A dispute also arose among them as to which of them was considered to be greatest. Jesus said to them, “The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves. You are those who have stood by me in my trials. And I confer on you a kingdom, just as my Father conferred one on me, so that you may eat and drink at my table in my kingdom and sit on thrones, judging the twelve tribes of Israel.
Luke 22:24-30 (an excerpt from Luke 22:14-23:56)
During one of our ecumenical church’s (Tamil Christian Fellowship) Lenten Bible studies, a young boy posed a simple yet profound question: “Why did Jesus choose the way of suffering when, as the Son of God, he could have taken another path?” On the surface, it seems a straightforward enquiry, yet it carries deep theological and political implications. Jesus deliberately confronted these oppressive forces, embracing a path that stood in direct opposition to the politics of empire and its reliance on violence and control. His way challenges not only individual values but also the structures that shape our world. This question not only speaks to the Passion narrative but also resonates with those who suffer under systems of oppression, particularly Dalits and other marginalised communities.
This question takes us directly into the Passion narrative as told in Luke 22:14–23:56, where Jesus, knowing the suffering that awaits him, still chooses to walk the path of the cross. It begins with the Last Supper, where he shares the Passover meal with his disciples, establishing a new covenant even as betrayal emerges. The events unfold rapidly—his anguish in Gethsemane, his arrest, Peter’s denial, and a series of trials before religious and political authorities, all of whom fail to uphold justice. The narrative exposes the alliance between religious authorities and imperial power as Jesus is unjustly accused, humiliated, beaten, and ultimately sentenced to crucifixion.
Yet, at no point does Jesus seek to replicate imperial or coercive forms of power, those rooted in domination, control, or violence. While deeply engaged with the concerns of everyday life such as healing, feeding, and engaging people in matters of justice and community, Jesus offers an alternative vision: one shaped by self-giving love and radical faithfulness to God’s kingdom, rather than by the structures and strategies of empire. His decision to embrace suffering rather than take an easier path lies at the heart of the cross’s political and theological significance. This choice cannot be separated from the experience of the oppressed, those whose suffering is ignored, whose voices are silenced, and whose lives are shaped by injustice. Exploring the reasons behind Jesus’ choice helps us see not only its impact on his first-century followers but also its relevance today.
The Cross as Resistance to Oppression
The political dimension of Jesus’ choice is profound. In the Roman world, the cross was the ultimate symbol of imperial dominance, a brutal instrument of execution reserved for criminals, rebels, and those who threatened the stability of the empire. Crucifixion was not only a method of death but also a public display of humiliation, designed to instill fear and reinforce the power of Rome. By choosing the way of the cross, Jesus deliberately confronted these oppressive forces, embracing a path that stood in direct opposition to the politics of empire and its reliance on violence and control.
Yet, Jesus’ decision was far from passive acceptance. His journey to the cross was an act of radical defiance, challenging both the imperial authorities and the religious leaders who upheld systems of exclusion and oppression. The Passion narrative in Luke 22:14–23:56 reveals this clash with power at every stage. At the Last Supper, Jesus redefines authority by serving his disciples and establishing a new covenant that stands in contrast to the hierarchical and exploitative leadership of the world. In Gethsemane, his anguished prayer is not a plea for escape but a demonstration of his willing submission to God’s kingdom, rather than the demands of worldly rulers.
Though Pilate finds no fault in Jesus, his actions illustrate how justice is often sacrificed for the sake of maintaining power. The mockery, the beatings, and the crown of thorns imposed on Jesus by Roman soldiers are not merely acts of cruelty; they are calculated attempts to strip him of any claim to authority. Yet, in enduring this suffering without retaliation, Jesus embodies a different kind of power—one rooted in truth, love, and self-giving.
The cross, then, is more than an instrument of death; it is a declaration that the kingdom of God operates by different principles. In choosing this path, Jesus exposes the emptiness of earthly power and affirms the dignity of those whom empire and religious elites seek to crush. His crucifixion is a public rejection of the forces that perpetuate oppression. It stands as a call to resist structures of injustice and to embrace a way of living that prioritises love, justice, and solidarity with the marginalised.
The Cross as a Call to Solidarity
The radical nature of Jesus’ crucifixion lies not only in his suffering but in what it represents—his complete identification with the oppressed. By choosing the path of the cross, Jesus aligns himself with those humiliated, criminalised, and cast aside by society. His trial, marked by false accusations and unjust verdicts, mirrors the experiences of countless individuals silenced by corrupt systems. The cross, therefore, is not just a symbol of sacrifice, but of solidarity, standing with those whom history has marginalised.
In Luke’s Passion narrative, Jesus’ interactions highlight the broader realities of injustice and suffering. He warns the women of Jerusalem about the city’s impending devastation (Luke 23:27-31), recognising that his crucifixion is not an isolated event but part of a wider pattern of oppression. Rather than inviting mourning for himself, Jesus points to the deeper cause for lament, the systemic injustice that affects all of society, and the accompanying radical reordering of social structures. By addressing the women, Jesus shifts the focus from his own suffering to the consequences of ignoring God’s call to justice.
Even in his final moments, Jesus offers words of hope to the criminal crucified beside him (Luke 23:39-43), demonstrating that the Kingdom of God is built not through dominance, but through radical inclusion and grace. Jesus’ response to the repentant criminal is not only an act of mercy but also an explicit declaration of the inclusivity of God’s Kingdom. The criminal, suffering the consequences of his actions, is assured that even in his direst moment, he is not beyond redemption. Jesus does not exclude him based on his past or societal status; instead, he offers him a place in God’s Kingdom. This is a powerful example of the grace that defines Jesus’ ministry and the radical inclusion that marks the Kingdom he came to proclaim.
By extending this promise, Jesus subverts systems that categorise individuals by their actions, status, or past. In offering paradise to a condemned criminal, one excluded by Roman society, Jesus reveals that God’s kingdom is founded not on exclusion, but on grace and transformation.
The Cross as an Alternative Vision of Power
Jesus’ crucifixion exposes the emptiness of imperial power. The religious and political authorities believe they have triumphed by silencing him, yet the very act of crucifixion becomes the means through which Jesus redefines power itself. In contrast to the rulers who wield violence to maintain control, Jesus’ kingship is rooted in service, self-giving, and nonviolent resistance. The mockery he endures—being dressed in a robe, given a crown of thorns, and hailed as ‘King of the Jews’ (Luke 23:36-38)—ironically reveals the truth: His kingship is unlike any other.
At the cross, the collision between the Kingdom of God and the kingdoms of the world reaches its climax. The empire assumes that death is the final word, a tool of ultimate control. But the resurrection exposes the limits of that authority. Through Christ’s willingness to endure the cross, God confronts and disarms the power of death. It is in the resurrection not death itself that life is made possible. This is the subversive power of the cross; it reveals that true power belongs not to those who dominate, but to those who entrust themselves to God’s justice, even in the face of suffering.
The Cross as the Triumph of Justice
The cross is not only a challenge to power and a call to solidarity but also the ultimate triumph of divine justice. What seems to be a moment of defeat—Jesus’ suffering and death—reveals the true nature of oppression: fleeting, fragile, and powerless against the truth of God’s Kingdom. The cross doesn’t merely denounce injustice; it exposes its powerlessness in the face of God’s radical love. In Luke’s Passion narrative, this reversal of power is evident in the actions of those surrounding Jesus. The centurion, representing the empire that sought to silence him, declares, “Surely this was a righteous man” (Luke 23:47). Women who had been marginalised become the faithful witnesses to the event, while Joseph of Arimathea, a member of the ruling council, ensures Jesus receives a proper burial. These moments show that the cross, rather than signalling defeat, marks the beginning of the unravelling of the old order.
The full significance of the cross is realised only through the lens of resurrection. The resurrection doesn’t negate the suffering of the cross; instead, it affirms that suffering does not have the final say. Jesus’ victory over death is not a return to worldly power but a confirmation that the way of the cross—the path of justice, solidarity, and love—is the true path to life. The resurrection validates Jesus’ rejection of imperial power, proving that God’s justice does not depend on human institutions’ approval.
For those suffering today, the resurrection offers assurance that their struggles are not in vain. It is the promise that systems of oppression will not have the last word, and that justice, rooted in righteousness, mercy, and inclusion, is already breaking through. Together, the cross and resurrection convey a message of active hope, calling us, as Christ’s followers, to work towards a world where the marginalised are uplifted, where justice is pursued with courage, and where love, rather than domination, defines our relationships.
Way of the Cross as an Invitation
Ultimately, Jesus’ choice of the cross serves as an invitation. It invites Christ’s followers to reject the world’s definitions of power and embrace a vision of justice that prioritises the least and the lost. It challenges us to see suffering not as divine punishment but as something that God actively seeks to transform. To live in the reality of God’s Kingdom is not a distant hope but a present calling. To follow the way of the cross means standing with those whom society marginalises, recognising that faith is not a retreat from the struggles of the world but an active engagement with them. The work of justice, liberation, and love is not optional for those who follow Christ- it is at the very heart of discipleship.
Following the way of the cross today requires the surrender of one’s own desires for control and power. For Christ’s followers, it means recognising that true transformation—both personal and collective—comes only when we let go of patterns that no longer serve the common good. The cross invites the creation of space for the new: to listen to the voices of the marginalised and to engage actively in the ongoing work of justice, inclusion, and hope. This path is not merely a personal commitment, but a communal one—a call to reshape the systems that suppress new life and to help build a society shaped by the love and grace revealed in Christ’s sacrificial example.
