The Cross: And What It Means for Lost Humanity - The Crowd

The Cross: And What It Means for Lost Humanity

The Crowd: from Followers to Traitors

Pastor Rollan Fisher

NOTES PREPARED BY PAUL BARKER

Summary Statement:

They followed when the benefits were flowing but abandoned Christ when they saw the cost.

John 6:1–3, 5, 8–12, 14–15, 66–69 (ESV)

1 After this Jesus went away to the other side of the Sea of Galilee, which is the Sea of Tiberias. 2 And a large crowd was following him, because they saw the signs that he was doing on the sick. 3 Jesus went up on the mountain, and there he sat down with his disciples.

5 Lifting up his eyes, then, and seeing that a large crowd was coming toward him, Jesus said to Philip, “Where are we to buy bread, so that these people may eat?”

8 One of his disciples, Andrew, Simon Peter’s brother, said to him, 9 “There is a boy here who has five barley loaves and two fish, but what are they for so many?” 10 Jesus said, “Have the people sit down.” Now there was much grass in the place. So the men sat down, about five thousand in number. 11 Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated. So also the fish, as much as they wanted. 12 And when they had eaten their fill, he told his disciples, “Gather up the leftover fragments, that nothing may be lost.”

14 When the people saw the sign that he had done, they said, “This is indeed the Prophet who is to come into the world!” 15 Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself.

66 After this many of his disciples turned back and no longer walked with him. 67 So Jesus said to the twelve, “Do you want to go away as well?” 68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, 69 and we have believed, and have come to know, that you are the Holy One of God.”

Introduction: Setting the Scene

When the chapter opens, the crowd is relentless in their pursuit of Jesus, following him around the Sea of Galilee and up a mountain. 

But when the chapter closes, all but the twelve are walking away from him. 

The crowds follow Jesus when the benefits are flowing but abandon him when they see the cost.

The Benefits of Following Jesus

1. Healing for their bodies (6:2).

One notable benefit of following Jesus is physical healing. 

The crowds that flocked to him were driven by his miraculous healings. 

Jesus restored their bodies, providing health and wholeness to those who sought him. 

This power to heal was one of the central reasons the crowd followed him so persistently.

2. Bread for their bellies (6:5–13).

The crowd, originally drawn by the miracles of healing, soon witnessed another astonishing display of Jesus’ power: The feeding of the 5,000 with just five barley loaves and two fish. 

Not only did Jesus provide food for the masses but he also provided it in abundance—so much that they all ate until they were fully satisfied (John 6:12). 

This miracle demonstrated another benefit of following Jesus: he meets the needs of his followers, not just barely, but abundantly.

Isn’t that what we all desire? 

While we want our needs met, we also long for more than mere survival—we desire fullness, a life where we aren’t just scraping by but are thriving. 

We want more than just our hunger to be satisfied; we seek the good life, where our provisions overflow and our hearts are full.

3. Freedom from their oppressors (6:14–15).

As Jesus multiplied the bread, the crowd likely remembered Moses, who provided manna in the wilderness.

Just as Moses led their ancestors out of Egyptian slavery, they hoped Jesus would be the prophet who would free them from Roman oppression. 

They wanted freedom from subjugation and the ability to control their own lives.

When they realized Jesus had gone to Capernaum, they pursued him again, driven by the desire for healing and provision and the hope that he would deliver them from political oppression. 

The Cost of Following Jesus

When the crowd finally caught up to Jesus, he knew their hearts. 

They were still seeking him for the tangible benefits—healing, provision, and the hope of liberation. 

But instead of giving them more miracles, he offered them a profound teaching:

6:32–35: 

Jesus then said to them, “Truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but my Father gives you the true bread from heaven.  For the bread of God is he who comes down from heaven and gives life to the world.” They said to him, “Sir, give us this bread always.”  Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”

The crowd still pursued Jesus for the physical benefits, desiring this miraculous “bread” always. 

But Jesus shifted their focus to something far deeper: their spiritual need. 

The manna their ancestors ate only sustained them temporarily, but the bread Jesus offered would bring eternal life.

6:51: “. . . And the bread that I will give for the life of the world is my flesh.”

The bread that Jesus will offer is his life, freely given for the life of the world. 

He will die so that we may live.

Jesus goes on to say that to access this new life, you have to eat his flesh and drink his blood—a shocking statement that led many of his disciples to say, “This is a hard saying; who can listen to it?” (6:60).

6:66: After this many of his disciples turned back and no longer walked with him.

The crowd that has been so relentless in pursuing Jesus decides that this teaching is too hard for them.

They can’t accept it. 

They can accept Jesus when he is freely healing the sick and providing for their needs.

But who is he to say that he is the bread of life? 

And what does he mean that we need to eat his flesh and drink his blood?

They have been following him for the benefits. 

But when the teaching gets hard, they run away. 

And we see the extent of this betrayal at the crucifixion.

Matthew 27:20–23: 

Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus. The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” Pilate said to them, “Then what shall I do with Jesus who is called Christ?” They all said, “Let him be crucified!” And he said, “Why? What evil has he done?” But they shouted all the more, “Let him be crucified!”

From a crowd that is relentlessly pursuing him to a crowd calling for his death. 

They follow him when the benefits flow but abandon him when they see the cost.

But before we judge the crowd harshly, if we’re honest with ourselves, we may be more like the crowd than we want to admit.

Application

1. Healing for our bodies (completeness).

We all sense that sickness, disease, and deformity are not how things are meant to be and that if the world were as it should be, we would be whole and complete in our bodies. 

The pursuit of healing, in many ways, is a search for this wholeness or completeness. 

And so we follow Jesus, hoping that in doing so, we will feel whole and complete in our body and mind.

2. Food for our bellies (comfort).

Of course, when we are in want and need, we hope to have our needs met, but the real desire is that we will have more than enough resources to live a comfortable life. 

We want more than our hunger satisfied; we want to be full. 

We want more than the bills paid. 

We want the good life.

3. Freedom from oppression (control).

The crowd hopes that Jesus will free them from the oppression of the Romans so that they can have agency and control over their lives and situations. 

Similarly, we all want to feel like we have agency over our lives and situations. 

We want to be in control.

There isn’t anything inherently wrong with these desires. 

If you are sick, it is good to desire healing. 

If you are hungry, it is good to desire bread; if you are oppressed, it is good to desire liberation. 

The Bible also tells us that these are things that God desires to do for us. 

He desires to heal, provide, and deliver. 

However, these desires can become disordered when we seek them above all other things.

The problem is not with the desires but with their order. 

Like the crowd, we often seek the benefits of following Jesus more than Jesus himself. 

And so, when the benefits dry up, and we realize that following

Jesus will cost us something, we abandon him.

Gospel Reflection

In this sermon series, we’ve discussed all the positive ways that an encounter with the cross has transformed people’s lives. 

We’ve seen the sinner become the evangelist, the curious become a convert, and the bystander becomes the cross-bearer. 

But as we reflect on the trajectory of the crowd—followers to traitors—we see that an encounter with the cross does not always lead to positive transformation. 

And that’s because the cross is offensive.

How is the cross offensive?

1. The cross tells us that we are worse than we want to admit.

The cross tells us that we’re not just sick, hungry, and oppressed but that we’re dead in our sins. 

We need more than a prophet who will heal our bodies, provide for our needs, and free us from oppression. 

We need a Savior.

The cross tells us that we are worse than we want to admit, but it also reveals to us the greatness of God’s provision. 

The bread that Jesus will offer is his life, freely given for the life of the world. 

He will die so that we may live.

2. The cross tells us that we have to die.

To feed on Jesus is to feed on his sacrificial death and, in doing so, to participate in that death.

Jesus says, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it” (Matthew 16:24–25).

3. The cross tells us that we have to die, but it is in this death that we experience resurrection life.

We want the benefits of following Jesus but don’t want it to cost us anything, but that is not the message of the cross. 

Rather, the cross demands a complete reorientation of life.

When Jesus’ external benefits seem to have dried up, and we are faced with the cost, will we respond like the crowd and abandon Jesus? 

Or will we respond like Peter? 

“Lord, to whom shall we go? You have the words of eternal life, and we have believed and have come to know, that you are the Holy One of God.”

Four Questions

1. How is God glorified in the text?

This text reveals that our God is not only the God who heals, provides, and delivers but he is the God who saves. 

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. 

For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.” (John 3:16–17)

2. How is our heart transformed in the text?

So often, we allow our heart’s desires to become disordered, and we find ourselves chasing after the benefits of following Jesus more than Jesus himself. 

Our hearts are transformed as we remember that Jesus is the Bread of Life, the satisfaction for all our longings and desires.

3. How is the mission accelerated in the text?

In this text, we see two different responses to Jesus’ teaching: those who walk away and those who stay.

As we engage with the text, we must grapple with the question, “How will we respond when faced with the cost of following Jesus?” 

This text is a call to discipleship; a call to count the cost, pick up our cross, and follow Jesus.

4. What is the gospel application of the text?

In this text, we encounter a teaching of the cross of Jesus. The cross tells us that we are worse than we want to admit, but it also reveals to us the greatness of God’s provision. 

Romans 8:32

“He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?”

• Second City Church

The Cross: And What It Means for Lost Humanity - Simon of Cyrene

The Cross: And What It Means for Lost Humanity

Simon of Cyrene - from Bystander to Cross-Bearer

NOTES PREPARED BY PAUL BARKER 

Text: Mark 15:21 (ESV)

And they compelled a passerby, Simon of Cyrene, who was coming in from the country, the father of Alexander and Rufus, to carry his cross.

Focus Statement:

He was a neutral bystander until a face-to-face encounter with Jesus converted him.

The Text in the Story of Redemption

This story reflects the mindset of the Roman Empire: “We can kill, seize, and do whatever we want. We are the final authority, answering to no one. We control the fate of Jesus and the Jews."

While some Jews adjusted to Roman rule, many awaited a Savior to deliver them. 

The Jewish faith has long anticipated a King who would set things right and restore Israel. 

From youth, they were taught that a prophet like Moses would come (Deuteronomy 18:15), from David’s lineage, establishing an eternal throne (2 Samuel 7:12–13). 

He would bear the government (Isaiah 9:6) and baptize in the Holy Spirit (John 1:33).

In Caesarea Philippi, Peter received the revelation that the long-awaited Messiah was finally here and that he was the Christ, the Son of the living God (Mark 8:29).

Yet, after this revelation, Jesus told his disciples he would suffer, die, and rise again—a concept that clashed with their expectation of a victorious king. 

They expected a king with a sword, not a cross. 

Crucifixion symbolized defeat. 

This is why, each time Jesus predicted his death, the disciples resisted and were confused:

• Mark 8:31–33: Peter rebuked Jesus after hearing about the cross, focusing on human concerns rather than God’s plan.

• Mark 9:31–35: After Jesus spoke of his death, the disciples argued about who was the greatest, and Jesus had to reorient their thinking: “Whoever wants to be first must be last.”

•  Mark 10:32–41: Following the third prediction of his death, James and John sought positions of power, which angered the other disciples.

Like us, the disciples had to learn that God’s path to redemption came through the cross. 

At Jesus’ weakest moment, God’s greatest power was revealed. 

This “Path of Sorrow” is also the path of life, hope, and restoration. 

The cross is so central to God’s plan that Jesus said, “If anyone wishes to come after me, he must deny himself, take up his cross, and follow me” (Mark 8:34).

Simon of Cyrene, who carried Jesus’ cross, embodies Mark 8:34. He shared in its shame, pain, and death — and thereby shared in its life. 

Simon was forced to carry the cross, but today we must choose to take up our own. 

As Paul wrote in Galatians 2:20, “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.”

We live in a time when much of life is spent as spectators. 

We watch the news from a distance, scroll through social media, observe others’ lives, cheer on our favorite sports teams, and, sadly, we may even approach church the same way—merely as spectators. 

It’s easy to understand why: spectating feels safer and more comfortable than the risk of participation. 

But what if simply watching isn’t enough? 

What if the cross demands something more?

Our story today is just one verse. While it is short, it leaves us with intimate details describing Jesus’ journey to the cross. 

This brief passage shows a man changed from a spectator to a cross-carrier.

Luke 23:26 

And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus.

The cross calls us from being spectators to being participators in the life of Christ.

Setup

When reading about the life of Jesus in the Gospels, we might wonder what it would have been like to witness those moments firsthand: to see Jesus open blind eyes, to witness him feeding the multitude, or to hear the Sermon on the Mount. 

But what would it have been like to witness Jesus carrying the cross?

Verse 26 describes the Roman soldiers leading Jesus and two other condemned criminals to their execution.

The soldiers acted under the authority of Pontius Pilate, who had just sentenced Jesus to death after being pressured by the crowd (Luke 23:18–25). 

At this moment, Jesus is fulfilling Isaiah 53:7: “He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth.” 

Despite having the power to escape, Jesus willingly follows the divine plan. 

As he said in Luke 22:22, “For the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed!”

Though Jesus was being led to the cross, his suffering began long before. 

In the first-century Roman empire, criminals typically carried the crossbeam to the site of their crucifixion, which could have been as much as three-quarters of a mile, now known as the Via Dolorosa, or Path of Sorrows. 

By this point, Jesus was likely physically exhausted. 

Luke 22:63 mentions that the soldiers had beaten him while in custody, from Thursday night until his trial before Herod and Pilate the next day. 

This explains why Jesus needed help carrying the cross.

As the soldiers led Jesus away, they seized a man named Simon of Cyrene and forced him to carry Jesus’ cross. 

Simon was from Cyrene, a Roman colony in northern Africa with a large Jewish population. 

It is possible that Simon was a Jew in town for the Passover Celebrations. 

Mark provides another detail in his account (15:21). 

He was the father of Alexander and Rufus. 

These were likely disciples in the early church.

More important than all of those details is that he was forced to carry the cross of Christ. 

The soldiers seized him against his will. 

He did not volunteer. 

Luke uses the word epilambonomai, which means to lay hold of, often by force or aggression. 

Simon was carrying a cross as he walked behind Jesus. 

Could you imagine the range of emotions he would have felt: Fear, fatigue, anger, confusion, sadness? 

Simon has gone from spectator to participator. 

He was now sharing this moment with Jesus.

He shared in the shame of Christ. 

Carrying a cross was not a badge of honor but a sign of defeat and ridicule. 

Throughout this chapter, people are mocking Jesus (vv. 11, 36).

As someone who carried the cross for Jesus, he was now open to the same type of verbal abuse.

He shared in Christ’s suffering. 

Carrying the cross would have been considerable pain and difficulty. 

The crossbeam could have weighed 75 to 125 pounds (34 to 57 kilograms), and carrying it for that distance would have been physically taxing.

Luke used the same word in Acts 21:30 when the Ephesians seized Paul in the temple, “Then all the city was provoked, and the people rushed together, and epilambonomai Paul they dragged him out of the temple, and immediately the doors were shut.”

He shared in Christ’s sorrow. 

This path was filled with sorrow. Evidence of this is seen in the following verse, where we see women mourning and lamenting. 

It was a heartbreaking moment for many. 

Not everyone agreed with the chants to crucify Jesus. 

To carry the cross of Christ was to walk amid sorrow.

In some ways, this story leaves us with more questions than answers: What was Simon doing in Jerusalem?

What happened to him after he carried the cross? 

Did he ever come to believe in the message of Jesus?

History has attempted to answer some of these questions. 

In Paul’s closing to his letter to the Romans, he wrote in Romans 16:13, “Greet Rufus, a choice man in the Lord, also his mother and mine.” 

It is believed that this was possibly the son of Simon referred to by Mark (15:21). 

In his Tyndale commentary on Luke, Leon Morris writes, “It has been conjectured that he was won that day by the bearing of him whose cross he carried” (page 342). 

Could it be that just as Simon participated in the cross of Christ, he came to experience the life of Christ?

What does this story reveal about the human condition?

While this story is unique to a particular moment in history, many of us live in a world with oppressors and persecutors, the rich and powerful who seemingly do whatever they want with no apparent consequences.

Others—like Simon in this story—are powerless, voiceless victims. 

In response, people often look for a rescuer: a politician, celebrity, or leader to make things right. 

The same hope existed in Jesus’ time.

What does this story reveal about the nature of the kingdom of God?

The lesson the disciples had to learn is that God’s kingdom differs from the world’s ways. 

His way of redeeming the world was a cross. 

In Jesus’ weakest moment, he brought about our rescue—though not in the way anyone expected. 

The Path of Sorrow is also the path of life, hope, and restoration. 

Ultimately, it was not the Romans, religious leaders, or even the crowd who were in control—God sovereignly reigned over all things, even when it didn’t appear that way. 

As Jesus reminded Peter, going to the cross was part of God’s plan, not man’s (Mark 8:33).

What is the gospel application in the text?

The cross is central to God’s plan. 

The same cross that Simon carried would be the cross on which Jesus died, declaring, “It is finished!” 

Simon of Cyrene shared in the shame of the cross; he shared in the suffering of the cross; he shared in the sorrow of the cross, but in doing so, he was also able to share in the power of the cross.

When we follow Jesus as his disciples, we must be prepared to share in the shame of the cross, the suffering of the cross, and the sorrow of the cross. 

Paul said in Galatians 2:20, “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave himself up for me.” 

Something happens to us when we actively participate in the cross: we no longer see ourselves as victims of shame, suffering, and sorrow; instead, we become overcomers as those who share in the life and power of Christ. 

The power of God’s love on Calvary leads us to the cross.

In our story, Simon was forced to take up the cross. 

In our lives today, we must choose whether or not to do the same. 

Will you take up the cross and follow him?

The Cross: And What It Means for Lost Humanity: The Centurion

THE CROSS:  And What It Means for Lost Humanity 

The Centurion:  From Skeptic to Believer

Matthew 27:50–54 (ESV) 

“And Jesus cried out again with a loud voice and yielded up his spirit. And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split. The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many. When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, “Truly this was the Son of God!”

Luke 23:44–47 (ESV) 

“It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, while the sun's light failed. And the curtain of the temple was torn in two. Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last. Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!”

“Truly this was the Son of God!” 

Leon Morris, in his commentary on Matthew, states, 

“The centurion’s confession, ‘Truly this was the Son of God,’ was the same confession the disciples made earlier (Mt 14:33). The word “Truly” points to certainty; he was not making a tentative suggestion. He understood that the death of Jesus showed him to be the Son of God. (The Greek grammar attests that the centurion’s confession was, “This was the Son of God,” not “This was a son of a god.”) It was clear that there was something in the death of Jesus, together with the attendant phenomena, that showed that he was not just another man. He had a special relationship with God.

How did the Centurion come into the conclusion that Jesus was the son of God?

What did the Centurion witness? 

What does it mean for Jesus to be “the Son of God”? 

THE WITNESS OF JESUS: 

A display of the Son’ obedience and trust to his Father. 

Jesus’ silence speaks loudly of His deep resolve to obey His Father to go all the way to the cross…and that silence reverberated loudly in the heart of the Centurion.

What may seem to us as God’s silence is Him quietly and faithfully accomplishing His will in our lives.

THE WITNESS OF NATURE: A display of God’s power and might. 

Mt 27:51b/54

“And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split. The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many. When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, “Truly this was the Son of God!”

Luke 23:44-45 ESV

“It was now about the sixth hour,[a] and there was darkness over the whole land until the ninth hour, while the sun's light failed. And the curtain of the temple was torn in two.”

THE WITNESS OF GRACE: A display of God’s mercy and love 

Mt 27:51 ESV

“And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split.”

Hebrews 10:3 ESV

“But in these sacrifices there is a reminder of sins every year.”

Hebrews 9:12 ESV

“He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.”

Hebrews 10:19–20 ESV

“Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh”

The cross transforms the way we approach God because it opens the way for us to know God. 

THE WITNESS OF FORGIVENESS: A display of God’s constant love

Luke 23:34 ESV

“And Jesus said, “Father, forgive them, for they know not what they do.”[a] And they cast lots to divide his garments.”

The Cross: And What It Means for Lost Humanity : Nicodemus

The Cross: And What It Means for Lost Humanity

Nicodemus - from Curious to Convert

NOTES PREPARED BY PAUL BARKER

Focus Statement:

He came at night because he was curious, but it was the revelation of the cross that converted him.

John 3:1–15 (ESV)

1 Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 2 This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” 3 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” 4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” 9 Nicodemus said to him, “How can these things be?” 10 Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things? 11 Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony. 12 If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? 13 No one has ascended into heaven except he who descended from heaven, the Son of Man. 14 And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life.

John 19:39–42 (ESV)

39 Nicodemus also, who earlier had come to Jesus by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight. 40 So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews. 41 Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 So because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there.

Introduction

Have you ever watched a child, just learning to crawl, scoot his way to the other side of the room to pick up an object that caught his attention? 

Or what about a toddler, who hasn’t quite mastered opening doors yet, determinedly twisting and turning a door knob out of curiosity because of what was on the other side?

While parents can get exhausted by this endless curiosity, they still delight in watching their children overcome obstacles as they explore and learn about the world around them. 

Curiosity is beautiful because it often leads to seeking answers to questions, finding solutions to problems, and receiving the satisfaction of a longing. 

But, more often than not, it can end in frustration and tears. 

While curiosity is wonderful, it has limitations.

John 3 recounts an intimate dialogue between Jesus and Nicodemus, a Pharisee and ruler of the Jews.

What’s interesting is that while the gospel writers almost always portrayed Pharisees as the opponents of Jesus, Nicodemus does not come in an adversarial posture. 

He isn’t trying to confront or catch Jesus with cleverly worded questions. 

Instead, like so many others, Nicodemus sees the signs and wonders Jesus is doing and is curious. 

And so, he comes at night, away from the prying eyes of witnesses, to seek Jesus out.

Nicodemus is curious. 

However, as we examine this dialogue more closely, we discover that Niocdemus’ curiosity has limitations to his following Jesus.

The Limitations of Nicodemus’ Curiosity

He was limited by his reservations.

3:1,2: Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night . . .

What is the significance of Nicodemus coming to Jesus at night? 

Why did John think this detail was essential? 

In one sense, this demonstrates the genuineness of his curiosity. 

If Nicodemus hoped to challenge or trap Jesus, he would have come in the light of day when there would have been as many witnesses as possible. 

But the fact that he comes at night demonstrates that he genuinely and earnestly seeks answers to his curiosity. 

He wants to know, “Who is this man who performs such awesome signs?”

However, while coming at night demonstrates the genuineness of his curiosity, it also shows its limitations.

He comes away from prying eyes at night, most likely because he doesn’t want to be seen. 

Nicodemus isn’t just a Pharisee; he is a ruler of the Jews, meaning he is part of the Sanhedrin, an elite group that advises the high priest. 

Nicodemus is part of the Jewish inner circle. 

He’s an important man with a significant reputation. 

What would people think if they discovered this powerful and learned man seeking out Jesus?

Would they think less of him? 

Would he lose his position of power and influence? 

Nicodemus comes to Jesus in the cover of night, avoiding the onlookers and the crowds. 

He is curious about Jesus, but not to the point that he is willing to risk his reputation or standing among the Jewish people as a teacher and leader.

Nicodemus’ curiosity causes him to seek Jesus, but his reservations limit his seeking.

He was limited by his preconceptions.

3:2: “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.”

Nicodemus, a learned man at the center of Jewish life, addresses Jesus, a traveling healer with no formal training, as Rabbi, “teacher.” 

Here, we see that Nicodemus has genuine respect for Jesus. 

The signs Jesus performed piqued his curiosity and led him to seek Jesus out and accept him as a “teacher from God.”

However, Nicodemus’ acceptance of Jesus reveals a respectful but partial belief in him. 

As the dialogue continues, we will see that his preconceptions limit his acceptance (and understanding) of Jesus.

The Challenge to Nicodemus’ Curiosity

3:3: Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.”

At first glance, Jesus’ reply might seem unusual in response to Nicodemus’ statement. 

Why would he answer in this way? 

The answer can be found at the end of John 2, where we are told that many believed in Jesus because of the signs he performed. 

Yet, Jesus did not entrust himself to them, “because he knew all people and needed no one to bear witness about man, for he himself knew what was in man.”

Jesus knew what was in Nicodemus, too. 

He saw Nicodemus’ curiosity but also understood its limits.

Rather than “entrusting himself to him,” Jesus challenged him with a statement that confronted Nicodemus’ reservations and preconceptions.

As a Pharisee, Nicodemus would have believed that being born a Jew ensured entrance into God’s kingdom. 

But Jesus was telling him that to see the kingdom of God, he must be born again. 

There’s a wordplay in the original language. 

The word “again” can also be translated as “from above.” 

When Jesus uses this word, he implies both ideas:

• You need to be born again: Being born a Jew is not enough; a second birth is necessary.

• You need to be born from above: This second birth is not something you can achieve through effort, status, or lineage—it comes from God.

Nicodemus misunderstands Jesus’ double meaning, focusing only on the physical idea of birth. 

He scoffs at the notion of entering his mother’s womb a second time, asking, “How can a man be born when he is old?

Can he enter a second time into his mother’s womb and be born?”

Jesus then clarifies his point by stating, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.” 

Here again, he challenges Nicodemus’ assumptions, indicating that entering God’s kingdom is not about physical birth or status but about something only God can do.

In Nicodemus’ worldview, he believed he already had everything he needed to enter the kingdom of God — his birth, status, and religious life were all in order. 

But Jesus was saying that something deeper was required. 

Confused and unable to reconcile this with his understanding, Nicodemus asks, “How can these things be?”

Jesus concludes their conversation with a striking statement: “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.”

Nicodemus would have been familiar with the story Jesus referenced from Numbers 21:4–9. 

In this account, God’s people were near the end of their forty-year journey in the wilderness when they began complaining once again. 

Unlike previous occasions, when God responded graciously, this time, he sent poisonous serpents among them. 

In desperation, the people cried out for deliverance. 

Instead of simply removing the snakes, God instructed Moses to make a bronze serpent. 

Anyone bitten by the snakes would be saved by looking at this image of the serpent, trusting in God’s provision for their healing.

Jesus uses this story to foreshadow his own crucifixion. 

Just as the Israelites were saved by looking at the bronze serpent in faith, so too will people be saved by looking to Jesus in faith, who will be “lifted up” on the cross.

Cross Encounter

The next time we see Nicodemus is in John 7:50. 

The Pharisees and chief priests want to arrest Jesus, but Nicodemus defends him, saying, “Does our law judge a man without first giving him a hearing and learning what he does?” 

Maybe he is still curious and seeking answers, or perhaps he is a secret convert. 

But we see that he’s still limited by his reservations—he’s willing to defend Jesus but not publicly accept him.

But when we see him in John 19, the story is different.

19:38,39: After these things Joseph of Arimathea, who was a disciple of Jesus, but secretly for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. So he came and took away his body. Nicodemus also, who earlier had come to Jesus by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight.

Nicodemus is no longer hiding. 

Apparently, he’s no longer limited in his seeking by his reservations or limited in his understanding by his preconceptions. 

Rather, he is willing to risk everything by participating in the burial of the one who has just been crucified. 

So, what happened? 

What has changed for Nicodemus?

The Bible doesn’t provide us with the details of Nicodemus’ journey from curious to convert, but something must have happened when he saw Jesus hanging on the cross. 

Maybe he remembered Jesus’ words: “And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.”

Perhaps the words, so shrouded in mystery since that night when he came to Jesus, now became clear to him.

Just as the Israelites had the venom of poisonous snakes coursing through their veins, Jesus is revealing that Nicodemus—and everyone else—have something far more deadly running through them: the poison of sin. 

It wasn’t enough for Nicodemus to be born a Jew. 

It wasn’t enough for him to be a Pharisee, a teacher of Israel, or a member of the Jewish elite. 

None of these things could save him. 

None of these things could open his eyes to the kingdom. 

None of these things could grant him eternal life. 

The poison of sin could not be cured by anything Nicodemus possessed or achieved; only God’s provision could do that. 

All that was left for him to do was to look to the despised image of the cross and be healed.

Application

The cross reveals the true extent of the problem of sin. 

When we look at the cross and see the extreme measures God did to save us, we can no longer downplay the seriousness of sin. 

Yet, at the same time, the cross also reveals the greatness of God’s provision. 

It shows us that God “did not spare his own Son, but gave him up for us all.” 

Through the cross, we see both the gravity of our sin and the magnitude of God’s love and sacrifice to redeem us.

Questions to Consider in Your Application:

• In what ways are you limited in your seeking by your reservations? 

• What do you seek to lose if you follow Jesus?

• In what ways are you limited in your acceptance of Jesus by your understanding? 

• What preconceptions are keeping you from following Jesus?

•  How does a revelation of the cross answer these reservations and preconceptions?

Close

Nicodemus thought he had what he needed to enter the kingdom because he didn’t realize the seriousness of the problem—only a revelation of the cross could show him that.

Curiosity can cause you to seek, but your seeking will be limited by your reservations.

Curiosity can cause you to accept, but your acceptance will be limited by your understanding.

But a revelation of the cross reveals to us the seriousness of the problem of sin and the greatness of God’s provision to deal with this problem.

It is a revelation of the cross that turns the curious into a convert.

Four Questions

1. How is God glorified in the text?

In this text, Jesus tells Nicodemus that the way into the kingdom of God is to be born from above. 

We can’t gain entrance into the kingdom through our status or effort. 

But our gracious and generous God has provided a way for us to know him through Jesus; for that, he deserves our praise and worship.

2. How is our heart transformed in the text?

As we look at the provision of God, our hearts respond in praise and worship. 

We may be drawn to Jesus because of our curiosity, but it’s a revelation of the cross that transforms our hearts.

3. How is the mission accelerated in the text?

It is a revelation of the cross that turns the curious into a convert. 

As we share the gospel with others, we should pray for them to have a revelation of the cross that will transform their hearts.

4. What is the gospel application of the text?

The cross reveals to us the seriousness of sin and the greatness of God’s provision to deal with it. 

We are reminded that new birth doesn’t come through our status or effort but through trusting God’s provision to save us.

• Second City Church 

The Cross: And What It Means for Lost Humanity : Mary Magdalene

The Cross: And What It Means for Lost Humanity

Mary Magdalene - from Sinner to Evangelist

NOTES PREPARED BY PAUL BARKER 

Focus Statement:

Mary Magdalene was the first to testify to Christ’s resurrection.

Luke 8:1–3 (ESV)

1 Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, 2 and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, 3 and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means.

Mark 15:40–41 (ESV)

40 There were also women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. 41 When he was in Galilee, they followed him and ministered to him, and there were also many other women who came up with him to Jerusalem.

John 20:1–3, 11–18 (ESV)

1 Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. 2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3 So Peter went out with the other disciple, and they were going toward the tomb.

11 But Mary stood weeping outside the tomb, and as she wept she stopped to look into the tomb. 12 And she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. 13 They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” 14 Having said this, she turned around and saw Jesus standing, but she did not know that it was Jesus. 15 Jesus said to her, “Woman, why are you weeping?  Whom are you seeking?”  Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16 Jesus said to her, “Mary.” She turned and said to him in Aramaic, “Rabboni!” (which means Teacher). 17 Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” 18 Mary Magdalene went and announced to the disciples, “I have seen the Lord”—and that he had said these things to her. 

The Text in the Story of Redemption

Some of the key theological assumptions that come out of the Jewish shaping of the Gospels are assumptions that the God of Israel is now bringing restoration in Jesus. 

So this sense that the story of the Gospels is not just about Jesus but is about what the God of Israel has already been doing and is now doing to bring restoration, to inaugurate the kingdom through Jesus, is an important part of the Gospels. 

So we don’t hear the Gospels as the beginning of a story, but the continuation and the culmination of Israel’s story and the redemption that God has promised Israel.

The Gospels record the next phase of the narrative arc of God’s plan for the redemption of humanity. 

They reveal who Jesus is, detailing his birth, life, death, and resurrection. 

Yet, they do more than present facts about Jesus—they also share the stories of real people whose lives were transformed by encountering him.

The authors address the needs of their communities, especially the call to believe and find life in his name (John 20:31). 

Through these stories, we too can experience that life.

This sermon focuses on one such transformed life: Mary Magdalene. 

Her dramatic testimony showcases the redemption God accomplished through Jesus’ life, death, and resurrection.

Scene One: Luke 8:1–3

Most narrative writing consists of various scenes to advance the storyline. 

In this true and dramatic account, Luke 8:1–3 is the first scene. 

It introduces Mary Magdalene and explains her past.

Luke briefly highlights Mary Magdalene among Jesus’ followers in Luke 8:1–3. 

Unlike the others in the text, whom Luke describes by their roles or relationships, he introduces Mary as a woman from whom seven demons were cast out. 

This is a humbling and painful past.

At the start of Mary’s story, her past—marked by shame, regret, and darkness—could have easily defined her. 

Many of us can relate to living with a “backdrop” we wish we could erase.

Though Mary has a background scene that she may have wished was left out of the story, it is merely the backdrop. 

The real story is about Jesus and what happened to Mary as she followed him. 

Her background scene sets the stage for her life-changing deliverance, which is the start of her new story.

Scene Two: Mark 15:40–41

Why do all four Gospel authors write about Mary Magdalene? 

Perhaps her painful beginning helps us see Jesus’ glorious work as her story progresses.

In this text, Mark calls her Mary Magdalene, but there is no mention of the seven demons or her shameful past. 

That part of her story no longer defines Mary. 

But the spotlight isn’t on Mary; it’s on the cross where Jesus was being crucified. 

It’s now Jesus’ shame and pain that the story emphasizes, not hers.

Sometimes, the critical part of a story isn’t about the past but the present. 

Jesus’ pain and shame eclipses Mary’s. 

His dying the death of a criminal on a cross replaces her past. 

She is now simply a follower of Jesus and one who cares for him along with the other disciples.

When we think about our story, what background scene is the most prominent? 

Is it our pain and shame, or is it the cross of Jesus? 

Both scenes significantly impact our lives, but only the cross leads to the power of the resurrection.

Scene Three: John 20:1–3

In scene three, we find Mary at the tomb. 

Jesus has been crucified and buried. 

The other gospel writers provide more details on why Mary is there, but in John’s account, the spotlight is simply on her presence and the stark contrast of Jesus’ absence.

She is still faithfully following but also afraid and anxious because simply following is no longer working.

Jesus had told his disciples he would die and be raised to life, but none understood it (John 20:9). 

Though Jesus’ death on the cross is central to the story, the goal is resurrection life. 

Following Jesus to his death doesn’t finish the story.

Scene Four: John 20:11–18

Scene four is the most important and climactic. 

Mary stayed after the other disciples left the tomb scene, waiting and weeping. 

She has brief conversations with two angels and a man she thinks is the gardener.

When the gardener (Jesus) says her name, she recognizes him and exclaims, “Rabboni!” which means “teacher.” 

She is a follower of Jesus, and he is her teacher.

What Jesus says next in response to her revelation and declaration sets a new background for Mary. 

She is his disciple, and instead of merely clinging to him, she has new work to do. 

The cross and resurrection have transformed her life from clinging to commissioning. 

She is no longer simply a follower; the resurrection life of Jesus commissions her to live as the very first witness to that life. 

She isn’t just meant to follow but also to go and tell. Jesus told her, “Go tell my brothers.”

A background of pain and shame no longer defines Mary Magdalene; she is no longer simply a follower of Jesus; she is a disciple commissioned to tell others about Jesus and his resurrection life.

When you think about your life, what background is behind you? 

Is it a background without Jesus in the picture? 

That background can change.

Is it a background of his cross and your following and loving him? 

That is a great background, but it isn’t the end of the story.

The final background meant for every follower of Jesus is the empty tomb and the life of Jesus commissioning us to go and tell.

Mary Magdalene’s story illustrated how the cross and resurrection are the foundation of our faith and mission. 

Through the cross, we can be forgiven of our sins and healed of our past, walk with other disciples and grow in faith as we follow Jesus, and take that new story and be a messenger of the life and transformative power of Jesus so that others can hear and be delivered as you have been.

Four Questions

1. How is God glorified in the text?

Mary Magdalene’s story glorifies God by demonstrating his power to redeem and transform lives.

Through her journey, we see God’s mercy, grace, and victory over evil on full display. 

The cross and resurrection highlight God’s faithfulness to fulfill his promises of redemption and restoration for humanity. 

The cross and resurrection narrative highlights Mary’s troubled past, which brings attention to God’s ability to transform ordinary, broken people and commission them to live for his purposes.

2. How is our heart transformed in the text?

Our hearts can be transformed when we respond to Jesus and the truth that, like Mary, our past does not define us. 

Christ’s work on the cross and his resurrection define us.

Mary’s journey reflects the hope that no matter the circumstances of our sin, shame, or personal brokenness, Jesus’ sacrifice covers it, and his resurrection empowers us for a new life. 

When we receive this truth, we are set free to live a new identity as redeemed followers of Jesus. 

This truth also brings healing and enables us to live with renewed purpose, moving us from bondage to freedom and despair to hope.

3. How is the mission accelerated in the text?

Mary Magdalene’s transformation from a delivered follower to a faithful messenger accelerates the mission. 

Her commission to “go and tell” about the risen Christ marks the beginning of the spread of the gospel message and the furthering of God’s kingdom coming on earth.

In the commissioning moment, Jesus emphasizes the power of her testimony, which is still powerful today, just as ours is. 

The personal testimony of a disciple of Jesus accelerates the mission by giving others the opportunity to hear and believe in the risen Christ and find life in his name.

4. What is the gospel application of the text?

The cross provides forgiveness of sins and deliverance from our past, and the resurrection gives us new life and power to live for Christ. 

Mary Magdalene’s story illustrates the complete work of salvation: Jesus redeems, restores, and commissions us for his mission.

Just as Jesus called Mary to proclaim the good news of the resurrection, we, too, are commissioned to testify to Christ’s victory over sin and death. 

This means embracing the call to follow Jesus and share his transformative work in our lives with others so they, too, can experience redemption and resurrection life.

- Second City Church

The Cross: And What It Means for Lost Humanity : Joseph of Arimathea

The Cross: And What It Means for Lost Humanity:

Joseph of Arimathea - from Passivity to Mission

NOTES PREPARED BY PAUL BARKER

 Focus Statement:

He was a secret disciple and member of the Council, but the cross motivated him to action.

Take faith-filled risks—even if it’s not your responsibility.

Take faith-filled risks—even if it’s costly.

Take faith-filled risks—even when it seems too late.

Text:

Mark 15:42–46 (ESV)

 And when evening had come, since it was the day of Preparation, that is, the day before the Sabbath, Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate and asked for the body of Jesus. Pilate was surprised to hear that he should have already died. And summoning the centurion, he asked him whether he was already dead. And when he learned from the centurion that he was dead, he granted the corpse to Joseph. And Joseph bought a linen shroud, and taking him down, wrapped him in the linen shroud and laid him in a tomb that had been cut out of the rock. And he rolled a stone against the entrance of the tomb.

Luke 23:50–51 (ESV)

Now there was a man named Joseph, from the Jewish town of Arimathea. He was a member of the council, a good and righteous man, who had not consented to their decision and action; and he was looking for the kingdom of God.

John 19:38 (ESV)

After these things Joseph of Arimathea, who was a disciple of Jesus, but secretly for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. So he came and took away his body.

The Text in the Story of Redemption

Though the story of Jesus’ burial by Joseph of Arimathea is short, all four gospel writers include it, underscoring its importance. 

Matthew, Mark, Luke, and John each record the details of Jesus’ burial because of its narrative, apologetic, prophetic, and instructional importance.

First, from a storytelling perspective, Jesus’ burial is a crucial step in the narrative, bridging the events of the crucifixion on Friday with the empty tomb on Sunday. 

This short account is essential to moving the story toward its climax.

Second, the details of Jesus’ burial provide important historical facts that early Christians used as an apologetic defense against claims that Jesus did not truly die on the cross and, therefore, could not have risen from the dead.

Third, this burial fulfills prophetic scripture, as early interpreters noted. 

Jesus’ burial in Joseph’s tomb fulfills the prophecy in Isaiah 53:9, which says, “And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.”

Finally, the story holds instructional significance for all believers. 

Joseph of Arimathea, a relatively obscure disciple, exemplifies a journey of faith and discipleship, moving from passivity to bold action in serving Jesus’ mission.

What does Joseph’s story mean for us?

The short answer is this: If we want to move from passivity to mission, as Joseph did, we must be willing to take faith-filled risks. 

But before exploring this key idea, let’s first understand Joseph of Arimathea and why he initially acted with passivity and secrecy.

Background on Joseph of Arimathea

The gospels provide several insights into Joseph’s character and position.

1. He was a “respected member of the council” (Mark 15:43). 

The council is the Sanhedrin, the first-century Jewish equivalent of the Supreme Court. 

Though the Jews were under Roman rule, the Sanhedrin remained the most powerful and prestigious legal body in the Jewish world. 

This council tried and condemned Jesus (Matthew 26:57–68), though they needed Pilate’s approval to carry out the death sentence (Matthew 27:1-2, 11–26).

2. He was “a good and righteous man, who had not consented to their decision and action” (Luke 23:50–51). 

Though the details are unclear, Luke emphasizes that Joseph either protested the council’s decision to condemn Jesus or was absent during the trial. 

Despite his prominence in the Sanhedrin, Joseph did not share the guilt of condemning Jesus.

3. He was “looking for the kingdom of God” (Luke 23:51). 

He was one of those Jews who had not given up hope that the Messiah would come and deliver his people. 

At some point during Jesus’ ministry, Joseph encountered Jesus’ teaching and the claim that he was the Messiah. 

While we don’t know the specifics of Joseph’s encounters with Jesus, we know that the good news reached him.

4. He was a “disciple of Jesus, but secretly for fear of the Jews” (John 19:38). 

Although the other gospels imply Joseph’s secrecy, John makes it explicit. 

This is probably because John is interested that many more believed in Jesus than openly followed him (see John 12:42–43), like Nicodemus (John 3:1), another prominent Jewish leader who was a secret disciple of Jesus.

The Surprising Story of Jesus’ Burial

The story of Jesus’ burial by Joseph is simple but full of surprising elements. 

The first surprise is that Joseph, a secret disciple and prominent council member, was the one who asked for Jesus’ body—not a family member or well-known disciple. 

The second surprise is that this secret follower of Jesus suddenly took such a significant risk, choosing to associate himself with someone the Romans had just executed.

Third, Joseph made this bold move at a time when Jesus’ messianic mission appeared to have failed.

From Passivity to Mission

These surprises give us the key to understanding how Joseph went from passivity to mission, from fear to boldness. 

By asking Pilate for Jesus’ body and taking responsibility for burying him, Joseph took a mission-driven, faith-filled risk that changed everything for him.

Let’s examine what we can learn from this short but powerful story.

1. Take mission-driven, faith-filled risks—even if it’s not your responsibility.

The first thing we can learn from Joseph is to take faith-filled risks—even if it’s not your responsibility.

It should surprise readers from any generation that a completely unknown character in the story shows up after Jesus’ death and takes responsibility to bury Jesus. 

Why didn’t his family members or disciples bury Jesus? We don’t know the answer, but we have a few clues.

Jesus’ disciples probably didn’t volunteer to bury Jesus because they were afraid of being associated with him and being executed, too. 

However, more fundamentally, Jesus’ family and close followers probably didn’t volunteer to bury Jesus because people the Romans crucified were usually not granted the honor of a proper burial. Usually, birds and dogs ate their bodies. The only exception was for crucified people who had family members or friends with high status.

Enter, Joseph of Arimathea. As a secret disciple, he was not known as a close associate of Jesus; however, his status as a member of the Sanhedrin enabled him to gain an audience with Pilate and make such a request.

That said, it’s still remarkable that he did this because he was incurring the same risks that the other disciples were terrified of—being associated with someone whom the Romans had condemned of treason and executed.

Joseph could have easily assumed that Jesus’ family or twelve disciples would (or at least should) take responsibility for his burial. 

No one would have thought this was his responsibility, but Joseph took a faith-filled risk to identify with Jesus and provide a proper burial for him.

Application: 

• How often do we avoid taking mission-driven, faith-filled risks and remain passive because we assume someone else will take responsibility? 

We are usually experts at assigning work and responsibility to others and arguing why other people should be in line ahead of us.

2. Take mission-driven, faith-filled risks—even if it’s costly.

The second thing we can learn from Joseph is to take mission-driven, faith-filled risks—even if they’re costly.

None of the gospel writers record the consequences of Joseph’s decision. 

But we can easily imagine the costly risks that Joseph considered before he made the fateful decision to talk to Pilate and ask for Jesus’ body.

First, Joseph knew that burying Jesus could cost him his respected position with the Sanhedrin. 

Less than 24 hours earlier, they had condemned Jesus to death, and now he was identifying with the man whom they condemned as a blasphemer. 

John notes that some of the religious leaders believed in Jesus, “but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue” (John 12:42).

Joseph knew his decision could cost him his status and respect with his people.

Second, Joseph knew that burying Jesus could cost him his civic freedoms under Roman occupation. 

To the Jewish leaders, Jesus was a blasphemer, but to the Romans, Jesus was an insurrectionist, as his death by crucifixion communicated. 

For Joseph to ask Pilate, the Roman governor, for Jesus’ body was to identify with a traitor to the Roman Empire. 

Minimally, this could mark him as a person of suspicion. 

At worst, he could end up with the same fate if Jesus’ movement continued to cause problems for the Romans.

Joseph could have weighed the cost of this risk and decided that it was too risky to bury Jesus. 

But he didn’t. 

He made a bold decision and took a risk to identify with Jesus.

Application: 

• How often do we avoid taking mission-driven, faith-filled risks and remain passive because we think the cost is too high?

3. Take mission-driven, faith-filled risks—even when it seems too late.

The final thing we can learn from Joseph is to take mission-driven, faith-filled risks—even when it seems too late.

Joseph’s stand for Jesus is oddly timed. 

If Joseph thought Jesus was the Messiah, he should have made his belief public sooner—perhaps even appealing to the council not to condemn Jesus to death. 

Making a public stand for Jesus after his death seems like a bold move made too late.

Did Joseph still think Jesus was the Messiah? 

Did he know about Jesus’ predictions of his resurrection? 

Or did Joseph feel like Jesus was simply a good man—a would-be Messiah—who was unjustly executed and therefore deserved a proper burial? 

We simply don’t know. 

However, the fact that Joseph took this radical risk when it seemed too late says something about his faith and his devotion to Jesus.

Furthermore, Joseph’s faith-filled risk was honored when his tomb became the site of the greatest miracle in human history—the resurrection of Jesus.

Application: 

• How often do we avoid taking faith-filled risks and remain passive because we think we’ve missed our chance? 

• How often do we assume the window for bold, mission-driven, faith-filled action has closed and stay passive because the timing seems inopportune?

Conclusion:

If we want to move from passivity to mission, we can follow in Joseph’s footsteps and take faith-filled risks:

—even when it’s not our responsibility.

—even when it’s costly.

—even when it seems too late.

These faith-filled risks will not make sense to most people, and sometimes they won’t even make sense to us, but we can take them in faith because we follow a crucified and resurrected Savior. 

When we consider the risk that Jesus took for us, no risk we make for Jesus is too costly or too late for him.

Four Questions

1. How is God glorified in the text?

God is glorified in the text because acts of faith-filled risk glorify God. 

When disciples take Jesus at his word and do bold things for him, he is glorified in our lives, and we are satisfied, no matter the outcome.

2. How is our heart transformed in the text?

Our hearts are transformed when we know that God can take passive, insignificant disciples and make them integral players in his grand story of redemption. 

Knowing that God sees people who are afraid but have just a little faith and that he gives us opportunities to be bold and take risks for him even when it seems too late should fill us with hope and joy.

3. How is the mission accelerated in the text?

The mission is accelerated in this text when we see how seemingly small human participation (burying Jesus) can have exponentially multiplied significance when God demonstrates his power and intervenes in everyday human affairs. 

Joseph wanted to do something to honor Jesus, but his actions set the stage for something much more significant than a simple (though risky) act of personal devotion.

4. What is the gospel application of the text?

The gospel application is this—no matter how much it costs us to follow Jesus, we can be assured that it cost him more to redeem us. 

And no matter how big of a risk we think we are taking to obey Jesus, we can trust our lives and our decisions to him. 

Joseph probably believed that Jesus really “needed” him to give him a proper burial. 

Still, Joseph had no idea that God was giving him the honor of participating in a greater story that changed not only Joseph’s life but all of human history.