Christ’s throne is the cross: Crowned with thorns, robed in mockery, surrounded by criminals.
Good Friday offers many texts for preaching, which is convenient as there are many opportunities to preach at many traditional gatherings of the faithful. There are the so-called “Chief Service” with the Adoration of the Crucified, the “Tenebrae” service of gradual darkness with its jarring strepitus at the end, three hours of a “Tre Ore” service with homiletic possibilities across the last words of our Lord, passion narratives, and other passages that confess the death of our Lord for the life of the world.
The Three-Year Lectionary itself offers some options for the “Chief Service,” but they remain the same over all three years. This is not at all restrictive for a preacher called upon to preach different sermons on this high, holy day over the course of many years, because each of the assigned texts is rich with possibilities. The Old Testament reading is the crown jewel of the Suffering Servant songs of Isaiah, Isaiah 52:13-53:12. The traditional Gospel is John’s passion narrative (all of chapters 18-19 or the 19:17-30 selection). And the epistle is always Hebrews 4:14-16 plus 5:7-9. That is the reading we consider here.
This year, consider especially the “throne.” It is a meditation on one object, one word, which will lend itself to the major theme of the Good Friday celebration: The Adoration of the Crucified. The epistle invites our meditation on this object in its exhortation: “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Hebrews 4:16). The meditation will, therefore, be on the cross as Christ’s throne, His Kingdom come in His death, the cross of Christ on which was won the salvation of the world, the object of trust to which you are called to direct your hearer’s attention on Good Friday.
We do not make up this connection between cross and throne whole cloth. We stand on good scriptural and historical precedent in doing so. Exaltation and spoil (the victorious king’s portion) are the result of the Suffering Servant’s atoning death (Isaiah 52:13, 15; 53:11-12; Philippians 2:5-11). Jesus Himself identifies His kingly glory with the climactic hour of being lifted up on the cross (John 3:14; 12:23-32). Pilate, ironically, titles Jesus king of the Jews, pinning it over Him, rendering the cross of His execution the seat of His enthronement. The sixth to seventh century hymnist, Venantius Fortunatus, penned Vexilla Regis Prodeunt, “The Banners of the King Forward Go,” in honor of the cross going forward as a royal standard and the tree as the location from which the Lord reigns (Psalm 96:10).
Jesus Himself identifies His kingly glory with the climactic hour of being lifted up on the cross.
There are, of course, other regal elements evoked in mockery (and irony) through the passion narratives which might draw our attention. One could use the “crown” of thorns, the royal “robe,” the reed “scepter” used to abuse our Lord, the mocking salutations directed at Him, and questions about whether He is the king of the Jews. Prepare for a message in this vein by rereading the passion narrative and pulling out these regal references. It will underscore a profound appreciation for what biblical teaching is on Christ’s particular “majesty” and “kingship” (note, preacher, how distinct that is from theological currents which emphasize power and magisterial authority over or in place of humility, suffering, and death)! It will also reinforce the central theme of the great reversal, the topsy-turvy Kingdom planted in Jesus’ deliberate atoning sacrifice for the world, for your hearer, and for you. But Hebrews specifically encourages the hearer/reader to approach “the throne of grace.” So, in the end, focus your attention here and it will bear fruit.
I encourage the preacher to set up a contrast that will prime the audience for appreciating this great reversal on their own behalf, by considering what the word and image of “throne” evokes for them. The seat of power and magnificent majesty? The transcendental God reigning invisibly and aloof? Cushions, opulence, luxury? And then move to how our Lord unfolds the teaching and then realization of His Kingdom, of His throne. Consider James and John desiring to “sit at His right hand and left.” Consider “coming into His Kingdom” as coming into His glory throughout John’s gospel. Consider the lēistai, the terrorists/political criminals on his right and left as our Lord comes into His Kingdom. Consider the title given to Jesus, king of the Jews, a final mockery. It might as well be something like, “Ralph, emperor of the universe.” But the irony is too thick not to see the cross as Jesus’ throne.
Pointing up for your hearer what sort of throne the cross constitutes is the perfect space to proclaim what our Lord is doing there, to make real for your hearer what their salvation consists of. Real wood. Real flesh and blood. Real suffering and death. Make this land through careful contrast: No scepter of might but an abusing reed, no regal diadem but a crown of thorns, and no embroidery and rich fabric atop gold or inlaid cedar, but splinters, rough-hewn discomfort, spikes, and pain.
What does a king do from such a throne? What does a king demand? What does such a king give? This is where to deliver the rest of the content of the epistle, starting from the throne of grace (Hebrews 4:16). We are promised that Jesus is also the priest, interceding for us (4:14), sympathy with weakness (4:15), solidarity in temptation and victory (4:15), confidence (a synonym for faith, make no mistake; 4:16), and mercy and grace in time of need (4:16). Ultimately, Jesus becomes the source of eternal salvation (5:9).
Deliver the cross as the throne of grace, as the object of your hearers’ confidence, of their faith, and they will have a solid object to trust for salvation. This is so much more significant than the trappings of a service aimed at inspiring emotion and moods of darkness and death. These, no doubt, can assist the piety of the faithful and the hearing of the Word, but they are not ends unto themselves and left unchecked can lead just as easily to inviting your hearer simply to feel sorry for Jesus as a martyr or even a medieval misplaced compassio Christi. Hear Jesus’ own words as a curative to this kind of superficial or misdirected piety in Luke 23:26-31! No matter what, connect them to the cross, expound the cross, and deliver the cross as object of their faith.
Perhaps the following outline may be helpful as you prepare a sermon on this epistle text and the death of our Lord for the life of the world, the life of your hearer, and the life of you. The Lord bless you as you celebrate His saving love for us!
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The Throne of Grace
- The Invitation to the Throne of Grace
- Hebrews urges believers to “draw near with confidence” to the throne of grace to receive mercy and help. The throne suggests royal power and authority, but the author points us to a very different kind of throne.
- Misunderstanding Glory and Kingship
- Like James and John seeking seats of glory, people imagine Christ’s reign in terms of majesty and power. Yet, the place where Christ truly enters His glory is not an earthly palace.
- The Cross as Christ’s Throne
- Christ’s throne is the cross: Crowned with thorns, robed in mockery, surrounded by criminals. From this throne the suffering Son offers loud cries and tears, learning obedience through suffering and completing the work of salvation.
- The King Who Suffers for His People
- This king willingly endures humiliation and death for sinners. Through suffering, He becomes the perfect high priest who sympathizes with human weakness and secures eternal salvation.
- The Gifts of the Throne of Grace
- From this throne Christ gives mercy and grace: Forgiveness for sin, healing for brokenness, and life in place of death. Those who come in faith receive the assurance that their sin is forgiven and their life is secure in the crucified King.
