of its rejection by Luther and other Protestant reformers. Then in 1914, the Pontifical Biblical Commission said something a little bit different. It began by stating that Hebrews was absolutely divinely inspired - as is all of Sacred Scripture - and that while distinctly Pauline in nature, Paul may not be the actual author of Hebrews. Meaning that Hebrews belongs in the Bible but not necessarily among Paul's letters. Hebrews now sits in a sort of no-man's land in the New Testament… it is after Paul's letters but before the catholic letters (and that's lowercase “c” catholic, meaning universal). While the author of Hebrews does not identify himself - which is unusual for Paul and may support the contention that Paul is not actually the author - many scholars believe that it was probably written by one of Paul's followers (perhaps either Barnabas or Apollos) sometime between 50 and 100 AD.
Because Paul's theological “fingerprints” - so to speak - are all over this letter, he can be regarded as the indirect author of Hebrews. The Commission concluded that further judgment might be required of the Church. Since then, however, no additional declarations have been made. Nevertheless, Hebrews continues to be regarded as theologically brilliant… a sermon in written form, intended to encourage Christians to persevere in faith.
So, let's explore how the author of Hebrews offers encouragement to his audience to and to us…
“[Brothers and sisters:] Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God,”
The author, of course, is referring to the Ascension.
“Let us hold fast to our confession.”
At the time this letter was written, the word confession meant a profession of faith.
“For we have not a high priest who is unable to sympathize with our weaknesses,”
Jesus was both fully divine and fully human, and so fully understood human frailty.
“but one who in every respect has been tempted as we are, yet without sinning.”
The Gospels don't record every temptation that Jesus faced during his earthly life… they do, quite famously, record three specific temptations in the desert, but no others. Jesus, however, was fully human and - simply by virtue of being alive - he very likely experienced other temptations. Unlike the rest of us, who are merely human, Jesus - who was also fully divine - was able to resist every temptation he faced. But his experiences, his knowledge of being human, help him understand our struggles and our challenges, so that he can - in turn - help strengthen us to resist temptations we face.
“Let us then with confidence draw near to the throne of grace,”
The heavenly throne of God our Heavenly Father.
“that we may receive mercy and find grace to help in time of need.”
Jesus stands at the Father's right hand - forever helping us… forever interceding for us… forever bestowing his mercy and grace upon us.
“In the days of his flesh,”
Meaning during his earthly life.
“Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death,”
The Gospels record that Jesus prayed often, that he sought time away from his disciples to communicate with his Father in heaven, and we know, in the Garden of Gethsemane, Jesus was deeply troubled and sorrowful, that his sweat became like drops of blood, and that he asked the Father to spare him the cup of suffering if that could be done, BUT that not Jesus' will but the Father's will be done. And we need to see this as a clear depiction of Jesus exercising his high priesthood on our behalf. In Jesus of Nazareth: Holy Week, Pope Benedict XVI wrote, “Jesus does what the high priest is meant to do: he holds up to God the anguish of human existence. He brings man before God.”
“and he was heard for his godly fear.”
Jesus’ love and reverence for his Father were limitless. Through his prayers to the Father, his humanity was strengthened to support the immeasurable weight of suffering laid on his shoulders by our sins… by the sins of all down through the ages. And there could be no real deliverance from death… if the Father's will was to be accomplished, the only help Jesus could be granted was the strength to be carried through the Death he was to Suffer.
“Although he was a Son, he learned obedience through what he suffered;”
Jesus possessed everything he needed when he became Incarnate… except human context! As he grew physically and matured emotionally, he gained the necessary context to understand as a human the knowledge he already possessed.
“and being made perfect he became the source of eternal salvation to all who obey him.”
Meaning that through his Death and Resurrection, Jesus made possible the salvation of all. Having lived within the framework of human limitations, having accepted human weakness, Jesus came to understand how difficult it can be for mere humans to be obedient to God's will in the most difficult of circumstances.
The readings for Good Friday lead us through a day unlike any other - unique in all of time and history - they bring us on to sacred ground and remind us every year that we, too, are culpable in the death of Jesus, just as we are most assuredly saved by it.
Father, forgive us!
[01:18:09] If you would like to reach out to me with questions or comments, send me an email at
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Thank you for spending this time with me and until next we meet, may God shower his blessings upon you like a soft and gentle rain, and may he hold you safe and secure in the palm of his hand.
From His Word to Our Hearts is produced by SFS Audio Solutions.
The content of the show was assembled by me, Sally Moriarty-Flask.
Our music was composed by Jimmy Flask and is used with the permission of the composer. All rights reserved.
Information regarding references used in preparing the exegesis for this podcast is available upon request.
Thank you for listening and God Bless.
