Failures in the Crucifixion

Preached on Good Friday, 2023

Reading Psalm 22v1-11; John 18v1-19v37

Introduction

At the lent course this year we looked at the Archbishops Lent book – Failure by Emma Ineson, bishop of Penrith (and now Kensington). Failure, we said, is when things don’t go to plan – and that happens to all of us all the time (well, nearly all the time).

God uses our failures

God uses our failures as well as our occasional successes to make things happen in the world. So I thought this morning I would look through this very long reading and examine a few of the failures that occurred.

Jesus, by John

John’s report of the crucifixion, presents Jesus as totally in control. He knows what needs to happen, and he knows how to get to the next step. The other gospels do not present Jesus quite like this. So Jesus, in John, provides a great contrast to the failing human beings around Him. John shows God doing His work with our failures or despite our failures.

Limited Highlights

Obviously, this is just a small selection, as we don’t have sufficient time to cover things in great depth.

Peter [18:1-18:11]

Let’s start with Simon Peter’s first failure at the betrayal, that’s in 18:1-18:11. At the betrayal, Judas comes with about 50 people to arrest Jesus. Knowing what to expect, Jesus takes them by surprise and acts to protect His disciples. Despite all of Jesus’ teaching about what must happen, and the fact that they are outnumbered by at least 4 to 1, Peter decides to start a fight. He’s a fisherman, not a soldier, so he misses, and only manages to cut off an ear – that must have been a relief for him looking back on it later. His intent – to prevent the arrest, is wrong. His assessment of the situation is clearly completely bonkers, and his execution (poor choice of word?) is way off. Peter has failed miserably, maybe he was panicked by events, or maybe he just misunderstood the situation. But look what it does. Apart from requiring Jesus to heal Malchus, it also provides Him with the opportunity to tell all those present, most importantly the disciples, that His way is different, and that He will go through the painful death that He is facing.

Peter [John 18:16-18]

Let’s skip ahead now to Peter’s second failure. That’s in 18:16-18. When we come across phrases like ‘another disciple’ in John, it often means he is talking about himself, so I’ll make that assumption here. So Peter and John arrive at the high priest's courtyard. John is known to the high priest, perhaps because he’s sold them fish in the past, so he is let in and Peter has to wait. The bouncer, sorry, the girl on duty, asks Peter “You are not one of his disciples, are you?”.

With John

It’s a strange way to pose the question. Surely she can see that they’re together, so why not ask “are you with those two?” or something like that. Perhaps this is Satans ploy to trick Peter, but somehow, I don’t think he needed any help. So he replies, “I am not”. There’s that little lie, not much at all really, can’t be any serious consequences of that.

Why lie?

What was he thinking? Was he afraid she was making a list and that he would be next? If she was, she would already have John on the list, so Peter would easily be found. It doesn’t make any sense – if you think it through. But that is the problem, Peter doesn’t do his thinking BEFORE his talking. We are all put in that situation sometimes, and it’s very easy to give a stupid answer. Peter has failed, already Jesus’ prediction has come true. Once you’re there, you kind of have to stick with it.

Peter’s 2^nd & 3^rd denials [18:25-27]

The lie is the lie, and it must be defended, or he will look stupid (in his own mind, at least). So let’s move on to verses 25-27. It’s cold and those standing outside, where Peter is, are warming themselves by a fire. One of them asks that question again, phrased in exactly the same way, “You are not one of his disciples, are you?” to which he provides the same answer. As I said, the lie has to be defended, some of them may have heard what he said before, so even if he’s had a chance to think about it, he’s never going to say “err, well, yes, actually I am” – even if that’s exactly what he should have said. So there it is, the second denial, the second failure.

Another challenge

You can never tell who has seen what and who knows who amongst a group of people. There is a relative of Malchus there amongst the crowd around the fire. He hears what Peter says, and perhaps recognises an out of town accent, and thinks “Yes, this is the man I saw attack Malchus”, so he asks “Didn’t I see you with him in the olive grove?” If we read Luke’s report of the incident, Peter’s response is, “Man, I don’t know what you’re talking about!”. That sounds like he is starting to get angry because his lies are being tested, and he can’t defend himself.

Cock crow

Then the cock crows, and Peter is instantly transported back to his conversation with Jesus, and the prediction Jesus made has come true. It is too much for Peter. All his promises that he will never leave Jesus, no matter what, have come to nothing. His failure is final, or so it seems to him. There will not be an opportunity for an apology, because Jesus will be crucified before he has the chance to speak to him again.

Because we know the end of the story, we know that there is a way. That is always the case with God – there is always a way back, even if we don’t have the opportunity to reconcile with those we have offended.

Pilate [18:29-40]

I think I just about have time to look at Pilate’s failure. Whereas Peter doesn’t think, you might say that Pilate overthinks. His failure is political, and as carefully constructed as he can get it, but it is still a failure, because his plan was clearly to release Jesus.

He is in a no-win situation. The high priest wants Jesus dead, because he claimed to be the Son of God. That’s not a charge that will stick with Pilate, so after a conversation with Jesus, he tries to set Jesus free.

He starts out trying to do the right thing (for himself, for his governorship, and for Rome). He does not want to be involved in the Jewish law, that is not his concern, and it will not benefit him in any way to become involved in debate about their laws. But there is one punishment that is banned by Roman law, the death penalty. If that is to be imposed, only Pilate can do it.

Jesus is a King

Pilate is willing to believe that Jesus is a king, but like so many today, he is not prepared to acknowledge an objective truth. He wants to release Jesus, maybe so that he is not seen as giving in to the high priest, so he appeals to the crowd.

“But it is your custom for me to release to you one prisoner at the time of the Passover. Do you want me to release ‘the king of the Jews’?”

They shout for crucifixion, so Jesus is flogged and mocked, and one last attempt is made to free him. But the chief priest has out manoeuvred the politician that is Pilate, and he gives up.

Pilate answered, “You take him and crucify him. As for me, I find no basis for a charge against him.”

That’s a rather simplified account, but it shows up Pilates failures – he denied the existence of Truth, and he failed to stand up for what he knew was right in the face of political pressure, a man died as a result.

Jesus

What about Jesus, did he experience any failures. Certainly not the way John reports it. But he did experience the result of failure and sin.

Jesus, the lamb of God, is completing the sacrifice that saves us from separation from God. His blood, like that of the blood of the passover lamb, saves us from death. God looks at him, for our sin, instead of us. At that moment Jesus feels the separation from God and cries out “My God, my God, why have you forsaken me?”

Amen.