The Good Shepherd – Sermon Notes for Easter 4


Jesus is the Good Shepherd. In fact, he is the Shepherd for whom Israel had been waiting (Ezekiel 34). The resurrection of the Son of God means that he is living and actively guarding his sheep and shepherding their hearts toward him. To dig into the nuts and bolts of this passage from a pastoral angle it is important to understand the role of both shepherd and sheep. 

My friend, Margaret Feinberg, wrote a book called Scouting the Divine in which she explored the agricultural and agrarian themes of the Bible that might be lost on most of the western world. Margaret spends time with a shepherdess from Oregon and provides excellent insight into this important biblical theme—go read it!



O God, whose Son Jesus is the good shepherd of your people: Grant that when we hear his voice we may know him who calls us each by name, and follow where he leads; who, with you and the Holy Spirit, lives and reigns, one God, for ever and ever. Amen.

The collect highlights three distinctive features of the shepherd-sheep relationship. First, Jesus is the shepherd and therefore we are the sheep. Simplistic but important. We should never forget that Jesus is the one who leads his people.

Second, we are called to hear and recognize his voice. To hear his voice is the first step but it is not enough. I may hear the sirens blaring behind me (I haven’t been pulled over in years!) but if I do not recognize that the sirens are a police car urging (commanding) me to pull over then my auditory skill means nothing.

Third, we are called to follow. To hear and recognize the voice of the shepherd should always result in following. Once I’ve discerned the police siren and understood that it was directed at me, I am left with a choice: pull over or run for it. It’s an imperfect analogy but it still works on some level. Bonheoffer suggested that discipleship is rather simple: Jesus calls and we follow. But why do we follow? We follow because we know the one who is calling us. That’s the point here! We’re not following a stranger; we are following the good shepherd! The lessons for this Sunday provide a beautiful picture of the Good Shepherd.

First Reading – Acts 4:5-12

Peter and John have been arrested. Why? Because they preached Jesus and the resurrection! The resurrection is both folly and scandalous to those who do not yet know Jesus. This is the second time in as many chapters that Peter has been at the center of a controversy due to a healing miracle.

Peter’s response to his accusers is quite simple—and it echoes what he said in chapter 3 after that healing episode. He says: “the power to heal comes from Jesus of Nazareth; you crucified him; he’s been raised from the dead; he is the one way to salvation.”

Look at the lessons for Easter 3 and read my summary of Acts 3 here to see more on the same point. Peter has a basic message and formula for sharing the Good News with those around him: Jesus, crucified and risen. There is nothing fancy or flashy about his words or technique—its just Jesus.

Peter roots Jesus firmly in the history and tradition of Israel. This is something that Paul and the other New Testament writers did on a routine basis—read N. T. Wright and Richard Hays for more on this—because Jesus was an actual person who walked this earth and who inhabited and embodied an ongoing story. The Old Testament (as we know it) was the interpretive matrix for the Gospels. Here is a long excerpt from something I wrote several months ago on the topic:

A helpful methodology, according to Hays, is that we learn to read backwards. He believes the Old Testament to be the “interpretive matrix” for the fourfold Gospel.

Hays’ view, which he expounds on in much of his writing, celebrates that Jesus of Nazareth was a Jew, that he lived within a very Jewish context, and that the stories of Israel were his own. Further, to fully understand the many claims of Jesus as recorded in the gospels one needs to understand the story from which they were launched. For example: Israel was waiting for Messiah and many believed that the Anointed One would be a political and/or military type leader, and yet this was not who Jesus was. Instead Jesus was the Suffering Son of Man and the only way to grasp such a concept is to be aware of the “Son of Man” motif in Daniel and the Suffering Servant in Isaiah.

Rather than reading the New Testament into the Old, or “searching for Jesus” within Israel’s Scriptures, we are challenged to embrace these writings as our own corporate memory just as we’ve been adopted into Jesse’s branch. This has all sorts of ramifications for preaching and discipleship. One is a call to radical discipleship and an authentic engagement with culture. To read Scripture well is to begin living Scripture daily and publicly, it is to engage with a world desperately in need of the triune God, and it is to occupy space in the here and now according to Jesus’ vision for life. The faithful presence that Hays sees for every Christian begins with understanding the story of Jesus through the lens of Israel and then embodying Jesus’ kingdom presently.

By referencing the stone rejected by the builders, Peter is placing Jesus squarely in the salvation history of Israel and verbally recognizing him as the Faithful Israelite.

Psalm 23

The 23rd Psalm was penned by the shepherd-king and is about the Shepherd-King. David’s own context is important when understanding the imagery contained inside: it’s not just poetic; it’s utterly accurate.

The entire Psalm hinges upon the opening five words: the LORD is my shepherd. Everything else in this Psalm is totally dependent upon this one phrase. You could literally insert this clause at the beginning of every verse like this…

Because the Lord is my shepherd…I shall be in want.

Because the Lord is my shepherd…he makes me lie down in green pastures.

Because the Lord is my shepherd…I shall not fear evil when I walk through the valley of the shadow of death.

Why? Because the LORD is a good shepherd. He cares for his sheep. Shepherds were known to defend their sheep against predators, to lead their flock to new grazing every day, and to care for them when they were in need—to literally go after the 1 when the 99 were safe. You can use Psalm 23 in a variety of ways but for the sermon this Sunday you should use it as a living picture of the shepherd’s goodness.

Epistle – 1 John 3:16-24

1 John 3 is a direct reference to John 10: we know this great love because Jesus laid down his life for us. He goes on to say that he has the power to lay his life down and pick it back up again. This is a radical love and radical love is always a call to action. If Jesus loves us so, how can we see a neighbor in need and refuse to help? If Jesus loves us so, how can we continue to consciously or unconsciously contribute to racism, sexism, ageism, or unfair economic structures in this world? If Jesus loves us so…then what?

John moves further into that call when he writes, “not in love or speech, but in truth and action.” Our heartfelt words are not enough; the language of grace is insufficient. Grace is sufficient, it is more than enough, but simply talking about grace will not do. We are called to love beyond boundaries, beyond borders, beyond our means and beyond ourselves. Why? Because he first loved us, even while we were still sinners. Love is therefore a response to God’s grace.

John further weaves together the tapestry of his gospel and epistle by making reference to abiding in Jesus. In John 15, Jesus talks about the vine and the branches and how the disciples are to abide in the Father’s love—this is the pericope for Easter 5 and 6—and here he draws the connection: to love God and one another is to abide.

The commandments are simple: believe in Jesus and love one another. I have written on this extensively and may post a paper or excerpt soon, but covenant faithfulness will always result in loving action. There are a myriad of situations not covered by Scripture explicitly but if we keep these two commandments in mind (love God and one another) then we will not have to wonder how we should act. As Dave Ramsey said, “When you live a life based on principle 99% of your decisions are already made.” The life of the disciple is the life of loving action.

Gospel – John 10:11-18

The Gospel lesson for Easter 4 is the crowning climax of the lectionary readings; it is pastoral, sacrificial and eschatological in nature. Before digging into John 10 it is important to set the stage, Jesus’ words, “I am the Good Shepherd” are not simply poetic, they are prophetic. Read through Ezekiel 34 and you’ll see what I’m talking about. Israel had been given spiritual shepherds who had abandoned their flock, feasted upon their charges, and who had abdicated any real spiritual authority. Such action sparked YHWH’s fury and he speaks through Ezekiel to say, “I myself will be the shepherd of my sheep.” He lists five main actions of the shepherd: seek the lost, bring back the strays, strengthen the weak, heal the sick and bind up the injured. This was a promise, not a threat and so when Jesus speaks these words it is the fulfillment of that which YHWH has promised his people: he will be their shepherd.

Our passage comes on the heels of Jesus’ opening remarks about being the sheep’s gate—all who enter the pen must pass through him. “I am the Good Shepherd,” he begins. Our 8 verses cover in depth what it means for him to be the True Shepherd of Israel. Here are the highlights:

  • Lays down his life for his sheep, unlike the hired hand
  • Shepherd knows his own and his own know him just as he knows the Father and the Father knows him
  • Makes one flock out of many
  • Has the power to lay down his life and take it up again
  • This command has come from the Father

There is a lot that can be covered given these points, but let us briefly unpack them. Jesus is going to lay down his life for his sheep. We hear later in the Gospel that “no greater love has a man than this, that he lay down his life for his friends.” It was common for shepherds to have their sheep sleep in caves and to lay down across the small opening. This way nothing could come in without first going through the shepherd; this is why he is both gate and shepherd. The hired hand would not do this because he isn’t invested in the sheep like the shepherd is.

The shepherd knows his sheep. Margaret does a brilliant job of capturing the shepherdess in Oregon who can spot her sheep uniquely based on birth marks, the coarseness of their coat, or even the sound of their bleating. These are things that a shepherd notices and remembers, just as a parent does for a child. Jesus know us this way and is also known by the Father.

Jesus has sheep of another flock that will join this flock so there is one flock and one shepherd. Sounds like Paul in Ephesians 4, right? The point is the same! Israel and the church are to become the new Israel and there will be one people. Jesus’ followers are to be grafted into the branch of Jesse and embedded in YHWH’s history with Israel.

Jesus’ power to lay down his life and take it up again comes from his Father and it is something that he will demonstrate on the cross and through the empty tomb. Jesus traveled to the cross willingly, allowing himself to be betrayed, and his Father vindicated him victoriously as he trampled down death by death.

This is the image of the Good Shepherd. This is the image of the Risen Christ who is Lord over his flock. This is whom we worship as part of the triune God.

Liturgical Considerations

Consider juxtaposing this week (Easter 4) with Christ the King Sunday (last Sunday before Advent). John 10 is often used in both circumstances. The RCL does not include Peter’s reinstatement by Jesus (John 21) during Eastertide this year and so that’s another consideration to make. When John 10 comes up on Christ the King Sunday the question to “What type of King is Jesus?” becomes, “He’s the Shepherd-King.” When John 10 comes up in Eastertide the question can easily become, “What kind of Lord is Jesus?” The answer is obvious, “He’s the Shepherd-Lord.” Christ’s Lordship and his Kingship are interwoven an intertwined. You might think of grabbing the Collect for Christ the King Sunday (Almighty and everlasting God, whose will it is to restore all things in your well-beloved Son, the King of kings and Lord of lords: Mercifully grant that the peoples of the earth, divided and enslaved by sin, may be freed and brought together under his most gracious rule; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.) and using it at some point in your sermon.

I have penned an alternative proper preface for the Eucharist on Easter 4:

But chiefly are we bound to praise you for our Shepherd-King; for your Son Jesus Christ is both the true Paschal Lamb and the true Shepherd of Israel who has bound up the injured, healed the sick, strengthened the weak, sought out the lost, and brought back the strays. May we hear and recognize his voice for by his death and rising to life again we are able to have abundant life now. 


I have often heard leaders (read: bishops) refer to themselves as “under-shepherds.” By this they mean that they are shepherding the flock on behalf of the Good Shepherd. I’ve also heard leaders suggest that we should look like sheep from the front and shepherds from the back. The point is the same in both instances: we are following the voice of the one and true shepherd of Israel, period. We are also called to lead others to the shepherd and therefore we take on the role of “under-shepherd” in a sense. Listen to the shepherd’s voice and help others to recognize it as well.

Major Request: Please do not use the tired idea that sheep are somehow stupid. Sheep are actually quite intelligent. However, sheep are in desperate need of a shepherd because they are vulnerable animals. There is a massive difference between being dumb and vulnerable. When Jesus described himself as the Good Shepherd—and when God promised to be Israel’s Shepherd—it was not a backhanded way of suggesting that the sheep were stupid. Can you imagine a more insulting promise? Then why do preachers constantly begin this sermon by suggesting, “Well, sheep are actually quite dumb because they fall and can’t get up; they don’t know how to graze for new food, etc. etc.”?

To follow Jesus as the Good Shepherd is to believe that he is both the crucified and risen one. To follow him is to love him and learn from him. We follow Jesus because he is our Shepherd and we desire others to follow him as well. This may mean that the sheep are actually following you while you are following Him, but always point people to Jesus.

Ecce Homo – Here Is The Man

Sermon Notes – Good Friday – Year B

Ecce homo – Here is the man


We have arrived at Good Friday. Last night we had our feet washed, we shared the Lord’s Supper and our altars were stripped and washed. Tonight we arrive in solemnity. The “Hosannas” of Palm Sunday still ring in our ears and the “Alleluias” of Easter—those that have been hidden (unless your Orthodox) for Lent—are welling up inside our hearts. But. But we have to deal with the Cross. Actually, we have to deal with the man upon the cross—the one who gives the cross meaning.

Borrowing from Pilate’s phrase—ecce homo—this post will focus primarily on the person (both human and divine) of Jesus. When we read, “Here is the man” we should immediately begin asking, “Who is the man?” Indeed he is the Suffering Son of Man, the King of the Jews, our Great High Priest, and the Crucified One. And remember: God is glorified in Christ crucified!





Today’s Collect sets the stage for us, per usual, by emphasizing the actions of Jesus. I don’t often desire to change any of the language in the collects but this one could use a minor tweak. That Jesus was willing to be betrayed is excellent, as is the statement that he suffered death upon the cross. The second statement is the one with which I taken issue: it is too passive. Jesus, as the Orthodox (yes, I’m quoting the Divine Liturgy AGAIN!) powerfully remind us, was not given into the hand of sinners but rather gave himself voluntarily into the hand of sinners. This is a far more powerful, active and accurate description.

Either way, the Collect makes it abundantly clear that the focus of Good Friday’s lessons is the person and work and Jesus. And if Good Friday is bad news to anyone, particularly people who have not yet heard the story, the final clause of the Collect (the clause that is always included) reminds us amidst our grief that Jesus lives and reigns with God. Even in the darkest hour there is hope and light because we live on the other side of the Empty Tomb.

I only reference the Collect this much to suggest that the three actions of Jesus are further highlighted by John’s Passion narrative (Chapters 18 and 19) and could therefore form part of your homiletic structure.


Old Testament

This is one of the Servant Songs of Isaiah, and it is certainly the most famous. Isaiah is writing words about God’s servant who will suffer at the hands of his enemies. It was a common belief amongst Jews that the servant was a metaphor for Israel because they had no category for a suffering Messiah. Indeed the Son of Man as depicted in Daniel 7 is more what Israel had in mind for her Messiah and therefore needed to reflect upon her troubled history to make sense of Isaiah.

However, the Gospel writers knew that Jesus was the Suffering Son of Man and that Daniel 7 could not be properly understood without reading it alongside Isaiah 52-53. This is what Richard Hays has argued in both Reading Backwards and “The Canonical Matrix of the Gospels.” Jesus and the New Testament writers were firmly planted within the Jewish story and therefore used the Old Testament as the interpretive matrix for that which had taken place. Suddenly Isaiah 52-53 is referring prophetically and directly to Jesus as the Faithful Israelite rather than Israel as a whole.

The imagery in this song ties directly into the Passion Narrative of John as we see that Jesus’ clothes were divided by lots, that he was bruised and beaten, his interaction with Pilate, and ultimately his death and burial. The correlations here are endless. The Good News is contained within: “The righteous one, my servant, shall make many righteous, and he shall bear their iniquities.” Through and in Jesus many are made righteous. His stripes and bruises heal us of our sins!

Look at the second to last verse: “He poured out himself unto death.” That’s not a passive comment in the least; this does not give the impression that Jesus happened to be in the wrong place at the wrong time. No! Jesus put himself in the right place and the right time because his journey was always toward the Cross, toward death, and toward victory. The Servant has to Suffer in order that all might be redeemed!



N. T. Wright has suggested—and I agree with him—that the Psalms were the prayer book for Jesus. Being a (good) Jew, Jesus would have known the Psalms through and through as they formed the basis of Jewish prayer life. It is possible, even likely, that upon the cross Jesus recited the entirety of Psalm 22.

Notice the opening verse, it is indeed the same line that we read from Jesus during Palm Sunday when he cries out to God in Mark’s Gospel, “Eloi, eloi…” My God, my God why have your forsaken me?

I’ve heard a lot of preachers focus on this one line and come to the conclusion that this is simply a Psalm of lament on the lips of Jesus. Unfortunately to suggest that is to not read far enough. Let’s assume that Jesus did indeed recite the whole Psalm. Let’s assume again that Jesus did so not because the Psalm was about him but because the Psalms had formed him. We arrive at a much different picture! Psalm 22 ends up being a Psalm of praise! That which begins in lament ends in worship.

Jesus is therefore offering himself upon the cross as an act of worship. This is oblation. This is worship. Verses 1-21 are full of lament and they are followed up by verses 22-30 which can be considered praise in the face of lament. It is NOT that lament is wrong or that we need to stuff our negative feelings. This could not be further from the truth. Rather, it is that Jesus (and the Psalmist) is able to praise YHWH-who-reigns-over-all even in the midst of trials, tribulations, and death.

Coincidentally, that is what the liturgical use of the Psalms helps form within each individual: a repertoire of feelings, emotions, images and phrases all for the glory of God given in worship.



There are two choices here but they focus on one main theme: Jesus as High Priest. Hebrews 4 was used a few weeks ago and should be fresh in your memory if you elect to preach from it on Good Friday. I’ll point you here for my thoughts on Hebrews 4-5 and reverent submission.

Hebrews 10 mirrors the description of the Tabernacle in the Old Testament. The parallels between the sacrifices offered in the Holy of Holies and the work of Jesus are numerous and significant (approaching, sprinkling, pure water). The author of Hebrews will also share elsewhere in the epistle that Jesus is now sitting down as our Great High Priest because his work has been accomplished. The sacrifices of the Old Testament, particularly Yom Kippur (Day of Atonement), were insufficient. Israel would annually make ritual atonement for her sins and she would need to do so the next year and the year after that, etc. Jesus sacrifice was full, complete, and sufficient and it was literally once for all.

The point here, and for all of Hebrews, is that Jesus is the Great High Priest unlike any other. He is like Moses but greater than Moses. He is like Melchizedek but greater than Melchizedek. In short, Jesus is the true High Priest and has offered a sacrifice—his self-sacrifice—on our behalf and Almighty God accepted it.

The veil has therefore been torn. We have an Advocate and Mediator in Jesus, giving us access to the triune God, and we are to approach with a humble confidence. Think of the Tabernacle—and the Temple—when reading this. Also remember that both Tabernacle/Temple were considered to be the meeting place of heaven and earth. Jesus is now that meeting place.



We encounter another mammoth passage, but this time it is from John’s perspective rather than Mark’s. John’s “Book of Glory” gives us far more detail about Jesus’ interaction with Pilate and the reemergence of Nicodemus among other things. The story is the story is the story and rather than working through it bit by bit right now, I’d like to share a few tidbits that leap out to me. I’ll add some more work in the “Synthesis” section but honestly this is the central story of Christianity and shouldn’t require too much work to “bring to life.”

  1. Not of this world

 Have you seen the t-shirts and other Christian paraphernalia in the last 5 years or so that read “NotW” or “Not of this World”? This is a quote taken from John 18 and yet it seems to have been misappropriated. The suggestion of this logo seems to be that we are not of this world and neither is Jesus. It seems to coincide with a belief—subconscious, I’m sure—that this world is passing away and we’ll be united with Jesus in the sky, in some heaven somewhere else.

N. T. Wright is quick to remind us that the Greek here can certainly be translated as “of” but it can also be translated as “from.” In fact, it should be translated as “from” in this instance. Jesus tells Pilate that his kingdom is not from this world. Please hear: unlike NotW or any other claim on Jesus, his kingdom is utterly for this world. There is no Docetism whatsoever in the Jesus’ Kingdom. We are not escaping this world. No, Jesus’ Kingdom is the promise of new creation, of a new heaven and a new earth that will be the same and yet radically different.

  1. Peter and Charcoal 

John tells us that a charcoal fire is present in the courtyard when Peter denies the Lord three times. This is a random observation to include but we learn at the end of John’s Gospel: Peter’s reinstatement. Jesus and his disciples share a meal of grilled fish cooked over a charcoal fire, “When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. Jesus said to them, ‘Bring some of the fish that you have just caught,’” (John 21:9-10). The parallels continue when Peter is asked three times by Jesus if he loves him—three times to mirror the three denials. In short, that which was used for ill is now transformed, redeemed and used for good.

  1. Ecce homo – here is the man

John shares more of Jesus’ conversation with Pilate than the Synoptics. In this conversation we see that Jesus’ kingdom is not from this world, that Pilate only has power over Jesus that has been given him from above, and that Pilate is caught between a rock and a hard place.

Pilate presents Jesus before his people by saying, “Here is the man.” “Ecce homo,” and I think it’s extremely important that we keep Jesus’ humanity in full-scope. In The Purple Headed MountainMartin Thornton is keen to remind believers that Jesus was fully man. It would be easy to read John 18-19 by only highlighting Jesus’ divinity and therefore assuming that this caused him no pain, nor that he had to submit himself, nor that he would have felt hungry, tired, angry, saddened, humiliated, defeated, worshipful or anything else. But to strip Jesus of his humanity—however inadvertent such stripping may be—would be to rob the story of its central meaning: Jesus redeemed humanity by taking on human flesh; Jesus demonstrates to all of mankind what redeemed humanity looks like and calls us to follow; Jesus is indeed the man presented by Pilate and we should take his words literally.

  1. We have no king but the Emperor

The ruling powers of the Jewish people have sold themselves to Rome. Sure, they are already under foreign (Roman) occupation and are not free in the least, but they have now sold themselves completely from God to man by saying, “we have no king but the emperor.”

Your ears should be ringing with the words in 1 Samuel when Israel cried out that she wanted a king like all of the other nations. God knew that he was their one and true king but he allowed them to be ruled by men nonetheless. This was the beginning of the end of Israel because after the disaster of Saul we encounter David, Solomon and a long, long list of evil kings with only a few bright spots in between. The words in John 18-19 are no longer the beginning of the end but the end of the end and the beginning of a new dawn. For God is their true King and he will prove his kingship through the Cross and Empty Tomb, ultimately the Exaltation of Jesus to the right hand of God will be the final demonstration of his reign over all creation. God is King but do we recognize it?

  1. The re-emergence of Nic at Nite

Nicodemus makes his second appearance in John’s gospel. You’ll remember him from John 3 when he came to Jesus by cover of night and was given a mind-puzzle about being reborn. For 16 chapters we learn nothing more of Nic at Nite nor do we hear from him again. And then, when the hour is darkest and Jesus the Great Teacher is dead, Nicodemus emerges with Joseph of Arimathea and helps to bury him. We don’t know what happened to Nic in between John 3 and John 19, nor do we know what happened after, but I have to believe there was a transformation inside of him to enable him to help bury Jesus. Call it prevenient grace, call it discipleship, call it a response…I don’t care! Any way you cut it, Nicodemus was no longer approaching Jesus by night and was indeed helping to bury the man that his fellow Pharisees had handed to the Romans for execution. That’ll preach.

  1. The Mercy Seat?

Is John juxtaposing the Mercy Seat in the Holy of Holies—hidden by the veil—with the judgment seat of Pilate? Pilate sits on a stone seat to render judgment on Jesus and then (according to other sources) he washes his hands. The mercy (or bema seat) was the place on the Ark of the Covenant between the almost touching wings of the Seraphim where God would “sit” to judge his people on the Day of Atonement. A fascinating angle perhaps…


Liturgical Considerations

In the Anglican tradition, Good Friday is accompanied by the Solemn Collects. The Collects take up 3 ½ pages in the Book of Common Prayer and are prayed in place of the Eucharist. Here is a link to the Collects. Weaving some of these lines into your sermon would be wise.



Jesus is the Suffering Servant and the Son of Man; he is the King of the Jews and the King of all creation; he is both fully divine and fully man. So, when Pilate says, “Here is the man,” we need to understand who it is that stands before us. We need to see what Luther was talking about when he described Jesus on the cross as the deus absconditus, the God who is hidden. The disciples and crowd didn’t look at the cross and see God; they saw a man. They saw their lives change before their eyes. They saw their friend, son, brother, mentor, teacher, and leader hang lifeless from a Roman murder tool. And yet…and hallelujah, and yet…it is on the cross that Jesus glorifies God. It is through the willing and intentional sacrifice of the cross that Jesus makes an offering of himself unto God for the life of the world. Remember from the Eucharist: this is for the life of the world.

Jesus was fully in control. Power had been given to Pilate but Caesar didn’t give it to him. No, God the Father had empowered Pilate and therefore Jesus was utterly in control. Jesus went to Gethsemane of his own accord. He gave himself up to the betrayers and sinners. He suffered death on the cross. Why? He did this that we might become sons and daughters of God; that through his wounds we would be healed; that we would become inheritors of his kingdom.

The way of the Cross is the way of death but it is in death that we have victory for Jesus “trampled down death by death.” Good Friday should be solemn because we are pat of the crowd shouting “Crucify him!” We are part of the crowd screaming, “We have no king but the emperor!” We are the ones denying Jesus three times. And yet he loved his own unto the end and gave himself up for them…for us.