Love to the End

Good Friday Reflection for Bloomsbury Central Baptist Church

3^rd April 2026

John 19.31–42

Good Friday brings us to a strange kind of silence in the Gospel story.

Once the climactic moment of crucifixion is completed,
            the shouting crowds fade.
The soldiers have done their work.
            The long agony of the cross comes to its end.

And then we are left with what happens after death.

Bodies must be taken down.
            Burial must be arranged.
There are practical matters that cannot be ignored.
            These days we call it the ‘Sadmin’ – the administration that follows a death.

The Jewish authorities want the bodies of the crucified criminals removed quickly,
            because the Sabbath is approaching.
So soldiers check the condemned men.
            The legs of the two others are broken to hasten their deaths.
But when they come to Jesus, they see that he is already dead.
            Instead, one soldier pierces his side with a spear,
            and John tells us that immediately blood and water flow out.

Then two unexpected figures appear in the story.
            Joseph of Arimathea and Nicodemus.

Joseph is described as a disciple of Jesus,
            though secretly, because he feared the authorities.
Nicodemus we met earlier in the Gospel,
            coming to Jesus under the cover of night, searching for understanding.
These are not the bold public followers.
            These are cautious men, people who have kept their distance.

And yet here they are now.

Joseph asks Pilate for the body of Jesus.
            Nicodemus brings a large quantity of spices.
Together they take Jesus’ body,
            wrap it carefully in linen cloths with the spices,
                        according to the Jewish burial customs,
            and place him in a nearby tomb in a garden.

It is a scene filled with quiet tenderness.

After the violence of the crucifixion,
            there is now an act of care.
The body that has been humiliated and wounded is treated with dignity.
            People step forward to do what love requires.

Good Friday asks us to sit with this moment.
            Because death is never abstract.
                        It is physical.
                        It is embodied.
            It is the reality of bodies that must be carried, wrapped, buried, mourned.

And the Gospel does not rush past this.
            John wants us to notice every detail.

But John also wants us to see something more.
            He tells us carefully when all of this is happening.
It is the day of Preparation,
            the day before the Passover festival begins.

In Jerusalem, the Temple will be full of activity.
            Lambs are being slaughtered for the Passover meal.
Families are preparing to remember the ancient story of liberation,
            the night when the blood of the lamb marked the homes of Israel
            and death passed over them.

And John wants us to see
            that at precisely this moment, Jesus dies.
And this is not accidental.

From the very beginning of John’s Gospel,
            Jesus has been described in Passover language.
When John the Baptist first sees him, he declares,
            “Here is the Lamb of God who takes away the sin of the world.”

And now, at the end of the story, that image comes fully into view.
            Just as the Passover lamb once marked the beginning
                        of Israel’s liberation from slavery,
            so now Jesus’ death becomes the sign of God’s liberation for the world.

Even the small details in the story echo that connection.
The soldiers do not break Jesus’ bones,
            recalling the instruction that the bones of the Passover lamb must not be broken.

Earlier in the crucifixion scene a hyssop branch appears,
            the very plant used in the Passover ritual to mark the doorposts with blood.

John is weaving the story together very deliberately.
            The cross is not simply a tragic execution.
It is a moment of profound theological meaning.
            It is the place where God confronts the forces that enslave human life.
Violence, domination, fear, and the machinery of empire that crushes human dignity.
            All of these powers gather around the cross.

And yet John tells us that something else is happening there too.
            One of the most mysterious details in the story
                        comes when the soldier pierces Jesus’ side.
            John says that immediately blood and water flow out.

At first glance it is an odd detail to include.
            But John rarely includes details without purpose.
Throughout this Gospel, water and blood have carried deep symbolic meaning.

Water is the sign of life.
            Jesus speaks to the Samaritan woman about living water
                        that becomes a spring within a person.
            He tells Nicodemus that people must be born of water and Spirit.

Blood, too, becomes a sign of life.
            Earlier in the Gospel, Jesus speaks in shocking language
            about giving his flesh and blood for the life of the world.

And now here, at the cross, these two images appear together.
            From the pierced body of Jesus, blood and water flow.
From the place of death, life emerges.

Early Christians would later see echoes here of baptism and communion,
            the water of new birth and the cup of the covenant.
But even before we move in that direction,
            the point John is making is clear.

The cross, the place of violence and death,
            becomes strangely the place where life begins to flow.

And this brings us to something that Good Friday confronts us with very directly.
            The incarnation goes all the way down.

Christians say that the Word became flesh.
            That God entered human life fully,
                        not as an appearance or an illusion,
                        but in real, vulnerable human flesh.

And Good Friday shows us what that means.
            Flesh that can be beaten.
                        Flesh that can be pierced.
            Flesh that must be wrapped in linen cloths and placed in a tomb.

There is no distance here between God and the realities of human suffering.
            God does not remain safely above the worst that the world can do.
God enters it: completely and fully,
            without holding back.

And this is why Good Friday
            is such a strange and powerful day in the Christian story.
Because what we see here is not simply the cruelty of human violence.
            We also see the depth of divine love.

Earlier in John’s Gospel we are told
            that Jesus loved his own who were in the world,
            and that he loved them “to the end.”

That phrase carries several meanings.
            It can mean to the very last moment.
            It can mean completely, fully, without limit.

Love to the end.
            And that is what we see on the cross.

Not love that withdraws when things become dangerous.
            Not love that protects itself from suffering.
            Not love that calculates the cost.

But love that continues even when it leads into the darkness.
            Love that remains present even in death.
            Love to the end.

And perhaps that is where Good Friday speaks most directly to us.
            Because if this is what the love of God looks like,
            then it also reveals the shape of the life we are called to live.

A love that refuses to abandon the wounded.
            A love that stands alongside those who suffer.
            A love that does not give up when the world becomes hard or frightening.

Good Friday does not offer easy comfort.
            The tomb is still closed at the end of this story.
            The silence of death remains.

But the Gospel leaves us with this quiet, stubborn truth.
            That in the strange mystery of the cross,
                        in the pierced body of Jesus,
            in the love that goes all the way to the end,
                        something life-giving has already begun to flow.

And that love, once released into the world,
            will not be stopped.

 

Thinking About Sex and Marriage as Christians

Opening a Christian Conversation

From time to time, questions surface in the life of the church that we would rather leave unspoken.

Sex outside marriage is one of them.

Often the conversation is framed as though the answer is already obvious, settled long ago, and beyond discussion. And yet, the lived realities of our congregations tell a different story.

People love, commit, desire, fail, begin again, and seek to follow Jesus in circumstances far more complex than the moral templates many of us inherited.

This post is not an attempt to announce a new rule. It is rather an invitation to think together, prayerfully and honestly, about what a Christian sexual ethic is actually for.

What are we trying to protect?

When Scripture addresses sexual behaviour, it is striking how often the concern is not sexual activity itself, but harm.

The sexual laws of Leviticus 18 and 20 are framed around boundaries that protect kinship structures, prevent abuse within households, and resist practices associated with domination and idolatry. They function less as abstract moral principles and more as safeguards for communal life.

The prophets repeatedly link sexual wrongdoing with injustice and exploitation. Hosea exposes sexual practices bound up with economic oppression and religious infidelity. Ezekiel places sexual abuse alongside extortion, bribery, and violence.

Sexual sin is never treated in isolation from social sin.

In the New Testament, the term most often translated as “sexual immorality” is porneia. In passages such as 1 Corinthians 5 and 6, it is closely associated with prostitution, exploitation, and the misuse of bodies within unequal power relations. Paul’s concern is not simply that sex is happening outside marriage, but that bodies are being treated as commodities rather than as members of Christ.

What we do not find is a sustained biblical discussion of consensual sexual relationships between unmarried adults who are not violating another household or exploiting another person. That silence does not resolve the question, but it should make us cautious about assuming that Scripture’s primary concern is marital status itself.

Marriage as gift, not boundary fence

Marriage matters deeply in Scripture, but it does not appear in a single, uniform form.

The Old Testament narrates a range of marital arrangements, often without endorsement and without disguising their complexity. Jacob’s household, for example, is marked by rivalry, pain, and injustice, particularly towards women. The text is honest about the cost of such arrangements rather than presenting them as ideals. David’s marriages are intertwined with political power and moral failure, most starkly in the story of Bathsheba.

The ethical problem here is not simply sexual activity, but the abuse of power and the silencing of the vulnerable.

In the New Testament, Jesus speaks positively of marriage, yet he never commands it. In Matthew 19, his concern is with faithfulness and with protecting those most at risk of being discarded. Marriage is honoured, but not absolutised.

If marriage itself shifts across Scripture, then it cannot function as a timeless moral boundary in quite the way it is sometimes made to do.

A relational rather than legal ethic

Paul’s ethical reasoning consistently prioritises relational impact over legal status. In 1 Corinthians 7, he resists imposing a single relational norm on the whole community. Marriage, singleness, and sexual restraint are all treated as vocations to be discerned rather than rules to be enforced. 

His repeated concern is for the good of the other and the building up of the community. In Romans 13, Paul reduces the law to love of neighbour. In Galatians 5, ethical life is framed not as obedience to a code but as walking by the Spirit, with love, patience, kindness, and self-control as the marks of faithfulness.

These texts do not give us a checklist, they give us criteria. A Christian sexual ethic shaped by these concerns will ask not only what is permitted, but what is life-giving, truthful, and responsible in particular relationships.

Bodies, grace, and the life of faith

Paul’s theology of the body is often read narrowly, but it is also profoundly affirming. In 1 Corinthians 6, Paul insists that bodies matter because they belong to God. This claim is made precisely in a context where bodies are being used and discarded. His response is not shame but dignity. The incarnation itself affirms that God meets us in bodily life.

Jesus eats, touches, forms deep relationships, and refuses to treat bodies as morally suspect by default. The Gospels present him as concerned not with bodily proximity, but with how people are treated.

If bodies are sites of divine concern, then sexual ethics must be about honouring bodies rather than simply regulating them.

Singleness and the limits of our imagination

Paul’s affirmation of singleness in 1 Corinthians 7 disrupts the assumption that marriage is the default or superior state.

The early Christian movement included households, friendships, celibate lives, and forms of belonging that do not fit neatly into a single relational model.

What bound them together was not conformity to one pattern, but participation in the life of Christ.

This should caution us against assuming that sexual maturity, moral seriousness, or faithful discipleship depend entirely on marital status.

A necessary pastoral word on safeguarding

Any Christian conversation about sex must begin and end with the protection of the vulnerable.

Consent is not simply verbal agreement. It is shaped by power, age, dependency, mental health, economic security, immigration status, and spiritual authority. Relationships that appear consensual may still be coercive or damaging.

The church must be clear that no theological openness ever excuses manipulation, pressure, secrecy, or harm. Safeguarding is not a limit on love. It is one of its most concrete expressions.

Opening the conversation

None of this is offered as a final answer. Scripture does not give us a simple yes or no to every contemporary question. What it offers instead is a sustained concern for love, justice, faithfulness, and care for the vulnerable.

Perhaps the question we need to ask is not, “Does this relationship fit our inherited categories?” But, “Does it reflect love of neighbour, truthfulness, and responsibility?”

If Christian ethics are about learning to live faithfully in the presence of God and one another, then this is a conversation worth having.

Carefully.

Humbly.

Together.

Biblical Texts for Further Reflection

The following passages are referenced or implied above.

Creation and embodiment

• Genesis 1:26–31
  
  
• Genesis 2:18–25

Sexual boundaries and communal protection

• Leviticus 18:1–23
  
  
• Leviticus 20:10–21

Prophetic critiques linking sex and justice

• Hosea 4:1–14
  
  
• Ezekiel 22:6–12

Narratives of complex family life

• Genesis 29:16–30; 30:1–24
  
  
• 2 Samuel 11:1–27

Jesus and marriage

• Matthew 19:3–12
  
  
• Mark 10:2–12

Pauline ethics and discernment

• 1 Corinthians 5:1–5
  
  
• 1 Corinthians 6:12–20
  
  
• 1 Corinthians 7:1–40
  
  
• Romans 13:8–10
  
  
• Galatians 5:13–26

Community, vocation, and shared life

• Acts 2:42–47
  
  
• Acts 4:32–35

Hosanna to a Different King

A Sermon for Bloomsbury Central Baptist Church

29 March 2026 – Palm Sunday

John 12.12-27
John 19.16b–22

Palm Sunday is noisy.

The story tells us of branches waving in the air.
            Crowds pressing in from every side.
And pilgrims pouring into Jerusalem for the Passover festival.

The city is already full before Jesus even arrives.
            Every year people travelled from across the region for Passover,
            remembering the great story of liberation,
            the story of how God had brought Israel out of slavery in Egypt.

It was a festival charged with memory and hope.
            The streets would have been thick with people,           
                        traders, animals, pilgrims, and of course soldiers.

Rome always reinforced its military presence during the festival,
            just in case national memory stirred national resistance.

And into that tense and crowded city comes Jesus.
            And suddenly the noise grows louder.

People take palm branches and wave them.
            They spread their cloaks on the road.

And they begin to shout:

            “Hosanna!
            Blessed is the one who comes in the name of the Lord!
            Blessed is the King of Israel!”

It feels like a victory parade for a popular all-conquering military leader.

And the energy of the moment is contagious.
            Something is happening.
            Someone important has arrived.

And so the crowd recognises Jesus, the teacher from Galilee
            who has been healing the sick, feeding the hungry,
            and raising hope among ordinary people.

Just a few days earlier he has raised Lazarus from the dead,
            and the story of that miracle has spread like wildfire.

So when Jesus approaches Jerusalem,
            the crowd pours out to meet him.
And they welcome him like a king.

The Palm branches they wave were not random objects.
            They carried meaning.
In the ancient world palms were associated with victory and celebration.
            They had been used before in Jewish history
            to celebrate moments of national liberation.

To wave palm branches was to remember past victories and to long for new ones.

And so the crowd shouts, “Hosanna!”
            The word means something like “Save us!”
            It is a cry for deliverance. A plea for God to act.

But it is also a shout of praise.
            A declaration that help has arrived.

From the perspective of the crowd, this is the beginning of something big.
            The long-awaited moment may finally have come.
            The messiah is here.
            The king has arrived.

But John, who tells this story, invites us to see something deeper.
            Because he does something quite striking
            with the way he tells the story of Jesus.

John refuses to let us read Palm Sunday on its own.
            Instead he juxtaposes it with another scene described later in the gospel.
            A darker one. A quieter one.
            A scene that takes place only a few chapters later.

In that scene Jesus is no longer riding into the city while crowds cheer.
            Instead he is walking out of the city carrying a cross.

The same city that shouted “Hosanna”
            now echoes with very different sounds:
the clatter of soldiers, the murmur of a crowd watching an execution,
            the hammering of nails.

Above Jesus’ head is a sign.
            “Jesus of Nazareth, King of the Jews.”

John tells us that the sign was written in three languages.
            Hebrew, Latin, and Greek.
            The languages of religion, empire, and culture.
In other words, the whole world could read it.

The king who was welcomed with palm branches is now lifted up on a cross.
            And John wants us to see that these two scenes belong together.
            The parade and the execution are part of the same story.

In fact, in John’s Gospel the cross is not the defeat of Jesus’ kingship.
            It is the revelation of what his kingship really means.

Palm Sunday therefore asks us a question.
            What kind of king is this?
Because the crowd that day thought they already knew the answer.

Israel at that time lived under Roman occupation.
            Rome ruled the region through military power and political control.
Roman soldiers were everywhere.
            Roman governors imposed taxes and maintained order.
The empire projected strength and demanded loyalty.

For many people in Israel this was deeply painful.
            Their scriptures spoke of freedom,
            of God’s covenant with their people,
            of a future where justice and peace would flourish.
But their daily reality was one of foreign domination.

So it is not surprising that many longed for a messiah who would change that situation.
            A king like David.
            A leader who would restore Israel’s independence and dignity.
            Someone who would overthrow the empire and bring national renewal.

Against that background, the scene on Palm Sunday begins to make sense.
            The crowd sees Jesus and hopes he might be the one.

He has authority. He speaks with power.
            People gather around him wherever he goes.
Stories of miracles follow him from village to village.
            And now he approaches Jerusalem
            at the height of the national festival of liberation.

If ever there was a moment for history to turn, this would be it.
            So the crowd waves their branches and shouts their hopes into the air.

Hosanna. Save us.
            Bring freedom again.

They are welcoming a king.
            But the problem is that they are welcoming
            the kind of king they already understand.

A king who will defeat their enemies.
            A king who will restore national power.
            A king who will bring glory back to Israel.
            In other words, a king like the kings of the nations.

But Jesus refuses that role.

And John tells us something small, almost easy to overlook.
            Jesus finds a donkey and sits on it.
            Not a horse but a donkey.

At first glance that might seem like an odd detail,
            but in the ancient world it mattered.
Warriors rode horses. Generals rode horses. Conquering kings rode horses.
            A horse symbolised military power. Speed and strength.
            The ability to dominate the battlefield.

But a donkey told a different story.
            In the traditions of Israel, a king who arrived in peace rode a donkey.
            It was still a royal animal, but it symbolised humility rather than conquest.

So Jesus rides into Jerusalem in a way that quietly redefines kingship.
            Yes, he enters the city like a king.
            But he does so without military display,
                        without armed supporters,
                        without the symbols of imperial power.
He comes in humility and vulnerability.

It is already a gentle but unmistakable challenge to the logic of empire.
            Because empire operates through domination, through coercion,
                        through the threat of violence.
            Empires secure peace by demonstrating
                        that they are strong enough to crush opposition.

But Jesus arrives without any of those tools.
            And almost immediately after entering the city, he says something strange.
            “The hour has come for the Son of Man to be glorified.”

That sentence might sound triumphant, but what follows is surprising.
            Jesus does not speak about victory over Rome.
            He speaks about a seed.

“Unless a grain of wheat falls into the earth and dies,
            it remains just a single grain.
But if it dies, it bears much fruit.”

It is an image from the natural world.
            Something simple that farmers understood well.

Seeds must be buried before they can grow.
            Life comes through a process that looks like loss.

And Jesus says that this is how his kingdom works.
            The kingdom of God does not grow through domination.
            It grows through self-giving love.

The path to life runs through the cross.
            Which is why Palm Sunday cannot be separated from Good Friday.

The crowd shouts “Hosanna!”
            But a few days later Pilate writes the inscription:
            “Jesus of Nazareth, King of the Jews.”

Pilate intends it as mockery.
            A warning to anyone who might challenge Roman authority.
            This is what happens to kings who oppose the empire.

But John hears something else in those words.
            Without realising it, Pilate has told the truth.
Because the cross becomes the strange throne of Christ.
            What looks like defeat becomes the revelation of God’s glory.

And this is where the story becomes quietly,
            but unmistakably, politically subversive.

Because Rome believed it understood power.
            Power looked like legions marching in disciplined ranks.
            Power looked like governors issuing orders backed by military force.
            Power looked like authority enforced through domination and fear.

The Roman Empire ruled a vast territory stretching across continents.
            It maintained peace, but it was a peace secured by overwhelming strength.
Everyone knew what happened to those who resisted.
            Crucifixion itself was part of the system.
It was not just a method of execution.
            It was a public display of imperial power.

Crucifixions happened along roadsides, outside city gates,
            where everyone could see them.
They were meant to send a message.
            This is what happens to those who challenge the empire.
            This is what happens to those who claim another king.

So when Jesus is crucified under the title “King of the Jews”,
            Rome believes it is making a point.
The empire believes it is demonstrating its power.

But John’s Gospel invites us to see something very different.
            Because the cross does not actually confirm the strength of empire.
            It exposes its emptiness.

Rome can take life.
            Rome can inflict suffering.
            Rome can silence a voice that challenges it.

But Rome cannot create life.
            It cannot generate love.
            It cannot produce justice or reconciliation.
It can dominate,
            but it cannot heal the world.

And so the cross reveals something profound about the kingdom of Jesus.
            The true king is not the one who takes life.
            The true king is the one who gives it.

Jesus does not overthrow Rome with violence.
            He does not summon an army or call down fire from heaven.
            He does not seize the machinery of power.

Instead he reveals an entirely different way of being human together.
            A kingdom shaped not by domination but by humility.
            Not by coercion but by service.
            Not by fear but by sacrificial love.

This is the anti-imperial heart of the gospel story.
            Because the kingdom of God is not simply a new version
                        of the old power structures.
            It is not the same system with a different ruler at the top.
It is a completely different kind of kingdom.

And that is where Palm Sunday begins to confront us personally.
            Because the crowd that day had expectations.

They wanted Jesus to fulfil their hopes.
            They wanted him to act in ways that made sense to them.
            They wanted him to become the king they thought they needed.

But Jesus refused.
            He refused their script.
            He refused their expectations.
            He refused the temptation to become a messiah
                        of military victory or political domination.

And the same question that faced the crowd now faces us.
            What kind of king do we want Jesus to be?

It is a question we do not always ask ourselves honestly.

Sometimes we want a king who guarantees our success.
            A king who makes our plans work out.
            A king who protects our comfort and secures our future.

Sometimes we want a king who supports our politics.
            A king who validates our worldview.
            A king who stands firmly on our side of whatever argument
                        happens to be dominating the headlines.

Sometimes, if we are honest, we want a king who defeats our enemies.
            A king who proves that we were right all along.

But the Jesus who rides into Jerusalem on a donkey does not offer us any of those things.
            Instead he walks steadily toward a cross.
            And he invites us to follow.

Which is why, in the middle of this story,
            Jesus says something that sounds deeply uncomfortable.

“Those who love their life lose it.”

That is not the kind of sentence that wins applause.
            It runs completely against the instincts that shape most of our lives.
Because the world we inhabit constantly tells us something different.
            Protect yourself.
            Secure your position.
            Build your reputation.
            Win, if you can.

Our culture often assumes that the goal of life
            is to accumulate as much success, security, and influence as possible.
And if that means competing with others,
            outmanoeuvring them, or leaving them behind, then so be it.

But Jesus tells a different story:
            Those who cling to their life lose it.
            Those who give their life discover something deeper.

This is the paradox at the centre of the gospel.
            The seed must fall into the earth before it bears fruit.

Life emerges through self-giving love.
            And that may look like weakness to the world.

Empires always think it does.
            But in the long run it is the deeper power that transforms history.

The Roman Empire once seemed unstoppable.
            Its armies dominated the ancient world.
            Its authority stretched across vast territories.
Yet today the empire exists only in ruins and textbooks.

But the story of Jesus continues.
            Because the power of self-giving love
                        does something that domination never can.
            It creates new life.
                        It builds communities.
                        It restores dignity and hope.

Which brings us back to Palm Sunday
            and the decision it quietly asks us to make.

Not just whether we will wave the branches.
            But whether we will walk the road that follows.

It is easy to join the cheering crowd.
            It is easy to shout “Hosanna” when the parade is passing through the city streets.

But the road of discipleship leads beyond the parade.
            It leads toward the cross.

And following Jesus along that road reshapes the life of the church.
            Because if the kingdom of God really is an anti-imperial kingdom,
            then the church is called to embody that kingdom in the way we live together.

We are called to become communities where justice matters more than power.
            Communities where reconciliation matters more than victory.
            Communities that refuse the logic of domination
                        that so often shapes the wider world.

But that is not always easy.

We live in a culture obsessed with prestige, achievement, and winning.
            We are constantly encouraged to measure success
            in terms of visibility, influence, and control.

But the kingdom of Jesus invites us into something quieter and deeper.
            A life shaped by service.
            A life attentive to the dignity of those who are overlooked.
            A life that trusts that love, even when it looks fragile, is stronger than violence.

And so we come back, finally, to the cry that began this whole story.
            Hosanna.
            Save us.

The crowd shouted those words because they longed for deliverance.
            And Jesus does save.

But not in the way the crowd expected.
            He does not save by conquering enemies.
            He saves by exposing the violence of empire and overcoming it with love.
            He saves by showing us a different way to be human.
A way grounded not in domination but in self-giving life.

Which is why today we join the ancient crowd
            in welcoming the king who comes in the name of the Lord.

But we also know something the crowd did not yet understand.
            We know where this road leads.

From the cheering crowds of Palm Sunday
            to the shadowed hill of Good Friday.

And yet, in the strange wisdom of God,
            that is where the true kingship of Christ is revealed.

The king we welcome today reigns from a cross.
            And the kingdom he brings grows quietly, like a seed in the earth.

Hidden at first.
            Unnoticed by empires.
            But alive.

And that kingdom, quietly and stubbornly,
            is still coming among us.

Hosanna. Hallelujah. Amen.