Tag Archives: Good Friday

Apostle James & Prophet Job

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The prophet Job is seen in these two Byzantine manuscript illuminations and a Russian icon: the illuminations show Job’s initial affliction with boils and his arguments with his wife and friends as well as Job’s final discussion with the Logos at the conclusion of the Old Testament book (“Where were you when I made the world?” God asks Job). The Russian icon depicts Job as a king (which is how Job is described in the oldest texts of the Old Testament).

Brothers and sisters, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord. You know, we count as blessed those who have persevered. You have heard of Job’s perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy. (James 5:10-11)

The figure of Job in the Old Testament has commonly been considered a prophet for most of Christian history because of his stalwart preaching to his friends during the afflictions he suffered and because he was thought to be a type–a prefiguration–of Christ because of his patient, innocent endurance. In the version of the Old Testament that James and his audience knew, the conclusion of the book of Job reads:

“And it is written that he will rise again with those whom the Lord raises up.

  “This man is described in the Syriac book as dwelling in the land of Ausis, on the borders of Idumea and Arabia; and his name before was Jobab; and having taken an Arabian wife, he begat a son whose name was Ennon. He himself was the son of his father Zara, a son of the sons of Esau, and of his mother Bosorrha, so that he was the fifth from Abraham. And these were the kings who reigned in Edom, which country he also ruled over. First Balak the son of Beor, and the name of his city was Dennaba. After Balak, Jobab, who is called Job….”

(Job 42, LXX)

Job not only endured his unjust suffering patiently, he was expected to be among the just who would be raised on the Last Day. His suffering and promised resurrection were both seen by early Christians as pointing to the innocent suffering and promised resurrection of Christ as well as the innocent suffering of the early Christian community and the resurrection they expected to share as well at the Last Day. (It is this version of the conclusion of the Book of Job that is read on Good Friday afternoon by Eastern Christians each year.)

Patiently enduring undeserved suffering and affliction is one of the major themes of the epistle of James. Various sins–pride, hypocrisy, favoritism, slander–only bring more suffering to the community. James urges his readers to live with humility and godly–not secular–wisdom. Prayer is an essential part of this, James tells his readers.

Patience and humility are the direct result of the prayerful expectation of the coming Resurrection. Knowing they will be raised, James’ readers are able to see their experiences from a different perspective and in another light than those who think their deaths will mean the end of their existence. Expecting the resurrection, James’ readers no longer need to fear death and because they do not fear death, they can endure suffering with patient prayerful endurance. They can be like the prophet Job, sharing in Christ’s patient suffering and victorious resurrection.

“Remember me, O Lord, in your kingdom!”

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These two Russian icons from the 18th-19th centuries depict Dismas, the “Good” Thief, as he stands about to be the first to enter the newly-opened gates of Paradise. In the top image, he is carrying the cross on which Jesus was crucified which is his “passport” that proves to the angels guarding the gates that they should allow him to enter. (We also see the prophets Enoch and Elijah inside the walls of Paradise, as they are the two Old Testament figures who never died.)

In the gospel of St. Luke, one of the thieves crucified with Christ rebukes the other thief for mocking Christ: “We deserve the punishment we have received. He has done nothing to deserve this!” This penitent thief then begs Jesus, “Lord, remember me when you come in your kingdom!” Jesus responds by promising this “good” thief that they will be together in Paradise that very day. (This episode was understood by many early Christian preachers to reverse Adam’s expulsion from Paradise, which was also understood to have happened on a Friday afternoon after Adam had become a thief by stealing the fruit from the Tree of Knowledge. The good thief was also praised because he admitted his fault, unlike Adam, and took responsibility for his actions.)

The penitent thief was later assigned the name Dismas in the 4th century Gospel of Nicodemus; his name “Dismas” was adapted from a Greek word meaning “sunset” or “death.” The other thief’s name is Gestas. Dismas dies shortly after Christ himself. Christ is about to descend into Hell to liberate the captives there but first sends Dismas ahead of him to Paradise. (Dismas is called a pioneer in some sermons because he was the first to enter Paradise.)

Early Christian preachers and teachers saw Dismas as one of them, a Christian, who demonstrated Christian practices, beliefs, and virtues. Dismas was a repentant sinner. Indeed, the early preachers understood Christ’s promise –“Today you will be with me in Paradise!”–as a promise made to all repentant sinners, not just Dismas. Because this promise is made to all Christians, the plea of Dismas–“Remember me, O Lord, in your kingdom!”–became a common prayer among Christians. This cry became especially popular as a prayer before receiving Holy Communion, the celebration of the Kingdom of God already present among us.

Dismas is also seen as convert and martyr–an important role model in the time when most Christians were adult converts or faced the possibility or martyrdom for their faith. Dismas on his cross, like St. Paul on the road to Damascus, had a sudden flash of insight and understood who Christ was. Dismas, unlike St. Peter, confessed his faith in Christ when it would have been much easier to stay silent. Although he was executed for his crimes rather than his faith, Dismas was understood to be a martyr because he was a witness (martyr in Greek) for the truth of Christ’s identity who showed other Christians how to suffer under torture and die for the Truth.

Eastern Christians still use the cry of Dismas–“Remember me, O Lord, when you come in your kingdom!”–not only before Holy Communion but as a refrain when singing the Beatitudes at weekday services. Every encounter with God, whether in personal or liturgical prayer or when serving the poor/hungry/sick/needy, is a chance to experience the Kingdom of God here and now. Dismas shows us all how to recognize God in unlikely or unexpected places and to jump at the opportunity to repent, to turn our lives around, in order to be with Him.

Interested in reading more about Dismas? I heartily recommend As the Bandit Will I Confess You: Luke 23:39-43 in Eary Christian Interpretation by Mark Glen Bilby.

Holy Week: The Death of Death

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This 13th century crucifixion from Pisa also depicts scenes from Holy Week: Christ’s arrest, his scourging, carrying the Cross, as well as his death, burial, and resurrection. (Cleveland Museum of Art)

Holy Week is the opportunity to celebrate and contemplate the last week of Christ’s ministry, from his entrance into Jerusalem on Palm Sunday to his Resurrection. The heart of Holy Week–the heart of the Christian year–is the nexus of Good Friday-Holy Saturday when Christ’s death and resurrection are celebrated and proclaimed.

Christ’s death was more than a tragic event for a particular person. His death was the encounter between God and Death itself. Once Death had entered the world, following the sin of Adam and Eve, it consumed everything. But when God allowed himself to be consumed by Death, then Death consumed itself. Christ’s resurrection is the pledge that Death has been rendered powerless although it can still be frightening–like a serpent or a chicken with its head cut off, squirming around and spewing blood but harmless apart from whatever fear or disgust we give it.

“Christ concealed the hook under the bait by hiding his strength under weakness. Therefore that murderer who from the beginning thirsted for human blood, rushing blindly upon weakness, encountered strength; he was bitten in the act of biting, transfixed [with nails] as he grasped at the Crucified…. I behold the jaws of the serpent pierced through, so that those who had been swallowed may pass through them…. Well may he be angry, roar, and waste away, for the prey has been snatched from his teeth.” (St. Guerric of Igny, Sermon 30)

In the Middle Ages, many images of Christ on the Cross–especially those based on Byzantine models–contain images of the other events in Holy Week as well.