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By the end of this lesson, the student should:
(1) Recognize the different responses to Jesus’ ministry during Passion Week.
(2) Understand the cursing of the fig tree as a living parable.
(3) Recognize the weaknesses that led to Peter’s failure.
(4) Appreciate the cross and the resurrection as the foundation for Christian life and ministry.
All effective ministry is done in the power of the cross and resurrection.
The climax of the Gospels is the passion story. 30 of the 89 chapters in the Gospels are devoted to the week between the triumphal entry into Jerusalem and the resurrection. Nearly half of John is given to this week. This is the climax to which Jesus’ entire life and ministry pointed. In this lesson, we will study the final week of Jesus’ earthly ministry to learn lessons for our life and ministry.
► Before continuing the lesson, discuss two questions:
One of the primary emphases of the evangelists is the response of those who encountered Jesus. For instance, at the beginning of Jesus’ life, Matthew contrasts the worship of the magi with the response of Herod, who tried to kill this rival King. John contrasts the questioning response of Nicodemus, a Jewish rabbi, with an unlearned Samaritan woman at the well.
► Read Matthew 10:32-39.
No one can remain neutral regarding Jesus’ message; we either accept his claims or we reject him. Jesus described his ministry as a sword that divides these two groups. Families were divided by their response to Jesus; even Jesus’ own family faced this test (John 7:5, Mark 3:21). No one could remain neutral.
The contrasting responses to Jesus become even more dramatic in the final week of his public ministry. This contrast continues to the cross itself, with the two thieves responding in very different ways to Jesus.
Responses to the Raising of Lazarus
► Read John 11:1-57.
Even before the raising of Lazarus, the religious leaders opposed Jesus. When Jesus visited the Temple during the Feast of Dedication earlier in the winter, Jewish leaders accused him of blasphemy and tried to stone him. Because it was not yet time for his sacrifice, Jesus escaped and traveled across the Jordan away from the religious center of Jerusalem (John 10:22-42).
When news came of Lazarus’ death, the disciples knew it was dangerous for Jesus to return to Judea. Readers often mock Thomas’ doubt and pessimism, but he had loyalty to his Master. He assumes (correctly) that Jesus will be killed in Judea, but Thomas is loyal. When Jesus insists on returning to Judea, Thomas says to his fellow disciples, “Let us also go, that we may die with him” (John 11:16). Regardless of Thomas’ later doubts, we should not forget the loyalty of this fearful disciple. Is it any surprise that after the resurrection, Thomas died a martyr’s death taking the gospel to India?
In a small village like Bethany, the raising of Lazarus could not be hidden. There was no way for the religious leaders to hide such a dramatic event. John shows the different responses to this miracle.
The response of the crowd
As news spread of the raising of Lazarus, the public was convinced that Jesus would overthrow Rome and reestablish the throne of David in Jerusalem. They were convinced that Jesus was the promised Messiah. “Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him” (John 11:45 and 12:11). So many people believed Jesus that the Pharisees said, “Look, the world has gone after him” (John 12:19). This inspired the enthusiasm of the crowds when Jesus entered Jerusalem on a donkey.
The response of the religious leaders
The raising of Lazarus destroyed any chance for the religious leaders to ignore Jesus’ claim to be Messiah. With the crowds turning to Jesus, the religious leaders had only two options:
The religious leaders defended their decision to kill Jesus as being best for the nation. Like weak leaders throughout history, they tried to excuse their decision. “What are we to do? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation” (John 11:47-48). They were afraid that Jesus would lead a revolution against Rome. They did not understand that his kingdom was spiritual.
“Our place” probably refers to the Temple, and “our nation” refers to the freedoms that Rome allowed the Jews (see Acts 6:13 and Acts 21:28). Although Judea was under the control of Rome, the Jews were allowed to worship in the Temple, observe religious laws, and, through the Sanhedrin, maintain some civil government. All this would be lost if Rome crushed a rebellion.
Caiaphas assured the Sanhedrin that it was better for one man to die than for the entire nation to suffer (John 11:49-50). Ironically, after killing Jesus, the fears of the Sanhedrin came to pass. Forty years after Jesus was killed, the Romans crushed a Jewish rebellion by destroying the Temple, taking away the rights of the Jewish people, and doing everything that Caiaphas tried to avoid.
Since they could not hide this miracle without destroying all evidence, the Sanhedrin decided to murder both Jesus and Lazarus to protect the nation (John 11:53 and John 12:10). Miracles do not necessarily convince unbelievers. We often think, “If only God would ‘prove’ himself by a miracle, everyone would believe.” However, a miracle may only harden the skeptic in his unbelief.
In the story of the rich man and Lazarus (not the Lazarus Jesus raised), the rich man begged Abraham to send Lazarus to warn his brothers. Abraham said, “If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead” (Luke 16:31). Scripture itself is sufficient testimony to truth. If we reject scripture, other evidence will not convince us.
Responses to Jesus: Mary
► Read Matthew 26:6-13 and John 12:1-11.
Throughout Jesus’ earthly ministry, Mary, the sister of Lazarus and Martha, was one of his most devoted followers. In an earlier story, Martha complained because Mary sat listening to Jesus while Martha served. In that story, Jesus commended Mary who “has chosen the good portion, which will not be taken away from her” (Luke 10:42).
Less than a week before his death, Jesus and his disciples visited the home of Simon the leper. Lazarus and his sisters were invited to join the group. During the meal, Mary poured an expensive flask of ointment over Jesus’ head and feet. This ointment cost 300 denarii, about a year’s wages. In a day when there were no banks, this probably represented Mary’s savings.
The disciples were angry that Mary had wasted so much money (Matthew 26:8, Mark 14:5), but Mary cared only for the opinion of one person, Jesus. She acted out of a love that blinded her to the opinions of everyone else. She did not care how much the ointment cost, and she did not care what others thought. She was worshipping her Master, and nothing else mattered.
When the disciples protested Mary’s actions, Jesus reprimanded them: “Leave her alone… She has done a beautiful thing to me” (Mark 14:6). Knowing that a cross lay only a few days ahead, Jesus recognized the symbolism of Mary’s action: “She has done it to prepare me for burial” (Matthew 26:12). Jesus honored this woman who gave her best in a selfless act of loving worship.
As we read the story of Mary anointing Jesus, we should ask, “How much do I love Jesus? Do I care more for him or for the opinion of onlookers?” Mary truly loved Jesus.
Responses to Jesus: The Triumphal Entry
► Read Matthew 21:1-11 and John 12:12-19.
On Sunday, Jesus rode into Jerusalem on a donkey. On an ordinary day, there would be nothing unusual in this event; a Galilean teacher accompanied by a small band of followers riding into Jerusalem for the Feast of Passover. But this was no ordinary time. The raising of Lazarus changed this Passover pilgrimage into a religious and political statement.
Matthew highlights the religious implications of Jesus’ entry into Jerusalem. Matthew shows that Jesus’ entry fulfilled the prophecy of Zechariah. The words of the crowds came from Psalm 118, a Passover psalm that describes a triumphal procession into Jerusalem (Matthew 21:4-11, Zechariah 9:9, Psalm 118:26).
This procession was filled with political implications:
The people believed that Jesus was entering Jerusalem to overthrow Rome and establish his kingdom. The long wait for a Davidic king was over. The promises made by the prophets would soon be fulfilled.
Only a few days later, many of these same people would shout, “Crucify him!” Why? Because they were cheering Jesus for the wrong reasons. They believed he would overthrow Rome, but he had no intention of leading a military revolt. They were seeking a political kingdom, but he was bringing a spiritual kingdom. In their disappointment, this crowd would soon turn against Jesus.
The politically powerful and socially elite members of the Sanhedrin had already decided to kill Jesus; the powerless would soon turn against him. Knowing what lay ahead, Jesus wept over the fate of the city that would reject him (Luke 19:41-44). Jesus knew that his triumphant procession led to the cross. The crowds quoted Psalm 118:26, “Blessed is he who comes in the name of the Lord!” Jesus knew the next verse of the psalm, “Tie the offering with ropes to the horns of the altar!” (Psalm 118:27, New English Translation) Jesus entered Jerusalem as the sacrifice who would soon be tied to the “altar,” a Roman cross.
► Read Mark 11:12-25.
Each of the Synoptic Gospels includes the story of Jesus cursing a barren fig tree during his last week of public ministry. Jesus cursed the fig tree on Monday as he came to Jerusalem after spending the night in Bethany. On Tuesday, the disciples saw that the tree had withered in only 24 hours.
Although it was not the season for figs (Mark 11:13), the leaves meant that green figs should have been on the tree. The fruit of a fig tree appeared only a short time after the leaves. When a tree had leaves without any early figs, the tree would not bear fruit that year.
This story is a living parable about Israel’s failure to bear fruit.[1] Israel had been chosen by God to bless the nations (Genesis 12:3). Instead, Israel had shamed the name of Jehovah.
The Temple was to be a place of prayer for all peoples (Isaiah 56:7). Instead, the Temple had become a den of robbers, where the powerful chief priests cheated the poor.
The fig tree was barren; Israel was barren. The fig tree was rejected; Israel would soon be rejected.
The cursing of the fig tree is one of a series of judgment messages during Jesus’ last days of public ministry:
[1] In the Old Testament, a fig tree often represents Israel (e.g. Jeremiah 8:13, Hosea 9:10, Joel 1:7).
Responses to Jesus: The Religious Leaders
► Read Matthew 21:23-22:46.
After the raising of Lazarus, the religious leaders were determined to kill Jesus. However, his popularity with the common people made it difficult. They wanted to find some way to discredit Jesus in the eyes of the crowd. On the days after Jesus’ triumphal entry, the religious leaders engineered a series of confrontations in the Temple. They were trying to trap Jesus, but they failed repeatedly. Instead, the crowds watched as Jesus repeatedly embarrassed the religious leaders with his wisdom and wit.
First, the chief priests and elders challenged his authority to clear the Temple and to teach publicly. Jesus responded by trapping them with a question about John the Baptist.
Jesus then gave three parables that condemned the religious leaders. The parable of two sons showed that obedience, not just profession, proves relationship in the kingdom of God. The parable of the wicked tenants illustrated the consequences of rejecting Jesus as Messiah. Finally, the parable of the wedding feast implied that the religious leaders who had been invited to the feast were now rejected in favor of others who appeared less worthy, but who had responded to the invitation.
Determined to discredit Jesus, the religious leaders brought a series of questions to try to trap him. Their purpose was not to learn truth; their purpose was to destroy Jesus. Jesus knew that they did not desire truth, so he did not give direct answers to their questions.
After failing to trap Jesus, the leaders gave up. Matthew finishes this section showing their failure: “And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions” (Matthew 22:46). Mark ends by noting the joy of the common people who watched these confrontations, “And the great throng heard him gladly” (Mark 12:37).
► As a pastor or Christian leader, you will often be faced with difficult questions. How can you discern between sincere questioners and those who want to trap you? How should your responses to these two types of questioners differ? (See Proverbs 26:4-5 for an example of this contrast.)
► Read 1 Corinthians 15:1-8.
Twenty years after Jesus’ ascension, Paul planted a church in Corinth. This church was made up of converts from many different backgrounds. The church included both Jews who knew the Hebrew scriptures and Gentiles who had known nothing of the true God.
The church at Corinth was torn by conflict and threatened by false teachings. Responding to these problems, Paul reminded the Corinthians of the message he first preached. Paul’s first messages in a largely pagan city focused on four historical events:
The first part of Paul’s message at Corinth was about the cross: “Christ died for our sins.” The message of the cross is central to the Christian faith.
In the Old Testament, the person who brought a lamb for sacrifice laid his hand on the head of the lamb to identify with the sacrificial death. By laying his hand on the head of the lamb, the worshipper said, “This lamb is dying in my place. I deserve death for my sin.” In the same way, we deserved death for our sin, but Christ died in our place. We deserved death; he died so that we could live.
Was he scourged?
It was that by his scourging we are healed.
Was he condemned, though innocent?
It was that we might be acquitted, though guilty.
Did he wear a crown of thorns?
It was that we might wear the crown of glory.
Was he stripped of his clothing?
It was that we might be clothed in everlasting righteousness.
Was he mocked and reviled?
It was that we might be honored and blessed.
Was he reckoned a malefactor and numbered among transgressors?
It was that we might be reckoned innocent and justified from all sin.
Was he declared unable to save himself?
It was that he might be able to save others to the uttermost.
Did he die at last, and experience the most painful and disgraceful of deaths?
It was that we might live forevermore and be exalted to the highest glory.
- J.C. Ryle[1]
The Arrest
► Read Matthew 26:1-5, 14-56.
On Wednesday of Passion Week, Jesus predicted his death after two days. The Sanhedrin was planning to arrest Jesus after the Passover crowds left the city, at least nine days from the time of this prediction. However, when Judas offered to betray his Master, they decided to arrest Jesus while they had the cooperation of one of his followers.
Why did the chief priests need Judas? They needed to arrest Jesus when he was away from the crowds. Because of his popularity, there would have been rioting if they had arrested him in public.
After sharing the Passover meal with his disciples, Jesus went to the garden of Gethsemane to pray. Facing the physical torment of the cross and the spiritual agony of separation from the Father, Jesus prayed, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will” (Matthew 26:39). Even in this supreme trial, Jesus submitted to the will of the Father.[1]
Later that evening, Judas came with a great crowd to arrest Jesus.[1] After Judas identified Jesus with a kiss, Jesus spoke to the soldiers. “When Jesus said to them, ‘I am he,’ they drew back and fell to the ground” (John 18:6). This large group of soldiers was afraid of a man who held power over death. Jesus, not his enemies, was in charge. Octavius Winslow, a 19th century preacher, wrote, “Who delivered up Jesus to die? Not Judas, for money. Not Pilate, for fear. Not the Jews, for envy. It was the Father, for love!”[2]
The Trial
► Read Matthew 26:57-27:26, Luke 22:54-23:25, John 18:12-19:16.
The trial of Jesus included both a Jewish trial and a Roman trial. Jewish law was the most humane of ancient legal systems; Jewish law did everything possible to preserve life. Roman law was known for its strict rules and comprehensiveness. These were the two best legal systems of the ancient world, but they did not prevent sinful men from killing the Son of God.
During the hours after his arrest, Jesus was subjected to six legal hearings or trials. This included both Jewish religious trials and Roman civil trials. Historians have shown that the Jewish trial was illegal according to Jewish law. In their rush to convict Jesus, the Sanhedrin:
Ironically, all this happened so that they could have Jesus crucified and his body removed before the Passover. They killed the Lamb of God so that they could eat the Passover lamb on the proper schedule!
The sequence of trials
(1) Jewish hearing before Annas (John 18:12-14, 19-23)
Annas had been appointed high priest for life. Even after the Romans replaced Annas with his son-in-law Caiaphas, most Jewish people continued to call Annas by the title “High Priest.” This first hearing before Annas was unofficial. It included no charges or witnesses.
(2) Jewish hearing before the Sanhedrin (Matthew 26:57-68)
The first hearing before the full Sanhedrin may have been held as early as 2:00 a.m. Although they could not hold a legal trial before sunrise, the Jewish leaders wanted to move quickly. Although a formal night trial was illegal, the Sanhedrin held an informal hearing that condemned Jesus for blasphemy and determined that he was worthy of a death sentence.
(3) Formal Jewish trial before the Sanhedrin (Luke 22:66-71)
When day came, the Sanhedrin held a formal trial. At this trial, the Sanhedrin officially condemned Jesus for blasphemy.
(4) First Roman trial before Pilate (Luke 23:1-5, John 18:28-38)
Rome did not give the Sanhedrin authority to execute criminals (John 18:31). To gain Pilate’s sentence of death, the Jewish leaders changed their accusations from the religious charge of blasphemy to a political charge of rebellion. They accused Jesus of “misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king” (Luke 23:2).
During the Passover season, Jewish people would not enter any Roman buildings for fear of becoming defiled and prevented from eating the Passover meal. Because they would not enter the palace, Pilate held the hearing on the pavement outside the door of the palace.
(5) Roman trial before Herod Antipas (Luke 23:6-12)
Pilate knew that Jesus was innocent, but he did not want to anger the Jewish leaders. When he heard that Jesus “stirs up the people, teaching throughout all Judea, from Galilee even to this place,” (Luke 23:5) Pilate decided that he had an escape from his dilemma. During Passover Week, Herod Antipas, the ruler of Galilee, was in Jerusalem.[3] Since Jesus was from Galilee, Pilate hoped Herod would serve as judge for this case. Pilate sent Jesus to Herod, but Herod refused to intervene.
(6) Final Roman trial before Pilate (Matthew 27:15-26, Luke 23:13-25, John 18:39-19:16)
When Jesus was returned to his court, Pilate looked for another solution. Pilate knew that Jesus was innocent: “After examining him before you, behold, I did not find this man guilty of any of your charges against him” (Luke 23:14). Pilate did not want to condemn Jesus, an innocent man.
When the leaders threatened to report him to Caesar for disloyalty, Pilate gave in to their demands. Pilate was a weak ruler. In an earlier conflict, Pilate allowed soldiers to enter Jerusalem carrying the image of the emperor. A Jewish crowd protested outside Pilate’s palace for five days. When he threatened to kill the protesters, they announced that they would die rather than tolerate the image of Caesar in the Holy City. Pilate was forced to back down.
Because of this experience, Pilate was afraid of the Jewish people. Further, his superior officer in Rome, Sejanus, did not trust Pilate’s ability to control the people of Judea. When the leaders threatened to complain to Caesar if Pilate released Jesus, Pilate delivered him over to them to be crucified (John 19:16). Pilate condemned Jesus to death not because he believed Jesus to be guilty, but because of his own weakness.
During the trial, Peter denies Jesus.
During the Passover meal, Jesus had warned Peter, “Truly, truly, I say to you, the rooster will not crow till you have denied me three times” (John 13:38). Now, during Jesus’ trial, Peter denied Jesus three times.
As we read of Peter’s shameful fall, we should remember that Peter was not the only one who failed Jesus that night. Only Peter and John attended the trial. The other disciples ran in fear.
Clearly, Peter loved Jesus. So why did he fall? Earlier, we studied Jesus’ temptation to learn lessons for facing temptation. From Peter’s fall we can see warnings to help us when we are tempted. At least two characteristics contributed to Peter’s fall:
(1) Overconfidence
When Jesus warned of Satan’s attack, Peter boasted, “Even if I must die with you, I will not deny you!” (Matthew 26:35) When we become overconfident, we are in danger of falling. We live a victorious Christian life only through the power of the Spirit. Overconfidence is a first step to spiritual failure.
(2) Prayerlessness
In the Garden, Jesus warned the disciples, “Pray that you may not enter into temptation” (Luke 22:40). Instead of praying for strength to face the coming test, Peter slept.
Prayerlessness inevitably leads to spiritual failure. It is impossible to maintain a victorious Christian life apart from a vibrant prayer life. Satan tries to get Christian workers involved in many activities until we have no time for prayer. He knows that if we are too busy to pray, we will soon fall.
► Look back across your Christian life and ministry. Think of the places where you fell to temptation, or where you came close to falling. What factors contributed to the fall? Were you experiencing ministry success that led to overconfidence? Were you unusually busy and failing to spend enough time in prayer? Are there other factors that can serve as warning signs for the future?
During the trial, Judas commits suicide.
Immediately after the account of Peter’s denial, Matthew tells the story of Judas’ suicide. Seeing the results of his betrayal, Judas changed his mind and brought back the 30 pieces of silver to the chief priests and the elders, saying, “I have sinned by betraying innocent blood.” (Matthew 27:3-4) Judas threw down the silver that he had been paid for his betrayal and went and hanged himself (Matthew 27:5). Judas chose suicide rather than a lifetime of guilt.
Matthew’s account places Peter’s repentance and Judas’ remorse side by side. Both Peter and Judas regretted their actions. However, for Judas, Matthew uses a word that expresses the idea of changing one’s mind, not the usual word for true repentance. This difference is important for understanding people’s response to conviction for sin.
Paul wrote about the difference between remorse (sorrow for the results of sin) and repentance (sorrow for the sin itself and a change of direction). The apostle wrote: “For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death” (2 Corinthians 7:10).
Godly sorrow brings true repentance, which leads to salvation and life. Worldly sorrow brings remorse, which leads only to guilt and death. Both Peter and Judas were sorry, but only Peter truly repented.
Judas saw the result of his treachery and chose death over shame and guilt; he felt remorse, but did not repent. Peter saw the result of his failure and chose true repentance. The result of Judas’ remorse was death; the result of Peter’s repentance was a lifetime of fruitful ministry.
► Have you seen people who felt remorse for sin, but did not truly repent? What was the result? In our preaching, how can we bring people to a place of true repentance?
The Crucifixion
► Read Matthew 27:27-54.
Judea was a terrible post for a Roman soldier. The people hated the Roman soldiers, and Zealots plotted to assassinate them. During Passover, the army was put on constant alert for riots. There was no worse assignment for a soldier. When a Jewish prisoner was condemned to death, the soldiers took out their hatred on the condemned man.
The treatment of Jesus—the beating, mockery, the crown of thorns—shows the cruelty of hardened soldiers who hated their assignment, who hated the people around them, and who delighted in punishing someone who could not fight back. Jesus suffered all this without a word of anger towards these soldiers.
Many writers have studied the crucifixion story by looking at the seven statements of Jesus from the cross. A person’s last words show what is important to that person. As he faced death, what did Jesus say?
Words of forgiveness
As they nailed him to the cross, Jesus prayed, “Father, forgive them, for they know not what they do” (Luke 23:34). To the end, he demonstrated love and forgiveness.
To a thief who deserved death, Jesus promised, “Truly, I say to you, today you will be with me in paradise” (Luke 23:43).
Words of compassion
Jesus commissioned John to care for his mother when he said, “Woman, behold, your son!” and to John, “Behold, your mother!” (John 19:26-27) Earlier, Jesus had taught that the deepest family ties are spiritual. “Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother” (Matthew 12:49-50).
At the time of his death, Jesus’ physical half-brothers were unbelievers; they were not part of his spiritual family. So, Jesus put his mother in the care of a spiritual brother, John the Beloved.
Words of physical torment
Being the Son of God did not release Jesus from the physical torments of the cross. He suffered all the physical agony of a condemned criminal. After hours without water in the brutal heat, Jesus cried, “I thirst.” (John 19:28)
Words of spiritual agony
Matthew and Mark record the most heart-breaking words Jesus uttered on the cross: “My God, my God, why have you forsaken me?” (Matthew 27:46 and Mark 15:34, quoting Psalm 22:1).
In his humanity, Jesus felt the same sense of abandonment that David had felt. Just as people had mocked David and wagged their heads at him (Psalm 22:7), they derided Jesus, wagging their heads (Matthew 27:39). And just as David had emotionally felt abandoned by God in this moment, Jesus cried out, “My God, my God, why have you forsaken me?” (Matthew 27:46).
However, David found that God had not truly forsaken him. Later in this Psalm, David testifies, "For he has not despised or abhorred the affliction of the afflicted, and he has not hidden his face from him, but has heard, when he cried to him” (Psalm 22:24).
In the same way, Jesus found that God had not forsaken him. Jesus’ next words from the cross were a cry to his Father. Knowing that his Father had not abandoned him, Jesus prayed, “Father, into your hands I commit my spirit!” (Luke 23:46).
In his humanity, Jesus experienced the same sense of desolation we feel when it seems like God does not hear our prayers. But Jesus also experienced the reality that our heavenly Father never abandons His children. Even when we do not feel His presence, we can cry out to Him, knowing that He hears us.
Words of resignation
“Father, into your hands I commit my spirit!” (Luke 23:46) Throughout his life, Jesus lived in faithful submission to the Father. Facing the cross, he prayed, “Not as I will, but as you will” (Matthew 26:39). Now he gave this final statement of submission to the Father’s will.
Words of triumph
“It is finished” (John 19:30). With this cry of victory, Jesus proclaimed that he had accomplished the work the Father had sent him to do. The penalty for sin was paid; Satan was defeated. The atonement foreshadowed by the Old Testament lambs and promised in Isaiah 53 was accomplished.
On the cross, God made him to be sin who knew no sin, so that in him we might become the righteousness of God (2 Corinthians 5:21). In Isaiah 53, the prophet spoke of the suffering Servant who would bear our sins (Isaiah 53:4-12). Paul shows that this substitutionary atonement was accomplished on the cross.
Jesus became sin for us so that in him we might become the righteousness of God (2 Corinthians 5:21). We no longer live in bondage to sin; through Christ’s death, we have been made righteous. Paul does not simply say that in him we are called righteous. Rather, in him we may actually become the righteousness of God. Through Christ’s work on the cross, a real transformation takes place. Christ became sin that we might become righteous.
[1] John 18:3 identifies this group as a “band” or “cohort” of soldiers. A Roman cohort usually consisted of 600 men.
[2] Quoted in John Stott, The Message of Romans (Westmont, Illinois: InterVarsity Press, 1994), 255.
[3] During Passover week, every Roman official in Palestine came to Jerusalem to help in case of a revolt.
“O Love divine, what has thou done!
The immortal God hath died for me!
The Father’s co-eternal Son
bore all my sins upon the tree.
The immortal God for me hath died:
My Lord, my Love, is crucified!
Is crucified for me and you,
to bring us rebels back to God.
Believe, believe the record true,
you all are bought with Jesus’ blood.
Pardon for all flows from his side:
My Lord, my Love, is crucified!
Behold him, all ye that pass by,
the bleeding Prince of life and peace!
Come, sinners, see your Savior die,
and say, ‘Was ever grief like his?’
Come, feel with me his blood applied:
My Lord, my Love, is crucified!”
- Charles Wesley
The Burial
► Read Matthew 27:57-61.
In Paul’s message at Corinth, he preached that Jesus died for our sins and that he was buried (1 Corinthians 15:3-4). For Paul and the early church, the burial was important.
Many Passion Week observances today move directly from Good Friday to Easter Sunday. But for much of church history, “Holy Saturday” was recognized as an important part of the Easter Vigil. What is the significance of the burial?[1]
Historical significance
The burial shows that Jesus was truly dead. Contrary to Islamic claims that Jesus was in a swoon from which he later awakened, the burial shows that he was truly dead. The Romans knew well how to kill a condemned prisoner. There was no chance that they would take a man from the cross before he was dead.
Further, the heavy stone and the guards guaranteed that no one could escape from the grave. Even if the Roman soldiers had mistakenly buried Jesus before he was dead, it is inconceivable that a man who had suffered hours of agony on the cross could break out of the burial shroud, push away the heavy stone, and overpower a company of professional guards. The burial confirms the historical truth that Jesus of Nazareth was dead.
Prophetic significance
Writing about the lamb led to the slaughter, Isaiah prophesied, “They made his grave with the wicked and with a rich man in his death” (Isaiah 53:9). Jesus’ burial fulfilled messianic prophecy.
After Jesus died, Joseph of Arimathea went to Pilate for the body. Joseph was a member of the Sanhedrin, but he did not agree to the condemnation of Jesus. Even after most of the leaders had turned against Jesus, some were looking for the kingdom of God. Joseph was one of these secret disciples. He and Nicodemus buried Jesus’ body in Joseph’s tomb (Matthew 27:57-60, Mark 15:42-46, Luke 23:50-54, John 19:38-42).
Think of the courage this took. After even the disciples had abandoned Jesus, Joseph stepped forward to identify with a condemned criminal. This public stance endangered Joseph’s position on the Sanhedrin and his standing in the community. Further, Joseph risked Pilate’s anger. Roman officials rarely permitted friends or relatives to bury the bodies of those condemned to crucifixion. The bodies were left in public view as a warning to other criminals. Pilate’s permission is one more evidence that Pilate knew Jesus was innocent of any crime.
Theological significance
Paul equated our baptism with Jesus’ burial:
Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life (Romans 6:3-4).
Burial was a public confirmation of Jesus’ death. In the same way, baptism is a public testimony to our participation in Jesus’ death. In baptism, we are pronounced dead to our old way of life.
Burial is the final step in recognizing a person’s death. In the West, mourners toss dirt onto the buried casket to recognize the finality of the “goodbye” on this earth. Paul emphasizes the finality of our death to sin. As Christ was dead, we are dead to sin. Returning to sin after we have been buried with Christ is like digging up a dead body.[2] We are buried with Christ; we are no longer alive to sin.
[1] Adapted from James Boice, “The Burial of Jesus.” Accessed at http://www.alliancenet.org/tab/the-burial-of-jesus-christ-part-one on March 22, 2021.
[2] Adapted from James Boice, “The Burial of Jesus.” Accessed at http://www.alliancenet.org/tab/the-burial-of-jesus-christ-part-one on March 22, 2021.
Paul preached at Corinth about the cross; Christ died for our sins and was buried. Then, Paul preached about the resurrection; Christ was raised on the third day and appeared to multiple witnesses (1 Corinthians 15:3-8). The resurrection is central to the Christian faith.
► Read Matthew 27:62-28:15.
When the religious leaders asked Pilate to change the inscription on the cross, he refused. He crucified Jesus under a sign that said, “Jesus of Nazareth, the King of the Jews” (John 19:19). By using this title for a condemned criminal, Pilate was mocking the Jews whom he resented.
After the crucifixion, the religious leaders again came to Pilate, asking for a Roman guard to secure the tomb.
"Sir, we remember how that impostor said, while he was still alive, 'After three days I will rise.' Therefore order the tomb to be made secure until the third day, lest his disciples go and steal him away and tell the people, 'He has risen from the dead,' and the last fraud will be worse than the first" (Matthew 27:63-64).
With Pilate’s permission, they sealed the tomb and posted guards from the company that had arrested Jesus in the garden. Suddenly:
"There was a great earthquake, for an angel of the Lord descended from heaven and came and rolled back the stone and sat on it. His appearance was like lightning, and his clothing white as snow. And for fear of him the guards trembled and became like dead men" (Matthew 28:2-4).
Jesus was risen!
► Read John 20:1-29.
The Gospels record multiple post-resurrection appearances by Jesus. He appeared to many people in many different settings.
Skeptics sometimes argue, “The women at the tomb were hallucinating. They saw what they expected to see.” However, these witnesses did not expect to see Jesus alive; they knew he was dead! They did not yet understand the prophecies of his resurrection (John 20:9). Even when the first witnesses said that they had seen Jesus, the rest of the disciples doubted (Mark 16:13). They did not expect Jesus to rise from the dead.
Gradually, through appearances to Mary Magdalene (John 20:11-18), two disciples walking to Emmaus (Luke 24:13-32), the eleven apostles (John 20:19-31), and even a group of 500 (1 Corinthians 15:6), Jesus’ followers realized that he was truly risen. The early church began worship with these words, “He is risen. He is risen indeed!”
Many liberal theologians have tried to pass off the resurrection as a myth. However, the apostles’ faith was grounded not on a beautiful story about the lasting impact of Jesus’ life, but on the solid facts of his death and resurrection. The apostles knew that Jesus had died and that he had risen from the dead. This gave them confidence to face persecution and even death. How does the death and resurrection of Jesus speak to ministry today?
Ministering in the Power of the Cross
► Read 1 Corinthians 1:17-2:5.
On his second missionary journey, Paul traveled to Corinth from Athens where he had preached at the Areopagus. It appears that Paul saw only limited results from his ministry in Athens (Acts 17:16-34). He did not plant a church in Athens, and the philosophically minded Athenians mocked his message of the resurrection. From Athens, Paul traveled 75 kilometers west to Corinth, the most influential city in the province of Achaia.
Paul came to Corinth after opposition in three successive cities: Thessalonica, Berea, and Athens. Perhaps this is why he said, “I was with you in weakness and in fear and much trembling” (1 Corinthians 2:3). Although Greek audiences looked for eloquence and intellectual brilliance, Paul determined to preach only the cross. The power in his message came not from his eloquence but from the cross itself. Paul preached “not with words of eloquent wisdom, lest the cross of Christ be emptied of its power” (1 Corinthians 1:17).
In Corinth, Paul said, “I decided to know nothing among you except Jesus Christ and him crucified” (1 Corinthians 2:2). Paul knew that the message of the cross would offend many.
"For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles" (1 Corinthians 1:22-23).
This message was a stumbling block or scandal to the Jews. They looked for signs that authenticated the Messiah. In their minds, the idea that a crucified man might be the chosen Messiah was absurd. The Law said, “a hanged man is cursed by God” (Deuteronomy 21:23). To claim that the crucified Jesus was Messiah was scandalous to a Jewish audience.
The message of the cross was folly to the Gentiles. The Greeks respected the noble death of a martyr. If Jesus had been killed in battle against the Romans, Greek thinkers would have honored him for his bravery. But crucifixion dishonored the victim; this was not a noble death. Victims of crucifixion were usually denied proper burial. Their flesh was eaten by birds or rats, and the bones were dumped into a common pit. To claim that a crucified Jewish peasant was “Lord” was absurd to a Gentile audience.
The cross was a scandal to the Jews and foolishness to the Gentiles, but Paul preached the message of the cross without hesitation. Paul’s example serves as a model for us. Today, as in the first century, the cross will offend some and seem like foolishness to others, but it is the message we must preach.
Our confidence as ministers and church leaders comes not from our ability; our confidence is based on the message of the cross. Paul had a wonderful education, a brilliant mind, and could argue with the greatest intellects of his day. But his ultimate confidence was in the cross. When we win people by arguments alone, their faith may rest in the wisdom of men; but when we point them to the cross, their faith rests in the power of God (1 Corinthians 2:5).
Ministering in the Power of the Resurrection
► Read Acts 2:22-36.
Acts shows that the resurrection was the central topic of early Christian preaching. At Pentecost, Peter pointed to the resurrection as evidence that Jesus was the fulfillment of the promises made by the prophets.
Defending himself before Agrippa, Paul said, “I stand here on trial because of my hope in the promise made by God to our fathers, to which our twelve tribes hope to attain.” What was this promise? The resurrection. “Why is it thought incredible by any of you that God raises the dead?” (Acts 26:6-8)
► Read 1 Corinthians 15:12-34.
In 1 Corinthians, Paul shows that his ministry is grounded not only in the power of the cross, but in the power of the resurrection. Paul insists that apart from the resurrection, his ministry is meaningless. “And if Christ has not been raised, then our preaching is in vain and your faith is in vain” (1 Corinthians 15:14). Without the resurrection, Jesus is no more than another failed Messiah. Apart from the resurrection, Jesus might be a tragic martyr, but he is not the promised Messiah.
The resurrection is the basis of our Christian faith. “And if Christ has not been raised, your faith is futile and you are still in your sins” (1 Corinthians 15:17). On the cross, Christ provided atonement for our sins, but it was the resurrection that proved Christ’s power over death and sin. If there is no resurrection, Paul says, your faith is empty and you are still in bondage to your sins.
The resurrection is the basis of our Christian hope. “For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive” (1 Corinthians 15:21). Paul assured the Corinthians that they had hope of resurrection because Christ was risen from the dead.
In the second century, Lucian, a Greek novelist, mocked Christians for their belief in the resurrection. He said, “The poor wretches are persuaded that they will live forever. Because of that, they despise death and are willing to sacrifice their lives for their faith.” Lucian was mocking Christians, but his words are true. As Lucian said, Christians of the second century did believe that they would live forever. Because of that belief, they were willing to die for the faith.
This must still be true for us today. If we truly believe that Christ is risen from the dead, it should give us confidence in the face of persecution and even death. The resurrection is the basis for our Christian hope.
The resurrection is the basis of our Christian life. Paul makes an astounding practical application of the doctrine of the resurrection. “If the dead are not raised, ‘Let us eat and drink, for tomorrow we die.’ …Wake up from your drunken stupor, as is right, and do not go on sinning” (1 Corinthians 15:32, 34). According to Paul, the resurrection gives us an important reason to live godly lives. If there is no resurrection, we might live like the Epicureans who said, “Eat and drink because we will die soon.” There is no reason to live for eternity if there is no resurrection. But, Paul continues, since there is a resurrection, wake up and live a life free of sin. Our victory over sin is inspired by our confidence in the resurrection.
The story of the resurrection should convict us for our lack of faith in the face of ministry challenges. How many times do we expect prayers to go unanswered? Why? Because we forget the power of the resurrection! How many times do we face temptation with little confidence of victory? Why? Because we forget Paul’s promise: “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you” (Romans 8:11).
If Christ lives in us, we no longer live in the flesh; we are no longer prisoners to sin. This is life in the power of the resurrection. The power that raised Jesus from the grave gives us daily victory over sin. This is what it means to live and minister in the power of the resurrection.
Does Your Life Look like Christ?
Luke wrote, “And in Antioch the disciples were first called Christians” (Acts 11:26). As people watched believers in Antioch, they began to say, “Those people act like Christ. We should call them ‘Christians.’” When you read this verse, ask yourself, “Would my neighbors come up with the name ‘Christian’ by watching my behavior, words, and attitudes? Do I look like Christ?” Believers at Antioch lived in a way that reflected the character of Jesus Christ; they were Christians.
After many years as a pastor, Dr. H. B. London now serves as a mentor to young pastors. He warned about the spiritual dangers pastors face. “One can be near holy things without being holy. It is possible to preach about forgiveness and not forgive. Ministers can give so much effort to ministry that they neglect their soul’s health.”[1] It is possible to preach to others and then become disqualified yourself (1 Corinthians 9:27).
Dr. London suggested some practical tips to help pastors avoid spiritual failure while leading others. These are areas that can help us maintain a Christlike life. He wrote:
Does your ministry look like Christ?
In these lessons on the life and ministry of Jesus, we have seen many characteristics of Jesus’ ministry. Are these characteristics seen in your ministry?
Here are some questions to ask in evaluating your ministry:
► As you discuss these questions, look for areas in which your ministry can grow in Christlikeness. Remember that every minister has room to grow, so take this list as a challenge for growth rather than a tool for self-condemnation.
[1] H. B. London, They Call Me Pastor. (Grand Rapids: Baker Books, 2000), 145
(1) Prepare a sermon or Bible lesson on the “Seven Sayings on the Cross.” Stress the message of these words of Jesus for Christians today.
(2) Prepare a sermon or Bible lesson on the meaning of the resurrection for daily Christian life. Use both the resurrection story from the Gospels and Paul’s words in 1 Corinthians 15:15-17 in your preparation.
9 lessons · English
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