Doubt.  What does it mean to doubt?  Psychologists tell us that, “Doubt is a mental state in which the mind remains suspended between two or more contradictory propositions, unable to be certain of any of them. Doubt on an emotional level is indecision between belief and disbelief.”

          Let’s consider what psychology is telling us.  “Doubt on an emotional level is indecision between belief and disbelief.”  First, doubt, true doubt is an emotional matter because it involves indecision about something important.  Being indecisive about the choice of chocolate sprinkles or rainbow sprinkles on our next ice cream cone is not doubt.  In the case of the ice cream cone, we are simply deciding about a preference.  The type of sprinkles selected should not be emotional one because we will be just fine regardless of our decision.  True doubt is an emotional matter because it involves indecision about something important.

          What is the something important that causes the emotional response?  The something important concerning doubt, psychologist say that causes an emotional response within us, is belief or disbelief.  A belief or disbelief is conclusion we make that shapes our life.  In life, we will hold beliefs about ourselves, about other people, and about the world around us.  Those beliefs cause us to think certain thoughts, to speak in certain terms, and to act in particular ways.  Mahatma Gandhi is credited with saying:

• Your beliefs become your thoughts,
• Your thoughts become your words,
• Your words become your actions,
• Your actions become your habits,
• Your habits become your values,
• Your values become your destiny.

I like this quote, but we can shorten it up a bit for today to just, “Your beliefs become your destiny.” Recognizing our beliefs become our destiny makes it all the clearer why doubt about what we believe triggers an emotional response.  I know some people who do not seem to believe in much of anything.  Trying to live a life avoiding belief in anything leaves them unsure about navigating life because they doubt themselves, they doubt the motives of others, and they rebel against any convention found in the world around them.

What we belief effects every part of who we are.  I suspect the first belief I ever held was as an infant.  I suspect I came to believe that this person called “Mommy” was my source of all the things I needed: food, comfort, security, safety, love, and affection. As an infant and years beyond, even though I could not express it with the eloquence of Gandhi, I acted with the belief that my mother primarily and then my father, were essential to my destiny. As you think about it, you may have a similar first belief concerning your parents.  You too believed your parents were the source of destiny.

Several years ago, I worked as a Court Appointed Special Advocate for abused and neglected children. In that capacity, I came to learn my first belief about my parents was not universally shared by all children.  Some infants and children came to doubt that their mother or father were essential to their destiny because sometimes those parents were the source of what was needed and at other times those same parents were the source of pain, neglect, and abuse.  The dangerously inconsistent behavior of those parents created doubt for their children leaving the children in an emotional state of indecision between belief and disbelief.  That doubt impacted the children’s thinking, words, actions, habits, values, and destiny. Some of you may have lived that experience.

I share the perspectives on doubt so that we might come to better understand the human context of what was played out in our New Testament reading today.  Understanding the human context will help us move into the spiritual message more readily. 

Our passage today deals doubt expressed through the experience of one of Jesus’ disciples, a man named Thomas.  Many of us know Thomas by a label applied to him centuries later calling him, “Doubting Thomas.”  Even today, to call someone a “Doubting Thomas,” is to imply that person is a skeptic who will continue to doubt unless they see or experience firsthand what we have shared with them about our experience. 

What do we know of this man Thomas?  We know that Thomas was one of the twelve disciples of Jesus whom Jesus called his apostles.  Thomas would have witness Jesus’ miracles, heard Jesus’ teachings, and been empowered at times by Jesus to do miraculous things himself.

We learn a little bit more about Thomas in Chapter 11 of the Gospel of John.  News had reached Jesus that Jesus’ friend Lazarus was dying and that Lazarus’ sisters, Martha and Mary, had asked Jesus to return at once to Judea to save Lazarus. Jesus said to his disciples, “‘Let us go back to Judea.’  8 ‘But Rabbi,’ they said, ‘a short while ago the Jews there tried to stone you, and yet you are going back?’… Jesus said, ‘Our friend Lazarus has fallen asleep; but I am going there to wake him up.’

12 His disciples replied, ‘Lord, if he sleeps, he will get better.’ 13 Jesus had been speaking of his death, but his disciples thought he meant natural sleep.  14 So then he told them plainly, ‘Lazarus is dead, 15 and for your sake I am glad I was not there, so that you may believe. But let us go to him.’  16 Then Thomas (also known as Didymus) said to the rest of the disciples, ‘Let us also go, that we may die with him.’” (John 11:7b-16) Thomas seems to stand apart from the other disciples. Seeing that Jesus had decided to return to Judea, Thomas expressed no doubt or hesitation about what should be done. The disciples must go back to Judea with Jesus.  Thomas’ words express a belief that dying with Jesus was better than disappointing Jesus by letting Jesus return to Judea alone.  Thomas could imagine no other place than to be wherever Jesus was and was going.

With that little bit about doubt and about Thomas, let’s look at today’s Scripture.  John wrote about the appearance of the resurrected Jesus. “24 Now Thomas (also known as Didymus [which means twin]), one of the Twelve, was not with the disciples when Jesus came. 25 So the other disciples told him [Thomas], ‘We have seen the Lord!’” (John 20:24-25a).  Just prior to today’s passage, John had written of the disciples first encounter with the risen Christ.  John wrote, “19 On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jewish leaders, Jesus came and stood among them and said, “Peace be with you!” 20 After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord” (John 20:19-20). 

Thomas was absent when the first group encounter with the resurrected Jesus took place. As soon as Thomas came back to the group, the disciples shared the good news that Jesus was alive and that they had confirmed it was Jesus because Jesus showed them his hands and side bearing the marks of being crucified and lanced with a spear.  The disciples’ message to Thomas as simple and joyful, “We have seen the Lord!” With great unity, the disciples were saying, “We believe Jesus is alive!”

But…there is always a but.  “But he [Thomas] said to them [the disciples], ‘Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe’” (John 20:25b).  Thomas’ response is an emotional one.  Thomas was grieving Jesus’ death and with Jesus’ death came the death of Thomas’ belief about Jesus.  Thomas could see that Jesus was of God for who could teach the way Jesus taught and do the miracles Jesus did.  Who else could have empowered Thomas and the others to heal people of all sorts of illnesses but a man from God.  Thomas must have believed that God had anointed Jesus as Messiah, the one person who would lead in the violent, military overthrow the Romans and re-establish Israel’s political independence.  When Jesus had spoken to the disciples about returning to Jerusalem where people were lying in wait to kill him, the disciples tried to talk Jesus out of going back.  It was only Thomas who said, “Let us also go, that we may die with him.” (John 11:16).  Perhaps Thomas thought that the battle for independence was about to begin.

Thomas was willing to die for his belief in Jesus as God’s anointed political leader, but God allowed that Messiah to be crucified by the Romans before one fight could be waged in this war of independence.  A dead Messiah was too much for Thomas.  Like the young child believes of its parent, Thomas believed God invested into Jesus everything Thomas could imagine needed to set the world right here and now.  For Thomas believing Jesus’ role as this political Messiah governed what Thomas thought, what he said, his did, his habits, and his values because Thomas’ belief governed his destiny.  Thomas had seen for himself the wonders of God working through Jesus.  Thomas could not be wrong about what lay ahead for him, others, and the world.

But Jesus’ execution caused Thomas to enter the emotional state of doubt, a place of indecision between belief and disbelief.  In that state, the mere words of Thomas’ friends that Jesus was alive was not enough to overcome Thomas’ emotional state of doubt.  Thomas had believed in Jesus once based on seeing for himself and now Thomas was not willing to accept the testimony of his fellow disciples until he had seen again for himself the risen Jesus.  In his emotional distress, Thomas said he wanted more proof of Jesus than his friends accepted.  Thomas wanted to see Jesus and put his fingers and hands into Jesus’ wounds. Then and only then would Thomas believe again in Jesus.

This Thomas who was only a few days earlier willing to die with Jesus was trapped in doubt, that disquieting place between belief and disbelief.  Jesus’ death was hard for Thomas to understand because it ended the desires of man.  Doubt paralyzes us and drains our life of purpose.  Doubt holds us back from doing what we might know to be the right and best thing.  Doubt makes us timid and anxious.  The apostle Paul said that in doubt, we are “tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming” (Ephesians 4:14).  In doubt, we do not think clearly, our words are muddled, our actions are random, our habits are few, our values are not our own, and our destiny is unsettled and undetermined.  Living in the land of doubt is a hard and uncomfortable and so too is living with being disappointed twice.

Fortunately, living in the land of doubt was not to be Thomas’ destiny.  John wrote, “26 A week later his [Jesus’] disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them [the disciples] and said, ‘Peace be with you!’ 27 Then he [Jesus] said to Thomas, ‘Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.’” (John 20:26-27). What a marvelous scene.  Jesus came again to the disciples, this time including Thomas, and again said his resurrection meant peace.  To Thomas, Jesus offered himself to all the evidence of Jesus’ living presence that Thomas said he needed.  In doing so, Jesus connected the peace he offered to believing. Jesus encouraged Thomas to stop doubting, to come out of that emotional state of indecision, and choose to believe.

What was Thomas’ response?  There is no indication Thomas put his fingers or hands into Jesus wounds.  Instead, John wrote, “28 Thomas said to him [Jesus], ‘My Lord and my God!’”  (John 20:28).  Thomas’ utterance, “My Lord and my God!” shows the transformation of Thomas in accepting the resurrection of Jesus.  In an instant, Thomas saw Jesus not as a political Messiah but as the Messiah who is truly one with God, the one true God of heaven and earth. 

Jesus words just prior to his arrest and subsequent death now made sense.  Before Jesus’ death, Jesus told his disciples to that he was going to prepare a place for them.  “5 Thomas said to him [Jesus], ‘Lord, we don’t know where you are going, so how can we know the way?’  6 Jesus answered, ‘I am the way and the truth and the life. No one comes to the Father except through me.  7 If you really know me, you will know my Father as well. From now on, you do know him and have seen him.”’” (John 14:5-7).  Now with the resurrected Jesus standing in front of Thomas, Thomas understood that God was in Jesus and Jesus was in God and to see Jesus was to see God.

Thomas no longer doubted the goodness of God or the unity of God and Jesus.  Instead, Thomas believed and professed this change of heart more powerfully than any of the other disciples with the words to Jesus, “My Lord and my God.”  Thomas was at peace.  Thomas no longer saw Jesus as a political person but saw Jesus as Lord and God.  Thomas had received the peace Christ offered.

 “29 Then Jesus told him [Thomas], ‘Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.’”  Jesus’ words are addressed to us that we would believe without seeing and accept the peace that the resurrected Jesus offers.  In a moment, we will have an opportunity to see Jesus represented in the bread and cup.  The bread is a symbol of his body pierced and wounded for us.  The cup represents the blood coming from those wounds to his hands, feet, and side.  The Lord’s Supper as we call it is a proclamation of belief that Jesus is alive and is one with God.  As we take of these elements, let us believe and see that our destiny rests in Jesus, our Lord and our God.  Amen and Amen. 

Evening was beginning to settle upon Jerusalem and surrounds.  The sun was declining along the skyline.  The disciples had heard Mary’s report of Jesus’ body missing.  They had heard Peter and John’s report of the empty tomb.  They had even heard Mary’s story that Jesus was alive and that she had spoken with him and hugged his feet.  But the disciples were frozen in fear.  They made no effort to move toward Galilee as Jesus had told Mary to encourage them to do.

          Again, this is a such a genuine scene.  Often, we are more comfortable with the misery we know than the uncertain and fear of moving from that spot.  The disciples feared moving forward to Galilee to see if Mary’s wonderful story was true.  They were more concerned with avoiding the Jews believing, fearing, the Jews would do to them what had been done to Jesus.  I think we can relate well to the disciples’ paralysis of fear.

          But amid this story of fear comes good news.  Jesus does not meet us where we pretend to be.  Jesus meets us where we are.  Jesus said he would meet the disciples in Galilee, but the disciples could not make themselves move.  So, Jesus met them where they were in Jerusalem, behind a locked door, keeping quiet in their fear.

          The Gospel of John said, 19b Jesus came and stood among them and said, ‘Peace be with you!’ 20 After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord” (John 20:19b-20).  Jesus was alive.

          The resurrection story is simple in certain ways, or at least it presents simple choices.  We are left decide who has the real power on this earth?  Soldiers like those guarding the tomb or angels seated upon the stone rolled from the tomb?  Who has the real power?  The political elite who try to silence God and place warning labels to seal His word from being seen like Pilate did with Jesus tomb?  Or is the real power held by humble women, impetuous men, and thoughtful disciples who seek Christ?  Whoever you allow to control your life and your view of life has the real power over you. Will that be those who cause Christians to fear being Christians or will be Christ who meets us in our fear and says to us, “Peace be with you!” 

This day, Easter Sunday, Resurrection Day, we celebrate with joy that the power and source of our strength this day and for all days including eternity comes from knowing Jesus’ tomb is empty.  It brings joy and real power to our lives because that empty tomb says to us: “Christ is risen, risen indeed!”

“11 Now Mary stood outside the tomb crying. As she wept, she bent over to look into the tomb” (John 20:11).  The depiction of Mary here is so genuine because we can relate so easily to Mary’s behavior.  Something is missing from where we usually keep it.  We search a bit to find it and then go back to the spot where it should be just to make sure it is really missing.  Mary bent over a put her head once again into the small tomb, just to make sure Jesus’ body was still really missing and that she did not just imagine it was missing.  Mary seemed almost hopeful she would see Jesus’ body where she thought it belonged. Only this time as Mary looked into the tomb seeking Jesus, Mary was surprised by the appearance of two angels seated where Jesus’ body should be.

          Mary’s mind must have been whirling.  Jesus crucified.  Earthquakes.  Jesus’ dead and buried.  Grief. Another earthquake this morning.  Large stones rolled from the tomb.  Guards alive but looking dead.  An empty tomb.  Grief. And now angels!  What else could there be? And then in that moment of confusion and tears, the Bible says Mary’s attention was drawn to something, someone was behind her.  “14 Mary turned around and saw someone standing there, but she did not realize that it was Jesus.  15 He asked her, ‘Woman, why are you crying? Who is it you are looking for?’

Thinking he was the gardener, Mary said, ‘Sir, if you have carried him [Jesus] away, tell me where you have put him, and I will get him.”

16 Jesus said to her, ‘Mary.’ She [Mary] turned toward him [Jesus] and cried out in Aramaic, ‘Rabboni!’ (John 20:14-16).

          We should soak in Mary’s emotions in that moment. The intense and chaotic pain, despair, suffering, confusion, helplessness, disappointment, dread, and exhaustion of the last three days instantly evaporated at Jesus’ calling her name.  All those dreadfully powerful emotions were replaced with powerful uplifting feelings of elation, hope, thankfulness, and joy.  The terrible ordeal was over.  The empty tomb meant one thing and one thing only, Jesus was alive!  There was no time to think beyond that and this moment. Mary could do only one thing and that was to jump forward and grabbed hold of the feet of Jesus.   

Mary response gives us insight into how believers will react when they see Jesus and here Jesus call them by name.  I do not believe there will be time or ability to compose words.  There will be just total and complete relief and joy of having been very very blessed as the believer grabs hold of the feet of Jesus.

Mary was the first to feel the blessing of the risen Christ.  The empty tomb which had been such a terrible ordeal of preparation was now a joy to behold.  One could come to the empty tomb now and see where Jesus lay.  They could come to the empty tomb and hear words of peace and joy. They could come to the empty tomb and touch the stone and folded shroud of Jesus.  They could do all those things with joy because it all meant Christ the Lord had risen!

Mary now had one task in life, share the news and meaning of the empty tomb, “Jesus has risen from the dead! He is risen!  He is risen! He is risen!”  For the believer in Jesus Christ, we have received the same one task.  Share the news, “He is risen!  He has risen indeed!”  An empty tomb is there to prove my savior lives!  Is this the call you feel upon your life as well?

The stone had been rolled away from the entrance of the tomb, not so that Jesus could get out but so that believers would be able to see for themselves and know that the tomb was empty.  The first person to learn of the empty tomb was a woman named, Mary Magdalene, likely from the village called Magdala, along the Sea of Galilee.  Jesus had removed spirits besetting Mary and she faithfully followed Jesus thereafter.  Mary was at the cross throughout Jesus’ ordeal and she followed those who carried Jesus’ body to the tomb.  Now Mary had come to the tomb of Jesus in the hope that somehow, she could care for his body in proper burial.  But…there is always a but.  But the tomb was opened, and Jesus’ body was not there.  Mary, like the guards was overwhelmed.  The response of her body could have been to fight, except there was no one to fight, or freeze, but the unbelieving guards had done that, or Mary could flee.  Mary, a believer, choose to flee and share the news that something had happened to Jesus’ body.  In her grief, Mary could only think that someone had taken Jesus’ body, but for what reason?

Mary told her story of the empty tomb to the apostles who were huddled in fear. Peter, the impetuous disciple, and John the deeply thinking disciple, overwhelmed by Mary’s news ran through the streets and alleyways of Jerusalem to Jesus’ tomb.  Peter and John found the tomb as Mary had said, the stone rolled back, and Jesus’ body was gone.  The tomb only contained the linen used to shroud Jesus’ body and the cloth that had been placed upon Jesus’ face.

What did it all mean?  What was the meaning of an empty tomb?  Peter and John must have wondered who would have taken Jesus’ body and for what reason? Wasn’t it enough that Jesus was crucified but now his body had been disturbed?  Scripture tells us that the disciples still at this point did not understand that Jesus had to rise from the dead.  The grief the disciples felt over Jesus’ death was now compounded by the theft of his body.

Peter and John made their way back to the other disciples.  But Mary lingered near the tomb believing there must be an explanation or opportunity to return Jesus’ body to rest in the now empty tomb.

Mary and the disciples were living these moments on a timeline going from left to right.  They had been through the ordeal of Jesus arrest, trial, crucifixion, and burial.  Now they were in that small moment of time in which the tomb was empty without explanation. Every minute seemed like an hour. There was not just the searing pain of grief, but Mary and the disciples were thinking about living each moment with the searing pain of grief.  The empty tomb just made things worse for them.  We know something Mary, Peter, and John did not know at this point.  The empty tomb would soon shake their entire world to its very foundations because the empty tomb was there to prove their savior lives.  What does the empty tomb mean to you?

          Jesus was dead.  His body had been taken from the cross and laid in tomb hewn from rock. A large stone had been placed over the entrance of the tomb.  The Roman governor, Pontius Pilate, had ordered soldiers to secure the tomb and to guard it. Soldiers placed a seal of Roman authority upon the stone to prevent the opening of the tomb and then they stood watch. Pilate made it clear that Jesus’ tomb was not to be disturbed by any man or woman. Jesus’ tomb was not to be touched in anyway.

          Then a series of curious things happened.  On the third day following Jesus’ death, in the early morning hours, as darkness was just giving way to light, there was a quaking of the ground.  That was not unusual, earthquakes happen in and around Jerusalem.  But this quaking of the ground was different, it was no ordinary earthquake.  It was a violent shaking and quaking of the ground in one spot, the tomb of Jesus. This was the second earthquake in three days.  The first one occurred three days earlier as Jesus died.  But this latest quake was occurring where Jesus’ lifeless body rested. The guards at Jesus’ tomb were fully alert, anxious that the ground was shaking again, but confident they would survive this quake as well.  Then suddenly an angel appeared to the guards.  The soldiers saw the angel who appeared in brilliant white searing light; a light so intense it was as it the guards could feel the light.  The guards witnessed the angel break the seal on the stone of Jesus’ tomb and move the stone as though it were but a pebble.  Then the angel sat upon the stone staring at the guards as if to say, “Yes.  I did that. What are you going to do about it?”

          The guards overwhelmed by nature’s quaking and the supernatural presence of an angel shook violently themselves.  Overwhelmed by the brilliant light of the angel, overwhelmed by the power of the angel to cast aside a large stone, and overwhelmed by the failure of their mission to secure Jesus’ tomb could only respond in one of three ways.  They could fight.  They could flee.  Or they could freeze.  The body of the guards would not respond to fight or flee.  All the guards could do was freeze and shake in fright.  The color from their faces drained away and their appearance became grey and blue as though they were dead.

The guards knew in that moment the fearsome, awesome power of the one true God to cause nature itself to move at his will.  The guards’ response is what it will be like for all those who deny God when judgment comes. For those who deny God and thus defy God, there will not be any time for smart words, sassy comments, or questioning of God.  There will not be an ability to fight or to flee.  There will be just total and complete fright, a violent shaking of their being, at being so very very wrong about God and how they spent their life.

Easter morning, God was revealing that the resurrection of, the presence of the resurrected Christ, was supposed to be an earthshaking and overwhelming event unequalled in history in the history of the world – and it still is.

          The Cross.  We use a cross to adorn hats, shirts, flags, and covers for our books.  The Cross. We use a cross in jewelry, license plates, and even for our food.  The Cross. We use a cross as a nearly universal symbol of help even among combatants of the world.  The Cross.  Why the cross?

          For centuries, the cross was not seen in such friendly and pleasant terms.  For centuries, the cross was a universal symbol of brutal power used to punish and publicly torture an enemy.  The cross was used in ancient Persia, India, and China.  The cross was used by the Greeks, Romans, and even the Jews. Execution upon the cross was a horror. The pain was searing.  The humiliation was complete.  The sense of abandonment seemed unending.

          We know that Jesus faced death through the cross.  While upon the cross, Jesus spoke only a few times and only a few words each time. Jesus said,

• Father, forgive them; for they know not what they do. (Luke 23:34)
• Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:43)
• Woman, behold thy son! and Behold thy mother! (John 19:26-27)
• My God, My God, why have You forsaken me? (Mark 15:34)
• I thirst. (John 19:28)
• It is finished.  (John 19:30)
• Father, into thy hands I commend my spirit.  (Luke 23:46)

From the scene of Jesus upon the cross, I want to focus on the only words Jesus spoke in the Aramaic language, the language of the common people. Jesus said in Aramaic: “My God, my God, why have you forsaken me?” (Mark 15:34).

Forsakenness is such a terrible state of mind and being.  In forsakenness, there is the sense of complete and utter abandonment, a sense of isolation and aloneness.  In relationships, you are forsaken by the actions of another because they have chosen to renounce you. 

The words, “My God, my God, why – why have you forsaken me?” spoken by Jesus are very troubling.  Jesus’ question makes you wonder did God abandon Jesus?  Wasn’t Jesus being faithful to God’s will by going to the cross? And yet Jesus’ question, “My God, My God, why have you forsaken me?” seems to express a feeling that God has abandoned Jesus at his hour of greatest need.  It brings us to ask ourselves, “If God abandoned Jesus in his hour of greatest need, then will God also abandon me in my times of greatest need?”  These are fair questions.  We have been often told that Jesus felt a profound sense of separation from God at this point.  We have been told that Jesus was crying out in the sense of isolation with the sins of the world upon him.  We are told as sin and God could not bear to look upon Jesus and so Jesus said, “My God, My God, why have you forsaken me?”

I struggle with such reflections because they seem to set God to be at war with himself.  Such reflections imply that God in heaven and God the Son were not one.  It was as though the power of the cross to harm, humiliate, and isolate its victim was greater than God himself.

I think there is a different way of looking at the scene upon the cross.  It is way to see the scene as one in which God is not at war with himself.  It is a way of seeing Jesus’ words of lament and sorrow as words spoken to reassure and comfort his followers.  Jesus’ words, “My God, My God, why have You forsaken me?” are words that foretell what was to come and that God is with us always – including our darkest hours.

Let’s begin by looking going to the scene on the cross the last seven things Jesus said. 

• Father, forgive them; for they know not what they do. (Luke 23:34)
• Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:43)
• Woman, behold thy son! and Behold thy mother! (John 19:26-27)
• My God, My God, why have You forsaken me? (Mark 15:34)
• I thirst. (John 19:28)
• It is finished.  (John 19:30)
• Father, into thy hands I commend my spirit.  (Luke 23:46)

At the beginning of the ordeal on the cross, Jesus spoke intimately to his Father, as a child would to a parent.  He says, “Father, forgive them.”  At the end of the ordeal, Jesus spoke again to his Father intimately with his last words, “Father, into thy hands I commend my spirit.” Sandwiched between those two intimate statements is the text of today’s message.  The words seem less personal, less intimate, beginning with, “My God, my God.”  God is the Father to be sure and God is Jesus’ father.  However, in context, Jesus never refers to God as “My God.”  Jesus always refers to God as “Father” or “My Father.” So did Jesus really speak to God about his condition from the cross to God when he said, “My God, my God, why have you forsaken me?”  If Jesus was speaking to God, then would it not make more sense for Jesus to be as intensely intimate as possible?  If he wanted to beckon to his Father, would he not speak the word “Father,” and not the word, “God”?  And if Jesus felt abandoned by his Father halfway through the ordeal on the cross, why would his final words be expressed intimately, “Father, into your hands I commit my spirit”?  Perhaps then, Jesus in speaking these words, “My God, my God, why have you forsaken me” was not addressing himself to God at all.  Perhaps instead, Jesus was instead speaking to his disciples and to us.

“My God, my God, why have you forsaken me?” are the first verse of Psalm 22, written about 1,000 years before Jesus was born.  The psalm begins, “My God, my God why have you forsaken me?” and then almost immediately begins describing the crucifixion of a man: “7 All who see me mock me; they hurl insults, shaking their heads.  8 “He trusts in the Lord,” they say, “let the Lord rescue him.  Let him deliver him, since he delights in him.”  9 Yet you brought me out of the womb; you made me trust in you, even at my mother’s breast.  10 From birth I was cast on you; from my mother’s womb you have been my God.  11 Do not be far from me, for trouble is near and there is no one to help.  12 Many bulls surround me; strong bulls of Bashan encircle me.  13 Roaring lions that tear their prey open their mouths wide against me.  14 I am poured out like water, and all my bones are out of joint.  My heart has turned to wax; it has melted within me.  15 My mouth is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death. 6 Dogs surround me, a pack of villains encircles me; they pierce my hands and my feet. 17 All my bones are on display; people stare and gloat over me.  18 They divide my clothes among them and cast lots for my garment” (Psalm 22:7-18).  The scene created by these words spoken 1,000 years before Jesus is unmistakably a crucifixion.

Jesus, who is on the cross, being crucified, can speak only a few words.  Each word he does say comes at the price of excruciating pain.  But here in just one sentence, Jesus using the opening line to Psalm 22 is opening the minds of the common people at the foot of his cross. Those who knew this passage could see the Psalm’s description of a crucifixion played out in real life with Jesus upon the cross.  But Jesus may have wanted his followers to see the other parts of the psalm. Perhaps Jesus was preaching Psalm 22 as his final sermon from the cross.   If that might be the case, let’s look at how the psalm continues after the description of a man being crucified.

Verse 22, this man upon the cross says, “I will declare your name to my brothers; in the congregation I will praise you.”  He is describing to those who are listening that the name of the Lord is holy, and that Lord is to be praise in the most difficult circumstances.  Despite the pain, the man, here played in real time by Jesus, would remain one with God.  Jesus never waivered in his believe in God and God’s mercy and forgiveness.

Verse 23 says, “You who fear the LORD, praise him! All you descendants of Jacob, honor him! Revere him, all you descendants of Israel!”  The psalmist, and now Jesus, was telling his followers that God is to be glorified in all circumstances, even through the pain of the cross.

Why amid this torture could Jesus be so confident of the love the Father has for him that he could continue to honor God?  Listen to verse 24 says, “For he (for the psalmist God, for Jesus his Father) has not despised or disdained the suffering of the afflicted one; he has not hidden his face from him but has listened to his cry for help.”  Jesus was telling those at the foot of the cross, those who were say to him, “If you are the Christ let God save you.” – that in fact God has heard him and would save him.  Jesus’ Father, God, had not despised Jesus, as his tormentors would want him to believe. God has not hidden his face from Jesus. God was in him, and he was in God. 

The psalmist continued in verse 25, “From you comes the theme of my praise in the great assembly; before those who fear you will I fulfill my vows.”  Jesus was affirming to all that from God, his Father, comes the source of his praise.  It was from God that comes the message of his heart.  Jesus said as much all throughout his ministry and Jesus was not changing his message now that he was upon the cross.  Jesus came from heaven for the purpose of that ministry and for the purpose of the cross itself.  It was in the garden of Gethsemane he spoke these words found in Mark 14:36, “Abba, Father, everything is possible with you.  Take this cup from me.  Yet not what I will, but what you will.”  Jesus kept his oath, his vow, even under extreme conditions of the cross.  Jesus gave his life by following God’s will.  Jesus’ life was not taken from him.

Verse 26 he declares, “The poor will eat and be satisfied; they who seek the LORD will praise him— may your hearts live forever!”  Who are the poor?  Are they literally those without money?  Or are they those who are poor in “self?”  They are humble and have yielded their pride.  They are those who find in themselves nothing, and in God they find everything.  Jesus said, “Blessed are those who hunger and thirst for righteousness, for they will be filled.”  This is the good news that Jesus preached repeatedly.  Come to God empty and you will be filled.  Come to Him filled – filled with yourself – and you will be turned away empty – empty of him.  Jesus said, “I am the bread of life.  He who comes to me will never go hungry, and he who believes in me will never be thirsty.” Jesus was using Psalm 22 to declare to those who are hungry for righteousness will be satisfied in and through him.

What then is the response by those who find God through Jesus Christ?  Verse 27 tells us, “All the ends of the earth will remember and turn to the LORD, and all the families of the nations will bow down before him.” Here, Jesus used the words of Psalm 22 to declare that despite what may be his condition at the moment, his name would go out to the ends of the earth.  Jesus told his disciples, “Therefore, go and make disciples of all nations.”  Paul told us, “That at the name of Jesus every knee shall bow, in heaven and on earth and under the earth.”

Why shall such honor be given to him?  Verse 28 says, “for dominion belongs to the LORD and he rules over the nations.”  Though Jesus gave his life, it was not taken from him because he had all authority. He told Pontius Pilate, “You have no power over me if it were not given to you from above.”  He told his disciples, “All authority in heaven and on earth has been given to me.”

Jesus was now approaching the conclusion through verse 30 and 31 of the psalm. Verse 30 says, “Posterity will serve him; future generations will be told about the Lord.” To his followers at the cross, Jesus was telling them his story was going to continue.  Jesus’ story would not die out.  If you want to know if that is true, just look around the room.  We are here as testimony to the prophesy spoken of by Jesus. He story did not die on the cross.

Finally, Jesus through the last verse of Psalm 22, “31 They will proclaim his righteousness, declaring to a people yet unborn: He has done it!”  Jesus was making clear that his mission would be completed through the cross even to those unborn at the time of his death.  The sermon, Psalm 22, with its crucifixion scene and proclamation that God had saved him was complete.  And with that Jesus spoke again from the cross saying, “It is finished.”

Why the cross?  Why the question, “My God, my God, why have you forsaken me?”  To these questions we must answer, God prove everything through the cross, the terrible instrument of beastly men, was transformed by God into the universal symbol of love and help.  God had not forsaken Christ as so many want us to believe.  Instead, God was with Christ.  And if we believe in Christ, God will not forsake us.  God proved this with his power to raise Christ from the dead. God will do no less for us through the grace poured out to us through his son, Jesus.  That is why we needed the cross. Amen and Amen.

          We are looking at the major events of Jesus ministry between the time of his final entry to Jerusalem and his resurrection.  Previously, we spoke of the day of palms as Jesus entered the city.  Last week we talked about Jesus’ use of a basin and towel to wash the disciples’ feet as a means of sharing the good news of God’s love that cleanses of sin and grants us salvation through redeeming grace.

          This week I want us to look at Jesus’ words and deeds in sharing the bread and the cup at the meal with his disciples.  This moment with Jesus and his disciples would be later called the Last Supper.  The Eastern Orthodox Churches refer to this meal as the “Mystical Supper,” owing to the believed transformation of the bread and wine into the body and blood of Jesus.  The Russian Orthodox Church call this meal the “Secret Supper,” believing the word “secret” more accurately reflected the way the bread and wine were transformed.  We Baptists, of course, and some other Protestant denominations do not refer to this moment as the Last Supper and do not believe Jesus changed the bread and wine at all.  We Baptist, call this meal the Lord’s Supper and believe the bread and wine remain bread and wine were used symbolically by Jesus to represent his body and blood.

          The earliest reference in Bible to this meal appears in the Apostle Paul’s letter to the Corinthian Church. Paul wrote, “23 For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, 24 and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” 25 In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” 26 For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (1 Corinthians 11:23-26).

          I cannot help but imagine that when Jesus spoke the words about giving his body and blood at that meal, the disciples must have thought, “What on earth is Jesus talking about?”  I must admit that after years of participating in the Lord’s Supper, I find myself at times participating in the Lord’s Supper in an unthinking manner.  I find myself not asking the question, “What was Jesus’ thinking?”  I find myself not contemplating the importance and radical nature of Jesus’ words and actions.  I think we could benefit today by asking ourselves, “What on earth was Jesus talking about?”

          The Gospel writer Luke began to set the scene for this meal in the upper room.  Luke wrote, “31 Jesus took the Twelve aside and told them, ‘We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled. 32 He will be delivered over to the Gentiles. They will mock him, insult him and spit on him; 33 they will flog him and kill him. On the third day he will rise again.  34 The disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about.’”

          Jesus was talking about his own death.  Death for the Jews, as we discovered in our recent Bible studies, was something of dread and fear.  For in death, many Jews believed, and some still do believe, that everyone, the righteous and unrighteous, went to Sheol or Hades.  Sheol was a place of nothingness.  The psalmist wrote, “5 Among the dead no one proclaims your name.  Who praises you from the grave [Sheol]?” (Psalm 6:5).  Isaiah wrote, “18 For the grave cannot praise you, death [Sheol] cannot sing your praise; those who go down to the pit cannot hope for your faithfulness” (Isaiah 38:18).  For many Jews in Jesus’ time, death meant separation from God and an eternal state of nothingness.  For Jesus to speak of his own death meant to the disciples had to contemplate that Jesus would be separated from God.  With Jesus separated from God and Jesus separated from them, the greatest thing that had happened in their life, the greatest person who had ever been in the life and in the life of Israel would be over.

          We see this sense of despair expressed by two of Jesus’ followers after Jesus was crucified.  They were walking from Jerusalem to Emmaus.  As they walked their faces were downcast.  In their conversation with someone who appeared as a stranger to them, these followers of Jesus said, “19b He [Jesus] was a prophet, powerful in word and deed before God and all the people. 20 The chief priests and our rulers handed him [Jesus] over to be sentenced to death, and they crucified him; 21 but we had hoped that he [Jesus] was the one who was going to redeem Israel” (Luke 24:19b-21).  For these followers of Jesus, death was all consuming.  Jesus’ death ended all hope.  Death meant eternal separation from God for Jesus and the end of the dreams for Israel.  These followers were downcast and defeated.

          And so, we can see that coming into this meal, the disciples were anxious and upset about Jesus’ prediction of his death and separation from God.  After Jesus death, the disciples’ anxiousness had become a sense of utter defeat.  We see two bookends encapsulating much of that last week of Jesus life.  One bookend we could label “Doom” and the other “Gloom.”

          We know in life that bookends are used to help hold together a group of books between them.  As such, the bookends are not nearly as important as the stories within the books that rests between the bookends.  In the case of Jesus’ disciples, one of the important things that stories resting between the bookends of doom and gloom concerned the evening meal, the meal we call the Lord’s Supper.

          Each Gospel contains an account of the time spent during that meal.  The Gospel of Mark is likely the earliest of the Gospel accounts. Mark wrote, “22 While they [Jesus and his disciples] were eating, Jesus took bread, and when he [Jesus] had given thanks, he [Jesus] broke it [the bread] and gave it to his disciples, saying, ‘Take it; this is my body’” (Mark 14:22).  It is very easy to imagine the disciples saying to themselves, “What on earth is Jesus talking about when he said, ‘This is my body.’”

          What on earth was Jesus’ thinking when he said, “This is my body.”  Was Jesus saying this bread was now literally his flesh as though torn from his side?  We Baptists do not think so.  We believe the bread was still bread.  So, if the bread remained bread, what was Jesus thinking when he said, “This is my body”?  Let’s consider three things Jesus might have been thinking by using one thing, bread, to represent another thing, his body.

          First, Jesus blessed the entirety of the bread, then he broke the bread.  I believe this was Jesus’ way of showing that He had come to be a blessing to anyone who would freely receive him.  Jesus had previously said, “’33 For the bread of God is the bread that comes down from heaven and gives life to the world…’ 35 Then Jesus declared, ‘I am the bread of life’” (John 6:33, 35).  Jesus words at this find supper affirmed He came from God to be the blessing of life to all who receive him.

Second, the blessing of Jesus, this life-giving bread, was from Jesus to his believers, directly.  Jesus did not give the bread to anyone else to distribute.  Jesus broke the bread and gave it to anyone who would receive.  The blessing of Jesus is not a commodity to be stingily shared by religious leaders.  Jesus actions and words convey his thinking that no one may stand between him and the believer.

          Finally, Jesus gave the bread to his disciples, calling it his body, to show his mind, his will, that he was about to give his physical body over to his tormentor of his own will.  Despite what may happen to him in the hours to come with his arrest, trial, flogging, and crucifixion, it was important for his disciples to know that no one was taking Jesus’ against his will.  Jesus gave himself in the bread and would give his body over to death because doing so was the will of God who sent him.

We understand the convention of one thing representing another.  When two people marry, typically they give each other a wedding ring saying, “I give this ring as a sign of my love and fidelity.”  We see in the ring that the two have become one. The bread used by Jesus was symbol, a reminder, of Jesus love, his fidelity, and his capacity to sustain his followers through all the joys and hardships of life without him present.

What on earth was Jesus thinking when he said, “This is my body”?  Jesus was thinking, “I need to show you that I love each of you, personally, and that I came to give you life now and forever if you will just receive me.  Please see my commitment of love through the bread.”

And so, the disciples ate the bread.

After eating the bread, Mark said, “23 Then he [Jesus] took a cup, and when he [Jesus] had given thanks, he [Jesus] gave it [the cup] to them [his disciples], and they all drank from it [the cup].  24 ‘This is my blood of the covenant, which is poured out for many,’ he [Jesus] said to them [his disciples] (Mark 14:23-24).

What on earth was Jesus thinking when he said, “This is my blood.”  Was the wine now blood?  We Baptists do not think so.  We believe the wine was still wine.  So what was Jesus thinking when he said, “This is my blood?”

When we think of blood, we think of it as the red fluid circulating throughout our body that supplies oxygen and nourishment to every cell.  We see blood in context to life.  But in Biblical concepts, particularly from the Hebrew Scriptures, the overarching meaning of blood is that it refers to death.

Cain killed Abel.  “The Lord said [to Cain], ‘What have you done? Listen! Your brother’s blood cries out to me from the ground’” (Genesis 4:10). Joseph’s brothers sold him into slavery. To cover up their crime, the brothers slaughtered a goat and dipped Joseph’s coat into the blood to prove to Joseph’s his death.  The Hebrews sacrificed animals saying the blood, the death of the animal, made atonement for sin.  Finally, Moses sacrificed an animal and sprinkled the blood upon the Hebrew people and said, “This is the blood of the covenant that the Lord has made with you in accordance with all these words” (Exodus 24:8).

So when Jesus said, “This is my blood,” the Hebrew mind was predisposed to see the blood as a sign of death.  Jesus was expressing in words and actions what he was thinking, namely, that he was about to die and that his blood would be the seal of a covenant between him and God.

          What was a covenant?  In this context, a covenant was an unbreakable agreement between the believer and God.  Jesus, by giving his blood, by dying, the believer in Jesus’ as savior and Lord had entered an unbreakable relationship giving the believer peace and eternal life with God.  Jesus established this relationship not because of our good works but did so for the goodness of God who sought doing good for us.  This is what the cup should mean to us.  It is a sign of peace and unity.

          What on earth was Jesus thinking when he said, “This is my body,” and “This is my blood.”  Jesus was thinking about you and me.  Jesus was thinking that between the bookends of doom and gloom there is an incredible love story that gives life.  Jesus wrote that story that we could be lifted up and given peace.  The downcast disciples experienced the love story at the table.  Luke wrote, “30 When he [Jesus] was at the table with them, he {Jesus] took bread, gave thanks, broke it and began to give it to them. 31 Then their eyes were opened and they recognized him” (Luke 24:30-31a).  Those downcast disciples were transformed in recognizing Jesus at the table and immediately shared the news of great joy “35b How Jesus was recognized by them when he broke the bread” (Luke 24:35b).  Let us come now and recognize Jesus in the bread and know that Jesus was thinking of you and me when he offered his body and blood.  Amen and Amen.