Thread by @JamesBejon

MINI-THREAD: Thoughts on Luke’s Passion.

TITLE: The Rejection of a Prophet, Priest, and King.

It’s always instructive to note what Scripture does (and doesn’t) spend its time describing.

When it comes to Jesus’ crucifixion, movies tend to focus on the blood and gore.

Luke’s focus, however, is different.

Luke has little interest in the gory details of the crucifixion.

He instead focuses on how Jesus is ridiculed and rejected, both by his own people and by the kings of the earth.

More specifically, Luke describes how the high-priest’s guards ‘mock’ (ἐμπαίζω) and mistreat Jesus (22.63),

how the Jewish authorities ‘sneer’ at him (ἐκμυκτηρίζω, a uniquely Lukan term) (23.35 w. 24.20),

how Herod ‘mocks’ (ἐμπαίζω) Jesus and arrays him in ‘robes’ (ἐσθής)--a term elsewhere employed by Luke to describe the garments worn either by angels or by kings (e.g., 24.4, Acts 1.10, 12.21),

and how the soldiers of Rome--again in ‘mockery’ (ἐμπαίζω)--offer Jesus cheap/sour wine (23.36).

Jesus’ ministry as God’s anointed one is typically conceived of in terms of prophetic, priestly, and royal components,

since, in Scripture, men are anointed to perform precisely these roles.

In Luke’s passion, however, Jesus is *mocked* in terms of three these roles.

Jesus’ guards blindfold him, strike him, and ask him to prophetically declare the identity of his attacker (22.63-64).

As Jesus *intercedes* (in priestly fashion) for the wayward and ignorant (cp. ‘Father, forgive them...’), the authorities sneer at him (23.34-35).

And Herod arrays Jesus like a king not in deference to his authority, but in derision of it (23.11), as does Pilate (cp. the title he assigns to him, viz. ‘King of the Jews’: 23.38).

Often, however, there is an element of truth in mockery.

And there is a strong element of truth in the present situation,

which Luke wants us to note.

🔹 Jesus *was*, in a sense, blindfolded as he was led away to his death.

As a man, Jesus set aside his omniscience.

He put himself in a position where he had to learn, to make supplication, to entrust himself to the One who was able to deliver his soul from death (Heb. 5).

Calvary was a genuinely dark and unknown horror for Jesus.

🔹 The taunts of the Jewish authorities also contained an element of truth.

The Jews ridiculed Jesus’ ability to save others, since, they claimed, he could not even save *himself* (23.34).

And, in a sense, they were right.

As man’s appointed saviour, Jesus *could* *not* save himself.

It was not only ‘proper’ for Jesus to suffer (Heb. 2.10); it was ‘necessary’ (Luke 24.26).

🔹 And, finally, Herod and Pilate’s pseudo-enthronement of Jesus was an enactment of a deeper spiritual reality.

Jesus was crowned with glory and honour precisely by means of the pain and (apparent) dishonour of death (Heb. 2.9).

And, as he died, he displayed the true quality of a king.

What better king could one hope for than a man ready to sacrifice himself for the sake of others?

A FINAL REFLECTION.

Luke’s passion describes (among countless other things) a full and tragic rejection of Jesus’ Messiahship.

And yet, at the same time, paradoxically, it reveals the infallibility of God’s plans.

Men could say what they wanted about Jesus, and yet God could bring truth out of their lies.

Men could seek to bring shame on their Saviour, and yet God would turn those actions to his glory.

And men could reject the threefold office of the Messiah, and yet, on the third day, God would vindiciate him.

THE END.