Nov 25
2
Old Testament Reading: 2 Chronicles 36:1–16
“The people of the land took Jehoahaz the son of Josiah and made him king in his father’s place in Jerusalem. Jehoahaz was twenty-three years old when he began to reign, and he reigned three months in Jerusalem. Then the king of Egypt deposed him in Jerusalem and laid on the land a tribute of a hundred talents of silver and a talent of gold. And the king of Egypt made Eliakim his brother king over Judah and Jerusalem, and changed his name to Jehoiakim. But Neco took Jehoahaz his brother and carried him to Egypt. Jehoiakim was twenty-five years old when he began to reign, and he reigned eleven years in Jerusalem. He did what was evil in the sight of the LORD his God. Against him came up Nebuchadnezzar king of Babylon and bound him in chains to take him to Babylon. Nebuchadnezzar also carried part of the vessels of the house of the LORD to Babylon and put them in his palace in Babylon. Now the rest of the acts of Jehoiakim, and the abominations that he did, and what was found against him, behold, they are written in the Book of the Kings of Israel and Judah. And Jehoiachin his son reigned in his place. Jehoiachin was eighteen years old when he became king, and he reigned three months and ten days in Jerusalem. He did what was evil in the sight of the LORD. In the spring of the year King Nebuchadnezzar sent and brought him to Babylon, with the precious vessels of the house of the LORD, and made his brother Zedekiah king over Judah and Jerusalem. Zedekiah was twenty-one years old when he began to reign, and he reigned eleven years in Jerusalem. He did what was evil in the sight of the LORD his God. He did not humble himself before Jeremiah the prophet, who spoke from the mouth of the LORD. He also rebelled against King Nebuchadnezzar, who had made him swear by God. He stiffened his neck and hardened his heart against turning to the LORD, the God of Israel. All the officers of the priests and the people likewise were exceedingly unfaithful, following all the abominations of the nations. And they polluted the house of the LORD that he had made holy in Jerusalem. The LORD, the God of their fathers, sent persistently to them by his messengers, because he had compassion on his people and on his dwelling place. But they kept mocking the messengers of God, despising his words and scoffing at his prophets, until the wrath of the LORD rose against his people, until there was no remedy.” (2 Chronicles 36:1–16, ESV)
New Testament Reading: Luke 23:1-25
“Then the whole company of them arose and brought him before Pilate. And they began to accuse him, saying, ‘We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.’ And Pilate asked him, ‘Are you the King of the Jews?’ And he answered him, ‘You have said so.’ Then Pilate said to the chief priests and the crowds, ‘I find no guilt in this man.’ But they were urgent, saying, ‘He stirs up the people, teaching throughout all Judea, from Galilee even to this place.’ When Pilate heard this, he asked whether the man was a Galilean. And when he learned that he belonged to Herod’s jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. So he questioned him at some length, but he made no answer. The chief priests and the scribes stood by, vehemently accusing him. And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate. And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other. Pilate then called together the chief priests and the rulers and the people, and said to them, ‘You brought me this man as one who was misleading the people. And after examining him before you, behold, I did not find this man guilty of any of your charges against him. Neither did Herod, for he sent him back to us. Look, nothing deserving death has been done by him. I will therefore punish and release him.’ But they all cried out together, ‘Away with this man, and release to us Barabbas’— a man who had been thrown into prison for an insurrection started in the city and for murder. Pilate addressed them once more, desiring to release Jesus, but they kept shouting, ‘Crucify, crucify him!’ A third time he said to them, ‘Why? What evil has he done? I have found in him no guilt deserving death. I will therefore punish and release him.’ But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. So Pilate decided that their demand should be granted. He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.” (Luke 23:1–25, ESV)
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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.
Sermon
Though we acknowledge that Jesus Christ, the eternal Son of God incarnate, experienced suffering throughout his life—from his first breath to his last—it should be clear to all that he suffered greatly in the hours leading up to his death on the cross.
Here in this portion of Luke’s Gospel, we have considered Judas’ betrayal of Jesus, his arrest, the terrible mistreatment he endured at the hands of sinful men — they falsely accused him, mocked him, spat upon him, and struck him with their hands. We have also considered Peter’s threefold denial of Jesus. Oh, how that must have hurt Jesus to see such a close companion, as Peter was to him, turn his back on him. Jesus was then put on trial before the Sanhedrin and falsely accused by them. Now we find Jesus before the Roman Governor, Pilate, and Herod the Tetrarch of Galilee. Have you ever been falsely accused? It’s painful. Here we see the Son of God falsely accused, on trial, and unjustly condemned.
There is much to contemplate in the passage that is open before us today, but these two truths are predominant: One, Jesus was found innocent and was unjustly condemned. Two, Jesus, the innocent one, was condemned as a sinner in the place of a sinner. These three points will provide us with some structure as we consider the passage of Holy Scripture that is open before us today.
Jesus Was Found Innocent And Unjustly Condemned
First of all, it is important to observe that Jesus was found innocent by the governing authorities. If you were to ask me, what do you think the main point of this passage is?, I would say it is this: Though the Jewish Sanhedrin wished to put Jesus to death, because Jesus was a threat to them religiously and politically, those with the authority to crucify Jesus so found no fault in him.
As Jesus was interrogated by Pilate, Herod, and then Pilate again, they found no fault in him. This is stated three times. We considered the first occurrence last Sunday. It is found in 23:4. After Pilate questioned Jesus, he spoke to the chief priests and the crowds, saying, “‘I find no guilt in this man.’ But they were urgent, saying, ‘He stirs up the people, teaching throughout all Judea, from Galilee even to this place’” (Luke 23:4–5, ESV).
In the text that is open before us today, we learn that Pilate, the Roman Governor, sent Jesus to Herod, the tetrarch of Galilee. No doubt, Pilate wished to free himself from the dilemma he was in and to wash his hands of this situation. In Luke 23:6 we read, “When Pilate heard this”, that is, that Jesus had been teaching throughout the region of Galilee, “he asked whether the man [Jesus] was a Galilean. And when he learned that he belonged to Herod’s jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time” (Luke 23:6–7, ESV).
Who was this man, Herod? He is Herod Antipas, one of the sons of Herod the Great, a tetrarch, or Roman governor, who ruled over the province of Galilee. He was an Edomite by birth (a descendant of Esau) and a religious Jew (his ancestors had converted to Judaism, though some would question the religious sincerity of the Herodian Dynasty, and for good reason). This Herod — Herod Antipas — is the same, vile man, who, only a few years earlier, had killed John the Baptist at the request of his illegitimate wife, Herodias — a request made through her daughter, who had pleased Herod when she danced for him (see Matthew 14:6ff). Herod knew about Jesus and the marvelous things that were being done by him. Back in Luke 9:7, we read, “Now Herod the tetrarch heard about all that was happening [with Jesus], and he was perplexed, because it was said by some that John had been raised from the dead, by some that Elijah had appeared, and by others that one of the prophets of old had risen. Herod said, ‘John I beheaded, but who is this about whom I hear such things?’ And he sought to see him” (Luke 9:7–9, ESV).
When we consider all that the Scriptures (and other historical records) have to say about this man named Herod, it is apparent that he was a sensual man—a man driven by his sinful desires and passions. This fact comes through even here in verse 8: “When Herod saw Jesus, he was very glad…” And why was he so glad to see Jesus? Luke tells us that, “he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him” (Luke 23:8, ESV). There is no indication that Herod was interested in hearing Jesus’ truthful teachings, or that he was open to the possibility of turning from his sins to follow Jesus. No, he wished to see Jesus to be entertained by him. Or perhaps he thought he could benefit somehow (in an earthly and political way) through his contact with this miracle-working man named Jesus.
Friends, many will, for a time, show interest in Jesus, but for all the wrong reasons. They think he will improve their lives here on earth, somehow. And to be clear, Jesus does greatly improve our lives here on earth! But Jesus is so much more than a miracle worker capable of bringing some improvement to our lives in the here and now. The wonders and signs he performed in the days of his earthly ministry were signs that showed him to be the eternal Son of God incarnate, the Messiah, the King of God’s eternal Kingdom. To benefit from Jesus in this life and in the life to come requires that we believe him to be the Messiah, and confess him to be our Lord and our God. To benefit from Jesus requires us to turn from our sins and to trust in him for the forgiveness of sins. We must bow the knee before Jesus and confess him as Lord and King. Herod was not interested in any of this. He was a worldly-minded man, through and through. He was dead in his sins and driven by the passions of his flesh.
Consider how Jesus responded to Herod. Verse 9: “So [Herod] questioned [Jesus] at some length, but [Jesus] made no answer” (Luke 23:9, ESV). It is interesting to consider that Jesus did respond to Pilate, but he answered Herod not a word. Here we see how God will sometimes give men over to their sins, leave them in their hardness of heart, and withhold his word from them. I do not view Pilate as a good man, but I do think he was a better man than Herod. Pilate showed some concern for justice (at least at first), but Herod was a vile man through and through — he took his brother’s wife, he beheaded that righteous man, John the Baptist, and wished to see Jesus, only to see him perform some miracle, and so Jesus made no answer when questioned by him.
In verses 9-10, we see Herod’s wickedness put on full display: “The chief priests and the scribes stood by, vehemently accusing [Jesus]. And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate.” (Luke 23:10–11, ESV). The splendid clothing was meant as a mockery. Jesus claimed to be the King of the Jews. Herod was a kind of King of the Jews (he ruled over a portion of Judea). And so Herod dressed Jesus up like a king to mock him. The irony is thick here. Herod, in his pride, dressed Jesus up like a king to mock him, being blind to the fact that he is the King that God had promised—the King, not only of the Jews, but of every tribe, tongue, and nation. Here in this brief moment, Herod stood over Jesus in judgment, but at the end of time, King Jesus will stand over Herod to judge him for every sin he ever committed, including the murder of John the Baptist and his mistreatment of the Son of God.
In verse 12, we find a little historical note: “And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other” (Luke 23:12, ESV). Why were they at odds with each other? The text does not say. And why does Luke share this little piece of information with us? I think it is to help us see how corrupt the rulers of this world tend to be and to increase our appetite for the full and consummate reign of King Jesus in his eternal kingdom of glory.
Last Sunday, I stressed the obligation we have to show honor to the governing authorities that God has appointed. I even read Romans 13:1-7 to you, which begins like this: “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God” (Romans 13:1, ESV). The authorities are not to be opposed. Christians are not to take up arms against the authorities. Taxes are to be paid to them, and honor and respect are to be shown to them, for they are God’s servants appointed by God for our good. Jesus and his Apostles are our example in this. The job of the civil magistrate is to carry out “God’s wrath on the wrongdoer” (Romans 13:4, ESV) and to reward those who do good (Romans 13:3). This is what God has called them to do, at least. This is the ideal. But we know that rulers don’t always behave as they should. In fact, history is filled with examples of rulers who do not fear God or care for the people they govern. Instead of justice, they do injustice to benefit themselves and those with whom they are aligned. But this does not change what Christ and his Apostles taught concerning how the Christian is to relate to the governing authorities. While we will sometimes be required to disobey them (for we must obey God rather than man when the commands of the two condtratict one another—Acts 5:29), ordinarily, we are to remain subject to the authorities and to show resect to them as we pay taxes to them and pray for them, for in this present evil age, this is how God has determined to preserve a degree of civil order and to uphold justice, as imperfect as this justice may be. How will God, by his common grace, uphold a degree of justice and preserve a degree of peace in this world? He will do it through his civil magistrates, for they are servants of his in the civil realm.
Pilate and Herod behaved like many rulers of this world behave. They acted corruptly. They were concerned, above all, not with doing what was right and just, but with maintaining their power within and control over their realms at whatever cost. And so Jesus was shuffled around so that Pilate might earn favor with Herod. Jesus, though innocent, was brutally treated to appease the bloodthirsty Sanhedrin. Doesn’t this make you long for the full and consummate rule and reign of King Jesus? When you ponder the glories of the New Heavens and earth, do not forget this: in the New Heavens and earth, we will be happily subject to the rule and reign of King Jesus alone. No longer will we be subject to men like Herod or Pilate or Caesar, but only to King Jesus. On the last day, he will judge with perfect justice. On the last day, he will vanquish every enemy of his and of ours. On the last day, he will welcome those whom he has redeemed by his shed blood into his eternal kingdom, and there he will keep us safe and secure forever and ever. Yes, Christ Jesus is ruling and reigning now. All authority in heaven and on earth has been given to him. But he rules and reigns over the kingdoms of this world and his eternal kingdom (manifest in his churches) differently. Christ has his appointed ministers in each of these kingdoms (governors and pastors), and his ministers are imperfect. Don’t you long for the consummation of Christ’s kingdom? Then there will be no more sin or injustice, suffering or death.
Herod was no friend of Jesus, and yet even he could not find anything in him deserving of death. Look with me at verse 13: “Pilate then called together the chief priests and the rulers and the people, and said to them, ‘You brought me this man as one who was misleading the people. And after examining him before you, behold, I did not find this man guilty of any of your charges against him. Neither did Herod, for he sent him back to us. Look, nothing deserving death has been done by him. I will therefore punish and release him’” (Luke 23:16, ESV). This is now the second declaration of Jesus’ innocence. And to build upon what was said a moment ago about Pilate’s injustice, I raise this question: Pilate, if Jesus was not guilty, then why were you willing to punish him, if not to appease the bloodthirsty men who pressured you? Is this not an injustice?
Things did not get better for Pilate, but worse. The expression, if you give them an inch, they will take a mile, proved true in this instance. Verse 18: “But they all cried out together, ‘Away with this man, and release to us Barabbas’— a man who had been thrown into prison for an insurrection started in the city and for murder. Pilate addressed them once more, desiring to release Jesus, but they kept shouting, ‘Crucify, crucify him!’ A third time he said to them, ‘Why? What evil has he done? I have found in him no guilt deserving death. I will therefore punish and release him.’ But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. So Pilate decided that their demand should be granted” (Luke 23:18–24, ESV).
Pilate declared three times that Jesus was innocent. He also testified that Herod found no guilt in him. On what basis, then, did Pilate decide that the demand of the Sanhedrin should be granted? It must have been this: it was politically prudent for him to do so. He did not want to be troubled. He did not want his power disturbed. And so he was willing to do a most unjust thing, namely, condemn an innocent man to death.
Jesus, The Innocent One, Was Condemned As A Sinner In The Place Of A Sinner
This brings us to our second main point. Jesus, the innocent one, was condemned as a sinner in the place of a sinner. Look with me at verse 25: “[Pilate] released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.” (Luke 23:25, ESV).
Again, the irony is thick. In essence, Jesus was accused of stirring up an insurrection against the Romans. He was accused of stirring up trouble within the nation, of teaching others to refuse to pay taxes, and of claiming to be a king. He was found innocent. And yet he would go to the cross to die the death of an insurrectionist. Meanwhile, Barabbas, “a man who had been thrown into prison for an insurrection started in the city and for murder” (Luke 23:19, ESV), was set free. So the innocent, holy, and perfectly just man was condemned, and the guilty, vile, lawbreaker was set free.
First, notice the injustice. The job of a civil ruler is to punish the evildoer and to reward those who do good (Romans 13:1-7). Pilate perverted justice doubly when he condemned an innocent man to death and set a guilty man free.
But in this great act of injustice perpetrated by Pilate, we find a picture of our salvation in Christ Jesus. How did Christ accomplish our salvation? How did he set us free from the curse of death? How did he take away the guilt of our sin? Answer: by making atonement for our sins through his shed blood and by dying in our place and as our substitute.
That wicked man, Barrabus, represents you and me and all for whom Christ died. Barabbas deserved to die on that cross, for he was guilty of insurrection and murder. But he was set free and was given a new life. And it was the innocent one, Jesus Christ, who took his place.
This is the doctrine of substitutionary atonement.
The animal sacrifices of the Old Covenant anticipate it, and Paul speaks of it directly in 2 Corinthians 5:21: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21, ESV). Peter speaks of it in 1 Peter 2:24: “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed” (1 Peter 2:24, ESV).
If any would complain that it is unjust for God to pardon guilty sinners and to have another pay the penalty for their sins in their place, consider these things:
One, it was God himself who stood in the place of sinners to pay the penalty for their sins. To be precise, it was not the Father of the Spirit who suffered and died for sinners, but the person of the Son only. Nevertheless, it was God who died to pay the penalty for the sins of the elect, not the divine nature, mind you, but the person of the Son of God through the human nature he assumed (see Acts 20:28).
Two, when the Son of God incarnate died in the place of sinners, he actually atoned for their sins to cleanse them from all unrighteousness. Barabbas was guilty of great iniquity. He walked away a free man, yet still in the guilt of his sin. I said, he is a picture or illustration of those for whom Christ died, but illustrations quickly break down. Christ died in the place of the elect to make them pure and clean. God spoke through the prophet Isaiah, saying, “Come now, let us reason together… though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool” (Isaiah 1:18, ESV). Christ died for us while we were still sinners; it is true. But by his death, we are cleansed. As the Apostle says, “For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— but God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God” (Romans 5:6–9, ESV).
Three, not only are our sins washed away by the blood of Christ, but we are also clothed by his righteousness. Jesus was innocent, not only concerning the accusation that the Sanhedrin leveled against him, but in all things. Therefore, Jesus Christ is able to give his righteousness to those who come to him by faith.
Four, not only does Christ cleanse us and clothe us in his righteousness, but he also regenerates us by the Holy Spirit. “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation…” (2 Corinthians 5:17–18, ESV).
Five, those who are regenerated by the Spirit are also sanctified further in this by the same Spirit who gave them new birth. “They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection, are also farther sanctified, really and personally, through the same virtue, by His Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord” (Second London Confession, 13:1).
Barabbsas symbolizes the elect… imperfectly. Christ died in his place, and he walked away free, but the elect experience something far greater. Christ died for them and in their place to atone for their sins. And when they are brought to repentance and faith by the regenerating work of the Spirit through the word preached, they are washed, clothed in Christ’s righteousness, and sanctified further by the same word and Spirit. If you are united to Jesus by faith, this is what you have experienced.
Suggestions For Application
Meditate on the innocence of Christ and all that means for you. Yes, he suffred in your place to atone for your sins, but he also lived obediently in your place to give you his righteousness. If Jesus had sinned, he could not be your Savior. He would have had to die for his own sin. Because we was sinless, he could die for the sins of his people.
When you think of Jesus, think of him as the King of kings and the Lord of lords. He is the King of kings and the Lord of lords now, but his kingdom is not yet consummated. Submit to his kingship now, as you long for the consumation.
If you are united to Christ by faith, know that Jesus took your place on the cross to die as your substitute to free you from bondage to the fear of death and to give you a new life. Live now for the glory of God and the good of others. Do not squander the gift that God has given to you in Christ Jesus.
