Harmony #98: Who Is Our King? (John 19, Mark 15, Luke 23)

When Pilate heard what they said, he was more afraid than ever, and he went back into the governor’s residence and said to Jesus, “Where do you come from?”[1] But Jesus gave him no answer. So Pilate said, “Do you refuse to speak to me? Don’t you know I have the authority to release you, and to crucify you?”

Jesus replied, “You would have no authority over me at all, unless it was given to you from above. Therefore the one who handed me over to you is guilty of greater sin.” From this point on, Pilate tried to release him. But the Jewish leaders shouted out, “If you release this man, you are no friend of Caesar![2] Everyone who claims to be a king opposes Caesar!”

When Pilate heard these words, he brought Jesus outside and sat down on the judgment seat in the place called “The Stone Pavement” (Gabbatha in Aramaic). (Now it was the day of preparation for the Passover, about noon [or nine o’clock]) Pilate said to the Jewish leaders, “Look, here is your king!”

Then they shouted out, “Away with him! Away with him! Crucify him!” Pilate asked, “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”[3]Because he wanted to satisfy the crowd, Pilate decided that their demand should be granted.

He released, Barabbas, the man they asked for, who had been thrown in prison for insurrection and murder.  But he handed Jesus over to their will, to be crucified. [4]So they took Jesus, stripped him of the purple cloak and put his own clothes back on him. Then they led him away to crucify him.

In "Avinu Malkeinu" in the Talmud, a rabbi prays to God for rain (a metaphor for God’s provision) with these words:

“Avinu Malkeinu, our father, our king, we have sinned against you. Our father our king, we have no king other than You. Our father, our king, for your sake have mercy upon us.”[5]

Soooo….. we have a problem. The Jewish people knew that they had one King, God. They should have said, “We have no king but Yahweh.” Unfortunately, this misplaced allegiance is not new. It began with,

“Give us a king! Then we will be like all the other nations, with a king to lead us and to go out before us and fight our battles.” (1 Samuel 8:19-20)

God granted their request, with some guidelines:

“The king must not acquire great numbers of horses… for the Lord has told you, “You are not to go back that way again.” (military aggression) He must not take many wives, or his heart will be led astray (political alliances that introduce idolatry). He must not accumulate large amounts of silver and gold (greed and corruption). (Deuteronomy 17:16-17) 

But all of Israel’s kings, at least until Israel and Judah split, pursued at least some and sometimes all of those things. When the kingdom split, there was a wild rollercoaster of kings who followed God’s instructions and those who did not.

If you remember, the Sadducees asked Herod, the richest man in the world, to become the King of the Jews to act as a buffer from Rome. I suppose at that time they were acknowledging they had no king – or at least no trust in a king - but Herod. This led to a remarkable amount of corruption as the religious leaders got intertwined with Roman power and luxury.

When the Sanhedrin (the ruling body of the Jews) got concerned that Jesus was going to get them in trouble with Rome (John 11:48), they arrested him. Then they ask for the way of the Zealots when given a choice between a King of Peace and a King of War for protecting the children of God and advancing the Kingdom of God.  

“The chief priests answered, We have no king but Caesar! Our Messianic hope is dead, our national independence is at an end, our witness as a people to truth, our listening to the voice which would have gathered us together, are over. As before they had shouted, "Not this Man, but Barabbas!" so now, "Not the Lord of glory, but the demon lord of Rome; not this King of kings, but Tiberius Augustus." They elected Caesar to be their king; by Caesar they were destroyed. The kingdom of God, by the confession of its rulers, has become the kingdom of this world.” (Pulpit Commentary)

I have been thinking of different places in the Bible where we get a vision for what it looks like when Jesus - and only Jesus - is our King. Two passages came to mind: The Sermon on the Mount, and 1 Corinthians 13. I’m going to try to combine the two of them. It’s not a perfect overlap, but as you might expect, the Bible has themes that are revisited a lot. Here is a sketch of 1 Corinthians 13 with some other biblical passages offered as support – most from the Sermon on the Mount. Also, this is a sermon not a book, so there a ton of nuance that is missing. Try not to get distracted by that. Soak in the main point before unpacking the complexities of life that are also relevant.

When we have no King but Jesus, we will have a love that is patient, especially while enduring difficulty or suffering (see also Matthew 5:38-42). We are going to need to define love. The agape love of the cruciform Christ has been defined this way:  

“[Agape love] devotes total commitment to seek your best no matter how anyone may respond. This form of love is totally selfless and does not change whether the love given is returned or not.” [6]

In other words, it’s about a posture of the heart that is for others, always. We never stop praying and desiring for the righteous flourishing of everyone, even those who bring us difficulty and suffering, and we participate in that as appropriate. When we can’t, we pray and hope that others will.

When Caesar is our king, we will be aggressive and hostile in the face of difficulty. We will be quick to give up and wish ill on others. When our King, Jesus, leads us, we are able to patiently endure through suffering as Jesus modeled for us, and we will never stop hoping and praying for the healing and righteous transformation of those who have brought us difficulty and suffering.

When we have not King but Jesus, we will have a love that is gentle and consistently kind in service to others (see also Matthew 5:7). Gentleness is not weakness; gentleness is using our strength and resources mercifully in service to others. It’s using our authority carefully.

When Caesar is our king, we will want to “lord it over others,” flex our authority and be served (Matthew 20:25). When our only King, Jesus, leads us, our love is determined to show a pattern in life that exhibits strength and authority under control such that those around us learn why it is the kindness of God that leads us to move closer to God. (Romans 2:4)

When we have no king but Jesus, we will have a love that is not envious or jealous when others are blessed. Someone is healthy when we are not? Someone has great vacations when we barely make it paycheck to paycheck? Someone eats anything they want and never exercises and looks like a model, and I can’t have tofu without it going right to my belly? When others are flourishing in true health and righteous blessing, we can rejoice for them no matter our own circumstances.

When Caesar is our king, our envy will want the good others have so much that their success will become our idol. We will do anything to get what they have, and if we don’t, we will hate them all the more. When our only King, Jesus, leads us, we can truly say, “Good for you. I’m happy for you,” because we trust that God can and does provide what we truly need from His glorious riches given to us through Jesus. (Philippians 4:19)

When we have no king but Jesus, our love of God and others does not allow us to be proudly boastful about our own importance. (see also Matthew 6:1-8) Over and over, Jesus talks about those who pray and give alms in secret, who don’t let the left hand know what the right hand is doing (Matthew 6:3-4), and who are not like the Pharisees, who “loved the praise of men more than the praise of God.” (John 12:43)

When Caesar is our king, it is all about us: our accomplishments, our success, our comfort, our self-importance, much to the frustration of those around us. (It’s exhausting to pat the arrogant on the back sufficiently.) When our only king, Jesus, leads us, we don’t need to position ourselves to get noticed or applauded to find our validation, because, Jesus has grounded our value, our identity, our worth, and that is enough. We are able to release people from the need to admire us with sufficient awe, because we are humble, consistently focusing on bringing honor to others rather than ourselves. (Philippians 2:3)

When we have no king but Jesus, our expression of love is not dishonorable or improper; it takes on a form that is compelling and attractive (see also Matthew 5:3-10).In other words, our lives will offer a compelling witness to the hope of Christ in us, transforming us into the image of cruciform love. Acts 2 tells us of how the first Jesus followers found a way to do this in their context:

The community continually committed themselves to learning what the apostles taught them, gathering for fellowship, breaking bread, and praying. Everyone felt a sense of awe because the apostles were doing many signs and wonders among them. 

There was an intense sense of togetherness among all who believed; they shared all their material possessions in trust. They sold any possessions and goods that did not benefit the community and used the money to help everyone in need. They were unified as they worshiped at the temple day after day. In homes, they broke bread and shared meals with glad and generous hearts. 

The new disciples praised God, and they enjoyed the goodwill of all the people of the city. Day after day the Lord added to their number everyone who was experiencing liberation. (Acts 2:42-47)

When Caesar is our king, we are radically independent rather than inter-dependent. My stuff is mine; your stuff is yours; tough luck if you’re struggling. You should have pulled yourself up by your own bootstraps and made better choices and worked harder and, well, been more like me (is what it really boils down to). When our only King, Jesus, leads us, we will display God’s generous heart by displaying glad and generous hearts as we use the provision God has given us for the benefit of those in need.

When we have no king but Jesus, our love does not allow us to dishonor others with shame or disrespect (see also Matthew 5:27-30) Truth-telling? Yes. Shaming? No. Honesty? Yes. Disrespect? No. Remember: it is the kindness of God that leads us to repentance, not the meanness of God. There is a godly sorrow that is good, but a shame-filled sorrow is not from God, and is not the fruit of love. (2 Corinthians 7:10)

When Caesar is our king, bullying, gossip, insults and derision are the tools we use to get our way and promote ourselves. When our only King, Jesus, leads us, we will pray, ‘O Lord, keep watch over the door of my lips!’ (Psalm 141:3) so that the righteous treasure in our heart put there by Jesus is revealed in how we say what we say. (Luke 6:45)

When we have no king but Jesus, our love does not allow us to selfishly seek our own honor or attempt to “get what’s mine” (see also Matthew 6:19-25). This is not about guarding our reputation, which is a good thing to do as much as is in our control. This is about greed for honor, fame, and things. When Caesar is our king, we are interested in taking rather than giving; having rights for ourself over having responsibilities toward others; thinking more about building our own honor and prestige than building up others.

When we follow Jesus and walk in love, “What do I owe others as image bearers of God?” will always be more important than, “What do others owe me?” When our only King, Jesus, leads us, we will be consistently asking how we can serve and honor others rather than how we can be served and honored. Ideally, we will create a community in which everyone buys in, so there is plenty of affirmation and honor to go around as we are all consistently offering it to those around us.

When we have no king but Jesus, our desire to love like Jesus loves does not allow us fly off the handle with anger quickly or take offense easily (see also Matthew 5:21-26).We will be slow to anger and abounding in steadfast love and mercy, just like Jesus. (Exodus 34:6) We will practice hospitality of the heart and head, thinking the best of and feeling the best about others unless we are forced to think otherwise.

When Caesar is our king, we will look for perceived offenses and go ballistic to get what we are now owed (in our minds): an apology; an assurance that they were wrong and we are right; maybe just the satisfaction of getting someone to fight or take flight. When our only King, Jesus, leads us, we will not take offense easily. We will be hospitable in our heads and our hearts; if we take offense, we will ask questions (maybe we misunderstood?), and press in conversationally and relationally (maybe this says more about me than it does about you?), with a goal of truth, peace and restoration made easier by navigating our way there with grace and love.

When we have no king but Jesus, our love for others does not allow us to keep a punch list of wrongs we have endured (Matthew 5:43-48. I don’t think this means we have to erase what happened from our memory as if it didn’t happen, because that would be dishonest. It did happen. Memory can be really important so we learn from history. I think this means we won’t keep playing the “wrongs card” over and over as bitterness grows within us. Bengal’s Gnomen translates this phrase as,

“…does not meditate upon evil inflicted by another, with a desire to avenge it.”

There is a secondary meaning that pops up a lot. This is from Barne’s Notes On The Bible: 

“Thinketh no evil - That is, puts the best possible construction on the motives and the conduct of others. It means that a person under the influence of love is not malicious, censorious, disposed to find fault, or to impute improper motives to others. It is not disposed to "think" that there was any evil intention even in cases which might tend to irritate or exasperate us.

It is not disposed to think that there was any evil in the case; or that what was done was with any improper intention or design; that is, it puts the best possible construction on the conduct of others, and supposes, as far as can be done, that it was in consistency with honesty, truth, friendship, and love. 

We desire to think well of [those] whom we love… until we are compelled to [not] do so by the most unbreakable evidence. True religion, therefore, will prompt to charitable judging; nor is there a more striking evidence of the destitution of true religion than a disposition to impute the worst motives and opinions to [others].

When Caesar is our king, the offenses of others are always in our back pocket. We assume the worst of intent right out of the gate, then refuse to back down when we might be wrong. We will keep track, and not let it go. When our only King, Jesus, leads us, we will put the ‘best possible construction’ on the conduct of others until we have unbreakable evidence otherwise; we will practice forgiveness when genuine hurt has been done to us; and we will pursue restoration and fellowship as a hopeful goal.

When we have no king but Jesus, our love does not allow us to delight in unrighteousness or injustice and does not cheer when others are harmed (doesn't revel when others grovel) (see also Matthew 5:3-10). When we see people being harmed by sin or just by life; when we see abuse of any kind - dehumanization, exploitation, cruelty, people using other people, people being denied the dignity they deserve as image bearers of God - we are not okay with it and we certainly never applaud it. Ideally, it breaks our hearts.

When our king is Caesar, we will not only do unrighteous things, we will approve of those who do unrighteous[7] things (Romans 1). When our only King, Jesus, leads us, we won’t want to excuse or applaud that which breaks relationship with God and others, because it will break our heart. When we have no king but Jesus, our love causes us to celebrates honesty, truth, justice and mercy. We will seek first and foremost the kingdom of God and his righteousness (Matthew 6:33), and applaud the pursuit of righteousness wherever we see it.

When we have no king but Jesus, our love gives a safe place of shelter for those bearing burdens (see also Galatians 6:2) When we love with the love of Jesus, we want people to be free of their burdens, be they of sin, or sickness, or a hard life.  We do not want the to feel they have to just get used to them, and we certainly don’t want to add to them. While we help them on this journey, we are called to be a safe place of shelter in a world that too often shames, dismisses or even punishes burden carriers.  

The opening lyrics from a song called “Gimme Shelter” say: “A storm is threatening my very life today. If I don't get some shelter, I'm gonna fade away.” Those with Jesus’ love in them say, “No, that is not okay. You will not fade away. I will bring the kind, loving shelter that Jesus has provided for us all.”[8]

When Caesar is our king, not everybody deserves shelter. Some people matter more than others. In the time of Jesus, the Romans left deformed or unwanted babies out to die, and women and slaves just didn’t matter as much as free men. In Judaism, it was free vs. slave, male vs. female, Jews over Gentiles (Galatians 3:28). Caesar will always have hierarchies of who matters, who deserves our investment, who we must classify as “our neighbor” to determine if they get our love and provision (Luke 10:29)

When Jesus is our king, we say, “Hey, you matter,” to everybody, and we mean it. We will want to not only protect human life from the moment it begins until the moment it ends, but also to help people to flourish, with a Christ-like focus on “the least of these.”  And if they matter – they really matter – they are never just a statistic, or irrelevant, or unimportant. They should matter deeply to us because they matter deeply to Jesus.

When we have no king but Jesus, our love and trust remains hopeful and faithful during difficult times (see also Matthew 5:31-32).

Hopeful (full of hope): believing that God really is Love, and that God is at work in the world in all people and places, and that miracles are real, that history is not destiny, that the Lamb’s cruciform love has overcome death, evil, pain and suffering, and God will restore all things to himself in the end. (Colossians 1:20)

Faithful (full of faith): doesn’t stop believing that and demonstrating our belief through faithful practices.

If we remain hopeful and faithful, God’s love will enable us to bear incredible loads without them breaking our ability to love. In other words, our love will never stop. No matter how near or far away from someone I am, whether relationally or physically (because sometimes boundaries and distance are necessary and healthy things), a love that looks like the love of Jesus is devoted to seeking and praying for God’s best for others no matter how they respond, and no matter if that kind of love given in return. This kind of love is good for others, but it might be just as important for the one giving it. This kind of love kills the root of bitterness; it calms anger and unforgiveness.

When our king is Caesar, that kind of love will always seem strange. Caesar’s love will have an expiration date because it’s dependent on our ability to be lovable or desirable on Caesar’s terms. When someone makes Caesar unhappy, whatever ‘love’ they experienced easily turns to either not caring if they suffer, or wanting them to suffer. This leads to those around Caesar living in fear of falling out of favor, but that’s the point. The fear of Caesar drives them to beg for the fickle love of Caesar.

When we have no king but Jesus, we will love him because He first loved us (1 John 4:19) not because we were good enough to love, but because God is love. It’s what God does. “We will not fear, though the earth give way and the mountains fall into the heart of the sea.” (Psalm 46:2) Perfect love casts out fear, which is why cruciform love is never going to have a place in Caesar ’s palace. Nothing will separate us from the love of God (Romans 8:35-39), so nothing can stop our love, which sends us relentlessly to others for their good on behalf of Jesus.
___________________________________________________________________________

[1] Likely not a question about earthly geography, but a question of divine origin.

[2] “Friend of Caesar” was a political honorific title bestowed by the Roman Empire. Coins of the realm depicting Herod the Great bore the Greek insignia “Philokaisar” meaning “Friend of Caesar.” (“The Chief Priests Answered, ‘We Have No King but Caesar.’ Beyondthesestonewalls.com)

[3] “Sooner than acknowledge that Jesus is the Messiah they proclaim that a heathen Emperor is their King.” (Cambridge Bible For Schools And Colleges) “This utterance is "the formal abdication of the Messianic hope." (Vincent’s Word Studies)

[5] I believe I got this info from Adam Clarke.

[6] https://www.ezilon.com/articles/articles/7675/1/God-is-Agape-Love

[7] Righteous: doing right in the eyes of God, which will mean we do the right thing for others.

[8] I used to sing a hymn, “Under His Wings I Am Safely Abiding.” “Under His wings I am safely abiding; Though the night deepens and tempests are wild, Still I can trust Him, I know He will keep me; He has redeemed me, and I am His child. Under His wings—what a refuge in sorrow! How the heart yearningly turns to His rest! Often when earth has no balm for my healing, There I find comfort, and there I am blest. Under His wings, under His wings, Who from His love can sever? Under His wings my soul shall abide, Safely abide forever.

Harmony #96: Which Jesus Would We Choose? (Matthew 27:15-31; Mark 15:6-20; Luke 23:13-25; John 18:39-19:16)

Then Pilate called together the chief priests, the rulers, and the people, who came up and began to ask Pilate to release a prisoner for them, as was his custom.

(During the feast the governor was accustomed to release one prisoner to the crowd, whomever they requested. At that time they had in custody a notorious prisoner named Jesus Barabbas, who had been thrown into prison with other rebels for an insurrection started in the city, and for murder.)

Pilate said to them, “You brought me this man as one who was misleading the people. When I examined him before you, I did not find this man guilty of anything you accused him of doing. Neither did Herod, for he sent him back to us. Look, he has done nothing deserving death. It is your custom that I release one prisoner for you at the Passover.

I will therefore have him flogged and release him. ”But the chief priests and the elders stirred up the crowd and persuaded them to ask for Barabbas to be released instead and to have Jesus killed. So they all shouted out together, “Take this man away! Release Barabbas for us!”

 Pilate addressed them once again because he wanted to release Jesus, for as he was sitting on the judgment seat, his wife sent a message to him: “Have nothing to do with that innocent man; I have suffered greatly as a result of a dream about him today.”[1]

Pilate said to them, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Christ, the king of the Jews?” (For he knew that the chief priests had handed him over because of envy.) Which of the two do you want me to release for you?”

Then they shouted back, “Not this man, but Barabbas!” So Pilate spoke to them again, “Then what do you want me to do with the one you call king of the Jews?” They all shouted back, “Crucify him!” and kept on shouting, “Crucify, crucify him!”

A third time Pilate said to them, “Why? What wrong has he done wrong? I have found him guilty of no crime deserving death. I will therefore flog him and release him.” Then the governor’s soldiers took Jesus into the palace (that is, the governor’s residence) and called together the whole cohort. They stripped him and flogged him severely.

Then they put a purple cloak on him, and after braiding a crown of thorns, they put it on his head. They put a staff in his right hand, and kneeling down before him they mocked him, paid homage to him, and saluted him: “Hail, king of the Jews!” They spat on him and took the staff and struck him repeatedly on the head and face.

Again Pilate went out and said to the Jewish leaders, “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation against him.” So Jesus came outside, wearing the crown of thorns and the purple robe. Pilate said to them, “Look, here is the man!”

But when the chief priests and their officers saw him, they were insistent, demanding with loud shouts, “Crucify him! Crucify him!” And their shouts prevailed. [2]

* * * * *

PILATE AND HIS WIFE

This is a church history footnote which could be an interesting study if you feel like it.  The view of Pontius Pilate split into Western and Eastern traditions. The Western tradition sees Pilate as a villain, plain and simple. At minimum, he is complicit in evil by his lack of backbone.

In Eastern traditions, however, Pilate and his wife (Procula, or Claudia) will eventually become Christians themselves. Origen taught that Claudia became a Christian after the Resurrection because of that dream. Tertullian wrote that soon after the crucifixion, Pilate converted to Christianity and tried to convince Tiberius to follow suit. Irenaeus said there was even an icon of Jesus painted by Pontius Pilate.

Some traditions claim that Claudia died as a martyr. In the Ethiopian and Coptic church, Pilate and his wife are revered as saints. [3] The Ethiopian tradition even has a feast day for them on June 25.

One reason I like this tradition is because I like being hopeful. I don’t need a villain in Jesus’ story to die a villain. I don’t even want that to be true. I love that part of church history that takes one of the most widely condemned people in the story (Pilate) and closes the story with redemption. Even if it is just tradition, it reminds us of why Jesus died, and who Jesus died for, and what God offers to all of us: salvation, redemption, hope.

JESUS AND BARABBAS

Barabbas, a Zealot, was guilty of murder and insurrection (Mark 15:6; Matthew 27:15; John 18:39). I think we might be sympathetic to some degree if we had been Jewish at that time.

He grew up under the boot of Roman Empire. How much humiliation had he and his family gone through? How many Zealot friends did he see crucified (as that was the punishment for insurrection)? He was going to fight these oppressors.[4] The people probably saw him as a man who acted on his convictions. Turn the other cheek? No, thank you. [5] It was time to pick up a sword and fight.[6] That’s what a Savior would look like.

And we get it to some degree, don’t we? Braveheart? Rob Roy? The Patriot? There is an appeal to hero who rides in (on a horse, in those three movies) to free people from tyranny and oppression, to stop injustice, to make things right. Mel Gibson’s Passion of the Christ depicted Barabbas as a crude, almost beastly man. I doubt that’s what was happening. Barabbas was likely much like William Wallace to many of them.

So, standing in front of the crowd, on a stage filled with Roman oppressors who had already killed thousands of their Jewish family, are two people named Jesus.

The first is Jesus Barabbas, literally “son of the father.” (‘bar’= son and ‘abba’ = father). He is the alpha male; the fighter; the zealot, the embodiment of Jewish nationalism and patriotism, one who raged against the Roman machine.

The second is Jesus, the Christ, also a Son of the Father: advocate of turning the other cheek; promoter of the power of love over the power of the sword, insisting that in his kingdom, love was the weapon that defeated enemies. To many of them, Jesus Christ must have seemed weak, maybe even cowardly. “If the Roman soldier asks you to carry his load one mile, carry it two.” (Matthew 5:41) What? That’s not the way to promote the Jewish cause!

The differences between the two could not have been more glaring.

• Barabbas promised a victory for God’s people on the world’s terms and in the world’s way. We will look at where that goes.

• Barabbas was committed to waging war against Rome with the tools of Rome: the pax Romana, peace by the sword. They hated it when it was used against them and loved it when they could use it against others.

• Barabbas’ creed was likely something like this: “Hate your enemies and do anything it takes to defeat them.”

Meanwhile,

• Jesus promised an everlasting victory for a spiritual kingdom that would transform the world with the power of Heaven. The means – love -  might not feel comfortable or powerful in the moment, but it will bring Jesus’ vision of Kingdom life as we participate in God’s plan to reconcile all things to himself. (Colossians 1:20)

• Jesus would “overcome the world” (John 16:33) not by taking the lives of others, but giving his life for others. “This is my body, broken for you.” (Luke 22:19) The cross is not just the source of our salvation, it is the shape of our lives in and for the world. We followers of Jesus are a cruciformed people called to display cruciform love.

• Jesus, on the cross, asked God to forgive those who killed him rather than directing his followers to get their vengeance. He was fighting – and winning - the greatest fight of all on their behalf already.[7] And – get this – something far more important would happen to their enemies then vengeance. They would be transformed into brothers and sisters in Christ.

But…it’s so easy to default to the world’s terms and the worlds’ way. Consider God’s chosen people in the Old Testament.

They had the 10 Commandments. They had the tabernacle. They had the prophets, judges and kings. They were equipped to be a ‘holy’ (set apart) group that demonstrated what an ‘abundant life’ looked like when with God’s image bearers aligned their hearts and hands with His plan. This was God’s plan for revealing Himself to the world! Yet they kept failing to live as God’s holy people because they kept embracing the idolatrous ways of the cultures around them. Read the prophets. Not only did their witness crumble; the community of God’s people fell into ruin.

When Jesus showed us God’s plan for God’s community of people should be present in the world, he was showing us the path of life. The problem with the way of Barabbas is that it doesn’t lead to life.  

 Remember, we harvest what we plant. (Galatians 6:7) If the way of the world’s order is what we plant – if we follow Barabbas and follow a template established by the Empire - we shouldn’t expect a different harvest. The root determines the fruit. If wise choices are justified by “her children” (her legacy, Luke 7:35), surely foolish and destructive choices is revealed by its legacy as well.

This is what happened with the way of Barabbas/Rome. Rome wiped out the Zealots and the people around them and destroyed the Temple when the Zealots used the way of Barabbas one time too many.

“The Great Revolt of 66-70, followed some sixty years later by the Bar Kokhba revolt, were the greatest calamities in Jewish history prior to the Holocaust. In addition to the more than one million Jews killed, these failed rebellions led to the total loss of Jewish political authority in Israel until 1948.”[8]

That’s the fruit of the Barabbas root. I was reading an article called “Why We Still Choose Barabbas Today.” A phrase stuck with me.

“Every time we choose Barabbas, some innocent soul somewhere ends up on a cross.”[9]

The author was not suggesting that when innocent people die they are just like Jesus. The author’s point was that the way of Barabbas always leads to innocent people paying the price. This is often referred to as “collateral damage.” In times of actual warfare, the unfortunate reality is that innocent people get hurt. Even the best and most well-intentioned attempts to keep civilians safe often fall short. Those who fight guided by Just War Theory seek to avoid this at all costs.

But in spiritual warfare – when Kingdom and Empire clash with ideas, and ideologies, and politics, and culture wars -  if we are truly following the path of Jesus, there will be no collateral damage. If every gift that comes from God is good (James 1:17), and we pass on the gifts that are given to us, then everything we pass on will be good. That’s part of the beauty of Jesus’ way. Here’s an easy test to see if we are following Jesus Barabbas or Jesus the Christ.

If the way in which we engage with people on behalf of the Kingdom results in collateral damage, we have strayed from the way of Jesus and into the way of Barabbas.

But if what we are doing is helping people to get out of the suffering or harm they are experiencing and protecting them from new damage, both practically and spiritually, that’s going to be the way of Jesus.[10]

The transforming, overwhelmingly powerful truth that Jesus revealed was the way to and of God the Father. The revelation of God as Jesus showed us the way God desires His people to be present in the world. The lesson culminated when, on the Cross, Jesus revealed definitively what God’s love and identity looks like: cruciform (“cross”), kenotic (“emptying”) love.

“It means God, in Christ, humbled himself, emptied himself of all status, safe places and physical power to selflessly reach out to the lowest levels of human existence. In an act of downward mobility he never used physical force or power in bringing the gospel to all, even to slaves, and in doing so he was crucified.  

The gospel of mercy and love, of downward empowerment, caused havoc in the worldly empires simply because it contradicts the value system of this world. Leaders and crowds can't take it. They prefer to crucify it or send it away!”[11]

Jesus entered our world and showed us the way his power should be used: he served others, ate meals with outcast sinners, empathized with the poor and the powerless, sought for and saved the lost, refused to break a bruised reed, challenged hypocrites who burdened others and distorted people’s view of God, healed the broken in body and soul, forgave and restored repentant sinners, and searched for every lost sheep until he found it.

Jesus’ power is seen in things Barabbas dismissed. It is the power of love, the embrace of grace and mercy, the emptying of self, the working for the good of others. For followers of Jesus, being "in Christ" means that this cruciform shape takes shape in us.

The secret to being present like Jesus in the world is likely going to mean being the kind of people considered weak in the eyes of the world:

“You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave, just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” 

Following Jesus means joyfully and relentlessly serving friends and enemies with sacrificial love in response to how Jesus served us.[12]

 * * * * *

We get the same question that the Jewish people got 2,000 years ago: who do we want? Jesus Barabbas or Jesus the Christ?[13] Charita Goshay has an interesting perspective on how embracing the way of Barabbas allows us to avoid the Kingdom of Truth in which Jesus is King.

They chose Barabbas because he demanded nothing from them; no self-examination, no repentance, no acts of mercy or forgiveness. Jesus, on the other hand, made folks uncomfortable. He was a radical who stood religion on its head by publicly exposing the religious hypocrisy while treating women, the poor and the powerless as people worth loving. He ate with crooks, talked to Samaritans and had the effrontery to heal on the Sabbath and forgive people of their sins. 

The crowd shouted for Barabbas that day because truth demands certain things from us. It calls us to grow up, to stretch and reexamine our innermost motives and to make sacrifices when we’d rather not…We might be required to change some things, and well, who needs that?

 We want a truth that doesn’t require anything of us. We prefer Barabbas because he doesn’t call us out. He lets us do what we want. Truth points out things that we’d rather not hear. It makes us defensive, angry and irrational until the next thing we know, we’re rooting for Barabbas with no idea how we lost our way.[14]

 We must love Gospel truth, because Christianity was designed to be the conscience of the culture, speaking truth to power, backed up by a witness in words and actions that is consistently faithful to the way of Jesus. Christians are meant to bring the salt of truthful, just and merciful love to keep the culture from decaying into deceit, injustice and mercilessness. Christians are meant to live in such a way that everything we do shines a gospel light of self-giving, cruciform love into the self-centered, unloving darkness of the broken empires in which we live.

When Satan tempted him with that power of earthly thrones, Jesus flatly rejected it. He had a better plan. He offered a vision in which power serves others out of cruciform love: the ‘haves’ (with finances, reputation, resources, etc.) take care of the ‘have nots’ (just like God gives us provision from His abundance); the healthy of all kinds take care of the sick of all kinds (just like God has done for us); the strong use their strength to take care of the weak (you see the pattern here), and the truth-tellers speak healing and hope-filled words that first illuminate and then dispel the darkness of deceit.[15]

So that we don’t get confused about which path we are on, let’s look at the truth of Jesus’ Kingdom so that we are clear about the difference between the way of Jesus Barabbas and the way of Jesus the Christ.

Barabbas was a violent revolutionary on behalf of God’s people; Jesus is the suffering servant so that all people may become God’s people (Isiah 52-53).

Barabbas hated his enemies enough to kill them to bring about God’s kingdom; Jesus loved his enemies enough to die for them to expand God’s kingdom. (John 3:16)

Barabbas wanted to destroy the lost (Romans); Jesus came to seek and save the lost. (Luke 19:10)

Barabbas wanted to condemn and punish the world around him; Jesus did not come to condemn the world (it stood condemned already): he came to solve that problem and save it. (John 3:17)

Barabbas chose a solution where power bullies and coerces; Jesus chose a solution where power invites and beckons. (John 1:39)[16]

Barabbas decided that the Kingdom ends justified using Roman means; Jesus showed that the means of bringing about the Kingdom of God are inseparable from the end result of the Kingdom of God. (#sermononthemount, Matthew 5-7)

When the disciples wanted to call down fire on Samaria, they were following the way of Barabbas. (Luke 9) When they were sent there to evangelize instead, that was the way of Jesus. (Luke 10)

When Peter pulled a sword to protect Jesus and fight for the kingdom of God, that was the way of Barabbas. (Luke 22) When Jesus died on the cross to further the kingdom of God, that was the way of Jesus. (Matthew 27)

When we demand honor and prestige, that’s the way of Barabbas. When we stop pursuing honor and prestige and instead eagerly ‘esteem others better than ourselves,’ that’s the way of Jesus. (Philippians 2:3, for example)

When our priorities are formed by the demands of the powerful, that’s the way of Barabbas. When our priorities are formed by the needs of the powerless, the “least of these” found in the highways and byways and from which Jesus invites them to feast at his table, that’s the way of Jesus. (Luke 14:23)[17]

Whenever we abandon cruciform love as the heartbeat of everything we do, that’s the way of Barabbas. Whenever we embrace cruciform love as the heartbeat of everything we do, that’s the way of Jesus.[18]

There is a price to doing this. It’s not for the faint of heart. We will have to take up a cross and know the fellowship of Jesus’ suffering to know the power of his resurrection (Philippians 3:10). The cross testifies to the price of following Jesus into a life of cruciform love.

But, the way of Jesus is the only way for followers of Jesus.

When God wanted to confront the powers and principalities of this world, He died as an act of love. It was the most powerful thing that has happened in the history of the world. Evil, death, hell, the grave: all of it defeated through the power of Jesus’ cruciform love.

And if the power of the cross is the greatest, most profound, most sweeping power in the world – well, then being like Jesus to present Jesus to the world is the most powerful thing we can do to in a world groaning under the weight of sin-filled brokeness as it awaits God’s redemption. (Romans 8)

And because the most powerful act in human history is a man laying down his life for his enemies in an act of cruciform love, every time I am led by the Holy Spirit to respond in worship with my cruciform presence in the world, that is the most powerful thing I can do as I join in Jesus’ mission.[19]

The all-powerful God in Christ has leveraged His power for us, by his love, so that our love for our enemies would be stronger than our desire to destroy them, and thus reveal the cruciform love of Jesus.

This is the Gospel of Jesus Christ that we proclaim. This is the way of Jesus.

 ________________________________________________________________________
[1] From Pulpit Commentary: “In the whole history of the Passion of Christ no one pleads for him but a woman, the wife of a heathen governor, the deputy of the emperor of the world."

[2] “The most that we can say for Pilate is, that he was disposed to justice, but was not inclined to hazard his comfort or safety in doing it. He was an easy, pliable man, who had no objection to do a right thing if it should cost him no trouble; but he felt no disposition to make any sacrifice, even in behalf of innocence, righteousness, and truth.” (Adam Clarke)

[3] An author wrote on The Byzantine Forum: “I attended an Orthodox icon blessing in a private home once where there was also an Ethiopian Orthodox priest. So I took that opportunity to ask him if he and his Church really venerated "St Pontius Pilate?" To which he answered enthusiastically, "Yes, of course - don't you?"

[4] This section is considerably influenced by “Jesus or Barabbas – which “son of the father” are we following?” from One Lord One Body Ministries.

  https://onelordonebody.com/2013/08/10/jesus-or-barabbas-which-son-of-the-father-are-we-following/

[5] I’m thinking of a recent hockey game where the Canadian fans booed our national anthem because of the tension between the U.S. and Canda, and the American hockey players promptly started a brawl with the Canadian hockey players. Social media loved it. “America is back!” That may be, but it’s not looking like the way of Jesus.

[6] In 2021, a prominent speaker at a Turning Point USA conference said, in reference to how Christians should be fighting the culture wars, “We’ve turned the other cheek, and I understand, sort of, the biblical reference — I understand the mentality — but it’s gotten us nothing. OK?” In his report for Relevant, Senior Editor Tyler Huckabee wrote that [the speaker] “is more correct than he probably knows here. Christianity is a poor device for gaining worldly influence.”

[7] I am passing on things I learned in “Who do you want: Barabbas or Jesus? Power and empowerment in theological education.” Stellenbosch Theological Journal

[8] https://www.jewishvirtuallibrary.org/the-great-revolt-66-70-ce

[9] Thanks to thoughtful insight found “Why We Still Choose Barabbas Today” at https://goodfaithmedia.org/why-we-still-choose-barabbas-today-cms-15823/

[10] I am borrowing thoughts articulated well “Jesus Barabbas or Jesus Christ?” at  https://www.thebanner.org/departments/2015/12/jesus-barabbas-or-jesus-christ

[11] “Who do you want: Barabbas or Jesus? Power and empowerment in theological education.” Jurgens Hendriks.

[12] A theologian and author named Marva Dawn says that the "tabernacling" (dwelling) of God that takes place in our weakness creates the openness for the power of the Holy Spirit to operate through us. "Dying to ourselves, dying to our attempts to use our own power to accomplish God's purposes are all part of the gospel of grace - the end of ourselves and therefore the possibilities of new life with Christ, in vital union to him."

[13] HT to “Why We Still Choose Barabbas Today.”  https://goodfaithmedia.org/why-we-still-choose-barabbas-today-cms-15823/

[14] HT to “Even Today, We Are Still Choosing Barabbas.”  https://www.tmnews.com/story/news/2021/04/04/commentary-even-today-were-still-choosing-barabbas/44030405/

[15] History reveals over and over that whenever Christianity seeks to join the gatekeepers exercising power in Empire culture, it stops being salt and light. (The Sanhedrin were a prime example of this in Judaism in Jesus’ day). Why does this happen? It stops speaking truth to power because it is the power, and self-reflection is uncomfortable.  It doesn’t see the decay embedded in the world order because it is using the tools of the world order, and it’s so easy to let the ends justify the means. It doesn’t effectively shine gospel light into the darkness because its compromised gospel light grows increasingly dim, and it gets harder to separate what’s dark from what’s light.

[16] Google “the invitations of Jesus”

[17] Think of the classic “quarter of the vulnerable” in the Old Testament around which Jewish society banded together to care for: widows, orphans, immigrants, and the poor. 

[18] Jesus told two of His disciples who wanted to take action like Barabbas (Luke 9:55, 56) that they didn’t know what “spirit” they are of. Jesus doesn’t want us becoming like the world while challenging the world order.  Martin Luther King Jr. was a minister deeply formed by biblical ethics. He once said, “But there is something that I must say to my people who stand on the warm threshold which leads into the palace of justice. In the process of gaining our rightful place we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred.”

[19] I am paraphrasing some comments found at https://restorationlex.com/blog/choosing-barabbas-a-response-to-the-capitol-insurrection/. One money quote from the article: “The response to this moment is to remember who we are: the people of Jesus. Together, we are the politics of God in this world. As Stanley Hauerwas has said: “The church…stands as a political alternative to every nation, witnessing to the kind of social life possible for those that have been formed by the story of Christ.”

Harmony #93 What Jesus Provided For Judas (Matthew 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-11)

Before we read this passage, let’s set the scene. It’s Holy Week. Jerusalem is packed with hundreds of thousands of Jewish worshippers. A ”crowd” is going to appear to arrest Jesus, because there has been a history of violent uprising during this week. Considering the way Jesus was greeted when he entered Jerusalem, this has the potential to be explosive. We will see that the crowd has swords and clubs. The weapons suggest Romans (swords) and the Sanhedrin’s guard (clubs). They do NOT want this to get out of hand.

While Jesus was still speaking, suddenly a crowd appeared, and the man named Judas, one of the twelve, was leading them. (Now Judas, the one who handed him over[1], knew the place too, because Jesus had met there many times with his disciples.)

So Judas obtained a squad of soldiers and some officers sent by the chief priests, Pharisees and experts in the law, along with elders of the people. They came to the orchard with lanterns and torches, and armed with swords and clubs.

(Now the one who was handing him over had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) When Judas arrived, Jesus said to Judas, “Friend,[2] do what you are here to do.” Judas went up to Jesus immediately and said, “Greetings, Rabbi!” and kissed him. But Jesus said to him, “Judas, would you hand over the Son of Man with a kiss?”

There is a lot of conversation about, “Why a kiss?” Judas could have put his arm around Jesus’ shoulder. He could have stood in front and pointed. He could have led Jesus to the arresting crowd. Instead, he kissed him.

Among all the reasons I studied this week, I am leaning most heavily toward the idea that the answer is found in Psalms 2, a coronation hymn that was sung at the inauguration of each new king in the line of David. Based on Jesus’ reception in Jerusalem, the masses of the people clearly thought that’s who he was. If you remember, it’s why Jesus wept. The crowds thought a king like David – A Zealot Messiah and King – was about to defeat Rome and usher in an earthly kingdom that would bring peace through the sword, and Jesus knew they were so tragically wrong. So, how is this coronation psalm related to Judas kissing Jesus? Here is the psalm.

Why do the nations conspire and the peoples plot in vain? The kings of the earth rise up and the rulers band together against the Lord and against his anointed, saying, “Let us break their chains and throw off their shackles.”

The One enthroned in heaven laughs; the Lord scoffs at them. He rebukes them in his anger and terrifies them in his wrath, saying, “I have installed my king on Zion, my holy mountain.”  I will proclaim the Lord’s decree:

He said to me, “You are my son; today I have become your father. Ask me, and I will make the nations your inheritance, the ends of the earth your possession. You will break them with a rod of iron; you will dash them to pieces like pottery.

Therefore, you kings, be wise; be warned, you rulers of the earth. Serve the Lord with fear and celebrate his rule with trembling. Kiss his son, or he will be angry and your way will lead to your destruction, or his wrath can flare up in a moment. Blessed are all who take refuge in him.

I suspect Judas may have been sending more than one signal with that kiss. I wonder if this was a coronation kiss, a signal to Jesus that he believed Jesus was about to be the earthly king in the line of David who was about to break Rome with a rod of iron. It’s a Zealot’s dream. We’ll come back to this in a bit.

Then Jesus, because he knew everything that was going to happen to him, came and asked them, “Who are you looking for?” They replied, “Jesus the Nazarene.” He told them, “I AM.” [3](Now Judas, the one who handed him over, was standing there with them.) So when Jesus said to them, “I AM,” they retreated and fell to the ground.

Then Jesus asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.” Jesus replied, “I told you that I am he. If you are looking for me, let these men go.” He said this to fulfill the word he had spoken, “I have not lost a single one of those whom you gave me.” Then they came and took hold of Jesus and arrested him.

 When those who were around him saw what was about to happen, they said, “Lord, should we use our swords?” Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, cutting off his right ear. (Now the slave’s name was Malchus.[4]) But Jesus said, “Enough of this!” And he touched the man’s ear and healed him.

Then Jesus said to Peter, “Put your sword back in its sheath! For all who take hold of the sword will die by the sword.  Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now? How then would the scriptures that say it must happen this way be fulfilled? Am I not to drink the cup that the Father has given me?”

Then, at that moment, Jesus said to the crowd, the chief priests, the officers of the temple guard, and the elders who had come out to get him, “Have you come out with swords and clubs to arrest me like you would an outlaw? Day after day I was with you, teaching in the temple courts, yet you did not arrest me.

But this has happened so that the scriptures of the prophets would be fulfilled. This is your hour, and that of the rule of darkness!” Then the squad of soldiers with their commanding officer and the officers of the Jewish leaders arrested Jesus and tied him up. Then all the disciples left him and fled.

 I need to add something from an upcoming text to round out where we are going this morning.

When Judas, who had handed him over, saw that Jesus was condemned, he was seized with remorse and returned the thirty pieces of silver to the chief priests and the elders.  “I have sinned,” he said, “for I have handed over innocent blood.” “What is that to us?” they replied. “That’s your responsibility.” So Judas threw the money into the temple and left. Then he went away and hanged himself. (Matthew 27:3-5)

Let’s talk about Judas so that we can talk about Jesus.

Judas has an interesting history in church lore. There have been sharply different opinions about him in terms of his motivation in both Jewish and Christian history. Let’s start with the question of whether or not he was ever truly a follower of Jesus. 

• Judas left all to follow Jesus (Luke 14:33).

• He picked up his cross (Luke 14:27)

• He loved Jesus more than his own family (Luke 14:26)

• Judas cast out devils, healed, and preached (Matthew 10:1-27).

• John 3:22 notes "After this, Jesus and his disciples went into the region of Judea, where he spent some time with them baptizing." Surely, Jesus would have baptized his disciples if they are baptizing others.

• Jesus said that Judas’ name was written in the Lamb’s book of life (Luke 10:20).

• Jesus said that Judas was one of His sheep who’s Father was God  and whose Spirit would speak through him (Matthew 10).

• Judas would have a throne in Heaven upon which he would judge Israel (Matthew 19:28; Luke 22:30).[5]

• When Peter said, “WE believe and are sure that you are the Christ, the Son of the living God,” (Matthew 16:16) that “we” included Judas.

 Judas checks all the boxes for someone who genuinely followed Jesus, at least in the terms that we discuss when we talk about what it looks like to become and be a follower of Jesus.

• A firm belief that Jesus was the Christ, the Messiah, the Son of God sent to save humanity by conquering evil and forgiving sins.

• A declaration of this belief (in this case, through Peter’s words of what “we” said about Jesus)

• A baptism in the name of Jesus

• A choice of Jesus over all others

• An evangelistic fervor

• A demonstration of the power of God through the Spirit of God

• An identification of sheep, with his name in the Book of Life.

I feel pretty good saying Judas was a genuine follower of Jesus. Here’s a trickier question: What was the spiritual fate of Judas after he handed Jesus over to death?

PERSPECTIVE ONE

Judas betrayed Jesus because he did not believe or trust that Jesus really was the Christ, the Son of the Living God, the long -awaited Messiah. His betrayal showed his rejection of Jesus. In this scenario, Judas wanted Jesus arrested and killed because Jesus was now a blasphemer, claiming to be God when he was not. Judas’ kiss, then, was mockery of Jesus. Maybe even calling him Rabbi was a pointed message: “That’s all you are.”

 Judas is the super villain in this perspective, one “Satan entered” to make Judas an adversary and accuser to commit murderous sin. His later anguish happens when he is overwhelmed with guilt for the sin he committed when he realized he was wrong. The follow-up question would almost always be, “Could Judas be in heaven?” Or even, “Would it even have been possible for Judas to have been forgiven and saved?”

PERSPECTIVE TWO

Judas believed in Jesus, just the wrong way. He was a Zealot; he believed Jesus really was the Messiah meant to usher in a Zealot Kingdom of God. He is getting the ball rolling by handing Jesus over. It’s holy week; Jerusalem is packed with hundreds of thousands of Jewish worshippers. This was the time. In this scenario, his kiss was sincere, perhaps even loving. Satan entered into him, but Satan’s work was deception about Jesus’ mission and the urging to do a thing that would end up getting Jesus killed, which Satan was all for.

Judas’ remorse is a result of realizing Jesus waas going to let himself be killed rather than ascend to a throne. (“When he saw that he was condemned, he was seized with remorse”). That wasn’t what he envisioned happening at all. When he realized his terrible mistake, he could not live with himself. In this view, when Jesus on the cross said, “Father, forgive them. They don’t know what they do,” this may well have included Judas.

So, two very different views of Judas. Both have been present in the history of Judaism and Christianity. If nothing else, wrestling with this opens up opportunity for discussion about true discipleship, the nature of forgiveness and redemption, the reality of what kind of Messiah Jesus actually is, etc.

 But there’s more that has been part of this discussion.  

The Apostles' Creed states that Jesus "descended into hell" (a reference to Ephesians 4:9). The very Peter who betrayed Jesus in a different later wrote that the "gospel was preached even to those who are now dead." (1 Peter 4:6). Huh. That would mean Judas saw Christus Victor in the flesh. Meanwhile, there are other verses that reference what Jesus did on Silent Saturday.

“For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit. After being made alive, he went and made proclamation to the imprisoned spirits— to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built.”  (1 Peter 3:18-20

"How can someone enter a strong man's house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house." (Matthew 12:29) 

“When Jesus ascended up on high, He led captive all that had captured us!” (Ephesians 4:8)

Depending on how you read these passages – and there’s room to rearrange the details – you encounter the question that people have disagreed about for a couple centuries: did Jesus preach to just the righteous dead or everybody? Did Jesus free just the righteous who responded or did he free everybody? Just how thorough was the plundering when he bound the strong man?

This event is referred to in church history as the Harrowing as Hell (technically, the Harrowing of Hades). In life, Jesus plundered Satan’s kingdom (think exorcisms); in his death, Jesus plundered the very heart of Satan’s realm. Like Samson, he did more damage in his death than he did in his life. [6]Colossians 2:15 notes,

“He disarmed the rulers and authorities. He made a public example of them[7], by conquering them in his cross.” (Colossians 2:15)

Eastern teachers such as Clement, Origen, Cyril and John of Damascus said that Christ in Hades preached the gospel to evangelize all the unbelieving dead. Weser, theologians such as Augustine and Tertullian spoke of Christ descending to the lower regions to unite specifically faithful patriarchs and prophets to himself.[8]

The early Christian Church understood that the power of the death of Christ worked backwards in time as well as forwards in time, offering Salvation to all who had ever lived and all who were yet to be born.[9]

The Eastern teachers proposed that Jesus emptied Hades; the Western teachers taught that those already inclined toward righteousness responded. Either way, all heard Jesus proclaim who he was and had a choice to respond to this revelation denied them because they were born too soon.

Next question: Was Judas, who was already there – rescued?  Or put another way, did Jesus’ death make possible a life eternal for even Judas? Was Judas inclined toward righteousness (Scenario B above) or not (Scenario A)?

Depending on how you understand the Harrowing of Hell, you will have different conclusions. I want to point out something that remains relevant no matter where you land. Jesus was on mission to offer a salvation that could save even Judas. Jesus had already told his disciples what God was like as expressed through Jesus.

“Suppose one of you has a hundred sheep and loses one of them. Doesn’t he leave the ninety-nine in the open country and go after the lost sheep until he finds it? And when he finds it, he joyfully puts it on his shoulders  and goes home.  

Jesus had insisted throughout his ministry that this was true.

“And this is the will of Him who sent Me, that I shall lose none of those He has given Me, but raise them up at the last day.” (John 6:39)

“ I give them eternal life, and they shall never perish; no one will snatch them out of my hand.” (John 10:28)

“I have not lost a single one of those whom you gave me.” (John 18:9)[10]

Judas forgot that Jesus will search for the one lost sheep until he finds them. Jesus does not give up on his sheep, and he already declared Judas a sheep of his. After Judas handed him over, that rescue mission started almost immediately on the cross, an act of cruciform love in which Jesus took the weight of either Judas’ betraying sin or terrible misunderstanding of Jesus, or both.  Whatever evil that was in Judas and whatever evil he did or caused to happen, Jesus took all of that upon himself - and overcame it. Here’s Paul explaining this in 2 Corinthians 5: 

10 For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad.”

This sounds like trouble for Judas. Let’s keep reading. I’m going to skip to verse 17, but I encourage you to read the whole chapter later.

Therefore, if anyone is in Christ, the new creation has come.  The old has gone, the new is here! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation:  that God was reconciling the world to himself in Christ, not counting people’s sins against them.  

And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God.  God made him who had no sin to be sin for us, so that in him we might become the righteousness of God. 

Judas had a mission field awaiting him in which he could have told of the unbelievable, grace-filled love of Jesus. That was Peter’s testimony, and he publicly denied that he was a follower of Jesus. That was Paul’s testimony, and he killed followers of Jesus. That could have been the testimony of Judas

Rember, the apostle John establish.ed that “Jesus loved them until the end” (John 13:1). Jesus never stopped loving Judas. Jesus was always the father in the story of the Prodigal Son, eager to run and embrace his lost and wandering child. He never stopped being the Great Physician, there to heal all the sick. He established himself as the true Passover Lamb, showing that neither physical or spiritual death would have the last word. The transformative power of cruciform love never stops being offered to those who would have the love of Jesus write their story. 

Within days after Judas handed over Jesus, Jesus made a way for him to be reconciled to God and to become the righteousness of God. Then, Jesus would rise and go to the disciples, calling back into his service all of them hid, who denied that they knew him, who were convinced he was a failed Messiah. He called them all back and restored them, because nothing can separate us from the cruciform love of God. Then, he sent the promised Holy Spirit, because nothing will separate us from the cruciform presence of God. Then, his church will permeate the world, because the cruciform mission of God will salt and light the world. In His death and resurrection, Jesus broke the back of evil. Nothing from Satan’s realm can have dominion over us.

This does not mean I am right, but I admit that I want to believe that Jesus revealed himself in all his cruciform power and love to Judas in Hades and triumphantly marched him out of the devil’s domain and into the Kingdom. It’s hard to imagine a more thorough conquering of the rulers and authorities. The Bible does not clarify what happened, of course. I hope it’s okay that I want to believe that is true.

I’d like us to learn something from Judas. Judas not only misunderstood who Jesus was in terms of his physical impact as the Messiah, Judas did not understand just how loving Jesus was. He seems to have despaired of recovering from what he did. Friends, never despair at the love of Jesus. Don’t underestimate the power of cruciform love. Paul unpacks it in Romans 8. 

If the Spirit of God is leading you, then take comfort in knowing you are His children… The Spirit you have received adopts you and welcomes you into God’s own family. That’s why we call out to Him, “Abba! Father!” as we would address a loving daddy…If we are God’s children, that means we are His heirs along with the Anointed, set to inherit everything that is His. 

If we share His sufferings, we know that we will ultimately share in His glory. Now I’m sure of this: the sufferings we endure now are not even worth comparing to the glory that is coming and will be revealed in us.  For all of creation is waiting, yearning for the time when the children of God will be revealed… 

And there is more; it’s not just creation—all of us are groaning together too. Though we have already tasted the firstfruits of the Spirit, we are longing for the total redemption of our bodies that comes when our adoption as children of God is complete— for we have been saved in this hope and for this future…

We are confident that God is able to orchestrate everything to work toward something good and beautiful when we love Him and accept His invitation to live according to His plan… So what should we say about all of this? If God is on our side, then tell me: whom should we fear? 

If He did not spare His own Son, but handed Him over on our account, then don’t you think that He will graciously give us all things with Him… Jesus the Anointed died, but more importantly, conquered death when He was raised to sit at the right hand of God, where He pleads on our behalf. 

So who can separate us? What can come between us and the love of God’s Anointed? Can troubles, hardships, persecution, hunger, poverty, danger, or even death? The answer is, absolutely nothing… But no matter what comes, we will always taste victory through Him who loved us. 

For I have every confidence that nothing—not death, life, heavenly messengers, dark spirits, the present, the future, spiritual powers, height, depth, nor any created thing—can come between us and the love of God revealed in the Anointed, Jesus our Lord.

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[1] I am choosing translations that use “handed him over” instead of betrayed. As best I can tell, it’s a better translation. It does not imply intent; it simply addresses actions. The only time the original word is used outside of the Gethsemene accounts is in Acts 22:4, which is translated overwhelmingly this way: “I persecuted this Way to the death, binding and delivering (betraying) into prisons both men and women.” Here, it is clearly a handing over.

[2] Commentaries are really mixed concerning whether or not this is to be read at face value  (Judas is a “friend, a companion or acquaintance”) or if it’s an ironic title highlighting the Judas is not what he claimed to be. This word occurs only three times in the New Testament. The other two places are Matthew 22:12 and Matthew 20:13. You can read how ‘friend’ is used there and see what you think. 

[3] “The use of "εἰμί" in the Septuagint (the Greek translation of the Old Testament) often translates the Hebrew verb "הָיָה" (hayah), which is used in God's self-revelation to Moses as "I AM" (Exodus 3:14). This connection underscores the theological depth of "εἰμί" in expressing divine existence and presence.” (Strong’s Lexicon) “he "I am formula (Gk egō eimi)" harks back to God's only name, "Yahweh" (OT/3068, "the lord") – meaning "He who always was, is, and will be." (HELPS Word Studies)

[4] John recorded this detail. Most people assume this was John’s way of letting people know how they could double-check this account. Ask Malchus what happened.

[5] Did he mean Judas, or would that 12th throne be for Matthias (who takes Judas’ place as recorded in the book of Acts). Opinions vary.

[6] https://prodigalprof.com/creed-or-chaos/19-he-descended-into-hell/

[7] That public example seems to reference what Roman conquerors would do when they returned from battle, parading their captives down the middle of the town.

[8] https://billmuehlenberg.com/2018/03/27/he-descended-into-hell/

[9] https://prodigalprof.com/creed-or-chaos/19-he-descended-into-hell/

[10] Then there is this: “I protected them by the power of the name you gave me. I guarded them so that not one was lost, except the one headed for destruction, as the Scriptures foretold.” (John 17:12) I suspect this refers to Judas “disqualifying himself from the race” (as Paul warned about) and then literally ending his life. In the reading of Judas as terribly misguided Zealot who actually did believe Jesus was the Messiah who needed a push to ascend to his throne, no one snatched him out of Jesus’ hand. God gave Jesus that sheep. Jesus never let go.

Harmony #90: Christ Victorious (John 16:13-33, excerpted)

But when he, the Spirit of truth, comes, he will guide you into all truth. For he will not speak on his own authority, but will speak whatever he hears, and will tell you what is to come.  He will glorify me, because he will receive from me what is mine and will tell it to you….”

 “In a little while you will see me no longer; again after a little while, you will see me…. I tell you the solemn truth, you will weep and wail, but the world will rejoice; you will be sad, but your sadness will turn into joy…So also you have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you… I have told you these things so that in me you may have peace. In the world [order] you have trouble and suffering, but take courage—I have conquered the world [order].”

If I were the disciples, I would have questions. If Jesus had conquered the world order, why would they still have trouble and suffering? The Greek word “conveys the idea of triumphing over adversities, challenges, or enemies.”[1]  Yet those things were still present when Jesus said that, and even after he left. So what’s being conveyed here? I think the broad point is that God’s plan will win in the end. His Kingdom will come, and His will will be done, on earth as it is in heaven.

So, let’s talk about Christ, The Victor, who has conquered the world.

God, through Jesus, accomplished a lot of things on the cross.  There are numerous atonement theories; collectively, they point toward more than one thing. On the cross, God…

• ·revealed His love (Romans 5:8, John 14:7-10);

• ·reconciled all things to himself (2 Corinthians 5:18-19; Col 1:20-22)

• ·forgave our sins (Acts 13:38; Ephesians 1:7)

• ·healed us from our sin-diseased nature (1 Peter 2:24)

• ·defeated death, the devil and the devil’s works (Hebrews 2:14; 1 John 3:8; 12:31).

• “disarmed the rulers and authorities…made a public display of them, having triumphed over them.” (Colossians 2:15).

• rendered judgment on the “world order” (John 12:31)[2]

• drew all people to himself (John 12:32)

• ·gave himself as a ransom for the sins of all people (1 Timothy 2:6; Mark 10:45; Hebrews 9:15).[3]

• gave us an example of ‘cruciform’ Kingdom living (Ephesians 5:1-2; 1 Peter 2:21) by overcoming evil with love.

St. John Chrysostom’s (300s) wrote of what was accomplished in Jesus’ death and resurrection I one of his commentaries:

“O Death, where is your sting? O Hell, where is your victory? Christ is risen, and you are overthrown. Christ is risen, and the demons are fallen. Christ is risen, and the angels rejoice. Christ is risen, and life reigns…To Him be glory and dominion unto ages of ages. Amen.”

That’s the idea. When Jesus told his disciples that he had overcome the world order, I believe he is focusing on a particular aspect of what was accomplished on the cross. This is known as the Christus Victor (“Christ the Victor”) view of the atonement. It is one way to think about what Jesus did on the cross.

“In the New Testament, the saving effect of Jesus’s death is represented primarily through five constellations of images, each of which is borrowed from the public life of the ancient Mediterranean world: the court of law (e.g., justification), the world of commerce (e.g., redemption), personal relationships (e.g., reconciliation), worship (e.g., sacrifice), and the battleground (e.g., triumph over evil).” (Mark Baker)

The battleground imagery is the Christus Victor model.

From the beginning, the Bible records the on-going conflict with enemies visible and invisible (realms seen and unseen).[4] The Old Testament uses common cultural images of the dreaded Deep of the sea and the epic sea monsters in it. It was just an image for evil, pain and chaos. Yahweh stood out among the ‘gods’ of the surrounding nations because the God of the Israelites controlled, and demolished them (Psalm 29:3-4, 10; 74:10-14; 77:16, 19; 89:9-10; 104:2-9; Job 7:12; 9:8, 13; 26:12-13; 38:6-11; 40:-41; Ezekiel 29:3; 32:2; Jeremiah 51:34; Habakkuk 3:8-15; Nahum 1:4). Nonetheless, the conflict was real.

• We also read that when Israel was in conflict with other nations, it was more than just people fighting; there was a war in the unseen realm as well (2 Samuel 5:23-24;  Judges 11:21-24).

• The Prince of Persia delayed the angel Michael in Daniel 10

• The freeing of Israel from slavery in Egypt wasn’t just a conflict between Pharaoh and Moses.  It was between Yahweh and the Egyptian gods.

• When the Philistines took the Ark of the Covenant and put it in one of their temples next to Dagon, Dagon kept falling and breaking and the people suffered sickness until they moved it. (1 Samuel 5:2-7)

There is a history of Yahweh’s victory over these forces seen and unseen. When Jesus arrived, he talked about “the archon of this world” (Jn 12:31; 14:30; 16:11), which typically referred to those in authority: the king, the local governor, the Sadducees. Behind that “world order” was Satan, a spiritual archon to whom God had granted some kind of power and impact in the world.

• When Satan tempted Jesus, he offered the kingdoms of the world because “it has been given to me, and I can give it to anyone I want to.” (Luke 4:5-6).

• In Revelation 13, the Beast “was given authority over every tribe, people, language and nation.” If you remember our Revelation series, I believe the Beast is Rome/Nero, but Satan is clearly depicted as the real power behind it all.

• John wrote that the entire world is “under the power of the evil one” (I John 5:19);

• Paul calls Satan “the god of this age” (2 Corinthians 4:4) and references the “ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient.” (Ephesians 2:2).

• Paul taught that whatever earthly struggles were a shadow of the real struggle against “the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places” (Ephesians 6:12)[5]

In the death and resurrection of Jesus, he showed his powerful triumph over evil through self-sacrificial love, and ransomed the spiritual captives of the Unseen Pharoah from the Unseen Egypt (I mean, that observation of Passover at the Last Supper wasn’t coincidental). The result?

“The kingdom of the world has become the kingdom of our Lord and of his Messiah.” (Revelation 11:15)

God’s became flesh to overthrow the power of the Devil and bring an end to his works (Hebrews 2.14f.; I John 3.8). When Jesus heals the sick and drives out evil spirits, Satan’s dominion is departing and God’s kingdom is coming (Matthew 12:22-29; (Ac 10:38). He came to “destroy the one who has the power of death, that is, the devil” in order to “free those who all their lives were held in slavery by the fear of death” (Hebrews 2:14-15). When the disciples cast out demons, Jesus “saw Satan fall from heaven like lightning” (Luke 10:18).

I have heard Jesus’ death and resurrection compared to D-Day. On that day, the outcome of the war was established. It didn’t mean there was no more battle left to fight. It just meant that the ending was sure. Perhaps we should think of the triumph of the cross as the downpayment on the promised restoration of all things in which, ultimately, God would “put all his enemies under his feet” (I Cor 15:25).  

For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins. The Son is the image of the invisible God, the firstborn over all creation. 

For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together.  And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. 

For God was pleased to have all his fullness dwell in him,  and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation— if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.” (Colossians 1:13-23)

Jesus wasn’t here only to solve the problem of our personal sin, though he certainly did that! He was here to overcome the kingdom of darkness, to reconcile all things to himself, to redeem the entire fallen system from top to bottom. Jesus came to….

• “…open their eyes so that they may turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me” (Acts 26:17-18).

• free Gentiles from “the god of this age” who had “blinded the minds of the unbelievers” (2 Corinthians 4:4).

• free us “from the snare of the devil, having been held captive by him to do his will” (2 Timothy 2:26).

• “set us free from this present evil age” (Galatians 1:4) and from  “enslavement to the elemental spirits of the world” (Galatians 4:3, Romans 6:18, 8:2; Galatians 5:1; Colossians 2:20; Hebrews 2:14-15 ).

• bind the Strong One, “spoil his goods” and “plunder his house.” (Mark 3:27)

• Jesus promised that his disciples would be given authority to trample on snakes and scorpions (#imageryofevil) and to overcome the power of Satan (Luke 10:19).

• set us free by “the law of the Spirit of Life in Christ Jesus” from “the law of sin and death” (Rom. 8:2), the “old written code” (Rom. 7:6) that allowed the “law of sin” to place us in captivity (Rom. 7:23, 25).

We often talk about sin as only an issue involving our personal decisions. We certainly do make sinful choices, but these verses remind us that the god of this age blinds us; the Strong One has bound us; a “law of sin” places us in captivity; we have to be freed from the powerful captivity of Satan and the elemental spirits of the world

This doesn’t mean we can simply say “the Devil made me do it,” because even people in captivity can fight to be free. I’m just pointing out that in addition to our own sinful tendencies, there is a systemic problem. The world’s system and the spiritual powers behind them are actively working to deceive, bully, coerce, frighten, allure… whatever they can do to draw us into the chains of sin and the kingdom of darkness.

This is why, in addition to personal rescue, we need a liberation and restoration of the entire cosmos that had been “groaning in labor pains” because it was subjected to “the bondage of decay”  (Romans 8:18-22) This, too, was addressed on the Cross.

* * * * *

Let’s summarize so far. We have been liberated from the bondage of sin and evil and restoreed into the “new humanity” (Ephesians 2:14-15) that God always intended for us to participate in, a humanity filled with His Spirit, united by and in the love of God, participating in His ministry of reconciliation (2 Corinthians 5:18-20) the intends to reconcile all things to Himself.

We are saved from the destruction that would have been the inevitable consequences of our sin, saved from our fallen inability to live in right relatedness with God, saved from the idolatrous, futile striving to find “life” from the things of the world, saved… to forever participate in the fullness of life, joy, power and peace that is the reign of the triune God. (Greg Boyd)

Jesus’ life was dedicated to delivering us from slavery to our sinful nature and slavery to the “world order” with all its spiritual and practical implications. And what is the path to this freedom? Is there a way we can participate in the conquest and the freedom that follows?

The ultimate expression of what this battle looks like happened on Calvary, where Jesus’ self-sacrificial love revealed the way this battle will be won: through a cross-shaped love, a “cruciform” love. So much of what Jesus did expressed the sacrificial servant’s heart. Let’s look back on Jesus’ life.

• When Peter cut off a guard’s ear, Jesus healed the attacker’s ear and rebuked Peter (Luke 22:50-51). #notthatway

• He washed the feet of his disciples, who would abandon him in a couple of hours (John 13:3-5). #thisway

• And don’t forget Judas, whom he loved until the end (John 13:1). #thisway

• Jerusalem welcomes him as a Zealot Messiah, and Jesus weeps (Luke 19) #notthatway

• ·“Can we call down fire on the Samaritans?” (Luke 9)  #nonotthatway

• Instead, Jesus converts the Samaritans (John 4) #thatway

The kingdom of God is fundamentally rooted, grounded, and expressed in cruciform love. This is how we fight our battles. This is how we participate in the conquest of evil that Jesus initiated. Jesus was all about overcoming evil with good. It is the loving reign of God expressed in the loving ministry of reconciliation by his people that will defeat the powers that resist it. The gods of the age are overcome through radical, Calvary-like, self-sacrificial love.

“According to the New Testament as a whole, God sent his Son in the flesh…. as a suffering servant; and the power that Jesus unleashed as he bled on the cross was precisely the power of self-giving love, the power to overcome evil by transforming the wills and renewing the minds of the evil ones themselves.” (Thomas Talbott)

“I’ll remind you of just one beautiful image of God, evident in the Christ of the Gospels: he’s the Restorer of lives. Jesus is the One who sat by the well and restored the Samaritan woman to her place in her community. He restored Zacchaeus’ integrity and offered him friendship. He saved and restored the woman caught in adultery to morality and life. He restored the paralytics, the blind and the deaf to wholeness. He restored outcasts such as lepers and the bleeding woman. He restored the sanity of the demonized. Even harshest rebukes were offers of restoration to the unrepentant. When we see Jesus in action, we are seeing the true heart of God, the Restorer of lives.”  (Bradley Jersak)

We have to make a choice: will we participate in Christ’s victory or not? Because if we want to, it means we will have to not only have the mind of Christ (1 Corinthians 2:16), but the methods of Christ. Not only the heart of Jesus, but the hands of Jesus. We always, relentlessly, overcome evil with good, trusting in the power and provision of our cruciform Savior’s love.

This is why God kingdom can never come by coercion, force or threat. God’s Kingdom invites and compels through steady witness to the transformative, saving power of cruciform love on display in our lives. The Kingdom of God through Christ comes through love, so the kingdom of God persuades by witness of our words and lives, by compassion, by the fruit and through the gifts of the Holy Spirit, through sacrificial love.

“For the earliest Christians, the story of salvation was entirely one of rescue, all the way through: the epic of God descending into the depths of human estrangement to release his creatures from bondage to death…to set the captives free and recall his prodigal children and restore a broken creation… We were born in bondage, in the house of a cruel master to whom we had been sold as slaves before we could choose for ourselves; we were born… corrupted and enchained by mortality, and so destined to sin… we were ill, impaired, lost, dying…But then Christ came to set us free, to buy us out of slavery, to heal us, to restore us to our true estate.” (David Bentley Hart)

How do we join the mission of Christ the Victor? Well, we sign up.  I was raised in a church that stressed the importande of the Sinner’s Prayer, a spiritual Pledge of Allegiance to God. It looked something like this.

“Lord Jesus, I know I am a sinner. I believe You died for my sins and rose from the dead. I turn from my sins and invite Your Holy Spirit to dwell in me. I want to trust and follow You as my Lord and Savior.”

But we have to be careful that we don’t think Jesus is calling us to say words and move on with our lives. It’s possible to know and say the right things and not be on mission with God (Matthew 25; James 2). We demonstrate that we truly believe what we said by joining in with the mission of Jesus by learning how to have his heart for the world, then expressing that heart with our hands.

It’s worth noting that not everyone who began to follow Jesus in the Bible are recorded saying just the right words. Maybe they did, but many of the stories focus on their changed lives. They were different. They wanted to be like Jesus, so they followed in his footsteps. They wanted their lives to look like Jesus’ life.

More than once Jesus tell his followers that people will know they are following him when they love like He does. (John 13:35) This translated into obedience, which is just another way of saying that we are committed to doing what Jesus says will help us look more and more like Jesus.

Our words can and should be a consistent testimony, but our lives are probably the testimony that speaks louder. Constantine was famous for using the cross as an emblem of war. “In this sign, conquer.” He could not have been further from the spirit of what Jesus did on the cross.

Jesus conquered sin, death, hell, the devil and the grave with cross-shaped, sacrificial love. He’s in the process of restoring all things.

Let’s join him.

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[1] Strong’s Lexicon

[2] “Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha.” (John 19:13). Who sat in the ‘judgment seat?’ In English—and in many paintings—it looks like Pilate is seated there. But in Greek, John intentionally makes it ambiguous—it could also be Jesus sitting in Pilate’s seat as the governor runs in and out, between Jesus and the crowd (like a servant) seven times! (Brad Jersak)

[3] I don’t think we should get hung up on who received this ransom (Was it Satan? God?). The Bible says God paid a ransom for Israel to be free of Egypt, but God did not pay Egypt a literal amount of money to redeem Israel from slavery. God just liberated them. (Isaiah 43:1) I think it’s just imagery that the people understood: they were in bondage; someone set them free.

[4] I am borrowing my basic outline in this portion of the message from an excellent article by Greg Boyd on the Christus Victor model (https://reknew.org/2018/11/the-christus-victor-view-of-the-atonement/.). I want to be very clear that I do NOT agree with all of Boyd’s theology, particularly his view on Open Theism. However, his explanation of Christus Victor is one of the best short form explanations I have read. Props for compiling all the Scripture references for me to use :) N.T. Wright has a book length explanation in The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion.

[5] “See also passages about “rulers,” “principalities,” “powers” and “authorities” (Romans 8:38; 13:1; I Corinthians 2:6, 8; 15:24; Ephesians 1:21; 2:2; 3:10; 6:12; Colossians 1:16: 2:10, 15) along with “dominions” (Ephesians 1:21; Colossians 1:16), “cosmic powers” (Ephesians 6:12), “thrones” (Colossians 1:16), “spiritual forces” (Ephesians 6:12), and “elemental spirits of the universe” (Colossians 2:8, 20; Galatians 4:3, 8-9).” I got this list from a commentary on BibleHub that I failed to keep track of.