28 March, 2024

Good Friday: On Being Human

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by | 4 April, 2010 | 0 comments

By John E. Wasem

A gold cross””attached to a necklace or pinned to your lapel””tells the world of your faith. It is a testimony of your belief””or so we suppose.

That simple cross also symbolizes a certain morality to which people may presume you adhere. Why? Because observers logically assume you are a follower of Christ. Wearing a cross can bring you a degree of respect from others.

Now, travel back in time about 2,070 years. That little piece of jewelry dangling around your neck or from your pierced ear or attached to your toga would have resulted in far different reactions. People would have given you puzzled, suspicious, or even repulsed looks. They would classify you as a lunatic. In that day, the cross was not a symbol of faith, but failure . . . not of morality, but lawlessness . . . not of respect, but unspeakable shame.

In those days, the cross was not polished and esteemed. It loomed menacingly on the frayed hem of the city”s outskirts. It was made of rough-cut timbers and iron spikes. It stood ominously on the horizon like a sentry at attention””standing watch for any enemies of the empire . . . a stoic monument that crimes against the government do not pay . . . a splintered vestige of barbarism in the architecture of a renowned civilization.

For Jesus, the cross was a final place to rest. Hanging on the cross, he raised his weary, bloodstained head and asked the God of the universe not for vengeance or justice, but for mercy on the ones who crucified him. At that cross, all humanity received a second chance, and the heavenly Father received his Son.

That is why for centuries the cross has captured the attention of artists, poets, songwriters, architects, and yes, even jewelers. In all of the cruel brutality in the rough-cut wood, they saw something beautiful . . . incredible.

The Moment

Consider the moment. The Jewish high court known as the Sanhedrin accused the sinless Son of God of blasphemy. Under Roman law, the Jews were prohibited from putting someone to death. They had to send Jesus to trial before their governor, Pontius Pilate. Since the Romans did not believe in God, a charge of blasphemy wouldn”t stick. Therefore, the Jews adjusted the charge to treason. Pilate passed the buck and sent Jesus to Herod since Jesus was from Galilee, part of Herod”s jurisdiction.

Conveniently, Herod was in Jerusalem. Herod blasts Jesus, but instead of making a ruling, he sends Jesus back to Pilate.

Pilate tries to worm his way out of a decision by walking the tightrope between upholding justice and placating the people. Pilate declares Jesus “not guilty,” but roughs him up to teach him a lesson and then plans to release him.

The mob says, “No way!” so Pilate moves to “Plan B.” He attempts to use a convicted criminal as a bargaining chip. In Matthew 27, Barabbas is called a “notorious prisoner,” meaning he was a “marked man.” Every Passover, Pilate would release a prisoner to pacify his Jewish constituency. Pilate was sure the Jews would not want a maniacal murderer back on the streets, and that they would request Jesus” release. But the crazed crescendo grew”””Free Barabbas.” And with regard to Jesus, they shouted: “Crucify him!”

The Suffering

On that Friday morning, Jesus was scourged with a flagellum, a circular piece of wood attached to several strips of leather, each sewn with a jagged piece of bone or iron. Jesus was tied to a stone column and a Roman brandishing the flagellum repeatedly snapped it across Jesus” back, ripping his flesh in a torturous rhythm. Forty times the flagellum was snapped.

After carrying his cross up to Calvary, Jesus was nailed to it.

Crucifixion was a barbaric form of capital punishment that began in Persia. The Persians believed the earth was sacred. They worshiped Ormazd, the earth god. They felt death should not contaminate the earth. Therefore, criminals were nailed to vertical shafts of wood and hung to die from exposure, exhaustion, or suffocation.

Death was painfully slow and humiliating. Vultures would pick the carcass clean. Roman historian Cicero described crucifixion as “the most cruel and horrifying death incapable of description by any word, for there is none fit to describe it.”

The Offer

Of all the things you might expect the Son of God to say while experiencing this torture, you would not expect something so unprofound, so human as: “I”m thirsty.” One of the bystanders filled a sponge with cheap wine (the kind the soldiers would use to party), stuck the sponge on a stick, and offered it to Jesus.

Consider the motivation behind the offer. It may have been mockery. It may have been offered as an anesthetic. However, wine vinegar was not the stupefying drink given prior to crucifixion to dull the pain.

Could the bystander have responded out of sympathy or compassion? Thirst was one of the most excruciating agonies of the crucified. A few drops of any liquid on scalded lips and a burning throat would have given Jesus the lubrication needed to utter, “It is finished.”

Is it possible hatred may have caused sour wine to be offered? After all, why would a Jewish observer want to share his Aquafina with a dirty, blasphemous criminal?

Some see nonliteral meaning in much of Scripture and propose that this offer of drink was symbolic of the bitter treatment Jesus received during his ministry on earth. Some suggest it represented what those who would follow the Way would face in life.

The Request

What could be the implication of “I thirst?” We can logically conclude that Jesus, the God-man, asked for a drink just as an exhausted, fever-ridden friend would ask of a friend at his hospital bedside. It seems like no big deal.

Some are greatly surprised Jesus would reveal a physical desire at this supreme moment. But this was not out of character for him. When he was tired, he slept. When hungry, he ate. When brokenhearted, he cried. When cut, he bled. And when his heart stopped beating, he died.

The Lesson

Why do the Gospel writers include this as one of his final seven sayings from the cross? The others are so profound. Why not six sayings and let this one go? After all, this statement is so understandable.

Could this statement teach us some essential lessons about being human? Jesus was completely human and divine. He was tempted in every way, just like us, yet without sin. Therefore, his understanding of our life was complete. Don”t think for a moment God doesn”t understand our pressures and burdens.

God”s identification with our needs was absolute. In 1 Peter 5:7, the apostle pleads with us to “cast all (our) cares upon God.” Why? Because, Peter wrote, “You are the object of his personal concern.” No problem or need in our lives is too big for God”s power or too small for God”s notice.

Denial of our humanity brings on more pain and suffering than we realize. There are scores of good Christian people who have been brainwashed to believe it”s wrong to have needs. As a result, they seldom ask for or accept anything. They live in the prison of pride and denial””a torturous life indeed.

God desires that we embrace our humanity. Let”s be honest about our needs, limitations, capabilities, weaknesses, and sins. Let”s not excuse our unhealthy or immoral ways by saying: “Well, I”m only human.” Yes, we are “only human,” but God made substitutionary payment for our sins so we can have eternal life instead of eternal death.

Let”s accept our humanity. Embrace it; don”t regret or despise it. Let”s devote our humanity without reserve to Jesus, and we will be transformed progressively for the better.



John E. Wasem is founding director of The Emmanuel Institutes and professor of Christian ministries at Emmanuel School of Religion, Johnson City, Tennessee. He also serves as director of planter care for Stadia East.

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