Old Testament Reading: Isaiah 53 

“Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed? For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth. By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand. Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.” (Isaiah 53, ESV)

New Testament Reading: Luke 23:26-43

“And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. And there followed him a great multitude of the people and of women who were mourning and lamenting for him. But turning to them Jesus said, ‘Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ For if they do these things when the wood is green, what will happen when it is dry?’ Two others, who were criminals, were led away to be put to death with him. And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. And Jesus said, ‘Father, forgive them, for they know not what they do.’ And they cast lots to divide his garments. And the people stood by, watching, but the rulers scoffed at him, saying, ‘He saved others; let him save himself, if he is the Christ of God, his Chosen One!’ The soldiers also mocked him, coming up and offering him sour wine and saying, ‘If you are the King of the Jews, save yourself!’ There was also an inscription over him, ‘This is the King of the Jews.’ One of the criminals who were hanged railed at him, saying, ‘Are you not the Christ? Save yourself and us!’ But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.’ And he said, ‘Jesus, remember me when you come into your kingdom.’ And he said to him, ‘Truly, I say to you, today you will be with me in paradise.’” (Luke 23:26–43, 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

One way to describe Jesus’s incarnation and his messianic ministry on earth is as a descent. Jesus is the eternal Word or Son of God. He is the eternally begotten Son, of the same essence as the Father and the Spirit. He is God Most High, the creator of heaven and earth. He is the LORD who “looks down from heaven; he sees all the children of man; from where he sits enthroned he looks out on all the inhabitants of the earth…” (Psalm 33:13–14, ESV). And yet, “for us men and for our salvation he came down from heaven; by the power of the Holy Spirit he became incarnate of the Virgin Mary, and was made man. For our sake, he was crucified under Pontius Pilate; he suffered death and was buried.” His souls descended to Sheol.  

To be clear, when the Son of God “became” incarnate, he did not cease to be God. He became what he was not without ceasing to be what he always was! Furthermore, the person of the eternal Son did not vacate heaven to “come down” to earth. The eternally begotten Son did not cease to proceed from the Father or to, with the Father, breathe forth the Spirit. No change whatsoever took place within the Godhead when the eternally generated Son of the Father “came down for us and for our salvation.” Dear friends, it is one of the most fundamental truths of our religion that in the Triune God, there is no variation or shadow due to change (James 1:17). This is not the time to deliver to you detailed teaching on the immutability or unchangableness of God, but I will remind you that we confess it is true. God cannot change (see Second London Confession, 2.1). That fundamental truth must be remembered when we speak of the eternally begotten Son of God “becoming” incarnate and “coming down” for us and for our salvation. Whatever this means, it cannot mean that the Triune God changed.  

That said, we may speak of the incarnation of the Son as a descent. He descended (if you will) from on high. He assumed a human nature by being born of a woman, and that in a low condition. He suffered the miseries of this life. And at the end of his life, he was betrayed, apprehended, denied, falsely accused, mocked, beaten, and spat upon, before suffering the most horrendous of deaths—death via crucifixion. After death, his body descended to the grave and his soul to Sheol. And with this, his descent, for us and for our salvation, was complete. 

Today, we consider the last few steps of Jesus’ descent into the darkness of death. When you read Luke’s Gospel, it does feel like you are walking down steps—one, two, three, four, five. There is a rapid pace to this portion of Luke’s Gospel. Three times, Pilate declared that Jesus was innocent and not deserving of death. The Jews were insistent. They wanted Jesus dead, so “they kept shouting, ‘Crucify, crucify him!’” (Luke 23:21, ESV), until Pilate gave in to their demands and “delivered Jesus over to their will” (Luke 23:25, ESV). From here, Jesus is crucified, quickly completing his descent into the darkness of death. 

Here in our text, Luke presents us with several facts about Jesus’ crucifixion. They are presented in rapid-fire succession. I’m usually not one for alliteration, but five “P’s” did occur to me. In this text, we encounter a picture, a prophecy, a prayer, a placard, and a promise. 

The theme that ties these events together is that Jesus was numbered with the transgressors in his death. Jesus did not simply die. He did not die of old age. He did not die of illness. He did not die a violent death in isolation. No, he died the death of a vile sinner. He died, being numbered among criminals and transgressors. It had to be this way to fulfill prophecy. And this was a fitting way for him to die, for he died as a substitute for sinners, the righteous for the unrighteous. Not only did the Old Testament Scriptures predict this, but so did Jesus. In Luke 22:37, we heard him say, “For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment.’” (Luke 22:37, ESV)

A Picture

First, we find a picture. In the story of Simon of Cyrene, we see a picture of the obligation (and privilege) that disciples of Jesus have to identify with Christ in his suffering and to take up their cross and follow him. 

Where were the twelve disciples of Jesus at this moment in time? They were nowhere to be found (at least they do not appear in the narrative as being closely aligned with Jesus). But when the Romans led Jesus away to crucify him, they seized a man named “Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus” (Luke 23:26, ESV).

The Romans would typically make their condemned criminals carry their own crosses to the place where they would be crucified. The point was to make a public spectacle of them to humiliate the criminal and to warn others that the same would happen to them should they commit the same crime. It was like a parade of sorts—a horrifyingly bloody parade. 

Jesus’ body was likely too exhausted from the beatings he had already endured. He had been brutally beaten and whipped by the soldiers of Herod and Pilate. So brutal was the treatment Jesus endured, he did not have the strength to carry his cross, at least not alone. And so this man (we do not know anything about him) was compelled to carry Jesus’ cross (or to help Jesus carry it). 

This is a picture of what those who follow Jesus must do. Where were the twelve disciples? They are not mentioned. Perhaps some of them were watching this spectacle from a distance. If they saw Simon of Cyrene helping Jesus with his cross, they must have thought, That should be me. Peter, it must be remembered, said that he was willing to go to prison or even to death with Jesus, but he betrayed him (Luke 22:31-34). It is not Simon Peter who carried Jesus’ cross, but a stranger— a man named Simon of Cyrene. What a shame. Especially given what Christ had said to his disciples earlier: “If anyone would come after me, let him deny himself and take up his cross and follow me” (Mark 8:34, ESV). 

To be clear, Jesus’ disciples cannot carry the exact same cross that Jesus carried. We cannot walk the road that he walked or die the death that he died. Only he could die to atone for the sins of his people and to reconcile us to God, for he is the Son of God incarnate, and we are not. He is  the Savior God has anointed, and we are not.. But we must take up whatever cross Christ has for us and identify with Christ in his sufferings if we wish to follow after him. 

When Simon of Cyrene was forced to help Jesus carry his cross, it is a picture of that reality. 

A Prophesy

Secondly, we find a prophecy. In Luke 23:27, we read, “And there followed him a great multitude of the people and of women who were mourning and lamenting for him” (Luke 23:27, ESV). This, by the way, was a very bold and courageous thing to do. The Romans would permit spectators to openly mourn over condemned criminals, but the Jews would allow no such thing (see John Gill’s commentary). The Jews would allow spectators to grieve inwardly, but not to mourn openly over the condemned, for such displays of grief would communicate dissatisfaction with the judgments of the rulers and with the sentence they pronounced. Notice, Luke tells us that the women were mourning. It was the women who drew near to Jesus in his suffering. It was the women who were courageous. 

The prophecy is found in verses 28-31. “But turning to them Jesus said, ‘Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ For if they do these things when the wood is green, what will happen when it is dry?’” (Luke 23:28–31, ESV).

When Jesus spoke to the women of Jerusalem, saying, “Do not weep for me”, it was to indicate that he went to the cross willingly and for a purpose. Though it appeared otherwise, Jesus’ life was not taken from him. He laid it down willingly. This he clearly expressed, saying, “For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father” (John 10:17–18, ESV).

When Jesus spoke to the women of Jerusalem, saying, “but weep for yourselves and for your children”, etc., he spoke of the horrors that would soon come upon the city of Jerusalem. Jesus had already announced that the city and temple would be destroyed (Luke 21:5-9, 20-24). And we know that the city and temple were destroyed by the Romans in the year 70 AD in fulfillment of what Christ had said. The Jewish historian, Josephus, describes the horrors that took place within the city when the Romans besieged and conquered it. It is not difficult to see why Christ said that mothers would in those days wish they had never given birth, for that would have been better than to witness the suffering and death of their little ones.

When Jesus said, “Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us’”, it was to indicate that in those days, the inhabitants of the city would rather have the mountains and hills fall on them to crush them rather than die at the hands of their enemies, the Romans. 

And finally, when Jesus said, “For if they do these things when the wood is green, what will happen when it is dry?”, he meant, if the Romans treat an innocent man this way (a green tree is a symbol of a righteous man), how do you think they will treat those who are wicked and unruly? They will show no mercy. 

When Jesus went to the cross, his heart was for his people. He continued to warn them to flee from the wrath that was sure to come. Don’t weep for me, he said. Weep for yourselves, that is to say, for unbelieving Israel! For now that the Messiah had come and was soon to be crucified, and now that the New Covenant had come, and the Old was about to pass away, judgment was soon to fall upon Israel. The city of Jerusalem would be destroyed, and the temple would be torn to the ground, not one stone would be left standing upon another (see Luke 21:6). Notice the boldness of Jesus. Notice that he did not behave like a victim, but continued to declare the Word of God all the way to Calvary. And his prophetic words came true! 

We must listen to Jesus the Prophet, for his words are truth. 

A Prayer

Thirdly, we find a prayer. In verse 32, we read, “Two others, who were criminals, were led away to be put to death with him. And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. And Jesus said, ‘Father, forgive them, for they know not what they do.’ And they cast lots to divide his garments.” (Luke 23:32–34, ESV)

Jesus did not die alone. Two criminals were crucified with him that day. Perhaps these two were associated with Barabus, the insurrectionist and murderer who was set free. Interestingly, Barabus’ name means son of the father. So then, in the providence of God, Barabus, the guilty son of the father, was set free, and Jesus, the innocent Son of the Father, was hung on the cross that was intended for him. As I have said, Jesus was numbered with the transgressors in fulfillment of ancient prophecy . He was numbered with the transgressors because he died in the place of sinners to make them righteous in God’s sight. As God said through the prophet Isaiah, “he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors” (Isaiah 53:12, ESV).

Listen to what Jesus said when Roman soldiers drove the nails through his hands and feet to pin him to that tree of death, which is also the tree of life: “Father, forgive them, for they know not what they do” (Luke 23:34, ESV). Do you see what Jesus did when he was numbered with the transgressors in his death? He made intercession for them. He prayed to the Father and requested that God would show them mercy. “Father, forgive them, for they know not what they do.”

Now, there is no reason to think that this was a prayer that God would save them from all their sins or that Jesus was here interceding for these Roman soldiers as their Savior and great High Priest. Who knows, perhaps these men did come to faith and repentance. Perhaps we will see them in heaven someday. Here is what we know for sure. As these soldiers drove the nails through the hands and feet of the person of the eternally begotten Son of God, he requested that the Father forgive them for this horrible deed, for they were ignorant of what it was they were doing. No doubt, these men had crucified many. It was their job (and what a terrible job it was). On this day, they thought they were simply doing their duty as soldiers under Pilate’s command. All sin is sin. But sins committed in ignorance are less heinous than sins committed knowingly and willingly. It was the Sanhedrin who had the greater sin (John 19:11), and so the wrath of God would soon be poured out on them (Luke 23:28-30).

What did Jesus do in the moment of his greatest suffering? What did he do in his agony? He interceded on behalf of others before God. And in this way, he showed what the cross really was. It was an instrument, not only of death, but of intercession and of life. It was through the cross that Jesus would bring sinners to God. It was through the cross that forgiveness of sins would be granted. It was through the cross that the mercy and grace of God would be extended to guilty, vile sinners. When Jesus interceded in prayer for those who drove the nails through his hands and feet, it was a demonstration of these precious truths. 

We must trust in Jesus the great High Priest if we wish to be reconciled to God through him. 

A Placard

Fourthly, we find a placard, that is to say, a sign.  In verse 34b, we read, “And they cast lots to divide his garments” (Luke 23:34, ESV). This means they played a game to see who would get his clothing. This was to fulfill Psalm 22:16-18 —a Psalm of King David, written a thousand years before the birth of Christ—which says, “For dogs encompass me; a company of evildoers encircles me; they have pierced my hands and feet— I can count all my bones— they stare and gloat over me; they divide my garments among them, and for my clothing they cast lots” (Psalm 22:16–18, ESV).

In verse 35, we read, “And the people stood by, watching, but the rulers scoffed at him, saying, ‘He saved others; let him save himself, if he is the Christ of God, his Chosen One!’” (Luke 23:35, ESV). This was to fulfil Psalm 22:6-8, which says, “But I am a worm and not a man, scorned by mankind and despised by the people. All who see me mock me; they make mouths at me; they wag their heads; ‘He trusts in the LORD; let him deliver him; let him rescue him, for he delights in him!’” (Psalm 22:6–8, ESV).

In verse 36, we read, “The soldiers also mocked him, coming up and offering him sour wine and saying, ‘If you are the King of the Jews, save yourself!” (Luke 23:36–37, ESV).” This was to fulfill another Psalm of David—Psalm 69:20-21—which says, “Reproaches have broken my heart, so that I am in despair. I looked for pity, but there was none, and for comforters, but I found none. They gave me poison for food, and for my thirst they gave me sour wine to drink” (Psalm 69:20–21, ESV).

It’s in verse 38 that we find the placard: “There was also an inscription over him, ‘This is the King of the Jews’” (Luke 23:38, ESV). It was Pilate who had that sign made and placed above the head of Jesus. It should not surprise us that crucified criminals would have signs like this hung above their heads to communicate what they had done to deserve death. It was true, Jesus was crucified because he claimed to be the king of the Jews. Pilate did not view Jesus as a threat, but he rulers of the Jews did, and so they insisted on his crucifixion. In John’s gospel, we learn that the Jews were upset with what Pilate had written. In John 19:21, we read, “So the chief priests of the Jews said to Pilate, ‘Do not write, ‘The King of the Jews,’ but rather, ‘This man said, I am King of the Jews.’ Pilate answered, ‘What I have written I have written’” (John 19:22, ESV).

Perhaps the placard that was placed above the head of Jesus was meant to mock him. Perhaps it was meant to get under the skin of the Sanhedrin. One thing it was not intended to do was to communicate the truth concerning Jesus, and yet, ironically, that is what it did. Jesus Christ is the King of The Jews. He is the son who was promised to King David—a son whose kingdom will never come to an end (2 Samuel 7:12-14) . He is the son of David, who is also David’s Lord (Psalm 110). The sign spoke the truth! Jesus is the King of the Jews, the Messiah, the Lord’s Anointed One. More than this, Jesus is the King of kings and the Lord of lords (Revelation 19:16). 

We must bow the knee to King Jesus if we hope to be saved by him. 

A Promise

We have considered a picture, a prophecy, a prayer, and a placard. Now, let us consider a promise. In verse 39 we read, “One of the criminals who were hanged railed at him, saying, ‘Are you not the Christ? Save yourself and us!’” This, friends, is what unregenerate men will do when they suffer affliction, and especially when they draw near to death. They will sometimes rail against God and Christ. Verse 40: “But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.’ And he said, ‘Jesus, remember me when you come into your kingdom.’” And here is the promise. “And [Jesus] said to him, ‘Truly, I say to you, today you will be with me in paradise’” (Luke 23:39–43, ESV). The promise is that all who come to Jesus in repentance and faith, as this poor sinner did, will have their sins forgiven and the sure hope of life everlasting.

Notice a few things about this text. 

One, this man was a heinous sinner, and Christ promised him life everlasting. No one is outside of God’s reach. No sin is so great that it cannot be forgiven by the blood of Jesus. “Everyone who calls upon the name of the Lord shall be saved” (Acts 2:21, ESV).

Two, this man repented and called out to Jesus in faith at the very end of his life—he would die only a short time after this—and yet he was saved by Jesus. Friends, do not be so foolish as to wait to turn from your sins and to Jesus. Who knows if God will grant you the opportunity to repent and believe in the last hour? But notice, men can be saved in the last hour of their lives. This is why we should visit those who are sick and dying and preach the Gospel to them. Who knows if God will show mercy?      

Three, notice that this man was not baptized, received into a church, or invited to the Lord’s Table, and yet he was saved. Ordinarily, those who repent and believe in Jesus will be baptized, received into a church, wherein they will be taught to observe all that Christ commanded (Matthew 28:18-20), but it is Christ Jesus who saves, and not baptism, the church, or the Lord’s Supper, and this salvation is received by faith alone. 

Four, this guilty criminal made a wonderful profession of faith. He confessed Jesus as Lord and showed that he believed God would raise him from the dead (Romans 10:9). He said, “Jesus, remember me when you come into your kingdom” (Luke 23:42, ESV). When he confessed that Jesus would soon come into his kingdom, he acknowledged, one, that Jesus is Lord or King of this kingdom, and two, that Jesus, though he would surely die on that cross, would live again to rule and reign within it. I do wonder who this criminal was and how he knew these things, but one thing is sure: he made a wonderful profession of faith as he hung on that cross. 

Five, Jesus promised the man that he would be with him in paradise on that very day. Paradise was the place of comfort within Sheol or Hades. It is sometimes called Abraham’s bosom. Once Jesus died, his body would be put in the grave, and his soul would descend to paradise (within Sheol or Hades), and the soul of this thief would be there too to be comforted by Christ Jesus the Lord. On the third day, Jesus would be raised from the dead bodily, and he would lead the host of captives from paradise to usher them into the heavenly Holy of Holies. Think of it. The soul of this thief on the cross is there even to this present day. There, he enjoys the blessed presence of God and the fellowship of all the saints made perfect through the shed blood of Jesus Christ our Savior. That thief on the cross had a front row seat to the accomplishment of our redemption through the cross of Christ. 

Conclusion

The eternal Son of God descended for us and for our salvation. He took to himself a true human nature, body, and soul. And being numbered with the transgressors, he suffered and died for us to bear the sins of many. Friends, Jesus is a wonderful Savior. But he will not benefit you at all if you are not united to him by faith. You must turn from your sins, trust in him, confess him as Lord, believing in your heart that God raised him from the dead. If you are united to Christ by faith, then you may rest assured that Christ died for you and in your place. But if you are not united to Christ by faith, you are still in your sins, and you will pay the penalty yourself. “For the wages of sin is death”, the Scriptures say, “but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23, ESV). May the Lord grant you repentance and faith today. If you are united to Christ by faith, may he strengthen then the faith you have. 

Posted in Sermons Joe Anady Luke 23:26-43
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1. What does Simon of Cyrene carrying the cross of Jesus picture or signify? Discuss potential application. 
2. What was the prophecy that Jesus uttered while on the way to Calvary?
3. Jesus prayed (made intercession) for sinners while being crucified. What does this reveal about the purpose of the cross?
4. What did the placard (sign) above Jesus say? What was the intended purpose of this sign? Ironically, what does it reveal about Jesus? Discuss potential application. 
5. What promise did Jesus make to the repentant thief on the cross? What does this reveal about salvation in Christ Jesus? Who may be saved? When? Why? How is this possible? Discuss potential application.

Posted in Study Guides Joe Anady
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Baptist Catechism 110

Q. 110. What do we pray for in the third petition?

A. In the third petition, which is, “Thy will be done in earth as it is in heaven,” we pray that God by His grace, would make us able and willing to know, obey, and submit to His will in all things, as the angels do in heaven. (Matt. 6:10; Ps. 103:20,21; Ps. 25:4,5; Ps. 119:26)

Scripture Reading: 1 Thessalonians 4:1–8

“Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more. For you know what instructions we gave you through the Lord Jesus. For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God; that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. For God has not called us for impurity, but in holiness. Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.” (1 Thessalonians 4:1–8, 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.

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In the third petition, we are to pray that God’s will be done. If we are to pray for God’s will to be done, then we ought to ask ourselves, what is God’s will?  Have you ever asked yourself what God’s will is for you? What is God’s will for our church? This is a great question and something we should be asking for ourselves and for our church. We are faced with many decisions in our own lives and in the life of the church, so we ought to be concerned with the will of God.  

How are we to think of the will of God when it comes to things like the jobs and careers we are to pursue, who are we to marry, where are we to live, how are we to spend our time and money, how are we to make decisions on appointing officers of the church, decisions and determination of church discipline, church finances, and benevolence services.  

Correctly understanding the will of God helps to provide a Christian with a strong foundation and framework to properly pray for and approach all we may face in our lives and the life of the church. In contrast, not understanding the will of God has devastating consequences that can lead to instability, anxiety, and forms of mysticism in the life of an individual. 

So what is God’s will?  We can think of God’s will in two categories. On one hand, “God’s will” is the things he has planned or decreed. This is the will of God that is hidden from all of us until it happens. That is why it is commonly referred to as his hidden will. So, if we take “God’s will” to mean that which God has planned, then we must admit that we do not know what God’s will is for us tomorrow. How could we know? Only God knows! He knows the future, for he has decreed the future.  God’s will concerning the future is largely a mystery to us, with the exception of what he has revealed about the second coming of Christ, the resurrection of the dead, the judgment, and the consummation. You and I do not know what the future holds. We do not know what tomorrow holds for us, but God does, and he is our heavenly father who cares and provides for us. 

We must come to terms with and be comfortable that we do not know our future, but God does. God is not going to tell us specifically who to marry, what job or career we are to pursue or take, or how to make specific decisions. What God will do is remain sovereign both in the large and small things. It is through his decrees and providence that he is leading, guiding, and taking care of his people.  We must recognize and trust in his perfect sovereignty, decrees, and providence for what tomorrow and every day after holds for you and me. 

So if we ask what God’s plan is for you and me tomorrow and every day thereafter, we must confess we do not know. But if we take God’s will to mean that which God has commanded, then we can answer the question, What is God’s will for you and me tomorrow? In general, his will for us is that we trust him, obey him, and live for his glory. While God’s hidden will is unknown until it has happened, God has made known through the scriptures what his commanded will is; this is sometimes called his prescriptive will, or his revealed will.  While God does not specifically reveal to us what jobs and careers we are to take, who to marry, what church decisions we are to make but scripture does reveal to us God’s will on how we are to be employees and employers, the type of people we should marry, the type of husband and wife we should be, and guiding principles on how to make church decisions like the appointment of officers and church discipline so that those decisions are pleasing and aligned to his will. God has revealed much in the holy scriptures in regards to his will for how  you and I are to order and live our lives.  

Please allow me to read a few Scripture texts to illustrate the different uses of the term. After reading a verse, I will ask you, Is this an example of God’s revealed will, or his hidden will?

1 Thessalonians 4:3 says, “For this is the will of God, your sanctification: that you abstain from sexual immorality…” Is this God’s revealed will, or his hidden will? Revealed! For here, God tells us what he wants from us. He commands sanctification. He commands obedience. 

1 Thessalonians 5:18 says, “give thanks in all circumstances; for this is the will of God in Christ Jesus for you.”  Is this God’s revealed will, or his hidden will? Revealed! For here, God tells us what he wants from us. He wants us to give thanks in all circumstances in Christ Jesus. 

1 Peter 3:17 says, “For it is better to suffer for doing good, if that should be God’s will, than for doing evil.” Is this a reference to God’s revealed will, or his hidden will? Here we have a reference to God’s hidden will. Is it the will of God that you or I suffer persecution in the future? I don’t know! Maybe. We will find out. 

Listen now to James 4:13-15. “Come now, you who say, ‘Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit’— yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. Instead, you ought to say, ‘If the Lord wills, we will live and do this or that.’” Is this a reference to God’s revealed will or his hidden will? It is a reference to God’s hidden will – his plans for our future, which we do not know.

One more. 1 Peter 2:15 says, “For this is the will of God, that by doing good you should put to silence the ignorance of foolish people.” Revealed or hidden will? Revealed. God is here revealing that his will (command) for us is that we do good. This is how we are to “silence the ignorance of foolish people”, by doing good. 

So what is God’s will for your life? 

What job and career will you have, or will you get married, where will you live, how long will you live, what joys and sorrows will you experience? You and I do not know the answer to these questions until they happen. This is God’s hidden will for you and me.  

But on the other hand, we know exactly what God’s will is for you and I. We know that God’s will for us is to grow in our sanctification. We know that God’s will is for us to avoid sexual immorality, do good to one another, and to give thanks in every circumstance. We are to love God with all our heart and mind and love our neighbors as ourselves. This we know is God’s will for us.

How are we to live and relate to God regarding both his hidden and revealed will?  Are we to concern ourselves with God’s hidden or revealed will? We should focus our time and energy on obeying God’s revealed will while, at the same time, humbly submitting ourselves to his hidden will.  

This is really what Jesus was teaching when he said, “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And which of you, by being anxious can add a single hour to his span of life? And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you” (Matthew 6:25–33, ESV). 

Jesus speaks here on how we are to govern our lives as it pertains to God’s hidden and revealed will. Here, Christ is teaching us to concern ourselves with God’s revealed will. “[S]eek first the kingdom of God and his righteousness, and all these things will be added to you…”, He says. And he commands us not to concern ourselves with God’s hidden will. “[W]hich of you by being anxious can add a single hour to his span of life?” he asks. Only God knows what tomorrow will bring. Obsessing with and worrying about the future is not beneficial and only hurts us and others.  What then are we to do with our concerns about God’s hidden will? There is nothing for us to do except live in prayerful and trustful submission to the Lord. Knowing that he is our heavenly father who cares and causes all things to work together for good, for those who are called according to his purpose.

The third petition of the Lord’s prayer is about all of this. Q. 110. What do we pray for in the third petition? A. In the third petition, which is, “Thy will be done in earth as it is in heaven,” we pray that God by His grace, would make us able and willing to know, obey, and submit to His will in all things, as the angels do in heaven. (Matt. 6:10; Ps. 103:20,21; Ps. 25:4,5; Ps. 119:26)

When we pray “thy will be done,” we are saying, Lord, may you be obeyed and your plans and purposes be accomplished. 

Here we are to ask for God’s grace to obey his will and submit to it.

Here we are to ask that God would “Make us able…” to do what he has commanded.

More than this, we are asking that God would “make us… willing.” In other words, we are asking that God would change our hearts—our appetites and affections—so that we want to obey him.

To obey God, we must “know, obey, and submit to his will”, and so we are to pray that God would make us able and willing to do this. 

As you can see, the catechism makes a distinction between knowing and obeying. It is one thing to know God’s word; it is another thing to obey it. It is very possible to know God’s commandments but not obey them.  But you can’t obey God’s law if you do not know it.  As Christians, we should want to know God’s law. We hear it read and preached every Sabbath.  So we are to pray that God will graciously enable us both to know God’s law and to obey it. Or to put it in the terminology of James 1:22, we are to pray that the Lord would empower us to “be doers of the word, and not hearers only, deceiving [ourselves]” (James 1:22, ESV).

Lastly, we are to pray that God “would make us able and willing to… submit to His will in all things.” I think the use of the word  “submission” here pertains to God’s hidden, secret, or mysterious will. What are we to do with God’s revealed will? We are to know it and obey it! What are we to do with God’s hidden will? Well, what else can we do except submit ourselves to it? 

Jesus’s prayer in the garden before his crucifixion provides a good example of how we are to pray in light of God’s hidden will. Jesus said to his disciples, “‘My soul is very sorrowful, even to death; remain here, and watch with me.’ And going a little farther he fell on his face and prayed, saying, ‘My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.’”

We are to know and obey God’s revealed will, and at the same time, we are to pray to God with our desires and concerns, but we are to humbly and patiently submit ourselves to his hidden will.  We must confess that at times it can be difficult to obey what God has commanded, and at times it can be a challenge to humbly submit to what God has decreed. Here in this third petition, we must pray for God’s grace and mercy in both areas. 

The catechism answer ends with this little remark, “as the angels do in heaven.” In heaven, there are elect angels. These angels did not rebel in the beginning, nor will they ever rebel. They worship and serve God faithfully day and night. They obey him always, and they submit themselves to his decree. We aim to be like them in this regard. Lord, help us. 

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Conclusion

Q. 110. What do we pray for in the third petition?

A. In the third petition, which is, “Thy will be done in earth as it is in heaven,” we pray that God by His grace, would make us able and willing to know, obey, and submit to His will in all things, as the angels do in heaven. (Matt. 6:10; Ps. 103:20,21; Ps. 25:4,5; Ps. 119:26)

Posted in Sermons Phil Anady
Comments Off on Catechetical Sermon: What Do We Pray For In The Third Petition?, Baptist Catechism 110 Posted by Joe

1. Discuss the two different ways we talk about the will of God. What are the theological terms we use to talk about the will of God in these two different ways? 
2. What is the will of God for you and me?
3. Why does our catechism emphasize the need for God’s grace to know and obey God’s will? 
4. How are we to respond to God’s hidden or secret will for us? We need God’s grace for this, too. Discuss.  
5. Give examples of things we can pray for under the third petition of the Lord’s Prayer.

Posted in Study Guides Joe Anady
Comments Off on Discussion Questions: Baptist Catechism 110 Posted by Joe

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.

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1. Why did Pilate condemn Jesus if he thought he was innocent?
2. The Scriptures teach that we must be subject to the governing authorities because they are God’s ministers in the civil realm. Does this mean we should expect them to always act justly? Does this mean we must always obey them? Why then do the Scriptures command us to honor them (Romans 13:1-7; 1 Peter 2:13-18)?
3. Why did Herod wish to see Jesus? How does this compare to the interest that some have in Jesus even today? 
4. Herod dressed Jesus like a king to mock him. Discuss the irony. 
5. Pilate condemned Jesus to die on the cross and released Barabbas. Discuss the irony. What does this teach us about how Christ accomplished our salvation?
6. Jesus was innocent. Why does this matter? 
7. How do you plan to apply this text to your life today?

Posted in Study Guides Joe Anady
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Baptist Catechism 109

Q. 109. What do we pray for in the second petition?

A. In the second petition, which is “Thy kingdom come,” we pray that Satan’s kingdom may be destroyed, and that the kingdom of grace may be advanced; ourselves and others brought into it, and kept in it, and that the kingdom of glory may be hastened. (Matt. 6:10; Ps. 68:1-18; Rom. 10:1; 2 Thess. 3:1; Matt. 9:37,38; Rev. 22:20)

Scripture Reading: Matthew 9:35–38

“And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, ‘The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.’” (Matthew 9:35–38, 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.

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Over the years, I’ve tried to teach you to think of the story of the Bible as a story about the establishment of God’s kingdom. Yes, there are other ways to talk about the story of the Bible. We may divide the story into four parts: creation, fall, redemption, and consummation. Or we may divide up the scriptures according to the covenants that God has made with man: the Covenant of Works in the garden, the Old Covenant transacted with Abraham, and later with Israel through Moses, and with David. And then finally, the New Covenant, which is the Covenant of Grace that was promised immediately after the fall of man into sin. These are important and helpful ways to understand the story of scripture, too. And please hear me, they do not disagree with the story of God’s kingdom, but complement it perfectly. The story of scripture is indeed the story of the establishment of God’s kingdom. That story involves creation, fall, redemption, and consummation. It also involves covenants, for this is how God administers his kingdom—through covenants. 

What is a kingdom? To have a kingdom, you must have three elements. One, a king. Two, a land. And three, citizens. 

And if we were to speak of the story of the Bible using kingdom language, how would we put it? We say something like this: 

In the beginning, God offered his eternally blessed kingdom to Adam, but Adam rejected it.  Where was that kingdom? It was originally in the garden, but was to spread to the ends of the earth. Who were the citizens of that kingdom? Adam and Eve were, and all of their posterity. And who was the King? God was, and Adam was to function as God’s representative on earth. He was the original prophet, priest, and king, the head or representative of the human race.  He was to worship and serve his Maker faithfully on the earth and thus bring this kingdom to its consummate state, that is to say, to glory. But as I said, Adam rejected the kingdom. This he did when he listened to the voice of another. He decided to cast the authority of his Maker aside and to live for his own glory. Adam became the first rebel and traitor, and the kingdom was lost.  

But God, by his grace, determined to establish his kingdom another way, and he made a promise even in the presence of Adam and Eve, that he would provide a Savior or Redeemer through the offspring of Eve. A son of hers would one day establish the kingdom that Adam failed to obtain. This announcement is found in Genesis 3:15, and it is repeated throughout the Old Testament scriptures in different ways and with ever-increasing clarity until that Redeemer and Savior did come.   

So then, we may talk about the kingdom in these terms: first, it was offered and rejected by Adam, and then it was graciously promised by the Lord. 

It must also be said that in the days of Moses, on to the resurrection of Christ from the grave and his ascension to the Father’s right hand, God’s kingdom was prefigured in the nation of Israel. Laws were added to set those people apart as holy. Those people were given land. In due time, kings were appointed who were to serve, like Adam, as God’s representatives. At the very heart of that nation’s existence was the tabernacle, and later the temple. Old Covenant Israel was a holy nation, set apart by God to worship and to serve him. And I am saying that this was an earthly picture of the kingdom of God. The kingdom of God was prefigured there.

But it was not until Christ came into the world to accomplish his work that it was said, “The kingdom of heaven is at hand”. John the Baptist said it. Christ said it, too. And when Christ rose from the grave, ascended, and poured out his Spirit upon those who believe, God’s eternal kingdom was truly present on earth. Who is the king of this kingdom? God rules it through Christ.  Who are the citizens of this kingdom? All who believe, who have Christ as Lord, and are sealed with the Holy Spirit. And where is this kingdom now? It is visibly manifest in the church, but it will one day fill the earth when Christ returns to judge and to make all things new. Therefore, when we speak of the kingdom of God on earth today, we must speak of it as inaugurated (or begun), but not yet consummated (or brought to completion).

And all of that serves as a vital introduction to our catechism questions for today, which asks, “What do we pray for in the second petition?”

Answer: “In the second petition, which is ‘Thy kingdom come,’ we pray that Satan’s kingdom may be destroyed and that the kingdom of grace may be advanced; ourselves and others brought into it, and kept in it, and that the kingdom of glory may be hastened.”

The kingdom of God advances in this age as Satan’s kingdom is destroyed. Everyone in the world belongs to one of two kingdoms. All men are born in Adam, into the broken covenant of works, and into Satan’s kingdom. Remember, Adam rebelled against God and submitted himself to Satan instead. God’s kingdom and Satan’s kingdom are opposed to one another now. The one is light, the other is darkness. And when God’s kingdom advances, Satan’s must be destroyed.  That is what we pray for when we pray that God’s kingdom come. 

More than this, we pray that the “kingdom of grace may be advanced; ourselves and others brought into it, and kept in it…” How does this happen except through the preaching of the gospel of Jesus Christ, which is the gospel of the kingdom of God? As men and women believe this gospel, they do turn from their sins, and they bow the knee to Jesus, confessing him to be Lord. When we pray, Thy kingdom come, we are praying for the success of the gospel, that men and women would hear it and believe it by the power of the Holy Spirit, and that they would be kept by God. In other words, we are praying for the building up and preservation of the church.

Lastly, we are praying that “the kingdom of glory may be hastened.” The distinction that is made between the kingdom of God inaugurated and consummated is important here. The kingdom was inaugurated at Christ’s first coming. When we pray that God’s kingdom come, we are praying that God’s kingdom would advance on earth today, as I have already said. But we are also praying that God’s kingdom come in fullness. When our catechism speaks of “the kingdom of glory,” it is a reference to the kingdom of Christ in its consummate and eternal state. Taken in this sense, the prayer, “thy kingdom come”,  is like praying, Lord Jesus, come quickly. 

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Conclusion

So what sorts of things should we pray for under the petition, Thy kingdom come? We should pray for the salvation of those we know and their baptism into the church. We should pray for the growth of the church, the health of the church, the work of elders and deacons, the success of missionaries and church planters, the flourishing of those institutions that train pastors, the prosperity of our association, and the churches within. We should also pray for one another in the body of Christ, that the Lord would keep us from falling, that we would use the gifts that God has given to us for the building up of the body of Christ, that our love for one another would grow, and our unity would be preserved, along with many other things. What should we pray for under the second petition? Really, anything having to do with sinners being transferred from the kingdom of darkness and into the kingdom of God’s beloved Son.

Posted in Sermons Joe Anady
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1. What does it mean for God’s kingdom to come? I can think of two ways of answering this. 
2. What is a kingdom?
3. How many kingdoms (spiritually speaking) are there in the world today?
4. Where is Satan’s kingdom? Who’s the king? Who are the citizens?
5. Where is God’s kingdom? Who’s the king? Who are the citizens?
6. How does God’s kingdom advance? Conversely, how is Satan’s kingdom destroyed?
7. What is meant by “the kingdom of glory?” When will it be here?
8. Give examples of things we can pray for under the second petition.

Posted in Study Guides Joe Anady
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