Don’t Cry for Jesus

A Holy Week meditation by Gary Deddo

deathofchrist“Don’t Cry for Jesus” was one of the most memorable sermons I have ever heard. It was given by Dr. Lewis Smedes (pictured below) at a Fuller Seminary chapel service. I was there as a student during Holy Week in hopes of being better prepared to fully appreciate Christ’s crucifixion and resurrection. My prayers were answered in an obvious way that day. I heard a message that has stuck with me ever since.

What was Professor Smedes getting at that struck me as being so profoundly right? He wanted us to see as clearly and precisely as possible that Jesus was no victim and that he didn’t want us to pity him or feel sorry for him. I thought at the time, “What? How can we not feel sorry for him after all he went through for us?” As Smedes developed the message I saw what he meant and how true it was.

Lewis Smedes, 1921-2002
Lewis Smedes, 1921-2002

Professor Smedes had us consider two things: first, the actual way the story of Jesus is told to us by the New Testament writers and second, a comparison of Jesus with the Greek tragic heroes like the demigod Achilles.

Let me first briefly recount for you the upshot of that comparison. The Greek gods, as great as they were, suffered often because of their own immoral activities and those involving the other gods. But their greatest sufferings were tragic because they were due to circumstances beyond their own control. These gods were born with their various strengths and weaknesses. No one of them “had it all.” They were always born into situations not of their own making and often involving jealousies, revenge plots and grabs for power between various other gods.

achillesThese tragic heroes were always victims of their circumstances as the inevitable wheel of fate at some point turned against them. But it was their vulnerabilities that would inevitably lead to their most tragic suffering and defeat, like Achilles’ lamentable heel. Were it not for the fact that despite all his armor, Achilles’ heel was exposed and that his goddess mother was prevented by his unwitting mortal father from completing the daily rituals that would have made Achilles immortal, Paris’ arrow would never have found its fatal target. In some versions of the myth, the god Apollo, for his own reasons, intervened and guided that arrow to pierce Achilles just at that one and only tiny unprotected point. How can you not feel sorry for Achilles? The unfairness of it all. Through no fault of his own, the greatest of all Greek warriors was brought down.

Though we certainly don’t think of Jesus as a Greek tragic hero, I realized upon further reflection that his cross is often described in tragic terms. Jesus is often portrayed as a victim of circumstances that go all the way back to the fall of humanity. Jesus is sent to be our Savior because humanity has rebelled and needs to be reconciled and regenerated if we are to share in God’s eternal and triune fellowship and communion and for God’s original intention at creation to be realized.

In the New Testament we find Jesus, the Son of God, living at a time when the Jewish nation is occupied by the pagan Romans. Among his own people, the Pharisees and Sadducees, the religious leaders, are involved in their own disputes with each other. Yet they manage to form an alliance to plot Jesus’ arrest and execution. Closer to him, there is a traitor among his own disciples, Judas, who betrays him—with a kiss, no less. Jesus is betrayed first into the hands of the court of the high priests and then into the hands of Pilate, who is himself caught between the rival forces of the Emperor and the potentially riotous crowds.

Finally, Jesus suffers the brutally cruel treatment of the Roman soldiers who strip, mock and whip him, then lead him to Golgotha where he is put to death on the machinery of Roman execution, a cross.

Given these tragic circumstances surrounding Jesus’ sacrifice, why should we not consider Jesus a tragic victim? Not because he didn’t pay an unimaginably high price for us and our salvation. Not because he didn’t actually suffer and die. But simply because he was no victim of those circumstances and because he had no fatal flaw!

The cost of our salvation was foreseen and anticipated before the foundations of the earth were even laid. God was not taken by surprise at the Fall nor by our subsequent need for costly deliverance. But our God, Father, Son and Holy Spirit, counted the cost (as it were) from all eternity and agreed they were ready and willing to gladly pay the price for our deliverance from evil and for our reconciliation. So the plan for creation was carried out knowing full well the price to be paid to put things right, for God’s righteousness to be done.

Jesus knew why he had come and what his saving work would cost. His mission was freely chosen. He was freely sent and freely given by the Father out of their joint abounding love for the world. Jesus repeatedly told his disciples what he would have to go through, even though they could not imagine his being so completely rejected by their religious leaders and political authorities that it would lead to his death. Jesus was anything but unaware, naive, about the path he would have to take to make all things new.

Jesus tells us that, like a good shepherd, when danger comes to his sheep, he lays his life down—and also takes it up (John 10:17). Jesus freely, voluntarily, not only gives up his life but also receives it back. When Pilate thinks he has to remind Jesus that he has the power of life and death over him, Jesus has to remind Pilate that he has no power except what has been allowed him by God, his Father (John 19:10-11).

Ecce Homo by Antonio Ciseri c. 1880
Ecce Homo (Behold the Man) by Antonio Ciseri c. 1880

In the garden, when one of his disciples takes it upon himself to defend Jesus with a sword, Jesus reminds them that all of his Father’s angelic hosts are available to protect him at any moment if he were to call on them (Matthew 26:53). Jesus is no victim of fate, of circumstances, or of powers greater than himself. He is in charge. He goes forth to Jerusalem only when his hour has come—not sooner, not later.

Jesus’ suffering is not the result of any large or small flaw in him. Far from it. There is not even a fleeting shadow of personal weakness evident in his confident exercise of divine omnipotence as he fulfills his redemptive mission. Rather it is by means of his strength and authority operating in full concert with his Father that he arrives at the right moment to exert saving power over sin, evil and death itself. His act of self-giving is a work of deliberate might based on the strength of his holy love.

Jesus is no tragic hero, but the willing, omnipotent, Lord and Savior.

Perhaps most astonishing are Jesus’ words spoken on the way to Golgotha, even as he bore the heavy weight of the cross-beam of his own crucifixion. Beholding the women standing by, no doubt exceedingly distraught and anguished, welling up from the depths of his compassion, Jesus found the strength to tell them something they and we need to know: “Daughters of Jerusalem, don’t weep for me” (Luke 23:28).

Jesus does not want us to pity him as a hapless victim who suffers because it couldn’t be avoided, because it was inevitable, destined by forces he could not resist. He is not looking for our pity—he trod that road, the Via Dolorosa as it is called, on purpose, by divine design. He intentionally took that journey and nothing, not even torture at the violent hands of human wickedness, could stop him. We may weep for ourselves, if we must, that is, be sorrowful for our sins. But Jesus didn’t come looking to gather our tears. Rather his costly love calls for giving him our thanks, our praise, our gratitude, our love, our absolute trust and loyalty—indeed our very lives in eternal worship.

Jesus not only freely but also gladly gave his life that we might have resurrected life in him. So the author of Hebrews sums it up: “For the joy set before him, he endured the cross” (Hebrews 12:2).

For joy? Yes, for joy. But how can that be? In short, because Jesus was no fool. The price he paid was worth it and he knew it. He has no regrets! He did not enjoy the suffering. Not at all. It was excruciating. But he rejoiced in what he with the Father and Spirit would accomplish by means of his extravagant self-sacrifice. Jesus was no victim but the victor. The surety of his victory gave him a great joy that saw him through his agonies. Crucifixion would lead by the grace and power of God to resurrection and a new heaven and earth.

Jesus was no reluctant Savior but the conquering Servant-King of all creation.

That’s the good news that Professor Smedes preached and from that moment on, I saw that I could no longer think, preach or teach as if Jesus was a victim that we should feel sorry for.

All those illustrations of the cross that I had heard in both liberal and conservative Christian contexts that made it seem that Jesus was a victim, I had to forswear. These made Jesus out to be anything and everything—from a mother rabbit frozen in a blizzard to save her little bunny child, to an innocent toddler run over by a train or ground up in the gears of a drawbridge—all this occurring while his helpless father looks on in horror from a distance. Somehow caught off-guard and facing a horrible dilemma, this father-victim had to choose between his son and humanity. And so he pulls the lever that seals their respective fates. In these illustrations both the Son and the Father are depicted as victims of circumstances and of their own limitations that call for our pity. As tragic characters they match, if not exceed, the sorry state memorialized in the myth of Achilles.

Perhaps more theological than these misguided analogies are certain interpretations of the cross that pit the Father against the Son. The Father is sometimes said to be taking his wrath out on the Son—punishing him to satisfy his righteousness. In this case, the tragedy occurs between the Father and the Son (some, who have rejected the idea of the cross altogether, have gone so far as to claim that if so, the Father is the victimizer and the Son the victim!). Or the Son is depicted as having to overcome the resistance of the Father to being merciful and forgiving by appealing to his own suffering to gain the Father’s pity and so get him to relent of his wrath. From these perspectives, the wills, attitudes and aims of the Father and the Son are at odds and can be resolved only by the Son’s suffering. How tragic! “Only that it wasn’t so!” we reply out of pity.

gavelSometimes we imagine a modern adversarial court scene where the Father is represented as the judge who wants to condemn the guilty party, and Jesus is the defense lawyer hoping to help the defendant avoid the penalty required by the law. Fortunately, Jesus figures out a way to keep us from the punishment we deserve. It’s a plan that the Father can’t argue with since it doesn’t seem to involve any violation of the law. Finding no grounds for objection, the Father-Judge has to concede: Jesus wins the court case for us.

But the biblical revelation shows us the Triune God, the Father, Son and Holy Spirit who are of one mind, one purpose, united in being and in act all for the one and same end, our salvation. The Father sends the Son in the power of the Spirit. The Son freely comes and serves out of love for the Father and with joy in the Spirit. The Holy Spirit empowers the Son to overcome temptation and undo evil itself in order to set free the captives, open the eyes of the blind, set at liberty those who are oppressed and bring in the Lord’s promised Jubilee (Luke 4:18-19).

At the cross, no exception is made. Our sin is judged and condemned in Jesus. The wrath of God aims to burn away evil and the sin in us that has corrupted our very natures. Dying in him we are separated and rescued from the evil in us for eternal life. We are given a share in Christ’s restored and sanctified humanity. God’s wrath serves his mercy. His righteousness serves his love. There is no tension between the attributes of God nor between the Father and the Son. There is no tragic relationship at the heart of the gospel. At the cross the Son “through the eternal Spirit offered himself unblemished [without flaw] to God” (Hebrews 9:14). Our salvation is the united work of the whole Triune God, our Savior—Father, Son and Holy Spirit.

KneelingAtTheCross1At the foot of the cross, Christ doesn’t call us to join him in a great pity-party: the Father feeling sorry for the Son, the Son feeling sorry for the Father, Jesus feeling sorry for us and we feeling oh so sorry for him. For Jesus was no tragic victim. Rather, we gather at the foot of the cross to worship in unspeakable awe, with adoration, thanksgiving, praise and prayer for the costly victory of Christ. By his joyful and freely given life, he righteously restored us to fellowship and eternal communion with God our Triune Redeemer.

13 thoughts on “Don’t Cry for Jesus”

  1. I am especially fond of this statement: “At the foot of the cross, Christ doesn’t call us to join him in a great pity-party: the Father feeling sorry for the Son, the Son feeling sorry for the Father, Jesus feeling sorry for us and we feeling oh so sorry for him.” We should always view the crucifixion through the lens of the resurrection. At every Communion service we participate with Jesus in the joy that enabled him to endure and overcome for us. Majestic! Thank you, Gary.

  2. So it seems if it is the case Jesus did not die as a victim then He must have died as a martyr.

  3. I agree that Jesus did not die a victim’s death and I think instead, Jesus must have died a martyr’s death on the cross.

  4. Victim–no. Martyr–not sure if his death meets that definition. Willing sacrifice–thank you, Lord.

  5. While the scenario Dr.Smedes paints is possible, it doesn’t seem to be the only one possible. No mention is made of the “agony in the garden” [all of the synoptic gospels]where Jesus is in great agony and distressed, sweating great drops of blood and being encouraged by angelic beings. Jesus appears to be importuning His Father to consider alternatives to what He is about to undergo. Then there is the fact that the two oldest two Gospels [Matthew and Mark] mention only one statement made while Jesus is on the cross: “My God, My God, why hast thou forsaken Me.” Luke also mentions this statement but adds a couple of more in addition to the story of the thief on the cross. John leaves all of the above out entirely. If I had only the first two gospels to go by [and remember the four canonical gospels weren’t sent around together, some written prior to others], I feel it would be possible to see in the death of our Lord, a tragedy of the greatest magnitude.

  6. I am seriously thinking about including sections of this article in the liturgical reading text of our upcoming Maundy Thursday Lord’s Supper celebration. Thanks, Gary.

  7. A morbid focus on sin and death provokes the shedding of tears for Jesus. Your beautiful message puts the spotlight on Jesus and his victory over sin and death. This understanding of the Father, Son, and Spirit enables me to experience Jesus’ love, peace, and joy. Thank you!

  8. Although the man Jesus didn’t relish the thought of Roman scourging and crucifixion, we are told that he ‘set his face’ to go to Jerusalem for this very purpose. So you are right Gary, Jesus willingly died a cruel death for us, and had planned it from eternity, and as such was not a victim in the true sense of the word. What a Saviour, and how can we not praise and thank him for what he has done for us, and will do for us in the future! Thank you for sharing this inspiring material with us.

  9. Who are you calling a victim? Karl Barth once said that the most important word in the whole New Testament is the little Greek word huper. The word huper means simply “in behalf of.” Just because the death of Jesus is in behalf of victims doesn’t make him a victim. He takes the curse of the law for me and for you. Jesus Himself said it in many different ways: “I lay down my life for the sheep … No one takes it from me, but I lay it down of my own accord” (John 10:15, 18); “For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many” (Mark 10:45, NIV). These New Testament images highlight the notion of a conqueror taking the place of a victim.

    In the words of Barth, “Jesus Christ fulfilled the will of God … His offering was that which God affirmed, which was acceptable and pleasing to Him, which He accepted … The crucified Jesus knew “that all things were now accomplished.” And His last word when He died was “It is finished.” Far from being a victim, “Jesus knew what God knew in the taking place of His sacrifice.”

  10. Thank you Gary for sharing this very uplifting and valuable information! I’m sure many lives will be touched by it. It has given me much more uplifting understanding of the life, death and resurrection of our Lord and Savior Jesus Christ, and the role of the Father and Holy Spirit in it.

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