Slow Faith: Lessons About Belief from the Disciples

There are times when it’s easy for me to be impatient with the slow faith of Christ’s first disciples. Sometimes, it’s hard to understand why faith was such a struggle for them. From where I sit, they appear to have had all the advantages that I lack. They knew Jesus face to face. They spent night and day with him for the three years of his earthly ministry. They saw him die and were among the first to speak with him after he had risen from the dead.

In other words, they experienced what I have often wished for myself. As John later wrote, the proof offered to them consisted of evidence that they saw, heard, and touched (1 John 1:1). Acts 1:3 says that after his resurrection, Jesus “appeared to them over forty days and spoke about the kingdom of God.” Luke also says that during this period, Jesus not only taught them, “he presented himself to them and gave many convincing proofs that he was alive.”

A Slow and Uncertain Faith

So it comes as something of a shock to find in Matthew 28:17 that when Jesus appeared to the disciples once more at the end of all this, “some doubted.” Matthew doesn’t say who these doubters are. I wish that he had. I’d like to know if they were the traditional heroes of faith that come to mind, like Peter, James, and John. Or a small handful of marginal disciples who lurked on the fringes. A part of me hopes it is the former rather than the latter because I think I recognize their slow faith.

Doubt, even at this late stage, is consistent with the picture we have of the disciples throughout the gospels. They come to complete faith but not easily. Their belief develops in stages and seems to falter at several points, sometimes in the most surprising circumstances (Matt. 14:31; 16:14; Mark 4:4). Even during the final hours of Jesus’ earthly ministry, they are still struggling to grasp the details of the storyline.

The epigram that I think best describes Christ’s disciples’ struggle to believe, at least until the Holy Spirit descends at Pentecost, is the phrase that Jesus uses to describe the two disciples to whom he appears on the Emmaus road. He calls them “slow to believe” (Matt. 24:25). There are several reasons for this slowness.

In an encounter that feels almost parabolic, Luke tells us that Jesus drew near to two unnamed disciples who were traveling from Jerusalem to the village of Emmaus, listening as they puzzled over the events that had taken place earlier that Sunday morning. He reveals that although Jesus himself walked with them, they were “kept” from recognizing him” (Luke 24:16). This was a supernatural veiling intended to drive home the reality of Christ’s resurrection to them.

I think there is an underlying grace note of humor, indeed even playfulness, in Jesus’ interaction with them. Imagine the risen savior listening to these two disciples as they give their account of the things that he has just experienced. They speak of Jesus’ words and deeds, his crucifixion, and the reports of his resurrection on the third day. They also express sorrow over the failure of their own expectations, saying, “We had hoped that he was the one who was going to redeem Israel” (v. 21). I can’t help imagining Jesus suppressing a smile as he listens to them.

I Want to Believe

Their questions seem understandable. Jesus had only just risen that morning. He had appeared to a few of his followers but not yet to everyone. These two disciples were trying to piece together the information that they currently had. Their doubts don’t seem to reflect an outright refusal to believe but are more of a lag in faith caused by a combination of incomplete information and their attempt to reconcile what had happened with what they had expected to take place.

Like the slogan on the old X-Files poster, these disciples wanted to believe. ButThey had expected the story to unfold quite differently. They were indeed looking for someone to “redeem” Israel. But the nature of that redemption and the mode in which Jesus accomplished it came as a surprise. They couldn’t see it because they were looking for something else.

This goes a long way in explaining the disciples’ struggle to believe all through the Gospels. It also helps us to understand our own doubts. I think there is a difference between being slow to believe and a stubborn refusal to believe. Like the first disciples, we may be confident that God is doing something but with preconceived ideas about how God’s plan should unfold. We have a kind of faith, but it is faith with an agenda. When God ignores the agenda we have set for him, as he almost always does, we become disillusioned. Instead of questioning our initial assumptions, like our first parents in the Garden of Eden, we begin to question God’s wisdom, goodness, and perhaps even his existence.

Also, like the disciples on the road to Emmaus, our questioning usually springs from incomplete information. We don’t understand why God allows the circumstances that provoke our questions because we are unable to see how they fit into his larger plan. The concerns that challenge our faith are personal and are often narrowly focused on the limited sphere of our own lives and circumstances. What God is doing is much larger. Because we are on this side of eternity, it’s not yet clear how the little threads of our personal experience fit into the larger tapestry of God’s kingdom interests. If our faith suffers as a result, it’s usually because of the assumptions we have made about what God should be doing as much as it is about what he has done.

Irrefutable Evidence

The language that Luke uses in Acts 1:3 to describe Jesus’ post-resurrection appearances emphasizes their persuasive nature. He calls those proofs “convincing,” using a Greek term other writers employed to speak of irrefutable evidence. In the medical realm (Luke’s own field), the term was used to refer to symptoms. Given the context, which is the bodily resurrection of Christ, perhaps this is intended to underscore the physical nature of this proof. Luke’s main point is that the evidence Jesus offered to his disciples was not only concrete, it was indisputable. However, I think that Luke’s description implies another equally important fact about the disciples themselves that is less obvious. It means that they needed persuading, even at this late point in the redemption story.

That they came to believe is clear both from their subsequent testimony and the tenor of their lives. As Peter would later put it, “. . . we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power, but we were eyewitnesses of his majesty” (2 Pet. 1:16). The apostles eventually came to full conviction, a belief that was strong enough to withstand the threat of certain death. But they were not quick about it. Or, at least, not as quick as we might think they should have been, given the advantages that were theirs as eyewitnesses of Christ’s majesty both before and after the resurrection.

This slowness is a blunt reminder that the faith Christ demands of us relies on something besides physical proof. When Jesus criticized the doubters on the Emmaus road for being slow to believe, he might have urged them to pay attention to the evidence that was in front of their own eyes. He might have told them to heed what their own senses now told them was true. Instead, the risen Lord rebuked them for ignoring old promises. According to Luke 24:25–27: “He said to them, ‘How foolish you are, and how slow to believe all that the prophets have spoken! Did not the Messiah have to suffer these things and then enter his glory?’ And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.”

Believing is Seeing

An old cliché says that seeing is believing. However, the slow faith of the disciples who beheld the risen Christ tells us that it is the other way around. It is faith that opens our eyes to see Jesus as he truly is. What is more, the faith that Jesus demands is faith in a word. This faith is a matter of believing the word of promise uttered long ago through the Scriptures. It is also faith in the word of the apostles, a testimony that is rooted in history and confirmed by the fact of the resurrection.

When Jairus, the synagogue leader, was told that his daughter had died and there was no longer any reason to trouble the master, Jesus replied, “Don’t be afraid; just believe.” (Mark 5:36). The adjective “just” or “only” in Jesus’ answer captivates me. It’s a word with limiting force, as if Jesus has simplified everything by saying this. All Jairus has to do is believe. Yet “only” faith is not necessarily “easy” faith. Slow faith is not synonymous with unbelief. The repeated testimony of Scripture regarding the disciples’ experience confirms this. Faith came to them, but it did not come easily. When it did come, it did not come merely as a result of external proof.

With this command, Jesus isn’t focusing on the ease of what he tells Jairus to do but on its singular nature. In this moment of need, there was only one path forward for Jairus, and it led through Christ. The only way forward was to believe and, more particularly, to concentrate that belief on the person of Christ. The one option that was open to Jairus was to lean into Christ. This is the essence of faith. Faith does not look inward in the hope of finding some hidden reserve of confidence. It focuses its attention on Christ, who is not only our help but our only hope.

Philosophers and theologians have puzzled over the question of faith and its origin for millennia. Their conclusions seem to diverge into two primary streams of thought. One leans into human reason and emphasizes evidence. The other leans in the opposite direction by viewing faith as a supernatural result of the work of God. Each of these views seems to cancel out the other.

The position that Jesus takes, on the other hand, seems to be a more mysterious middle ground between the two. The faith that Jesus demands from his disciples is not without evidence. Most of Jesus’ dealings with his disciples, especially when it comes to the miraculous, seem to presume that they struggle with slow faith. He builds an irrefutable case for his claims about himself. He doesn’t expect them to believe without substantial proof. Yet their story shows that strong evidence is not sufficient to elicit faith. They saw Jesus perform miracles and even raise the dead. They had healed the sick and even cast out demons in Jesus’ name. Jesus told them point-blank that he would be crucified and rise again. Yet after Jesus appeared to them in the flesh, allowed them to touch him, and spoke at length about what was to come, “some doubted.”

Although our slowness to believe is nothing to boast about, we can at least take some measure of comfort from the fact that we are not the only ones to wrestle with this problem of slow faith. The Bible is full of similar examples. All of this suggests that slow faith is often normal faith.

But neither should we trust our doubt. We are those that Jesus described to Thomas, those who are blessed because they believe without seeing. We also stand with Jairus, whose only viable option was the path of faith. And if we find ourselves faltering, then we stand with Peter, who, in his sinking faith, knew enough at least to grasp the hand that Christ held out to him.

What is Heaven Like? Discovering the Undiscovered Country

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What happens when we die? When my oldest son, Drew, was just a toddler, we had the conversation that parents dread. No, not that conversation. The other one. Something had happened that prompted him to ask us about death. We tried to answer as gently as possible, in terms a small child could understand. We shared the good news of the gospel with him. Along with it, we talked about the hope of heaven. We told him that if he died, he would be with Jesus. But his reaction was not what we expected. Rather than being reassured, he burst into tears. He wailed in sorrow. “Where will you be?” he asked. “Who will take care of me?” It was sweet, in a way. It was also a little unnerving because I could identify with his anxiety.

Much of what the Bible has to say about what heaven is like seems ambiguous. It’s almost as if Scripture speaks in code about this subject. It is, at least, expressing itself by way of images that are both strange and familiar simultaneously. We take comfort from the sight of things we know, but their juxtaposition with the strange is often unsettling. Saints cry out from under the altar. There are rivers and trees, or at least one river and one tree. The old heaven and earth pass away and are replaced by the new.

Shakespeare called death “the undiscovered country.” More precisely, Shakespeare’s Hamlet describes death as “The undiscovered country from whose bourn No traveler returns . . .” Most who travel to the undiscovered country do not come back, which is Hamlet’s point. But there have been some, like Samuel, Moses, Elijah, and Lazarus, to name a few. However, they don’t tell us what happens after death. Then, of course, there is Jesus, the one that Revelation 1:5 calls “the firstborn from the dead.” Yet, even he did not describe that place to us in the kind of detail that most of us would prefer.

In Shakespeare’s play, Hamlet seems to speak more of ordinary experience than these extraordinary cases. He has just seen a ghost, and he questions his senses. Or perhaps it is that he is pondering what might lie beyond the senses. Hamlet goes on to assert, “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.” This is certainly true when it comes to heavenly reality.

On the one hand, the apostle Paul quotes Isaiah 64:4 when he describes the life to come and speaks of “What no eye has seen, what no ear has heard, and what no human mind has conceived,” calling them “the things God has prepared for those who love him.” Then, with his next breath, he claims, “these are the things God has revealed to us by his Spirit” (1 Cor. 2:9–10). What things does Paul mean? They are what the apostle elsewhere characterizes as “things above,” which he also urges us to set our hearts on, seek, and set our minds upon (Col. 3:1–2).

It’s hard to think about things we don’t know. It’s even harder to set our hearts on something that seems to be at odds with everything we have always known and experienced. This is one of the problems we face when it comes to thinking about heaven. My son couldn’t imagine being happy in a world without the people he already knew who loved and cared for him, even if it was God who was taking their place. He knew his mother. He did not know God, at least not in the same way.

“Heaven is rhetorically anti-world,” Baylor University professor of theological ethics Jonathan Tran has observed. “Whatever we don’t like about this world, heaven promises the opposite.”[1] But our difficulty isn’t just that we have been taught to expect the opposite of all we hate about the present world in the life to come. It’s the impression we have that heaven stands against all that we know and love. While this is certainly true when it comes to sin, we have come to believe that it is also true of the more concrete aspects of earthly life that we know. To many, heaven is an amorphous realm of spirits, clouds, and gossamer wings. It is too indistinct to describe and too immaterial to look forward to.

Mark Twain, a religious skeptic, lampooned the popular stereotype of heavenly bliss by characterizing it as a place where the newly arrived expect to be fitted out with a harp, a halo, a wreath, and a hymnbook. If, as Paul declares in 1 Corinthians 15:50, flesh and blood cannot inherit the kingdom of God, why does the Christian message place so much emphasis on bodily resurrection?

The heaven of Scripture is not a fantasy or a philosophy. Neither is it merely a projection of our personality, style, and individual tastes into eternity. Heaven is not an invention of the church meant to serve as the carrot that motivates its members to toe the line on this side of death. It is a real location where an embodied and resurrected Christ is seated at the right hand of God (Col. 3:1). Heaven is also an order or rule that intrudes into our earthly experience even now and will one day control it entirely.

The landscape of the undiscovered country is not as alien as we thought. Nor do we have to wait until we pass through the gates of death to catch a glimpse of its powers. In fact, if we take Scripture at its word, all those who are in Christ are already in residence there in some mysterious sense. At the same time, “we are looking forward to a new heaven and a new earth, where righteousness dwells” (2 Pet. 3:11). What is more, those same passages that speak of the believer’s dual residency on earth and in heaven, also promise that we have begun to experience the righteousness that is characteristic of the new heaven and earth even now.

The discomfort that some Christians feel when speculating about what is to come is often not due to uncertainty about their ultimate destination but rather anxiety about what that transition will be like. After Adam’s fall, the Lord warned that the first stage of life’s journey would be marked by discomfort. God told the woman, “I will make your pains in childbearing very severe; with painful labor you will give birth to children” (Gen. 3:16). It is the hope of new life that enables those who suffer such pain to bear with it.

Although the Lord doesn’t mention it there, subsequent human experience showed that the final stage of life’s journey would also often be accompanied by discomfort. Perhaps Paul is alluding to this when he writes about bodily resurrection and admits that “while we are in this tent, we groan and are burdened, because we do not wish to be unclothed but to be clothed instead with our heavenly dwelling, so that what is mortal may be swallowed up by life” (2 Cor. 5:7). The apostle goes on to say that God has “fashioned us for this very purpose” (v. 8). God designed us for bodily life. That is what the future holds for us. One of the first confessions of faith recorded in Scripture, at least in terms of chronology, was that of Job, who declared:

“I know that my redeemerlives,
    and that in the end he will stand on the earth.
And after my skin has been destroyed,
    yetin my flesh I will see God;
I myself will see him
    with my own eyes—I, and not another.
    How my heart yearns within me!” (Job 19:25–27)

Shakespeare was right. The country for which we yearn is still undiscovered by us. But it is not as unfamiliar as we thought. There is far more to the Christian’s heavenly hope than harps, halos, and hymnals. In fact, none of these seems to figure in it at all. The hope of the Christian is the hope of things above. That same hope is also the secret to holy living in the here and now. We are going there. But the real secret is that we have already arrived.

To learn more about John Koessler’s new book, On Things Above: The Earthly Importance of Heavenly Reality, watch the video below or click here.

[1] Jonathan Tran, “Looking to Heaven Without Looking Past Earth,” The Christian Century, September 2022, 36.

Other Words: Four More Cries from the Cross

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The last word my mother ever spoke to me was “No.” She spoke it repeatedly as she lay in a hospital bed. Her cry was a spontaneous act of resistance, an expression of outrage against the impending dissolution of death. The last thing my father said to me was, “I love you.” He, too, was in a hospital bed, and his words were also a reflex of sorts. Despite his discomfort, it was an automatic response of parental affection. I don’t think either of them realized that these would be their last words to me. Frankly, I am not certain they even knew what they said. They were too busy trying not to die to think about it.

Jesus’ last words before his death were different. They were not spoken as a reflex. Rather than being spontaneous, many of the things he said fulfilled prophecy. What was not prophetic was deliberate. He knew he was dying. He also knew what he was saying.

Not everything Jesus said on the cross was addressed to the Father. Jesus also spoke to one of the two men who was crucified along with him. The Gospel of Mark uses a word that means “robber” or “rebel” to describe them (Mark 15:27). It is the same word that John employs to refer to Barrabas (John 18:40). We know only two things about these men. One is that they were guilty of the crimes for which they suffered and that initially, they had both heaped insults on Christ (Matt. 27:44).

A Change of Heart

Although both were rebels, Luke reveals that one of them experienced a sudden change of heart while on the cross. The other thief continued to bait Jesus, saying, “Aren’t you the Messiah? Save yourself and us!” But the repentant thief rebuked him. “Don’t you fear God,” he said, “since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong” (Luke 23:40–41). After this, he turned his attention to the dying Savior and said, “Jesus, remember me when you come into your kingdom” (Luke 23:42).

With this request, this anonymous criminal voices what may be our most basic fear. It is the terror of being overlooked. To say “remember me” is also to say “do not forget me.” This is what Joseph said to Pharaoh’s cupbearer while still in prison (Gen. 40:14). It was the prayer of the prisoner Samson when the Philistines stood him between the pillars of their temple (Judges 16:28). Hannah prayed this as she wept before the Lord in Shiloh and begged for a son (1 Sam. 1:11). Nehemiah, Job, and the Psalmist all prayed these words (Neh. 5:19; 13:14, 22, 31; Job 14:13; Ps. 25:7; 106:4).

But few have had as little warrant to make such a request as this thief did. He epitomizes the last-minute change of heart. Luke doesn’t say what brought about the change. It is not hard to speculate that it was motivated by Christ’s prayer of forgiveness. Jesus, however, does not ask him for an explanation. Or for anything, for that matter. Instead of telling the thief that the faith he has expressed is too little too late, the Savior assures him: “Truly I tell you, today you will be with me in paradise” (Luke 23:42).

It is never too late to turn to Christ for mercy.

The thief on the cross has served as a beacon of hope ever since. He is the prototype for all deathbed conversions. Jesus’ assurance that such a person would be with him in paradise is a reminder that as long as there is breath, there is hope. As long as we are able, it is never too late to turn to Christ for mercy.

A Word to His Mother

Jesus also addressed his mother, Mary, and the apostle John from the cross. John tells us that he was standing “nearby” Mary. John’s description of the incident may suggest that Jesus was searching for them among the onlookers. To watch Jesus suffer from the foot of the cross must have been painful enough for Mary. For their eyes to meet in that moment had to pierce her mother’s heart like the sword Simeon had predicted in the temple court (Luke 2:35). To Mary, Jesus says, “Woman, here is your son,” and to John, “Here is your mother.” From that time, John says, he took her into his home (John 19:26–27).

Given the circumstances, Jesus’ words to the two of them are almost too mundane to be believed. They are, in a way, purely human words–the words of a dying son who must put his house in order. That Jesus gave this responsibility to John is something of a puzzle. Jesus had brothers and sisters (Mark 6:3). Why didn’t he place her in their hands? For that matter, why did he even feel that it was necessary to say anything at all? He could have let matters take care of themselves. None of this is explained to us by John, who merely records the charge but does not tell us what made it necessary or whether it had other significance.

Yet Jesus’ words at least imply a fundamental shift in his relationship with Mary. After the cross, Jesus will no longer relate to Mary as a son. That role will be entrusted to John. I doubt that this came as a surprise to Mary. Jesus had already hinted that such a change was coming (John 2:4). On one occasion, after being told that his mother and brothers were outside asking for him, Jesus looked at those seated before him and replied: “Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother” (Mark 3:34–35).

In the Magnificat, Mary observed: “From now on all generations will call me blessed, for the Mighty One has done great things for me—holy is his name” (Luke 1:49). But the title she chose for herself is less exalted. In her own eyes, she was merely a servant (v. 48). Her relationship with Jesus must change once he completes his earthly task.

Jesus was not diminishing Mary when he commended her to John’s care. His words reflect love, not only for his mother but for John as well. Into who else’s care would we expect Jesus to entrust his mother, if not to “the disciple whom he loved” (John 19:26)? At the most painful moment of Jesus’ experience, his concerns are turned to the needs of others.

Two Observations

Between the cry of dereliction and Jesus’ final prayer committing his spirit into the hands of the Father, Jesus makes two observations. They are both statements of fact that pertain to his suffering. Their only ambiguity is their audience. Are they addressed to the Father or those watching him suffer? Is Jesus talking to himself?

There is a certain irony in the simple statement that the apostle records in John 19:28, “I am thirsty.” It is tempting to look at thirst as the least significant of the physical sufferings Jesus experienced. Yet you could hardly choose a statement more suited to underscore the reality of his humanity. Food and water are essential for human life, yet we can survive without food longer than water. This cry is a reminder that it is the man Jesus who hangs on the cross. He is the God who became flesh (John 1:14).

On the Cross, the one who is the source of the water of life suffers from thirst.

Jesus’ complaint is especially poignant, appearing as it does in John’s Gospel. Stanley Hauerwas reminds us this is the Gospel in which the Samaritan woman is promised that Jesus will provide her with “a spring of water welling up to eternal life” (John 4:14).^[1] It is John who tells us that on the last day of the Feast of Tabernacles, Jesus stood and in a loud voice declared, “Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them” (John 7:37-38). Yet, on the cross, the one who is the source of the water of life suffers from thirst.

John did not put these words in Jesus’ mouth. They are things that Jesus actually said. But as the most poetic of the Gospel writers, John is the one who noticed this theme in Jesus’ teaching and highlighted it. As a witness to the suffering of Christ, he could not help but see the irony of Jesus’ thirst. Yet John also saw beyond the irony. He pointed out that Jesus said this, “knowing that everything had now been finished, and so that Scripture would be fulfilled.” Jesus spoke these words to set in motion the actions that would fulfill the prophecy of Psalm 69:21, “They put gall in my food and gave me vinegar for my thirst.”

A Shout of Victory

Jesus’ other statement before his final prayer of surrender is just as brief: “It is finished” (John 19:30). This is the “loud cry” that Mark mentions but does not articulate in his Gospel (Mark 15:37). This statement seems to be combined with Jesus’ final prayer. Perhaps it is part of that prayer. Although John does not include the prayer in his account, it is implied in the statement at the end of verse 30, which says that after Jesus said this, “he bowed his head and gave up his spirit.”

Jesus’ suffering ends with a loud cry, but not a cry of despair. “‘It is finished’ is not a death gurgle,” Stanley Hauerwas observes. “‘It is finished’ is not ‘I am done for.'” “It is finished” is Christ’s shout of victory.^[2] We know this, Hauerwas explains, because just before he breathed his last, Jesus committed his spirit into the hands of the Father.

These are indeed the words of a dying man. But they are not the words of someone who is passing into darkness and the unknown. Jesus’ last word is not even a sigh of relief. It is a cry of triumph from one who knows he has successfully finished his task (John 19:28). The hardest work is done. What remains is resurrection and restoration.

Although Jesus’ last words before his death were not his final words, they cannot help their air of finality. They signify the completion of an experience shared by all who must die but one that is also singular and unrepeatable. Like the rest of us, Jesus passed through the valley of shadow. But unlike us, Jesus did not go there unwillingly. “The reason my Father loves me is that I lay down my life—only to take it up again,” Jesus said. “No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father” (John 10:17–18).

Jesus’ seven last words were those of a victor, not a victim. They are the words of one who knows he is death’s master. Death has not disappeared. Anyone who has watched a loved one die knows all too well why the apostle calls death the “last enemy to be destroyed” (1 Cor. 15:26). But when Jesus said, “it is finished,” he declared victory and sounded the death knell for death itself.

[1] Stanely Hauerwas, Cross-Shattered Christ, (Grand Rapids: Brazos, 2004), 73.

[2] Ibid., 83.

Three Prayers from the Cross

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Some have called Jesus’ seven statements from the cross his “last words.” The label is striking but somewhat misleading. They are not individual “words” but a collection of sentences or phrases. Neither are they technically the last words of Jesus but merely the last things he said before his death and resurrection. It turns out that Jesus still had much to say. After the resurrection, he showed himself to be alive to the disciples and spoke to them over the course of forty days and beyond (Acts 1:3).

Still, there is something unique about these sayings. For one, there is a starkness to them. The dying, as a rule, are not talkative. If they are not unconscious, they are too uncomfortable to be chatty. Dying is hard work, and those engaged in the task are usually too preoccupied to be loquacious. Jesus’ words are as terse as one would expect from someone entering the final throes of death.

The First Prayer

Among these seven sayings are three prayers, of which the first is, in some ways, the most astonishing. In this prayer, Jesus asks the Father to forgive those who crucify him (Luke 23:34). This is poignant but especially so coming between Jesus’ warning to the daughters of Jerusalem of a terrible judgment yet to come and Scripture’s observations about the scorn of the watching crowd. Luke’s description paints a picture of callous disregard blended with pride. Jesus hangs naked between two criminals as the religious leaders sneer. “He saved others,” they taunt, “let him save himself if he is God’s Messiah, the Chosen One” (Luke 23:35).

The soldiers do their work with the brutal indifference of soldiers. They pound nails in Jesus’ hands and feet and haul him up. They parcel out Jesus’ clothes. Instead of water, they offer him wine vinegar. The soldiers point to the sign Pilate has ordered to be placed above his head and say, “If you are the king of the Jews, save yourself.” Yet instead of asking for justice, Jesus pleads with God for mercy on their behalf. More than mercy. Jesus asked God to absolve them “for they do not know what they are doing.”

But they do know what they are doing. At least, they think they know. The crowd, which has been swept up in these events, watches it all unfold. Some with ghoulish interest and others with sorrow. The soldiers are only following orders. The rulers, likewise, are just doing their job. They believe they are acting responsibly by ridding the nation of a dangerous person. Yet it seems that Jesus is right after all. They are all of them ignorant. None of them has any idea what is really going on.

Jesus’ request that God forgive is not a dismissal of the cruelty of their actions toward him. This is not the kind of false forgiveness we sometimes offer, saying, “Oh, it was nothing at all. Think nothing of it.” Rather, Jesus’ petition acknowledges that he knows what is happening. Jesus is not a victim. He is acting as a high priest, praying for the sins of the people. But Jesus is doing more than praying. He is also offering the sacrifice that gives him the warrant to ask for forgiveness on their behalf. It is the sacrifice of Jesus himself (Heb. 7:27).

The Second Prayer

Jesus affirms this in the second prayer he utters from the cross. If Jesus’ first prayer from the cross is astonishing, his second is disturbing. Jesus cries out, “My God, my God, why have you forsaken me?” Matthew 27:45–46 reveals that Jesus spoke these words in darkness at three in the afternoon. This sharp cry is separated from the petition for forgiveness by at least three hours of suffering.

Some find these words of Jesus’ troubling, interpreting them as a moment of doubt or maybe even despair. But they are something else. They are a quote from Psalm 22, which is also a prayer. Acting as both priest and sacrifice, Jesus utters a liturgical prayer: “He reached up for a word of the eternal God and sent it back up again.”^[1] Jesus’ words do not reflect a loss of confidence in God, but they suggest that there is more going on in this moment than merely a symbolic act. Something is happening between Jesus and the Father that is deeply distressing to the Savior. If we take Jesus at his words, it is a separation. Somehow, the unity between Father and Son that existed since eternity past was broken at that moment. Philip Jamiesen explains, “The cry of dereliction reveals that the Son has lost His direct access to the Father even as He calls out to Him as God.”^[2]

It is easier to explain what happened than to precisely describe what Christ experienced. 2 Corinthians 5:21 explains, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” Those who stood by the cross watching did not recognize it but were seeing themselves at that moment. Jesus was sundered from the Father because he had taken upon himself the “sin of the world” (John 1:29).

Acting as both priest and sacrifice, Jesus utters a liturgical prayer.

The Third Prayer

The third prayer Jesus uttered proves that this cry of anguish was not a cry of despair. It is Jesus’ last statement from the cross. Luke 23:46 says, “Jesus called out with a loud voice, ‘Father, into your hands I commit my spirit.’ When he had said this, he breathed his last.” On the heels of his cry of anguish, Jesus makes this remarkable confession of trust and commits his spirit into the hands of the Father, whose presence he can no longer feel. This is the prayer of someone who knows that he is dying. Yet, it is also more. This is the prayer of someone who trusts the hands into which he has fallen. In Jesus’ experience, it is a leap into darkness but not a blind leap. Jesus knows where he is going and how this story will end.

The Methodist preacher William Sangster pointed out that, without the cross, Christians would have nothing to say to those who suffer. Jesus speaks to us, not only as one who was himself wounded. He speaks by his wounds. “To all those whose minds reel in sorrow; to all those who feel resentful because life has done to them its worst; to all those tempted to believe there is no God in heaven, or at least, no God of love, he comes and he shows them his hands,” Sangster declared. “More eloquently than any words, those pierced hands say, ‘I have suffered.'”^[3]

The Gospel

Yet the mere fact that Christ suffered is not enough. What does it matter that Jesus’ suffering outstripped ours, if all it means is that he suffered too? If all the gospel has to say is that Christ feels our pain and understands our experience, it is no gospel at all.

Jesus’ three prayers from the cross help us to place the suffering of Christ in a larger context. Jesus shared our humanity, “so that by his death he might break the power of him who holds the power of death—that is, the devil—and free those who all their lives were held in slavery by their fear of death” (Heb. 2:14). Sympathy was certainly one motive for this but only in part. The ultimate reason was so that Jesus could die on our behalf. “For this reason he had to be made like them, fully human in every way,” Hebrews 2:17 goes on to explain, “in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people.”

This is the power of the cross and the reason for Christ’s suffering. He came not only to die but to rise again on our behalf. It is the key that unlocks the mystery of Jesus’ words from the cross. Solomon observed that love is as strong as death (Song of Solomon 8:6). But in Jesus Christ, we see a love that was even stronger.

[1] Helmut Thielicke, Christ and the Meaning of Life, trans. John Doberstein, (Cambridge: James Clarke, 1962), 44.

[2] Philip D. Jamieson, The Face of Forgiveness: A Pastoral Theology of Shame and Redemption, (Downers Grove: InterVarsity, 2016), 99.

[3] William Sangster, “He Dies. He Must Die.” In Classic Sermons on the Cross of Christ, compiled by Warren W. Wiersbe, (Grand Rapids: Hendrickson, 1990), 32.

Holy Week’s Trajectory of Hope

April 8, 2020June 17, 2023 ~ John Koessler ~ Leave a comment

The seven days from Palm Sunday to Easter have a rhythm. It is one that moves from anticipation to fulfillment. The week begins with the crowd’s shout of acclamation for Jesus and culminates in His stunning victory over death on Easter morning. Between these two are the Last Supper (sometimes commemorated with foot washing on Maundy Thursday) and Christ’s suffering on Good Friday. These two events strike an entirely different note, providing a counterpoint to the upbeat mood of the two Sundays that bookend them. The difference in tone is often reflected in the church’s observance.

Yet even during those sober moments, there is still a trajectory of hope that mitigates what would otherwise be impossibly gloomy. This sense of direction enables believers to move through the awkwardness of Maundy Thursday and the gloom of Good Friday with a sense of expectation. We know how this story ends. That was also true for the original participants. Jesus told His disciples how it would all turn out. But their actions make it clear that they had either forgotten or had refused to believe what He had said. “How foolish you are, and how slow to believe all that the prophets have spoken!” Jesus would later say to them (Luke 24:25).

Our Interrupted Hope

In the Scriptures, the Saturday between Good Friday and Resurrection Sunday is a day of silence. The Bible does not really say where the disciples were or what they were doing on that day. When Jesus appeared to them on Sunday evening, He found them behind locked doors and afraid (John 20:19). This description resonates, especially now that the spread of COVID-19 has disrupted the church’s normal rhythm of Holy Week observances. We too are huddled together in our homes. For many fear ear grows along with the body count.

When we pass through a crisis like this, we often feel a burst of energy at the outset. Maybe its adrenaline or just shock, but it propels us through an impossible situation. That drive empowers us to act, sometimes in heroic ways. This initial burst of energy generates a kind of optimism. You can hear it in the way people talk. They say things like, “We’re going to beat this thing!” or “I’m a fighter.” Spiritually oriented people talk about God doing a miracle. But if the crisis wears on, something changes. Those first heady days of optimism may give way to weariness and lethargy. What was once disorienting starts to feel like a new normal. The days become marked by silent waiting. Because we are busy with the work of survival, we are no longer as vocal about our expectation of coming out of it. God, for His part, also seems to be silent. The hope that God would resolve everything in short order is set aside, at least for a time. We are no longer sure what God is doing or even how things will turn out. For the moment, the trajectory of hope that we felt we were on has been interrupted.

Upon closer inspection, however, the comparison I am trying to make here seems to break down and in a rather spectacular way. For one thing, the disciples’ time “in-between” lasted only a day or two. At the most, they were confined from Friday to Sunday. Then they understood that what had seemed like a tragedy to them was actually something else. I’m not saying that they understood everything completely. After His resurrection, Jesus appeared to the disciples over a period of forty days and spoke about the kingdom of God (Acts 1:3). When He was done, they still had questions.

Peace, Prosperity, & Safety

Our expectation during the COVID-19 crisis is also somewhat different from theirs. For the disciples, the expectation was the hope that Jesus would redeem Israel and usher in the Kingdom of God. Our aspirations are more modest. We would like to return to our jobs, our churches, and our friends. We aren’t looking for utopia. We just want everything to go back to normal. Yet such workaday ambitions may not be that far from the initial hope of Jesus’ followers as we might think. Before Jesus’ death, their vision of the kingdom had a decidedly earthly flavor. We sense it in the lament of the two who spoke with the risen Christ on the road to Emmaus. “We had hoped that he was the one who was going to redeem Israel,” they said (Luke 24:21). But what did that mean to them? Before Jesus’ death and resurrection, their understanding of Israel’s redemption was primarily a vision of peace, prosperity, and national safety.

This Messianic vision was roughly equivalent to an ambition to “Make Israel Great Again,” a view of the world with Israel on top and all its enemies subdued. The law would go out from Zion and the word of the Lord from Jerusalem. Swords would be beaten into plowshares and spears into pruning hooks. Everyone would sit under their own vine, and no one would be afraid anymore (Micah 4:1–5). None of these expectations was outside the realm of what Jesus promised to do. The disciples’ mistake was an error of timing. During the forty days between Christ’s resurrection and ascension, they asked, “Lord, are you at this time going to restore the kingdom to Israel?” In His reply, Jesus never said that they were wrong to expect such a thing. Instead, He told them: “It is not for you to know the times or dates the Father has set by his own authority” (Acts 1:7).

Jesus’ disciples had also underestimated the scope of what Jesus came to do. They were right in thinking of Jesus as the redeemer of Israel. He was the Messiah. But from the very start of His ministry, Jesus gave indications that He had come to do more. John the Baptist captured the full extent when he called Jesus “the Lamb of God, who takes away the sin of the world” (John 1:29; 1:36). John’s declaration, which Jesus later affirmed, contained two surprises. One was the expansion of this kingdom promise from Israel to the whole world. The other was the means by which its victory was to be accomplished. Unlike all others, this kingdom would come not by the sword but by sacrifice.

The Lamb of God

One can only imagine how unsettling it must have been for John’s disciples to hear him describe Jesus in such terms. To us, the lamb metaphor has a certain charm. Lambs are tame creatures. They are soft and cuddly. We think of lambs as pets. But for John and his contemporaries, lambs were for food and sacrifice. John’s contemporaries bred lambs for slaughter. Their presence on the temple altar was a continual reminder of a plague far more deadly than the coronavirus. To say that Jesus was the Lamb of God was to say that He was under a death sentence. To call Jesus the Lamb of God who takes away the sin of the world is to say that we too are under a death sentence and that He is the only remedy.

If there is a gift in the COVID-19 crisis, it is not in the heroic effort of nurses and doctors, as admirable as those are. Nor is it in those spontaneous acts of goodwill we see taking place between our neighbors. If there is a gift to be found in the current crisis, it is the stark gift of forcing us to face up to the collateral damage of the world’s greatest pandemic. Death always does this, though we are skilled at suppressing its message. Now it is as though the suffering of every nation on earth shouts the warning of Romans 5:12: “Just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned.”

The death of so many is a great tragedy. But perhaps it is not a mistake that such loss should also coincide with the week that many in the church commemorate the death and resurrection of Jesus Christ. The humility of Thursday, when Jesus washed the disciples’ feet, and His suffering on Good Friday, are both in keeping with the redemptive trajectory of Christ’s final week. They are the pivot points that make the acclaim of Palm Sunday and Easter’s shout of victory meaningful. “Just as people are destined to die once, and after that to face judgment,” Hebrews 9:27–28 says, “so Christ was sacrificed once to take away the sins of many; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.”

This is the gospel. It reminds us that, in these days, as the death toll continues to rise, the last enemy to be destroyed will be death itself (1 Cor. 15:26). It is a reminder that even though the normal rhythm of our Easter celebration has been interrupted, the trajectory of hope still holds. God’s message to us has not changed since that first morning when the disciples rushed back from the empty tomb to declare, “Christ has risen!” To which, we can only reply, “He has risen indeed!”