Old Testament Reading: Psalm 22:16-31

“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. But you, O Lord, do not be far off! O you my help, come quickly to my aid! Deliver my soul from the sword, my precious life from the power of the dog! Save me from the mouth of the lion! You have rescued me from the horns of the wild oxen! I will tell of your name to my brothers; in the midst of the congregation I will praise you: You who fear the Lord, praise him! All you offspring of Jacob, glorify him, and stand in awe of him, all you offspring of Israel! For he has not despised or abhorred the affliction of the afflicted, and he has not hidden his face from him, but has heard, when he cried to him. From you comes my praise in the great congregation; my vows I will perform before those who fear him. The afflicted shall eat and be satisfied; those who seek him shall praise the Lord! May your hearts live forever! All the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall worship before you. For kingship belongs to the Lord, and he rules over the nations. All the prosperous of the earth eat and worship; before him shall bow all who go down to the dust, even the one who could not keep himself alive. Posterity shall serve him; it shall be told of the Lord to the coming generation; they shall come and proclaim his righteousness to a people yet unborn, that he has done it.” (Psalm 22:16–31, ESV)

New Testament Reading: John 20:17-18

“Jesus said to her, ‘Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’’ Mary Magdalene went and announced to the disciples, ‘I have seen the Lord’—and that he had said these things to her.” (John 20:17–18, ESV)

Introduction

Imagine a soldier who has been deployed. He kisses his wife and children goodbye and leaves for a foreign land. He is a good soldier. He fights in many battles, and he wins many victories. The day comes for him to go out on his last patrol. He goes out and he fights in the biggest battle of all, and he returns to the base safe and sound – victorious.

Tell me, brothers and sisters, is his mission over? Is his mission complete in the moment that he returns to the base? In some respects we might say, ‘yes! He has done his duty. His service is complete!’ But I would imagine that the mission is not over in his mind, nor is it complete in the mind of his wife and children until he walks through the front door and embraces them.

The mission of Christ corresponds to this. We speak often of his obedient life, his sacrificial death, and his victorious resurrection. But Christ’s work was not truly complete until he was received home into the loving embrace of the Father. It was then that he would send the Spirit to continue his work in the world until his return.

We speak often of the significance of Jesus’ life, death, and resurrection, but we should not neglect the significance of the ascension of Christ to the Father. It was the ascension that completed the circuit. From the Father the eternal Son of God came, taking upon himself human nature, and to the Father Jesus, who is the Christ, would return.

Remember that Mary was the first to see the empty tomb. She ran to tell Peter and John. Evidently she followed them back to the empty tomb. They investigated and returned home, but Mary lingered at the tomb, and she wept. It was while she was weeping that the Lord appeared to her. This was the first time that the risen Lord was seen. Mary did not recognize him at first, but when he said her name she responded “in Aramaic, ‘’!’ (which means Teacher)” (John 20:16, ESV). Evidently Mary grabbed ahold of Jesus. Matthew’s gospel tells us that she “took hold of his feet and worshiped him.” (Matthew 28:9, ESV) It was in response to this kind of touch – this clinging – that Jesus said,“Do not cling to me, for I have not yet ascended to the Father…”(John 20:17, ESV).

Some English translations have Jesus telling Mary, “do not touch me” instead of “do not cling to me”. The NET and KJV are this way. “Do not touch me” is a valid translation, for that is what the greek word means – “to touch” – but it can be misleading. It might give the impression that there was something about Jesus’ resurrection body that was simply untouchable, as if he were no longer flesh and blood, but some kind of phantom or spirit.

But we should remember that when Thomas saw the risen Lord for the first time, Jesus did not say, ‘do not touch me, Thomas’, but rather, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” (John 20:27, ESV) Jesus did not forbid touch, but rather invited it.

The problem was not that Mary touched Jesus, but that she clung to him. She grabbed ahold of him and would not let go. She grabbed ahold of him as if to say, ‘certainly you are here to stay now.’ But Jesus did not raise from the dead in order to go on living in this fallen world. He rose to ascend. This is why he said to Mary, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” (John 20:17, ESV)

Acts 1:3 tells us that “[Jesus] presented himself alive to [his disciples] after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God.” (Acts 1:3, ESV) For forty days Jesus appeared to his disciples in his resurrection before “being lifted up… a cloud [taking] him out of their sight.” (Acts 1:9, ESV)

What an interesting forty days this must have been! For forty days the risen Lord presented himself to his disciples before ascending. Why did he do this? The obvious reason was to prove to them that he was alive. But I would argue that Jesus also sought to demonstrate what kind of life he was raised to.

Have you ever thought about this? Have you ever asked the question, what is the nature of Christ’s resurrection? What is the character or quality of it? Do you know what I mean by this? You and I are alive, but it is a certain kind of life that we enjoy. It is life in a fallen world. It is life that is perishable. It is life characterized by dishonor and weakness. You and I are alive, but it is life of a particular kind – life of a particular quality. But what kind of life was Christ raised to?

Let me illustrate what I’m getting at by drawing your attention to the fact that there are actually two resurrections reported in John’s Gospel. The first is the resurrection of Lazarus, and the second is the resurrection Christ.

What do these two resurrections share in common? Well, in both instances human beings experience physical death. They died and they were buried being raised to life on the third day. Both Lazarus and Christ experienced these things.

But I hope you would also agree that these two resurrections were different in some very significant ways. Pertinent to the topic at hand is the fact that Lazarus was raised – not to a higher order of being, not to an advancement of life, not to ascend – but to life as he knew it before. He was brought back to this world. He was brought back to life as a natural man – a fallen man – given again to sin, sickness, and death. That was the kind of resurrection that Lazarus’ experienced.

Tell me, brother and sisters, was this the kind of resurrection that Christ experienced? I hope that you would agree that it was not. Christ’s resurrection from the dead was far more glorious.

Let us consider for a moment the quality or character of Christ’s resurrection. What kind of resurrection was it?

Jesus Was Raised A Human Being

The first thing to notice is that Jesus Christ was raised as a human being. This has already been said, but it is worth repeating. He was born a man, he died a man, and he was raised a man. He was not raised as a phantom or an angel, but as the Son of Man.

Luke 24:37 makes this very clear. When Jesus appeared to his disciples,

“…they were startled and frightened and thought they saw a spirit. And he said to them, ‘Why are you troubled, and why do doubts arise in your hearts? See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have.’ And when he had said this, he showed them his hands and his feet. And while they still disbelieved for joy and were marveling, he said to them, ‘Have you anything here to eat?’ They gave him a piece of broiled fish, and he took it and ate before them.” (Luke 24:37–43, ESV)

I have already made reference to Jesus’ interaction with doubting Thomas. He said ,“Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” (John 20:27, ESV)

Jesus was very much concerned to prove to his disciples that he was raised as a man.

Jesus Was Raised To A Higher State Of Being

Notice, secondly, that Jesus was raised to a higher state of being. He was raised in glory.

When Jesus was born into this world he was born with a natural body – a body like ours, yet without sin – a body given to sickness and death – a body which grew tired and hungry and thirsty.

His natural body was perishable. Jesus could die. And he did die! But he was raised with a spiritual body. And this spiritual body is imperishable. Unlike Lazarus, Jesus rose from the dead never to die again.

Jesus’ natural body – the one that he was born with – the one like yours and mine – was given to dishonor. Think of the way that Christ suffered in the flesh. Think of how he was mistreated. But he was not raised in dishonor. No he was raised by the Spirit in glory.

His natural body was given also to weakness. Christ grew weary according to the flesh. He was tempted. He aged. He was beat down to the point of not being able to carry his own cross. Eventually his body gave out and succumbed to death. But he was not raised in weakness. No, he was raised by the Spirit in power.

Jesus was born with a natural body like yours and mine. But he was raised with a spiritual body – a glorified body – a body fully empowered, upheld, and exalted by the Holy Spirit.

This may sound strange to you, but it is precisely the language that Paul uses to describe the nature of the resurrection in 1 Corinthians 15. Please turn there with me.

Notice that the resurrection is certainly the theme of 1 Corinthians 15.

In verses 1-11 he makes a case for the historicity of Christ’s resurrection. ‘He was seen by so many people’, Paul insists.

In verses 12-19 Paul teaches that if Christ is not raised then our faith is futile. He says, “If in Christ we have hope in this life only, we are of all people most to be pitied.” (1 Corinthians 15:19, ESV)

And in verse 20 we read, “But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep.” (1 Corinthians 15:20, ESV) What does this mean that Christ is “the firstfruits”? It means that what Christ has experienced in his resurrection, we too shall experience. In other words, Christ was raised, not as an isolated individual, but as a forerunner – a prototype – a trailblazer of sorts. He was the first of many. “Firstfruits” is an agricultural term. It is used to refer to the first of the fruit ready for harvest. When a farmer plucks that first ripe fig from the tree he does no think, well, I guess this it’, but rather, ‘here is but a sample of more good things to come!’ So it was with the resurrection of Christ. It is not only Jesus Christ who will raise, but all who are united to him by faith. He is the firstfruits.

And what is the nature, or quality of that resurrection? What kind of resurrection will those who are united to Christ by faith experience?

Paul addresses this in verse 35. Listen carefully.

“But someone will ask, ‘How are the dead raised? With what kind of body do they come’? You foolish person! What you sow does not come to life unless it dies. And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. But God gives it a body as he has chosen, and to each kind of seed its own body. For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.” (1 Corinthians 15:35–44, ESV)

There is so much about this passage that can be said. Let me summarize it for the sake of time. Paul is addressing the question, what will our resurrection bodies be like? He is in fact also addressing the question, what was Jesus’ resurrection body like? given that he has just referred to Christ as the firstfruits. As it was for him, so it will be for us – as it will be for us, so was it for him.

He uses the illustration of a seed as it corresponds to the plant that comes from it to describe the relationship between our natural bodies and our spiritual, resurrection, or glorified bodies that will one day be.

The seed represents our natural body, and the plant represent our spiritual body. He notes that, “What you sow does not come to life unless it dies.”A seed, if it is to produce a plant, must go into the ground and die. So it is with our natural bodies. Our natural bodies will one day die and go into the ground. But just as God has designed that a kernel of wheat or some other grain have the capacity to spring forth and produce a plant which correspond to it in kind, so too he has designed man so that natural man has the capacity to become spiritual man, or glorified man. Adam was created this way. He was created good and upright, but with the potential of entering into a higher state of being – a glorified state – a perfected and confirmed state – would he have obeyed the command of God. This is what verses 45 through 49 says. We will not read it for the sake of time.

For now, notice how in this illustration the seed and the plant which come from it correspond. A grain of wheat will produce what kind of plant? It will produce wheat of course! The seed and the plant correspond. But notice also how different the seed and the plant are.The plant far exceeds the seed in regard to glory. And so it is with the with the natural body and the spiritual body. They correspond, don’t they. They are both bodies. Jesus was Jesus after the resurrection. You will be you. The natural body and the spiritual body correspond. They are not all together different. The one comes from the other. But the spiritual body – the glorified body – will far exceed the natural in regard to glory. “What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.” (1 Corinthians 15:35–44, ESV)

Christ was born with a body like yours and mine. He was born with a natural body like Adam’s. He lived with this natural body. He died with this natural body, and he was buried with this natural body. But when he rose from the grave on the third day, he was raised, not with a natural body, but with a spiritual, glorified, perfected body. Notice that it was still a body! But it was a body in the state of glory. To use Paul’s language, Christ died with a σῶμα ψυχικόν (a natural body) and he was raised with a σῶμα πνευματικόν (a spiritual body).

It’s no wonder that Jesus told Mary not to cling to him. He had been furnished with a body suitable, not for life in this fallen world, but for confirmed life in the presence of God almighty.  This was the higher state of being – the higher order of life – that was offered to Adam in the garden which he forfeited. Christ, the second Adam has laid ahold of it, not only for himself, but for all who are united to him by faith.

Jesus Was Raised Having Earned Access To The Father For Himself And All Who Trust In Him

This leads us to the third and final observation. Jesus was raised having earned access to the Father for himself and all who are united to him by faith.

Notice that Jesus said to Mary, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” (John 20:17, ESV)

Jesus calls the disciples ‘his brothers’ for the first time in John’s Gospel. This is significant. It points to that fact that he has earned that status for them. We are his brothers. Jesus is the Son of God, and we who are united to him by faith are sons and daughters of God. We are not sons and daughters on our own, but we have been adopted as sons and daughters in Christ Jesus.

“For those whom [God] foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” (Romans 8:29–30, ESV)

“In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will…” (Ephesians 1:4–5, ESV)

Notice the message that Mary is to take to ‘his brothers’. She is to tell them that he is risen, of course, and that “[he is] ascending to [his] Father and [their] Father, to [his] God and [their] God.”

Christ, through his death and resurrection, has earned access to the Father, not only for himself, but for all who belong to him by faith. He has reestablished the communion bond between God and his people. He has opened the way for us.

This has always been the goal. This eternal communion bond was offered to Adam but forfeited. But God, being rich in mercy, determined to make a way for those who being to him. The promise repeated throughout the scriptures is this, “I will be their God and they will be my people.” (Gen. 17:8; Jer. 24:7; 31:33; 32:38; Ez. 11:20; 37:23,27; Zech. 8:8). That is the goal of redemption. The goal of redemption is that we would be reconciled to God. That we would enjoy communion with him. That he would be our God and Father and that we would enjoy his presence forever. This is what Christ has accomplished for us.

“You were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” (Ephesians 2:1–9, ESV)

Brothers and sisters, Christ lived for you, he died for you, he rose for you, and he also ascended for you. He is our trailblazer. He has made a way for us.

He came from the Father, and to the Father he has returned. But he did not return alone. He has brought with him all those given to him by the Father. He has lost not one. He has recoiled us to God, making us brothers and sisters in Christ and sons and daughters of the living God.

Conclusion

If we are to comprehend all that Christ has accomplished for us in his life, death, and resurrection, we must also consider the character of his resurrection. As it was for him, so will it before for us. And we should remember that he ascended to the Father so that where he is now we might also be. The scriptures teach that we are already seated with him in the heavenly places. We already enjoy communion with the living God through Christ. But we await the consummation when all who have faith in Christ will enjoy the fullness of that communion none for all eternity.

Old Testament Reading: Psalm 33

“Shout for joy in the Lord, O you righteous! Praise befits the upright. Give thanks to the Lord with the lyre; make melody to him with the harp of ten strings! Sing to him a new song; play skillfully on the strings, with loud shouts. For the word of the Lord is upright, and all his work is done in faithfulness. He loves righteousness and justice; the earth is full of the steadfast love of the Lord. By the word of the Lord the heavens were made, and by the breath of his mouth all their host. He gathers the waters of the sea as a heap; he puts the deeps in storehouses. Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him! For he spoke, and it came to be; he commanded, and it stood firm. The Lord brings the counsel of the nations to nothing; he frustrates the plans of the peoples. The counsel of the Lord stands forever, the plans of his heart to all generations. Blessed is the nation whose God is the Lord, the people whom he has chosen as his heritage! The Lord 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, he who fashions the hearts of them all and observes all their deeds. The king is not saved by his great army; a warrior is not delivered by his great strength. The war horse is a false hope for salvation, and by its great might it cannot rescue. Behold, the eye of the Lord is on those who fear him, on those who hope in his steadfast love, that he may deliver their soul from death and keep them alive in famine. Our soul waits for the Lord; he is our help and our shield. For our heart is glad in him, because we trust in his holy name. Let your steadfast love, O Lord, be upon us, even as we hope in you.” (Psalm 33, ESV)

New Testament Reading: John 20:11-16

“But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb. And she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. They said to her, ‘Woman, why are you weeping?’ She said to them, ‘They have taken away my Lord, and I do not know where they have laid him.’ Having said this, she turned around and saw Jesus standing, but she did not know that it was Jesus. Jesus said to her, ‘Woman, why are you weeping? Whom are you seeking?’ Supposing him to be the gardener, she said to him, ‘Sir, if you have carried him away, tell me where you have laid him, and I will take him away.’ Jesus said to her, ‘Mary.’ She turned and said to him in Aramaic, ‘Rabboni!’ (which means Teacher).” (John 20:11–16, ESV)

Introduction

Brothers and sisters, in the sermon last week we considered some “proofs” for the resurrection of Christ. Actually, I sought to demonstrate that the resurrection of Christ cannot really be proven. To prove something is to demonstrate it beyond all doubt. And the truth of the matter is that people often continue in unbelief after reading the scriptures, and hearing the testimony of the people of God concerning the death, burial, and resurrection of Christ. It is better, then, to refer to these testimonies presented in scripture, not as proofs, but as evidences.

Last week we looked at verses 1-10 of John 20 where we are told of Mary’s discovery of the empty tomb, and of Peter and John’s investigation of the empty tomb. We saw how the evidence pointed, not to a grave robbery, as Mary supposed, but to the resurrection. The things that Peter and John experienced directed their minds to the possibility of the resurrection, but it was not until they understood the scriptures that the Christ must rise from the dead, that they believed.

It was the testimony of God’s inspired, inerrant, and authoritative word which made everything click for the disciples. Their experience could only take them so far; the empirical evidence could only do so much for them. It was only when the Holy Spirit (to borrow the language of Luke 42:45) “opened their minds to understand the scriptures” that these men believed that Christ had risen.

Two things are very significant: One, notice that the Spirit must move upon the hearts of men if the evidences concerning Christ’s resurrection presented within the scriptures are going to have the force of proof. Two, notice that the scriptures – God’s special revelation concerning himself – have supreme authority in dictating what it is that the people of God are to believe, and how they are to live. I know this is review (and I do not typically offer this much review in the introduction to my sermons) but I think this is such an important principle. It was the testimony of scripture which prompted the disciples of Christ to believe.

This emphasis upon the supreme authority of scripture was presented to us early in John’s Gospel. Do you remember how, in John 2:19, Jesus said to the Jews,

“‘Destroy this temple, and in three days I will raise it up.’ The Jews then said, ‘It has taken forty-six years to build this temple, and will you raise it up in three days?’ But he was speaking about the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.” (John 2:19–22, ESV)

If the disciples of Christ were to believe something it needed to first be demonstrated by the scriptures.  This also was the practice of the early church. In Acts 17:10 we are told of the “noble minded” Jews who lived in Berea who, upon hearing the preaching of Paul and Silas, “received the word with all eagerness, examining the Scriptures daily to see if these things were so.” (Acts 17:11, ESV) If it is true that the disciples of Christ themselves had the scriptures as their supreme authority for truth, and if it is true that the early church also looked to the scriptures to know what to believe and what to reject, then should we not also have the same practice? Indeed we should.

I made the argument last week that it was the testimony of the Old Testament scriptures concerning the life, death, and resurrection of Christ which made the empirical evidence that the disciples of Christ were encountering exceedingly strong. To say it another way, the evidence for the resurrection is strong, in and of itself. The tomb was found empty. Christ was seen, not by one or two brothers, but by many men and women over a period of forty days. And the followers of Christ who claimed to see Jesus in his resurrection had noting gain from it, and everything to loose – many of them died on account of their faith in the risen Lord. The evidence is strong in and of itself. But it becomes exceedingly strong when we recognize that these events were foretold. They were predetermined in the mind of God, and revealed by God to man through many prophesies and promises, types and shadows, found throughout the Old Testament, written long before the Christ was born.

As I took my seat last week after the sermon, and after the Lord’s Supper, an illustration came to mind. Why the illustration did not come to mind sooner, I do not know.

Imagine serving as juror on a murder trail. And listening to one witness after another – dozens of them – being brought before the court to testify. These are eyewitness – people who saw the crime. Imagine them coming forward one after another to say, “I saw it. This man committed the crime.” That would be strong evidence, would it not? Of course the defense is sly and cunning (no offense to defense attorneys)  and they seek to discredit the witnesses. They attacks the character of some. They call into question the motive of others. They suggests that that perhaps some of them have misperceived.

As a juror you are left with dozens of eyewitness. They have each testified, and they have each been attacked in one way or another by the defense. But tell me, is the evidence strong? I would say that it is indeed strong, given the multitude of eyewitness.

But then the prosecution presents another piece of evidence. They have found letters written by the defendant, both on his computer, and written by hand. And these letters make it clear that the murder was premeditated. They reveal specific plans. They reveal motive. They reveal in detail the the preparations that were made.

The evidence was strong before, but now what you would say about it? I would argue that the written content has made the empirical evidence – the testimony of what the eyewitness experienced and saw – exceedingly strong.

Of course the defense attorney would see to also discredit the written material, claiming that they are inauthentic. But all of it taken together makes for a very strong case.

I hope you can see how this illustration corresponds to the evidence presented in the scriptures concerning the death, burial, and resurrection of Christ. The faith of the church rests upon the testimony of eyewitness. Our faith rests upon their witness as it is preserved for us in the scriptures. But we have access, not only to the eyewitness account, but also to the scriptures written long before the birth of Christ which reveal that his obedient life, his sacrificial death, and his victorious resurrection were premeditated events. The Father predetermined to send the Son, the Son came in obedience the Father, and the Holy Spirit empowers it all.

These are not proofs, but evidences. And these evidences have the force of proof as the Holy Spirit uses the word of God to illumine the minds of God’s elect as the gospel of Jesus Christ is preached throughout all the world.

I have taken the time to review in this way, one, to strengthen a bit of what was said last week, and two, to pave the way for what we will encounter in John’s Gospel today and in the weeks to come. More evidence will be presented to us. We will be told of one encounter after the next between the risen Lord and the his followers. Each will have it’s own significance. May the Spirit of God strengthen our faith especially as we see that these things have happened in fulfillment to the scriptures.

Mary was the first to the see the empty tomb, and she was also the first to see the risen Lord.

I love this fact. I love it in part because of the way that it demonstrates the significance of women among the disciples of Christ. They were not Apostles. And they do not hold the office of elder or deacon within Christ’s church. But how absurd it is to assume that because a distinction is made between male and female, with different roles assigned to each each within the family and church, that that equates to some sort of degradation or devaluation of women. Brothers and sisters, women played a very significant role within the disciples of Christ. And they have always played a very significant role within the church of God. I’m sure you would all would agree that the same is true of the women of Emmaus Christian Fellowship. God, in mercy and grace, has saved us, male and female, and he uses us in the furtherance of his Kingdom. Praise be to God.

What can we learn from this passage which describes Mary’s encounter with the risen Lord?

It seems to me that this passage begins to reveal to us some of the benefits that come to us because of the resurrection of Christ.

Christ Is Risen, Therefore We Have Hope In This World

Notice one thing for today. The resurrection of Christ from the dead brings us hope. Brothers and sisters, see, and do not forget, that it is because Christ is risen that we have hope in this world.

Verse 11: “But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb.” (John 20:11, ESV)

Mary wept. Wouldn’t you?

Verses 12-15: “And she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. They said to her, ‘Woman, why are you weeping?’ She said to them, ‘They have taken away my Lord, and I do not know where they have laid him.’ Having said this, she turned around and saw Jesus standing, but she did not know that it was Jesus. Jesus said to her, ‘Woman, why are you weeping? Whom are you seeking?’ Supposing him to be the gardener, she said to him, ‘Sir, if you have carried him away, tell me where you have laid him, and I will take him away.’” (John 20:12–15, ESV)

“Mary, why are you weeping?”

This does not forbid weeping. Jesus wept. We should not be ashamed to weep. Suffering and death are unnatural to us. Run to Christ with your sorrow, but do not suppress the sorrow.

Illustration: Suffering in ARBCA.

Weeping is appropriate. But for Mary there really was no reason to weep given the reality of the resurrection.

Verses 15-16: “Jesus said to her, ‘Woman, why are you weeping? Whom are you seeking?’ Supposing him to be the gardener, she said to him, ‘Sir, if you have carried him away, tell me where you have laid him, and I will take him away.’ Jesus said to her, ‘Mary.’ She turned and said to him in Aramaic, ‘Rabboni!’ (which means Teacher).” (John 20:15–16, ESV)

Mary did not immediately recognize Jesus. Was it too still dark? Were here eyes cloudy with tears? Was it because Jesus was bloody and bruised the last she saw him, and now he was somewhat whole (though the wounds in his hands and feet and side remained)? It’s hard to know.

This is common in the post resurrection appearances of Christ.

The disciples on the road to Emmaus did not recognize him.

“But their eyes were kept from recognizing him.” (Luke 24:16, ESV)

Perhaps there is something about the fact that Jesus was glorified.

Mary recognized him when she heard his voice!

“I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep. And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.” (John 10:14–16, ESV)

“My sheep hear my voice, and I know them, and they follow me.” (John 10:27, ESV)

She called him “Rabboni!” (which means Teacher). Why “teacher”. Really, a very tender term. He had been her teacher. He needed him to teach. It’s as if she said, “please teach me!”

Life is difficult. It begins and ends with tears. Apart from God it is indeed vain and hopeless. Through Christ we have hope.

In the Old Testament God is called “the hope of Israel” (Jeremiah 14:8). In the New Testament we see that Christ, and the gospel of Jesus Christ, is the ground out of which this hope springs.

In Acts 26 Paul stands on trial before Agripa and says, “And now I stand here on trial because of my hope in the promise made by God to our fathers, to which our twelve tribes hope to attain, as they earnestly worship night and day. And for this hope I am accused by Jews, O king! Why is it thought incredible by any of you that God raises the dead?” (Acts 26:6–8, ESV)

In Romans 5:1-5 Paul writes, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.” (Romans 5:1–5, ESV)

In 1 Thessalonians 4:13 Paul writes to those grieving the death of loved ones. He says,“But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.” (1 Thessalonians 4:13–14, ESV)

I love the way this story of Mary’s encounter with the risen Lord illustrates the hope that the resurrection of Christ brings. Her sorrow was turned to joy because he is risen.

Application

Do you have hope? Is it a hope that goes beyond the grave?

To the one suffering – to the one discouraged by the difficulties of life – set your hope on Jesus.

“For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.” (1 Timothy 4:10, ESV)

To the one doing well in this world – do not set your hope on the things of this world. They will fail you in the end!

“As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy.” (1 Timothy 6:17, ESV)

“Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace…” (2 Thessalonians 2:16, ESV)

Old Testament Reading: PSALM 16

Note: Psalm 16 should be compared with Peter’s preaching in Acts 2.

“A Miktam of David. Preserve me, O God, for in you I take refuge. I say to the Lord, ‘You are my Lord; I have no good apart from you.’ As for the saints in the land, they are the excellent ones, in whom is all my delight. The sorrows of those who run after another god shall multiply; their drink offerings of blood I will not pour out or take their names on my lips. The Lord is my chosen portion and my cup; you hold my lot. The lines have fallen for me in pleasant places; indeed, I have a beautiful inheritance. I bless the Lord who gives me counsel; in the night also my heart instructs me. I have set the Lord always before me; because he is at my right hand, I shall not be shaken. Therefore my heart is glad, and my whole being rejoices; my flesh also dwells secure. For you will not abandon my soul to Sheol, or let your holy one see corruption. You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore.” (Psalm 16, ESV)

New Testament Reading: John 20:1-10

“Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, ‘They have taken the Lord out of the tomb, and we do not know where they have laid him.’ So Peter went out with the other disciple, and they were going toward the tomb. Both of them were running together, but the other disciple outran Peter and reached the tomb first. And stooping to look in, he saw the linen cloths lying there, but he did not go in. Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, and the face cloth, which had been on Jesus’ head, not lying with the linen cloths but folded up in a place by itself. Then the other disciple, who had reached the tomb first, also went in, and he saw and believed; for as yet they did not understand the Scripture, that he must rise from the dead. Then the disciples went back to their homes.” (John 20:1–10, ESV)

Introduction

The sermon last week concluded with the idea that if Christ did not really die, then our faith is empty, vain, and without substance. We should begin with the same thought today, but applied to the resurrection. If Jesus did not rise from the dead then our faith is empty. What we have, then, are twin truths – if Christ did not truly die and really rise from the dead, then, to quote Paul, “our preaching is in vain and your faith is in vain.” (1 Corinthians 15:14, ESV) Indeed, the events of Christ’s death and resurrection are so central to the Christian faith – so foundational – that to remove them is to leave Christianity hollow and untrue.

Just stop and think about Paul’s words for a moment: “If Christ has not been raised, then our preaching is in vain and your faith is in vain.” (1 Corinthians 15:14, ESV)

That is a radical statement, wouldn’t you agree? But it is a true statement! And it is a helpful statement. It helps us to put our finger upon what is at the core of the Christian faith. At the core is Christ crucified, and Christ risen. At the core is the actual and historical death, burial, and resurrection of Christ.

Notice that the earliest creeds of the church emphasize the centrality of the historical life, death and resurrection of Jesus. Take the Apostles Creed for example. It says,

I believe in God, the Father almighty,
creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit
and born of the virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to hell [that is to say, he experienced death in full] .
The third day he rose again from the dead.
He ascended to heaven
and is seated at the right hand of God the Father almighty.
From there he will come to judge the living and the dead.

I believe in the Holy Spirit,
the holy catholic [universal] church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.

Brothers and sisters, the belief that Jesus lived, died, was buried, and that he rose again is at the heart of our faith. He did this in obedience to the Father. He did this to defeat death, and the one who has the power of death. He did this to save those given to him by the Father – all who believe upon him – from the curse of the law. Belief in the historical Jesus – the actual life, death, and resurrection of Jesus, is so central – so core – that to remove it is to leave us with only the shell of religion, but no substance.

Some might respond to this claim saying, if the death and resurrection of Jesus are so central, then prove them. Prove to me that Jesus really lived, really died, and really rose from the dead.  

Brothers and sisters, I do not claim that the death and resurrection of Christ can be proven, and neither should you.

Here is why. When we use the word “prove” do we not mean to demonstrate something beyond all doubt? I cannot prove to anyone that Jesus rose from the dead so as to remove all doubt; so as to guarantee that they believe it. I can present evidence, just as the Scriptures do. I can argue for belief in the resurrection. I can give reasons for the hope that is in me. But I cannot prove to anyone that Christ is risen. I can say what Mathew, Mark, Luke and John say. I can echo Paul’s words from 1 Corinthians 15:

“For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me.” (1 Corinthians 15:3–8, ESV)

I can faithfully set forth the testimony of scripture as evidence. But these are not proofs. You simply cannot argue someone into belief in Christ.

We should be aware of the fact that a good majority of those who hear these evidences for the death and resurrection of Christ will go on in unbelief. Such is the heart of man. The heart of man, by nature, is opposed to the word of God. Paul writes that, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.” (1 Corinthians 2:14, ESV) And so, where the Spirit is not active – where the Spirit is not gifting spiritual discernment – there will be no receiving of the things of God.

But I am also convinced that the Holy Spirit does use the word of God, and the evidences concerning the death and resurrection contained within, to convert sinners. More than that, the Holy Spirit uses these evidences to strengthen the faith of those who already believe. When the Spirit is at work in the mind and heart, these evidences have the force of proof. For the one called of God, these words stick; they have power; they convert.  It is the Spirit of God who makes the word of God powerful unto salvation. “Therefore I want you to understand that no one speaking in the Spirit of God ever says ‘Jesus is accursed!’ and no one can say ‘Jesus is Lord’ except in the Holy Spirit.” (1 Corinthians 12:3, ESV)

What we have here in John’s Gospel cannot properly be called proof; but it is evidence concerning the resurrection. And it is strong evidence! John presents us with evidence concerning the historicity of Christ’s resurrection. He has presented us with evidence concerning the death of Christ, and now he presents us with evidence concerning the resurrection of Christ from the dead. I trust that the Spirit of God will use the word of God to build faith in the people of God, to the glory of God Father.

Mary

Notice that Mary Magdalene is the first witness that John sets forth. She was the first to see the empty tomb. And she would also be the first to see the Lord in his resurrection (we will consider that next week).

The other gospels reveal that there were other women with Mary at the empty tomb. Mark mentions Mary Magdalene, Mary the Mother of James, and a woman named Salome (Mark 16:1). Luke also mentions a woman named Joanna (Luke 24:10). But John is content to highlight only Mary Magdalene. But it is clear in John that she was not alone, for after she saw the empty tomb she ran to Peter and John and said, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” (John 20:2, ESV) The use of the first person plural pronoun “we” indicates that Mary was not alone.

We will return to focus on Mary next Sunday when we consider verses 11-18. But what can we say concerning her initial testimony to the resurrection?

For now simply notice that she was not expecting it. She did not go to the tomb expecting to find it empty. So far was the possibility of resurrection from her mind that, when she found the tomb empty and the stone rolled away, her only thought was that someone had “taken the Lord out of the tomb”.

One of the arguments used by skeptics to discredit the resurrection of Christ is to say that the disciples of Christ made it up. The idea is that they knew Christ claimed that he would rise, and the disciples, eager to continue the cause of Christ after his death, fabricated the resurrection story in order to validate his claims.

But the evidence points in the other direction. The empty tomb was not found by one of the twelve – it was discovered by one of the women who followed Jesus. And she did not go to the tomb hopeful. She went with spices to finish the job that Joseph of Aramethia and Nicodemus has begun on Friday evening. She went to the tomb fully expecting to find the body of her crucified friend there.

Peter and John

Mary, we are told, ran to find Peter and John (John again refers to himself as, “the other disciple, the one whom Jesus loved”). And now the two of them take center stage in this passage and serve as witnesses.

In verse 3 we read, “So Peter went out with the other disciple, and they were going toward the tomb. Both of them were running together, but the other disciple outran Peter and reached the tomb first.” (John 20:3–4, ESV)

I do enjoy this little detail. I smile a little each time I read it. Students of the Bible have wondered about the significance of this. Why did John tell us that he outran Peter? Is he boasting, like a typical male, about his speed? Is he implying that he was more zealous for Jesus than Peter was? It is implied that the John was the better of the two disciples? I think not. It seems to me that this little detail is given to strengthen the idea that John was an eyewitness to these things. He was there. And he knew things that only an eyewitness could know.

Notice that John really does not present himself as superiors to Peter. He outran Peter (perhaps because he was younger and smaller). But notice that what he had on Peter in regard to speed, he lacked in courage.  Verse 5: “Stooping to look in, [John] saw the linen cloths lying there, but he did not go in.” (John 20:5, ESV) Another possibility is that John did not lack courage, but waited for Peter to show him honor as the older disciple, and leader of the band.

Whatever the reason, John waited outside until Peter arrived. Verse 6: “Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, and the face cloth, which had been on Jesus’ head, not lying with the linen cloths but folded up in a place by itself. Then the other disciple, who had reached the tomb first, also went in, and he saw and believed…” (John 20:6–8, ESV)

You can picture the two of them inside the tomb, can’t you? You can picture them, gasping for air because of the run (Peter more than John). I imagine them looking around intently, searching the dimly lit tomb for evidence – anything that would help them figure out what had happened to the body of their Master.  And they notice two things. One, the grave cloths were still there. And two, the face cloth was there, “not lying with the linen cloths but folded up in a place by itself.”

Mary’s theory was that the body of Jesus had been taken by someone. But Peter and John, after seeing more than Mary was able to see (it was probably still dark when Mary was there), saw that the evidence pointed in another direction. For what grave robber would take the time to unwrap the body and to fold the face cloth nicely and to set it in another place? Undoubtably, if someone was interested in stealing away the body they would have simply taken it, grave cloths and all.

If this were the only evidence for the resurrection, I would be rather weak. But John will tell us much more. And the other Gospels, which were probably written before John, set even more evidence before us. When all is said and done, Jesus is seen, not by one or two, but hundreds. Not only is he seen, but he is touched, and heard. His disciples communion with him. And these appearances of Christ go on for forty days, until his ascension to the Father.

But here is where we begin. Mary found the stone rolled away and the tomb empty. Peter and John also find the tomb empty. And the scene looks, not like a crime scene, but as if Jesus had been freed from the grave cloths and walked out.

The Scriptures

Let us now turn our attention from the narrative of John 20 and consider for a moment the remark that John makes in verse 9 about his experience. It’s such a small remark. The significance of it is easy to miss. But I think it is an incredibly important part of this passage. For it is here that the Scriptures are set forth as a witness to the resurrection.

In verse 8 we’re told that John, when he saw the empty tomb and the grave cloths, “believed”. And then we have this remark: “for as yet they did not understand the Scripture, that he must rise from the dead.” (John 20:9, ESV)

First of all, what does John mean when he tells us that he, in that moment, “believed”? Didn’t John already believe in Jesus Christ. Hadn’t he been following him for years now? Indeed he had. It must mean that he, in that moment, came to believe that Jesus had risen.

But why? Were the empty tomb, the empty grave cloths, and folded face cloth, enough to convince him? Was the resurrection now proven to him by these things beyond all doubt?

No, John explains. He says, “for” – in the Greek the word is γάρ, which is used to mark the cause or reason for something – he believed “for as yet they did not understand the Scripture, that he must rise from the dead.” (John 20:9, ESV)

The thing that made John believe in the resurrection was not the experience of the empty tomb and the grave cloths alone, but those experiences understood in light of the Scriptures. It was not the experience, primarily, nor was it the experience in isolation, but the experience as confirmed by the Scriptures.

This is very significant. It indicates that, for the disciples of Christ, experience could only take them so far in their quest for truth. If they were to believe something as true they needed to be persuaded by the Scriptures. This was true of John. He believed in the resurrection when he came to “understand the Scripture, that [the Christ] must rise from the dead.” (John 20:9, ESV)

Notice the same emphasis in Paul’s resurrection passage. Hear it again:

“For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me.” (1 Corinthians 15:3–8, ESV)

Do you hear it? Paul presents us with evidence for the death and resurrection of Christ, but the evidence is only considered strong because it was in accordance with the Scriptures. These things happened in accordance with the Scriptures, and for this reason they are to be believed.  

If you were to ask me, Joe, why do you believe in the death and resurrection of Christ? I would first of all say, because God has given me the gift of faith. It is by his grace. 

If you were to press me further and ask, but what evidence do you present? I would simply say what the gospel writers say, and what Paul says. I would present the evidence that they present. He was seen, not by one person, but by many people over a forty day period of time. These things did not happen in secret. Christ presented himself in his resurrection in plain view. “He appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom [were] still alive [when Paul wrote to the Corinthians], though some [had] fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to [Paul].” In fact more evidence than this could be presented, for Paul says noting of Jesus’ appearance to Mary, nor of his encounter with the men on the road to Emmaus. I would present this evidence, and I would emphasize how unlikely it would be for these people to imagine it together, or to make it up. What gain would there be in making this story up. Many of these men died for their testimony. What did it benefit them in this world to live as if Christ was risen, if he was not indeed risen?

This is strong evidence indeed. And it is necessary evidence. It would be wrong to claim that Christ is risen if he was not in fact seen as risen! The empirical evidence is essential. But the empirical evidence – the experiential evidence – becomes exceedingly strong, in my opinion, when we demonstrate that all of this happened in accordance with the Scriptures. 

What does we mean when we say that Christ lived and died and rose again in accordance with the Scriptures? We mean that the life, death, and resurrection of Christ were not random events – they were not spontaneous events – but they were foretold. They were the fulfillment of the “…definite plan and foreknowledge of God…” (Acts 2:23, ESV) The Old Testament Scriptures told of these things ahead of time.

Think about this.

We have eyewitness testimony concerning the resurrection of Christ preserved for us within the New Testament Scriptures. We know that the disciples of Christ were willing to die for the belief that Christ rose again. And these things were foretold. They were promised and pictured ahead of time. The life, death, and resurrection of Christ was not an isolated event, but the apex event in the history of redemption. He died and rose according to the scriptures.

The question is, what Scriptures? What Scriptures do John and Paul have in mind? 

Notice that John, throughout his Gospel, has made a point of alluding to, or directly quoting, specific passages from the Old Testament, saying “For these things took place that the Scripture might be fulfilled” (John 19:36, ESV), or something like that, after which he quotes a specific text. Here he only mentions the Scripture generally. He does not point us to one specific text. The same can be said concerning Paul’s “in accordance with the Scriptures” phrase. Paul does not specify which Scripture he has in mind there in 1 Corinthians 15.

It would seem, then, that Paul and John have the whole of Scripture in mind in John 20 and 1 Corinthians 15. The whole of the Scriptures point to the life, death, and resurrection of Christ, and the salvation provided therein. I am not saying that every verse in the Old Testament says something about the coming of Jesus Christ. But I am saying the Old Testament points to Jesus consistently and generally. It is the thrust the Old Testament. The Christ is the focal point of it. The Scriptures indeed point to Jesus beginning to end.

This is what Jesus taught as he walked with his disciples on the road to Emmaus after his resurrection.

“He said to them, ‘O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?’ And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.” (Luke 24:25–27, ESV)

And when he later met with more of his disciples in Jerusalem we are told that he said to them,

“‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and said to them, ‘Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things.’” (Luke 24:44–48, ESV)

What Scriptures did John and Paul have in mind? What Scriptures did Jesus point to as he taught his disciples after the resurrection? The passages do not explicitly say, but it is not hard to guess.

I would assume that Jesus reminded them of the promise of Genesis 3:15, that a Savior would come from the seed of the woman. I would assume that the promise made to Abraham and David was mentioned. I’m sure the typology of Abrahams mock offering of Isaac, and receiving him back from the dead  was mentioned, and also the typology of the Passover, and the temple sacrifices. I would imagine that Psalm 16:10 was mentioned, which says, “For you will not abandon my soul to Sheol, or let your holy one see corruption.” (Psalm 16:10, ESV) And Hosea 6:2, which says, “After two days he will revive us; on the third day he will raise us up, that we may live before him.” (Hosea 6:2, ESV)

The exact scriptures texts are not mentioned. And the effect of this is that we are sent, not to one or two verses in the Old Testament, but the Scriptures in general. And we go there looking for all the ways in which they point forward to the life, death, and resurrection of Christ. And once there we find, not one or two obscure texts, but thousands of them which come together to form a vivid mosaic which effectively shows forth the Christ crucified and raised for the sins of all who believe.

Conclusion

So how does this apply? How should this truth change us?

First of all, I must compel you to believe upon Jesus! “Because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9, ESV)

Secondly, I exhort those who have faith to continue to believe upon Jesus! May these evidences strengthen your faith.

Thirdly, may those who believe upon Christ also proclaim Christ, crucified and risen. Brothers and sisters, we must give a reason for a hope that is in. Give evidence for Christ, crucified and risen. But do not think that you can prove it. The Spirit must move. Pray that the Spirit would move upon hearts and minds. The Spirit must do today what Christ did when he was on earth in his resurrection. The Spirit must “[open] their minds to understand the Scriptures… that the Christ… [suffered] and on the third day [rose] from the dead… that…forgiveness of sins [is available in] his name to all nations…” (Luke 24:44–48, ESV, with modification for purposes of application)

Old Testament Reading: Zechariah 12:7–10; 13:1

“And the Lord will give salvation to the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem may not surpass that of Judah. On that day the Lord will protect the inhabitants of Jerusalem, so that the feeblest among them on that day shall be like David, and the house of David shall be like God, like the angel of the Lord, going before them. ‘And on that day I will seek to destroy all the nations that come against Jerusalem. And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn…’ On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness.” (Zechariah 12:7–10; 13:1, ESV)

New Testament Reading: John 19:31-42

“Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away. So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe. For these things took place that the Scripture might be fulfilled: ‘Not one of his bones will be broken.’ And again another Scripture says, ‘They will look on him whom they have pierced.’ After these things Joseph of Arimathea, who was a disciple of Jesus, but secretly for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. So he came and took away his body. Nicodemus also, who earlier had come to Jesus by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight. So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews. Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. So because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there.” (John 19:31–42, ESV)

Introduction

The point of John 19:31-42 is very simple. It is that Jesus of Nazareth really died and was buried. That is the point. Jesus really experienced death. He tasted it. He was given over to it. He endured it, really and truly. So I guess we are done here, right?

No. Though the point of the passage is indeed this simple, I think it will be good for us to settle down in it for a bit, and to approach it in two stages. First of all, I would like to move through the passage to demonstrate that this is in fact John’s concern – he is concerned that you and I know and believe that Jesus of Nazareth really died, and was buried. After that, I would like for us to stand back from the text to ask the question, why is this so important to John? Why is he so concerned that we know for sure that Jesus truly died and was buried?

Jesus Of Nazareth, Dead And Buried

First of all, notice that it is John’s primary concern to demonstrate to you and I that Jesus of Nazareth really died and was buried.

We should begin by picking up with verse 30 where we read, “When Jesus had received the sour wine, he said, ‘It is finished,’ and he bowed his head and gave up his spirit.” (John 19:30, ESV)

If we were to define death only in medical terms we would describe it as the  “irreversible cessation of all vital functions especially as indicated by permanent stoppage of the heart, respiration, and brain activity (at least that is what Merriam-Webster says). But notice that the biblical conception of death is more complex. It includes what was just stated, but it demands more.

When Jesus died he indeed “bowed his head”. His body gave out. His heart stopped beating; his lungs stopped processing air; the synapses in his brain stopped firing. But we are also told that he “gave up his spirit.” There is a reminder here that we humans are not merely physical beings. We are not only made up of flesh and blood, but also of soul or spirit. There is a material aspect to our being, and an immaterial. To be human is to have a body and soul – a body and spirit. And notice that Jesus was truly human. He had a human body and a human soul. When he died he “bowed his head and gave up his spirit.”

Jesus of Nazareth experienced death in full, and John presents four witnesses to testify to it.

The Roman Executioners Are Presented As Witnesses  (vs. 31-34)

In verses 31-34 John presents the Romans executioners to us as witnesses to the death of Christ. Notice that they were certain that Jesus had died. And we should remember that these soldiers were quite familiar with death. This was nothing new to them. They were professionals in their field. And so it is not hard to see why John sets them before us as witnesses to the death of Christ.

In verse 31we read, “Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away.” (John 19:31, ESV)

When we read that it was “the day of Preparation” we are to understand that it was Friday, the day before the Jewish Sabbath, which under the Old Covenant, and according to the Jewish way of measuring time, began at sundown on what we call Friday night. It was common for the Jews to refer to Friday as “the day of preparation”. It was on Fridays that final preparations were made for the proper observance of the Sabbath, which, under the Old Covenant, was on Saturday (by the way, we too should make preparations for the Lord’s Day, but that is another topic for another time). The Sabbath alluded to in John 19 was no ordinary Sabbath. We are told in verse 30 that it was a “high day”. This particular Sabbath fell during the Passover week, and for that reason, among others, it was extra special. It was a “high day”.

Again, the Jewish authorities come across hypocritical. They are willing to have an innocent man killed (ironically, he is their Messiah, though they don’t see it that way), while at the same time remaining deeply concerned to keep the nuances of their law.

Deuteronomy 21:22 says, “And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the Lord your God is giving you for an inheritance.” (Deuteronomy 21:22–23, ESV) It was this law that motivated the Jewish authorities to go to Pilate and to request that the three who were crucified have their legs broken and their bodies removed from the crosses and buried.

Last week I explained that a kind wedge would be placed on the cross and under the feet of the  one being crucified – their feet being nailed to it – so that the crucified one would have something to push up against, relieving the pressure from the arms and chest, enabling the person to breath. This was not an act of kindness. It was meant to prolong the life of the crucified one and to, therefore, increase suffering. It was not uncommon for condemned criminals to struggle for days on the cross. And the Roman custom was to leave criminals on the cross even after death as warning to all who passed by.

But the Jews wanted the process expedited so that their law would not be violated – especially given that it was the Sabbath, and an important one at that. The breaking of the legs of the criminals with a large mallet would make death come much more quickly.

Verse 32: “So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water.” (John 19:32–34, ESV)

Why Jesus died so quickly, we do not know.

Was it due to the spiritual torment that he endured on the cross? He bore our sins. He saved us from the wrath of God. The Father forsook him as he served as the substitute for all who believe upon him. Perhaps it was the extreme spiritual suffering which contributed to Christ’s body giving out so quickly.

Or perhaps it was due to the double flogging that he endured. He was beaten once before he was condemned to die. Remember, it was after this first flogging that Pilate brought him before the Jewish authorities hoping they would be satisfied with that punishment so that he could release him, but the insisted upon his crucifixion.  It was after this that Jesus was condemned to dies and handed over to the executioners. It was then that he would have been flogged in a much more brutal way, as was the custom for criminals condemned to die by way of crucifixion. Maybe it was because he was beaten, not once, but twice.

The point is that the soldiers knew he was dead. And to make sure they thrust a spear into his side. Were he alive he would have certainly responded to this prod, but instead we are simply told that from his side flowed water and blood.

Students of the Bible have long wondered about the significance of this.

All agree that it certainly proved he was dead.  D.A. Carson notes that,

“Medical experts disagree on what was pierced. The two most common theories are these: (a) The spear pierced Jesus’ heart, and the blood from the heart mingled with the fluid from the [peri-cardial] sac to produce the ‘flow of blood and water’. (b) By contrast, it has been argued that fluid from the [peri-cardial] sac could not so readily escape from the body by such a wound; it would fill up the chest cavity, filling the space around the lung and then oozing into the lung itself through the wound the spear made. [But] it has been shown that where a chest has been severely injured but without penetration, (hem-or-rhag-ic) fluid, up to two liters of it, gathers between the pleura lining the rib cage and the lining of the lung. This separates, the clearer serum at the top, the deep red layer at the bottom. If the chest cavity were then pierced at the bottom, both layers would flow out. However the medical experts work this out, there can be little doubt that the Evangelist is emphasizing Jesus’ death, his death as a man, his death beyond any shadow of doubt.”

That the blood and water flowing from Jesus’ side proved his death is certain. What is often debated is if there is some symbolic significance to the blood and water.

Some believe that the water represents the waters of baptism, whereas the blood represent the wine of the Lord’s Supper. The thought here is that when the water and the blood flowed from Christ’s side it symbolically pointed to and sanctioned the two sacraments that Christ gave to his church – baptism and the Lord’s Supper. I find this to be a bit of stretch.

Other believe that the water and the blood symbolize the cleansing of sins and atonement respectively. The hymn, “Rock of Ages”, goes in that direction, doesn’t it?

“Rock of Ages, cleft for me,
let me hide myself in thee;
let the water and the blood,
from thy wounded side which flowed,
be of sin the double cure;
save from wrath and make me pure.”

It is the blood which saves from wrath. Christ has atoned for sins.  He has made propitiation through his shed blood. And the water symbolizes the cleansing, or purification that we have in Christ. The “water and the blood” then are, therefore, a “double cure”. They “save from wrath and make [us] pure.”

I would say that it is hard to know for sure what exactly John had in mind here as if we cold say the water symbolizes this particular thing, whereas the blood symbolizes that. It cannot be denied, however, that both water and blood are loaded with symbolism in John’s Gospel, and in the rest of scripture. It seems to me that there is something symbolical going on here, as the hymn “Rock of Ages” suggests. In my opinion, I would be most reasonable to point to the Zechariah 12 and 13 passage that we read together at the beginning. John explicitly tells us that Jesus’ side was pierced in fulfillment to the scriptures. He had Zechariah 12:10 in mind. And it is in 13:1that we read “On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness.” (Zechariah 13:1, ESV) If John had something symbolic in mind as he mentioned the blood and water flowing from Jesus’ side, this would seem be the most natural direction to go, given the context. Perhaps John saw here a fulfillment to the promised “fountain of cleansing” of Zechariah 13:1.

What is unmistakably clear is that Jesus really died.  The Romans soldiers – the professional executioners – were sure of it, and so John presents them to us as witnesses.

John Himself Is A Witnesses  (vs. 35)

Notice, secondly, that John himself is also a witness.

In verse 35 we read, “He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe.” (John 19:35, ESV)

Who is John referring to here? It is most natural, I think, and most in keeping with the way that John refers to himself throughout his Gospel, to understand John to be referring to himself. Remember that he mentions himself in his Gospel numerous times, but never by name.

And so it is right to think that John is the one who saw it. He is the one bearing witness. He is the one who testifies and promises to be telling the truth about the death of Christ. Why? So that you and I may believe.

The Scriptures Testify To The Death Of Christ (vs. 36 and 37)

Notice, thirdly, that the scriptures are set before us as testimony to Christ’s death.

Obviously I am not saying that scriptures some how witnessed Christ’s death in the way that the Romans and John did. No, I mean that John sets the Old Testament scriptures, which were written long before the birth of Christ, before us as evidence.

In verse 36 we read, “For these things took place that the Scripture might be fulfilled: ‘Not one of his bones will be broken.’ And again another Scripture says, ‘They will look on him whom they have pierced.’” (John 19:36–37, ESV)

When we read in verse 36, “For these things took place that the Scripture might be fulfilled”, we are to understand that the Old Testament scriptures, which were written hundreds, and in some instances, a thousand years or more before the birth of Christ, contain prophesies, predictions and promises concerning the life, death, and resurrection of Jesus.

Think about that for a moment. These things were foretold. They were declared long before they happened. And John has made it a point to set a number of these scripture passages before our eyes as a testimony concerning the death of Christ, so that we might believe.

Specifically, he notes how the fact that the soldiers did not need to break the legs of Jesus served to fulfill the scripture, “not one of his bones will be broken.”

When looking for the Old Testament reference we can go in two directions. One, we can see this as a reference to Psalm 34, which is a Psalm that speaks of the way that God preserves the righteous and protests his servants from the wicked. Ultimately it is a Psalm about the Righteous One, and the Servant of God, who is Christ. In verse 20 of Psalm 34 we are told that “[God] keeps all his bones; not one of them is broken.” (Psalm 34:20, ESV) So, perhaps John had that passage in mind.

This phrase “not one of his bones will be broken” might also be meant to remind us of the laws in the Old Testament which give instruction concerning the proper observance of the Passover, and the proper handling of the Passover lamb. I am thinking here of Exodus 12:46 and Numbers 9:12. The later says, “They shall leave none of [the Passover lamb] until the morning, nor break any of its bones; according to all the statute for the Passover they shall keep it.” (Numbers 9:12, ESV)

I really do not see why would need to choose between Psalm 34:20 or the laws concerning the Passover lamb. John’s concern is that we would see Jesus as God’s righteous servant who is the Lamb of God who takes away the sins of the world, who was to die for us. His death was foreordained, promised, and prefigured – that is the point. And the events that transpired at his crucifixion – even the small details – were in fulfillment to these prophesies of old.

Notice that John also mentions that the scriptures was fulfilled which says, “They will look on him whom they have pierced.” This is a reference certainly a reference to Zechariah 12:10 which we have already mentioned.

So much could be said about Zechariah 12 and 13 (and also Psalm 34 and the typological nature of the Passover lamb). For now I simply want to draw your attention to the main idea. Jesus of Nazareth died on the cross, not because he failed his mission, but because to accomplished it. He died, not as a victim, but as the victor. He was not put to death, he was submissive to the point of death. The death of Jesus Christ was not man’s idea, it was God’s. His death was in fulfillment to scriptures written long ago. And for this reason John sets the Old Testament scriptures before us so that they might testify to the necessity of the death of the Christ.

Joseph Of Aramathea And Nicodemus Testify His Death (vs. 38-42)

Notice, fourthly, that Joseph of Aramathea and Nicodemus also testify to the death of Christ.

I think these two serve as powerful witnesses, especially to the non-believing Jews who may have called into question the authenticity of the death and resurrection of Christ.

Both of these men were members of the Sanhedrin. They were powerful men, well respected amongst the Jews. Think of our Senators as a modern day comparison.

We don’t know much about Joseph of Aramathea. All four Gospels make mention of the fact that he went to Pilate to ask permission to take Jesus from the cross to give him a proper burial. When all the information is gathered about him he is portrayed as a good and righteous man who was looking for the kingdom of God. He had not consented to the decision to crucify Jesus. He is called by Matthew and John a disciple of Jesus, but secretly for fear of the Jews. Mark says that he “took courage and went to Pilate and asked for the body of Jesus.” (Mark 15:43, ESV) Indeed, it was a bold move.

Nicodemus we know. He appeared for the first time in John 3 where he is found coming to Jesus at night to ask questions of him. By the end of chapter 3 he disappears back into the night, and we are left wondering what will happen to this inquisitive one. Now we know. He emerges from the shadows and steps into the light, identifying with Jesus in his death.

Think of the power of their testimony, especially amongst the Jewish people. They possessed power and prestige. They were well respected individuals. And they, though they were formally numbered amongst the religious leaders of Israel, believed upon Jesus and were willing to identify with him in his death.

Their testimony concerning the reality of his death would have been most persuasive. After all, they took him off of the cross. They handled his body in a most direct way, wrapping him with cloths and 75 pounds of spices. They buried him in a new tomb located in a nearby garden.

Joseph of Aramathea and Nicodemus had nothing to gain and everything to loose. But after investigating Jesus’ claims, they believed upon him. They risked much to use the power of their position to go to Pilate, to request the body of Jesus, and to give him a proper burial, when no one else could or would.

So these are the four witness concerning the death of Jesus: The Roman soldiers, John himself, the scriptures, and Joseph and Nicodemus together.

Why Does It Matter That Jesus Truly Died?

But the question remains, why does it matter that Jesus died? Why is John so concerned to demonstrate it to us? 

Well, for one, it obviously sets up the resurrection narrative which follows. You cannot have a true resurrection without a true death. You must first establish the death, and then resurrection.

But I think there is more to it than this. If John were only interested in setting the stage for the resurrection he could have said, “he bowed his head and gave up his spirit”, and left it at that. But instead he belabors the point. He seeks to persuade us of the fact that Christ really died.

Perhaps one reason for this emphasis upon the real and true death of Christ was to combat early heresies concerning the nature of Christ. Docetism was not fully formed and mature by the time that John wrote this Gospel, but there were likely forms of it in infancy stages. The Docetists, while believing that Jesus was divine, refused to believe that he was truly human. The word Docetist comes from a greek word meaning “to seem”, and that’s a nice summery of their view. They believed that Jesus Christ only seemed to be human, but that he was not truly.

John clearly addresses the problem of Docetism in 1 John 4:2-3 when he writes, “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already.” (1 John 4:2–3, ESV)

But notice something about John’s account of the crucifixion in John 19. When Jesus was on the cross, who did he address? He addressed John and his mother – the woman who gave birth to him! Also, we are told that Jesus was thirsty. When he died he bowed his head and gave up his spirit, as a human would in death. And finally when the spear was thrust into his side, he bleed. Clearly Jesus was God and man, divine and human, united together in one person.  “In the beginning was the Word, and the Word was with God, and the Word was God… And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” (John 1:1,14, ESV)

But here is the most important reason for the emphasis upon the death of Christ. If he did not die, then our faith is useless. Here is how Paul puts it: “And if Christ has not been raised, then our preaching is in vain and your faith is in vain.” (1 Corinthians 15:14, ESV) You say, but Paul says “if Christ has not been raised, then our… faith is in vain.” Yes! But he must first truly die if he is to truly rise.

And why would our faith be vain or empty or useless if Jesus Christ did not die and then raise from the dead on the third day?

Brothers and sisters, the Christian faith is not, first of all, about ethical teaching.

It is not, first of all, about morality.

It is not, first of all, about showing you how to have a happier and more satisfying life.

If it were primarily about those things, or anything of the sort, then why would Christ need to die?  Why would Paul tell us that if he did not die and rise our faith is vain? Why would John labor to demonstrate his death to us? If the faith were fundamentally and foundationally about ethics or morality – showing you how to have a happier and more fulfilling life – then there is no reason for Jesus to die. He would only need to teach! If the main question answered by the Christian faith is what would Jesus do? then he need only to live and teach and serve as our example! His death would be unnecessary.

But his death and resurrection were necessary. He came to die. And he came to die so that through death he might put death to death. That is the central thing to understand. Death is a power. It is an enemy. It has dominion over us because of sin. And it is death that Christ came to conquer, by his death and resurrection.

Conclusion

Last week I was struck during the catechism teaching. Every Sunday we have our children come to the front and we introduce the catechism question and answer that will be covered in the home for that week. But last week I was struck by it in a unique way. Here is what we taught our children, (some of them being very small).

Q. 22. What is the misery of that estate whereunto man fell?

A. All mankind, by their fall lost [Adam fall and ours] communion with God, are under His wrath and curse, and so made liable to all the miseries of this life, to death itself, and to the pains of hell forever. (Gen. 3:8,24; Eph. 2:3; Gal. 3:10; Rom. 6:23; Matt. 25:41-46; Ps. 9:17)

As I was listening to this question being introduced I thought to myself, man, this would seem so strange to a non-Christian, or to Christians who have been brought up in a gospel-light, or Jesus-light, or doctrine-light tradition. Who teaches this sort of thing to their little ones? The answer: we do. Why? Because we know that the good news of Jesus Christ makes no sense whatsoever unless it is understood against the backdrop of the bad news of Genesis 3. The good news makes no sense at all unless it given after the bad. The covent of grace which Christ kept can be understood only against the backdrop of the covent of works, which Adam broke. To understand the gospel, we must first understand the law. To say to someone, Jesus died for sins, repent and believe upon him for your salvation! sounds very absurd unless we also explain who Jesus was, why he had to die, and what he in fact saves us from.

The misery of man’s state after the fall is that we have indeed lost communion with God, we are under his wrath and curse, and so made liable to all the miseries of this life, to death itself, and to the pains of hell forever. This is our condition. And this is why Jesus died. He truly died to undo and reverse all of that for those who call out upon his name.

“For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” (Romans 6:23, ESV)

Old Testament Reading: Psalm 22:1–18

“My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning? O my God, I cry by day, but you do not answer, and by night, but I find no rest. Yet you are holy, enthroned on the praises of Israel. In you our fathers trusted; they trusted, and you delivered them. To you they cried and were rescued; in you they trusted and were not put to shame. 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!’ Yet you are he who took me from the womb; you made me trust you at my mother’s breasts. On you was I cast from my birth, and from my mother’s womb you have been my God. Be not far from me, for trouble is near, and there is none to help. Many bulls encompass me; strong bulls of Bashan surround me; they open wide their mouths at me, like a ravening and roaring lion. I am poured out like water, and all my bones are out of joint; my heart is like wax; it is melted within my breast; my strength is dried up like a potsherd, and my tongue sticks to my jaws; you lay me in the dust of death. 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 22:1–18, ESV)

New Testament Reading: John 19:16-30

“So they took Jesus, and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha. There they crucified him, and with him two others, one on either side, and Jesus between them. Pilate also wrote an inscription and put it on the cross. It read, ‘Jesus of Nazareth, the King of the Jews.’ Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, in Latin, and in Greek. 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.’ When the soldiers had crucified Jesus, they took his garments and divided them into four parts, one part for each soldier; also his tunic. But the tunic was seamless, woven in one piece from top to bottom, so they said to one another, ‘Let us not tear it, but cast lots for it to see whose it shall be.’ This was to fulfill the Scripture which says, ‘They divided my garments among them, and for my clothing they cast lots.’ So the soldiers did these things, but standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, ‘Woman, behold, your son!’ Then he said to the disciple, ‘Behold, your mother!’ And from that hour the disciple took her to his own home. After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), ‘I thirst.’ A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. When Jesus had received the sour wine, he said, ‘It is finished,’ and he bowed his head and gave up his spirit.” (John 19:16–30, ESV)

Introduction

I would like to begin our time together today by envisioning the shape of a cross. In once sense, the image of the cross is complex. It is complex if we think of all that it symbolizes, or the variety ways in which that image has been used, for good or evil, throughout the ages. But it in another sense, the image of the cross is utterly simple. It consists of one horizontal line bisected by a vertical line. And it is this simple shape – the shape of a cross – that I wish for us to think upon this morning.

I’d like to use the shape of the cross as an illustration. And in this illustration the horizontal line represents the timeline of human history. Picture it in your minds eye. To the very left is the creation event. And to the very right is the consummation (how far that is in our future, only God knows). And so we have before us a horizontal line representing human history.

The vertical line, on the other hand, represents God’s intrusion into human history – his divine acts – his various comings, if you will. I have in mind here the creation event itself, and then God coming to Adam and Eve after the fall to bring that word of judgment, but also to clothe them, and to speak a word of promise. I think also of the flood. God came in judgment, and that judgment was but a foretaste of the final judgment to come. God’s grace was present there too, wasn’t it? Noah and his family were preserved in the ark, which is a type of Christ. I also think of God’s calling of Abraham, and his deliverance of the people of Israel from bondage to the Egyptians. These are all significant examples of intrusion – God acting powerfully and significantly in human history.

You say,  but isn’t God always involved in the affairs of man? Isn’t he always sovereign? Always immanent, always near? Why speak of intrusion, as if God were off somewhere and then near? 

You are right. It is indeed true that God is always near to us! He is, on the one had, transcendent, meaning that he is far above us – altogether of a different kind than us. He is God, and we the creature. But in the moment we say he transcendent, we must also confess that he is immanent, meaning that he near to us. Indeed, “God is our refuge and strength, an ever-present help in trouble.” (Psalm 46:1, NIV84)

So, I am not, in this illustration, suggesting that God is, for the most part, distant from us – uninvolved, transcendent, and aloof – and that he, from time to time, breaks into the course of history to do his thing, only to retreat again to his monastery in the sky. That is not the point. God is indeed always with us. He is imminent. He is active within his creation, bringing his purposes to their desired end.

What the illustration of the cross is meant to communicate is that as we consider human history we must recognize that God, from time to time, has indeed interrupted the natural order of things in order to accomplish great acts in association with his redemptive purposes. Notice how I emphasized the words interrupted, accomplished, and act. The reason for the emphasis on these words is to communicate clearly that the Christian faith is not one that is based upon words or ideas only, but upon the acts of God in human history. It is these acts upon which the words and idea of scripture are based.

All of this is so fundamental and so important to understand. The Bible – the Christian faith itself – does not come to us because some religious guru walked to the top of a mountain somewhere and came up with some brilliant ideas. Instead, our faith is founded upon that which God has accomplished for us in human history – in reality. The scriptures are the divinely inspired record of those activities. And they are the divinely inspired interpretation and application of all that God has done for us in creation and in redemption. The pattern is this: God acts, and then the scriptures are written as a record, interpretation, and application of that act.

And brothers and sisters, what is the most significant of all of God’s acts in human history? After creation itself, is in not the cross of Christ? There is no event more significant that this one. The life, death, and resurrection of the Christ is of supreme importance. It is the granddaddy of all of God’s acts of redemption. For it was there on the cross that victory was won. It was there on the cross that sin, Satan, and death were overcome. It was there on the cross that God’s plan of redemption was accomplished, or fulfilled.

And so when I look upon the image of the cross I cannot help but see these truths illustrated there. Our God is a God who acts in human history. He has accomplished redemption for us. He has intruded in judgment (and will again), but thanks be to God, he has also intruded in mercy and grace. And who does it all center upon? Who is at the crux of it? It is Christ Jesus our Lord!

So why this introduction to John 19:16-30? Why the emphasis upon the horizontal and vertical, time and intrusion, history and redemptive event?

The simple reason is that this is John’s emphasis. He wants us to see Jesus as the man. He wants us to view the event of the crucifixion as the apex event – the crucial event – the decisive event, in the history of redemption.

John presents Jesus as the man in three ways. First of all, he again emphasizes Jesus’ kingship. He is lifted up from the earth (exalted and enthroned) as the King of the Jews. Secondly, John is concerned that we see Jesus as the one who has fulfilled Old Testament prophesy concerning the coming of the Messiah. Thirdly, Jesus is presented to us as the one who has accomplished the work of redemption, given to him by the Father.

So, why are we to view Jesus as the man, and his crucifixion as the apex event in human history?

Jesus Is The King Of The Jews

First of all, because he is the King of the Jews.

This is indeed the point that is emphasized in this passage, as it was in the previous passage. Jesus is the King of the Jews.

Now before I say a word about the significance of Jesus as the King of the Jews, let me explain what I mean when I say that this is the emphasis of the passage. When a writer writes, he has certain tools at his disposal to make certain aspects of that story background and to bring other aspect of the story to the foreground. The structure of the text might be used to make something pop. Rhythm or rhyme might be employed. It is common for repetition to be used – a word, or phrase, or idea will be used throughout the text in order to alert the reader to the point of the passage. Sometimes the author will simply spend more time on one thing than another, and that clues us in to the main idea of the text.

It is tempting, I think, whenever we speak of the crucifixion of Christ, to emphasize the physical suffering that Jesus endured. It is common, I think, to spend a great deal of time meditating upon the brutality of the event. I think sometimes this is done in order to stir up emotion. Pastors and authors will sometimes describe, in great detail, the brutality of the flogging that Jesus endured, and the physical effects that it had on his body. It is common for the crucifixion itself to be described in vivid detail – in full color and high definition. That all preaches very well, doesn’t it. It is not hard to move people to an emotional response – a sympathetic response – by describing in vivid detail the scourging, the long walk to Golgotha, and the horrors of crucifixion.

Please hear me. I am not saying that it is wrong to consider in detail all of the suffering that Christ endured for us. Though it can be abused, there is value in it indeed. What I am saying is that John is not interested in stirring us up emotionally by graphically describing to us the crucifixion itself. Look at his description of the crucifixion. What does he say? Simply, “There they crucified him, and with him two others, one on either side, and Jesus between them.” (John 19:18, ESV) The crucifixion is described in three words: “they crucified him”.

This is the point: the thing we so often emphasize about the crucifixion – namely, the brutality and extreme physical suffering – is backgrounded in John. The thing brought to the foreground is the significance of Jesus and the crucifixion event.

John isn’t trying to move you sentimentally. He’s seeking to persuade you intellectually. His desire is not that you would cry, but that you think. And if though thinking you also cry, then praise be to God! But to cry over the crucifixion without understanding it’s significance is useless.

Remember that John’s purpose in writing is not hidden, but is stated expressly at the end of the gospel. Listen to his own words: “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” (John 20:30–31, ESV) That is his desire. To demonstrate to you that Jesus is the man, and that there is life in his name.

And this is why John takes something that you assume would be background and tangential information and brings to the forefront. He zooms in upon a little sign that the Romans placed over Jesus’ head as he hung on the cross. And he tells us that on that sign a phrase was written which simply read, “Jesus of Nazareth, The King of the Jews.”

This was a common Roman practice. Criminals condemned to death by crucifixion would often carry their own cross to the place of execution. And around their neck would hang a sign which communicated the crime for which they were condemned, be it murder, or insurrection, or whatever. After the criminal was lifted up on the cross, the sign would be placed above their heads for everyone to see. The purpose is obvious. The Romans wanted to communicate to the public what it was the person was being punished for.

In Jesus’ case the sign read, “Jesus of Nazareth, The King of the Jews”. The wording of it irritated the Jewish authorities. Pilate knew what he was doing when he crafted the statement in this way. He phrased it as if it were true that Jesus was indeed the King of the Jew. He did not believe it to be true. But he was interested in sticking it to the Jews who had been so effective in pushing him around. Notice that this phrase was written in Aramaic, Latin and Greek, so that everyone who passed by could read it. And many would have passed by, given that it was near the city and during the Passover. “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.’” Evidently Pilate was tired of being pushed around and manipulated, so he responded, saying, “What I have written I have written.” (John 19:21–22, ESV)

Again, there is irony here. This scene is ironic in that when Pilate and the Jewish authorities read the sign, neither believed it to be true.

When Pilate and other Romans looked upon Jesus on the cross with that sign above his head saying, “Jesus of Nazareth, The King of the Jews”, they laughed. To them it was a foolish thing; a silly thing; a reason to mock.

When the non-believing Jews looked upon Jesus crucified and read the sign, to them it was offensive.  It was not foolish or funny; to them it was repulsive to have this crucified one portrayed as their king.

But when John looked up at Jesus and read the sign – when Mary the mother of Jesus, along with the two other Marys, looked upon Jesus and read the sign – what did they think? Did they scoff with the Romans? Were they offended with the Jews? No! They observed that scene and thought to themselves, isn’t it ironic? Here he is, truly the King of the Jews, enthroned before us. 

By the way, notice how Paul picks up on all of this in his letter to the Corinthians when he writes, “we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” (1 Corinthians 1:23–24, ESV) Paul picks this theme up and he observes that a crucified Christ, a crucified Messiah, is a stumbling block to the Jews. They get all tripped up over the thought of a Messiah who suffers and dies. And to the Gentiles (non-Jews/Romans) it is folly. But to those called by God – clearly, this being a reference to the effectual and inward calling or wooing of the Spirit – Christ is “the power of God and the wisdom of God”. What Paul teaches in 1 Corinthians 1 is indeed portrayed here in the narrative of John 19.

Last Sunday I made much of the irony in John 19:1-16. And I tried to demonstrate that what we are being exposed to is a kind of ironic coronation ceremony for king Jesus. He was robed, but mockingly. Solders bowed the knee to him, but insincerely. They approached him one by one, not to kiss but to strike. He was crowned, not with gold, but with thorns. And when he was presented to the people they cried out, not long live the king, but “crucify him”! Now what is left to be done in this coronation ceremony except for the king to take his seat on the throne? And that is what Jesus does! His arms were  stretched out and were nailed to the cross, and then a bench of sorts was placed beneath his feet so that he would be able to press down upon it to relive the pressure from his arms and breath (this was not a merciful thing, but torturous – it was meant to delay death, and to increase the agony). Then they nailed his feet to the cross and lifted him up.

When the non-believing Jew looks upon this they are offended. When the non-believing Gentile looks, they scoff. But when the one called of God looks upon Christ lifted up they see “the power of God and the wisdom of God.” They see the King of the Jews, enthroned before them.

This is what Jesus was referring to when he said in John 12:31, “‘Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.’ He said this to show by what kind of death he was going to die.” (John 12:31–33, ESV)

I wish that I had more time to set before you all of the promises contained in the Old Testament concerning the arrival of the great king from amongst the Jews – a king who would come from David’s loins (2 Samuel 7) – a king who would rule in righteousness and establish an everlasting kingdom (Daniel 7). I am assuming that you have some knowledge about that and know that in the days of Jesus the Jews were (and some still are) waiting in anticipation for the arrival that great king. What is obvious is that John (along with the rest of the New Testament) wants to understand that Jesus of Nazareth was and is that great king. He is the fulfillment to those promises of old.

Jesus Has Fulfilled The Messianic Prophesies Of The Old Testament 

So the first thing to notice in answer to the question, why are we to see Jesus as the man, and his crucifixion the crucial event in human history? is that he was and is the King of the Jews. The next two points will come quickly because the stage has now been adequately set.

The second thing to notice is that Jesus has fulfilled the messianic prophesies contained within the Old Testament.

When I refer to messianic prophesies I am talking about those portions in the Old Testament which make mention of the future (future from their vantage point) coming of the Messiah, which means Anointed One. The Old Testament contains many such promises. What is clear is that that the Old Testament anticipated the arrival of an Anointed One who would one day provide salvation for his people. The description of this Anointed One is varied and complex. Sometimes he described as glorious and powerful; sometimes as lowly and humble. Sometimes he is described as a king; at other times he is portrayed as a prophet or priest. The clear teaching of the New Testament is that all of these prophesies land on Jesus. Paul puts it this way: “For all the promises of God find their Yes in [Jesus]. That is why it is through him that we utter our Amen to God for his glory.” (2 Corinthians 1:20, ESV)

Notice that John mentions the fulfillment of two of these prophesies in the events surrounding the crucifixion of Christ (Mathew, Mark, and Luke provide you with many more). And again, notice that John brings details that we might consider background or tangential to the foreground.

He first of all tells us of the Roman soldiers dividing Jesus’ clothing and gambling over his tunic and says, ” This was to fulfill the Scripture which says, ‘They divided my garments among them, and for my clothing they cast lots.’ So the soldiers did these things.” (John 19:24, ESV) This is a quotation from Psalm 22:18, which we read earlier. It is such a small detail – the diving up of Jesus’ belongings amongst the four Romans who carried out the crucifixion, and the gambling for the one piece tunic. But does this not demonstrate that God is sovereign over the smallest details of our lives? Also, John hones in upon this small and seemingly insignificant detail in order to “hyperlink” to the all that Psalm 22 has to say. I’m sure you agree that that passages if far from insignificant. It describes in great detail what the Christ would experience in his crucifixion. John wants us to see all of that.

He next zooms in upon the words “I thirst” which Jesus uttered near the end. Verse 28: “After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), ‘I thirst.’ A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth.” (John 19:28–29, ESV) This is a reference to Psalm 69:21, which says, “They gave me poison for food, and for my thirst they gave me sour wine to drink.” (Psalm 69:21, ESV) Again, Johns desire is that we would read, not just verse 21 of Psalm 69, but all of it, and see that Jesus fulfilled what is said there.

The point is this: Jesus fulfilled the scriptures. He fulfilled the prophesies which pointed forward to him. Just as he was the fulfillment of the promises concerning the coming king, so too he fulfilled all of the promises and predictions concerning the coming Messiah. We might ask the question, why was John so interested in “hyperlinking” to Psalm 22 and 69? Could he have not emphasized some other event which linked back to other Old Testament texts? He could of! But he emphasized these, I think, in order to demonstrate that the Old Testaments does indeed teach that the Christ would suffer – that the coming king would be a suffering king – abandoned, despised and betrayed – and that through suffering he would earn the victory.

Jesus Has Accomplished The Work Of Redemption 

Lastly, let us see that Jesus is the man, and his crucifixion the crucial event of human history, because it was by him, and through the cross, that the work of redemption was finally accomplished.

Notice Jesus’ final words: “When Jesus had received the sour wine, he said, ’it is finished,’ and he bowed his head and gave up his spirit.” (John 19:30, ESV)

What did Jesus mean when he said, “it is finished”? Was he simply indicating that the end had come? Was he saying, “it is over?” No. The greek word is τετέλεσται, meaning “to bring an activity to a successful finish—‘to complete, to finish, to end, to accomplish.’” The idea is not, it is over, but it is done, finished, accomplished, or completed. What is completed? I suppose it would be a mystery if we only had verse 30 to consider. But we have the rest of the Gospel of John. More than that, we have the rest of scripture. And when these things are considered it is clear what Jesus finished. He finished the work the Father gave him to do. He accomplished redemption. He atoned for the sins of those given to him by the Father. He earned salvation for them though his obedient life, sacrificial death, and glorious resurrection. It was through the cross that Christ won the victory over sin, Satan, and death.

Conclusion

The point of John 19:16-30 is this: Jesus is the man. His death on the cross was the most significant event in human history. It was there in the crucifixion event that God intruded in the most significant of ways, breaking the power of sin and death, and opening up through Christ’s shed blood the way to life eternal. Christ is the long awaited and victors King of the Jews. He is the fulminate of the Old Testament prophesies concerning the coming Messiah, who is prophet, priest, and king. And he has finished the work of redemption decreed by the Father from eternity past.

Prayer

Gracious Father, thank you for your indescribable love. Thank you for sending the Son to pay for our sins. Jesus, thank you for your obedience to the Father in life and in death. Holy Spirit, help us to now live according to the resurrection power available in Christ Jesus, to the glory of you, the Triune God. In the name of Jesus Christ we pray. Amen.

Old Testament Reading: Zechariah 6:9–15

“And the word of the Lord came to me: ‘Take from the exiles Heldai, Tobijah, and Jedaiah, who have arrived from Babylon, and go the same day to the house of Josiah, the son of Zephaniah. Take from them silver and gold, and make a crown, and set it on the head of Joshua, the son of Jehozadak, the high priest. And say to him, ‘Thus says the Lord of hosts, ‘Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the Lord. It is he who shall build the temple of the Lord and shall bear royal honor, and shall sit and rule on his throne. And there shall be a priest on his throne, and the counsel of peace shall be between them both.’’ And the crown shall be in the temple of the Lord as a reminder to Helem, Tobijah, Jedaiah, and Hen the son of Zephaniah. ‘And those who are far off shall come and help to build the temple of the Lord. And you shall know that the Lord of hosts has sent me to you. And this shall come to pass, if you will diligently obey the voice of the Lord your God.’” (Zechariah 6:9–15, ESV)

New Testament Reading: John 19:1-16

“Then Pilate took Jesus and flogged him. And the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. They came up to him, saying, ‘Hail, King of the Jews!’ and struck him with their hands. Pilate went out again and said to them, ‘See, I am bringing him out to you that you may know that I find no guilt in him.’ So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, ‘Behold the man!’ When the chief priests and the officers saw him, they cried out, ‘Crucify him, crucify him!’ Pilate said to them, ‘Take him yourselves and crucify him, for I find no guilt in him.’ The Jews answered him, ‘We have a law, and according to that law he ought to die because he has made himself the Son of God.’ When Pilate heard this statement, he was even more afraid. He entered his headquarters again and said to Jesus, ‘Where are you from?’ But Jesus gave him no answer. So Pilate said to him, ‘You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?’ Jesus answered him, ‘You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.’ From then on Pilate sought to release him, but the Jews cried out, ‘If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.’ So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic Gabbatha. Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, ‘Behold your King!’ They cried out, ‘Away with him, away with him, crucify him!’ Pilate said to them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’ So he delivered him over to them to be crucified.” (John 19:1–16a, ESV)

Introduction

It would seem to me that the passage before us today demands that we answer one question: will you have Jesus as your King? Will he be your Lord and Master? Will you bow before him, trust in him, and give yourself to the service of him? That seems to be the question provoked by this narrative.

To confess Jesus as Lord is a difficult thing for fallen creatures to do. In fact, the scriptures reveal that it is an impossible thing for people to do apart from the grace of God. The reasons for this are many. And the scriptures use a diversity of images and terms to communicate the fact of our natural revolution to Christ’s kingship. The scriptures reveal that we, in our natural and fallen state, cannot follow after Christ apart from the call of God (John 6:44). This is due to our spiritual blindness, deafness, lameness, and deadness. We are by nature in bondage to another king. It takes an act of God to free us so that we might confess Jesus as Lord. God must, through the proclamation of the gospel and the working of the Spirit, graciously open our blind eyes, unstop our deaf ears, call us to take up our mat and walk, and summon us from the spiritual grave. The chains of bondage to sin, self, and Satan must be loosed by God if we are to walk freely after Christ. These are some of the images and terms found within the Holy Scriptures which communicate the fact of our natural revolution to Christ’s kingship

The truth of the matter is this: when people look upon the Jesus of John 19 in their natural and fallen state, apart from the grace of God, and apart from the regenerating work of the Spirit, they do not see a king there. Instead they see a pitiful man; a weak man; a foolish man; a failure. But when the Spirit of God effectually calls us – when he makes us alive to the things of God, unstops our ears, and causes the scales to fall from our eyes – it is then that we look upon Jesus, the suffering servant, and say, “There is my king! There is my Lord! There is my Savior!”

So will you have Jesus as your king? That is the question provoked by the narrative here in John 19. Our prayer is that God would move amongst us to bring more into his kingdom, and to make those who are already in his kingdom better servants of his.

Jesus Is Presented To Us As Our King

Notice that in this passage Jesus is indeed presented to us as our king.

Use your imagination for a moment and picture the coronation ceremony of a great king. I have never witnessed such an event. We do not live in a kingdom. But I would imagine that coronation ceremonies would be quite lavish. You can picture the new king standing there, can’t you? You can see the large crowd. You can hear their cheers. The whole event would be a great celebration. The king would undoubtably be clothed in the finest garments. He would be surrounded by his most trusted companions. I can picture him there standing in great gory and splendor having that precious crown placed upon his head. This is the scene we would expect to see at a the coronation of a king.

The irony in John’s gospel is indeed thick here in chapters 18 and 19. What is ironic is that Jesus is in fact the King of kings and Lord of lords, but he is presented as such in lowliest of ways. He is coronated as king, but to shouts of hatred. He is clothed in the garb of a king, but in mockery. He is presented to us as king, but in a sarcastic and belittling way. And the people do not receive him – they reject him instead. But it is never-the-less important see that Jesus is indeed set before us as a king.

Pilate was clearly growing frustrated. He knew that Jesus was innocent. He had some desire to uphold justice. But he was also concerned appease the Jews in order to keep the peace. His job was a difficult one. He was stuck between a rock and a hard place, as the expression goes. On the one hand, his concern was to uphold justice; on the other hand, he desired to keep the peace.  To be clear it was not the Jewish people that Pilate feared. He had more than enough power at his disposal to put down an uprising. Pilate feared the Roman authority which was over him. He feared Caesar. His job was to keep the peace, and too much trouble in his region could cost him dearly. Pilate was a conflicted individual, as his actions show.

Instead of doing the right thing, Pilate delivered Jesus, whom he had already said was innocent, to be flogged. 19:1 says, “Then Pilate took Jesus and flogged him.” It is not that Pilate flogged Jesus himself, but that he had him flogged.

It is important to understand that there were different kinds of floggings administered by the Romans which varied in degree. Common criminals would sometimes be whipped and then sternly warned. More severe crimes would be punished by a more brutal whipping and beating. And those condemned to death would be flogged in a most severe way. So brutal was this third form of flogging that some criminals would perish because of the flogging itself (I’ll spare you the details, though I am sure you have heard of the brutality associated with this most extreme form of flogging).

I say this because it helps to make sense of what at first seems to be a discrepancy between Matthew and Mark’s account when compared John’s. Matthew and Mark seem to suggest that that Jesus was flogged after Pilate delivered the death sentence. But John tells us that Jesus was flogged before the final verdict was delivered. It seems to me that both accounts are true. Jesus was flogged twice. Once in a that least severe way, and then again in the most severe way after the final verdict was given and Jesus was delivered to be crucified. It would not make sense for Pilate to hand Jesus over to this most severe form of flogging if he still hoped to release him. That form of flogging was reserved for criminals condemned to death. So severe was it that some died from it. Jesus was indeed brutally beaten before the final verdict was given, but he was scourged again in that more severe way afterwards, in the way that only criminals condemned to death were.

So what was the purpose of this first flogging? Pilate’s hope was that the Jews would be satisfied with it. His hope was that they would see that Jesus had been severely punished and posed no real threat to them or the Romans.

It was during this first scourging that the Roman soldiers mocked Jesus while they delivered the beating. It is in verse two that we read, “the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe.” (John 19:2, ESV)

These Roman soldiers were indeed brutal men. They were tasked with beating Jesus in order to teach him a lesson, but they decided to mock him too. It would have indeed been painful to have a crown of thorns (perhaps from the date palm) pressed down upon the forehead, but think of the mockery. Think of the fact of who Jesus was and is, and picture him enduring such scorn from sinful men such as these. It’s difficult to comprehend.

They also took a purple robe, which was probably a military cloak, and draped it over his back. And “they came up to him, saying, ‘Hail, King of the Jews!’ and [instead of kissing his cheek, they] struck him with their hands.” (John 19:3, ESV)

Do you see the irony, though? Do you see how, though these men meant only to mock Jesus, they speak better than they know. They do in fact present Jesus to us as the King of the Jews!

Pilate does the same thing.

Verse 4: “Pilate went out [to the Jews] again and said to them, ‘See, I am bringing him out to you that you may know that I find no guilt in him.’ So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, ‘Behold the man!’” (John 19:4–5, ESV)

What did Pilate mean by this? He brought Jesus before the Jews after having him mocked and beaten in order to say, look how pitiful this man is! “Behold the man”, in Pilate’s mind meant, is this the man you are so concerned about?

But ironically, he was indeed presenting the Jews with the man. He is the man in that he is the Messiah, the anointed one of God. He is the man in that he is the Son of Man, promised from long ago. And it is my option that he is the man of Zechariah 6, which was the Old Testament reading for today. That Old Testament passage is a Messianic prophesy which foretold the coming of  “the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the Lord. It is he who shall build the temple of the Lord and shall bear royal honor, and shall sit and rule on his throne. And there shall be a priest on his throne, and the counsel of peace shall be between them both.” (Zechariah 6:12–14, ESV)

Who is “the man” of Zechariah 6? It is Christ Jesus our Lord! Pilate intended only to mock when he introduced Jesus as “the man”, but he spoke better than he knew. Ironically, his presentation of Jesus to the Jews was spot on, for he was indeed “the man whose name is the Branch” (see also Zech. 3:8; Is. 4:2).

The Jewish authorities did not see it that way. “When the chief priests and the officers saw him, they cried out, ‘Crucify him, crucify him!’ Pilate said to them, ‘Take him yourselves and crucify him, for I find no guilt in him.’” (John 19:6, ESV)

It is at this point that they reveal more to Pilate concerning their real trouble with Jesus. “The Jews answered him, ‘We have a law, and according to that law he ought to die because he has made himself the Son of God.’” (John 19:7, ESV)

Those who say that Jesus never claimed to be divine are mistaken. There are many passages in the Bible that we could point to which claim that Jesus was indeed God come in the flesh, and this one of them. Why did the Jews want Jesus put to death? It was because he claimed to be the Son of God. And what did they understand him to mean by this? Was he using the phrase “Son of God” to mean that God was his creator? No, for in that in that sense we are all son’s and daughters of God. There is no blasphemy in that. Or was he using the phrase “Son of God” in the way that the Old Testament sometimes does in reference to earthly kings who, in a way, serve as God representatives on earth? No, for this is the language of the Old Testament. When the Jews heard Jesus claim to be the Son of God they understood exactly what he meant by it – he was claiming to be from above, the eternal Word of God come in the flesh, the only or unique begotten Son of God. This was blasphemous to their ears and deserving of death.

“When Pilate heard this statement, he was even more afraid.” (John 19:8, ESV) By the way, notice the explicit statement that Pilate was acting out of fear the whole time. But upon hearing that Jesus claimed to be the Son of God, “he was even more afraid.” This was not because he believed in Jesus as the Son of God in a true way, but because was superstitious. Pilate was a pagan. He believed in the gods. And according to his worldview he believed that the gods would sometimes visit earth. This is why he was afraid.

And so “he entered his headquarters again and said to Jesus, ‘Where are you from?’ But Jesus gave him no answer. So Pilate said to him, ‘You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?’ Jesus answered him, ‘You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.’” (John 19:9–11, ESV)

Jesus, where are you from? That seems to be the central question, doesn’t it? From beginning to end in John’s Gospel it is communicated that Jesus is from above. John speaks of Jesus this way: “He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. He bears witness to what he has seen and heard, yet no one receives his testimony.” (John 3:31–32, ESV) In John 8:23 Jesus says, “You are from below; I am from above. You are of this world; I am not of this world.” (John 8:23, ESV) Here Jesus replies to Pilate saying, “You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.” (John 19:11, ESV)

Jesus reveals that Pilate is not the supreme authority. God is. And Jesus is from God – he came to accomplish the Fathers will. And it is the will of the Father that Jesus die at the hands of sinful men. Notice that Jesus does not say to Pilate, you have no sin. He only says, “he who delivered me over to you has the greater sin”, this most likely being a reference to Caiaphas the high priest and those he represented.

This is intriguing, isn’t it? In this verse, there is on the one hand the acknowledgement that it was the will of God that Jesus be condemned by Pilate. And on the other hand there is the truth that Pilate sinned in condemning Jesus unjustly. Here we see demonstrated that which is clearly communicated throughout the scriptures that God is both sovereign of all things, and yet man is accountable for his choices and actions.

This truth is stated most clearly by Peter when he preached to the Jews after Pentecost, saying that on the one hand Jesus was “delivered up according to the definite plan and foreknowledge of God” and on the other it was the Jews who were guilty for “[they] crucified and killed [him] by the hands of lawless men.” (Acts 2:23, ESV)

 

What then does Pilate do in response to Jesus’ words? “From then on Pilate sought to release him, but the Jews cried out, ‘If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.’ So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic Gabbatha. Now it was the day of Preparation of the Passover [the day before the Sabbath during the Passover (feast of unleavened bread)]. It was about the sixth hour [6am according to the Roman way of counting time?]. He said to the Jews, ‘Behold your King!’” (John 19:12–14, ESV)

Again, Pilate presents Jesus to us as our king. Again, he means it in a condescending way. He says it in the hopes that the Jews will relent. But he speaks better than he know, for Jesus is indeed their king and ours. He is the King of kings and Lord of lords.

And what did the Jewish authorities do with this? “They cried out, ‘Away with him, away with him, crucify him!’ Pilate said to them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’ So he delivered him over to them to be crucified…” (John 19:15–16, ESV)

Isn’t it ironic? “We have no king but Caesar”, the high priests said. Here Jesus the Christ is standing before them – “the man” , the savior, the Messiah, promised from long ago. He is indeed their king, the son of David, the Son of God. And yet how do they respond to him? They cry out, “crucify him, crucify him! We have no king but Caesar.”

Application and Conclusion

Brothers and sisters, how does this apply to you and me?

The most important question for me to ask is , will you have Jesus as your king? If so, we must receive him, first of all, as the humble, lowly, self-sacrificing king that he is. He will return in glory, it is true. “Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen.” (Revelation 1:7, ESV) He will return in glory and power. But we must first of all revive him as the lowly, humble, servant-hearted king that he is. We must look beyond the humble appearance to see the power which lies beneath. There is great power in his death. It is through death that Jesus earned victory for himself and all who belong to him. The world looks at Jesus in his humility and scoffs. But those born of God – those born from above – look upon Jesus and see the true power and glory that is there.

We must come to terms with our need. Why do we need a king? Two reasons come to mind. First, we need a king to concur our own rebellious hearts. He must first subdue us! Secondly, we need a king to conquer all our enemies. We humans tend to think of ourselves as free by nature. But we are not free. We are in bondage to the world, the flesh, and the devil. Christ the king has won victory over these. Do you see your need for him? Or do you, like Pilate and the unbelieving Jews, assume that you are are free and are in need on no one?

Brothers and sisters, we must forsake Caesar. By this I mean that we must set aside all reliance upon the things of the world and look wholly upon Christ for our deliverance.

And it is important that we come to Jesus, not only as Savior, but also as Lord. It is true that he has earned salvation for those given to him by the Father. But we must believe upon him and confess him as Lord. He is to be submitted to. He is to be obeyed. And he is to be obeyed in the whole of life – in every arena. The longing of our heart should be to hear the word’s, “well done good and faithful servant.”

Brothers and sisters, men and women do not naturally bow the knee to Jesus. By nature we respond to him the way the Roman and Jewish authorities did here in John 19. We must pray that God would move by the Spirit and through the proclamation of the word in bringing many to repentance. The truth is this: “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.” (1 Corinthians 2:14, ESV) Paul poses this question:

“Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” (1 Corinthians 1:20–24, ESV)

Father in heaven, move upon the hearts of men and women, and boys and girls, we pray. Thy kingdom come, thy will be done on earth as it is in heaven. Amen.

Old Testament Reading: 2 Samuel 7:1–12

“Now when [king David] lived in his house and the Lord had given him rest from all his surrounding enemies, the king said to Nathan the prophet, ‘See now, I dwell in a house of cedar, but the ark of God dwells in a tent.’ And Nathan said to the king, ‘Go, do all that is in your heart, for the Lord is with you.’ But that same night the word of the Lord came to Nathan, ‘Go and tell my servant David, ‘Thus says the Lord: Would you build me a house to dwell in? I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent for my dwelling. In all places where I have moved with all the people of Israel, did I speak a word with any of the judges of Israel, whom I commanded to shepherd my people Israel, saying, ‘Why have you not built me a house of cedar?’ Now, therefore, thus you shall say to my servant David, ‘Thus says the Lord of hosts, I took you from the pasture, from following the sheep, that you should be prince over my people Israel. And I have been with you wherever you went and have cut off all your enemies from before you. And I will make for you a great name, like the name of the great ones of the earth. And I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more. And violent men shall afflict them no more, as formerly, from the time that I appointed judges over my people Israel. And I will give you rest from all your enemies. Moreover, the Lord declares to you that the Lord will make you a house. When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom.’” (2 Samuel 7:1–12, ESV)

New Testament Reading: John 18:28-40

“Then they led Jesus from the house of Caiaphas to the governor’s headquarters. It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. So Pilate went outside to them and said, ‘What accusation do you bring against this man?’ They answered him, ‘If this man were not doing evil, we would not have delivered him over to you.’ Pilate said to them, ‘Take him yourselves and judge him by your own law.’ The Jews said to him, ‘It is not lawful for us to put anyone to death.’ This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die. So Pilate entered his headquarters again and called Jesus and said to him, ‘Are you the King of the Jews?’ Jesus answered, ‘Do you say this of your own accord, or did others say it to you about me?’ Pilate answered, ‘Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?’ Jesus answered, ‘My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.’ Then Pilate said to him, ‘So you are a king?’ Jesus answered, ‘You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.’ Pilate said to him, ‘What is truth?’ After he had said this, he went back outside to the Jews and told them, ‘I find no guilt in him. But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?’ They cried out again, ‘Not this man, but Barabbas!’ Now Barabbas was a robber.” (John 18:28–40, ESV)

Introduction

Today is resurrection Sunday. It is on this day that the church has traditionally given special attention to the resurrection of our Lord and Savior, Jesus Christ. In truth, the church is to give attention to this every Lord’s Day as we gather and reflect upon the death, burial, and resurrection of Christ through the preached word and through the observance of the Supper.

Today my objective is simple. I desire to send you away thinking, not only of the resurrection of Christ, but of Jesus as a victorious king. That is how he is to be viewed in his resurrection – as a victorious king; a conquering king; a mighty king.

It may at first be difficult for us to think of Jesus in this way given the lowly and humble way in which he first came. The whole of Jesus’ life was characterized by lowliness. He was clothed in humility. From a worldly perspective Jesus was unimpressive. This was true of his birth, it was true of his death, and it was true of most everything in between. He was indeed “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.” (Isaiah 53:3, ESV) Certainly this is not the language that we would typically use to describe a great king.

Truth be told, Jesus, from a worldly perspective, seemed like a looser in the game of life in the end. He was poor. His band of disciples fell to pieces – one betrayed him; another denied him; most of the others were hiding in their homes, cowering in fear. Those with power and prestige amongst the Jews had, without a doubt, rejected him. They desired to put him to death. The Romans were indifferent. Jesus’ life meant little to them. They were willing to crucify him if it would serve their interests. Jesus was falsely accused, unjustly condemned, shamefully treated, brutally beaten, and hung upon a cross.

From an earthly perspective, then, it is indeed view Jesus as a king, much less the King of kings. But we should remember that things are not always as they appear. For Jesus was and is a king. He is the King of kings. The victories won by all of the kings in all the world combined look like nothing at all in comparison to the victory that he has earned through his life, death, and resurrection.

Brothers and sisters, Jesus was and is indeed a mighty and victorious king, but we will never see him as such if we fail to look upon him from the proper perspective. We must look upon him in the right light. We must gaze upon him with the proper lenses on. If we look upon him from a worldly perspective – from an earthly perspective – with the expectation that he do what earthly kings do, and establish the kind of kingdom that earthly kings establish, then we will not see him as a king. But if we look upon him with spiritual lenses on – biblical lenses – redemptive historical lenses – the lenses of faith, then we will indeed see and understand that he is the King of kings and Lord of lords, worthy of all glory, honor, and praise. He is that king who was promised to David long ago.

Notice that John 18 invites us to view Jesus in this way. Jesus is here presented to us as “the King of the Jews”. Notice that not only is he raised King of the Jews, but he first of all dies as such.  And three things need to be noticed about his kingship. First of all, Jesus is a righteous king. Secondly, he is a heavenly king. And thirdly, he is a self-sacrificing king.

Jesus, is a Righteous King

First of all, let us consider Jesus as a righteous king.

Here I simply wish to draw your attention to his innocence. He was innocent in regard to Roman law and Jewish law, and he was also innocent in regard to the law of God. He was indeed a righteous king.

The Jewish authorities brought Jesus to the Romans because they wanted him to be put to death. The Jews lived under the authority of the Romans. They did enjoy a certain degree of freedom. They, for the most part, governed themselves. But they did not have the authority to put a man to death. For this they had to come to the Romans. And so they brought Jesus to Pilate for this purpose.

That the Jews had nothing on Jesus is clear.

Notice how they are unwilling to answer Pilate with any specificity. Pilate asked the Jews “‘What accusation do you bring against this man?’ They answered him, ‘If this man were not doing evil, we would not have delivered him over to you.’” (John 18:29–30, ESV) In other words, just take our word for it. He is guilty. They were not interested in going through any kind of judicial process with Pilate. They just wanted the job done.

By the way, do you notice the irony and the hypocrisy of the Jewish authorities in this passage?They refuse to enter Pilate’s headquarters lest they defile themselves and make themselves unfit to observe the Passover. The passover meal had already been eaten, but entering the house of a gentile like Pilate would have made them unclean and thus unfit to observe the feast of unleavened bread, which was also referred to as the Passover. They were concerned to keep the letter of the law, but the ignored the spirit of it. They were careful not to enter a gentiles house lest they be defiled, but they hardly thought twice about delivering up an innocent man to be crucified. Pure hypocrisy.

So Pilate come out to them. And what charge did they bring against Jesus? They at first accuse him of being an insurrectionists. They attempt to convince Pilate that Jesus claimed to be the King of the Jews and as such posed a threat to Roman rule. The implication was that Jesus was gathering a following with the intention of revolting. This was a lie, of course. It was a lie meant to provoke Pilate to action. The Romans had little patients for insurrections, and so the hope was that Pilate would believe the lie and quickly put Jesus down.

That this was not really the concern of the Jews becomes clear. In 19:7 the Jewish authorities finally admit that their real concern. “The Jews answered [Pilate], ‘We have a law, and according to that law he ought to die because he has made himself the Son of God.’” (John 19:7, ESV) That was their real concern. Jesus claimed to be the son of God. This was blasphemous to them and deserving of death. Indeed, it would have been blasphemous were it not true. The point is that this was their real concern – this was the real charge. The began with the charge of insurrection thinking that Pilate would be more concerned about this and willing to act.

Furthermore, if the Jews were so concerned about an insurrectionists running around in their midst, then why did they call for the release of Barrabas, who was in fact a condemned insurrectionist? The ESV says that he was a “robber” at the end of verse 40. A better translation of the greek is “insurrectionist”, or “revolutionary”.  The NIV is better here, I think, saying, “Now Barabbas had taken part in a rebellion.” (John 18:40, NIV84) The TNIV says, “Now Barabbas had taken part in an uprising.” (John 18:40, TNIV) The NET says, “Now Barabbas was a revolutionary.” (John 18:40, NET) These translations are more to the point, I think. It is true that he was “a robber” in the sense that he was caught trying to take something that didn’t belong to him. But the thing that Barabbas was trying to take was power… from the Romans. It is interesting that Jesus was crucified between two other “robbers”. These were most likely Barabbas’ partners in crime. Brothers and sisters, these men did not steal fruit from a fruit stand. They were involved in a revolution, which is the very thing that Jesus was accused of starting, claiming to be the King of the Jews.  The point is this. If the Jews were really concerned about helping the Romans put down insurrectionists, then why did they cry out for the release of Barabbas?

Brothers and sisters, Jesus was a righteous king. The Jews had nothing on him, and Pilate knew it. He repeatedly came to the Jews saying, “I find no fault in him”. So why did he crucify Jesus then? The sad truth is that he did it to appease the crowd and to save his own skin.

Jesus was and is a righteous king.

Jesus, is a Heavenly King

Secondly, let us consider Jesus as a heavenly king.

Did Jesus ever claim to be the King of the Jews? Well, the answer depends upon what you mean by “king”, doesn’t it?

This was Pilate’s chief concern. “So Pilate entered his headquarters again and called Jesus and said to him, ‘Are you the King of the Jews?’ Jesus answered, ‘Do you say this of your own accord, or did others say it to you about me?’ Pilate answered, ‘Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?’” (John 18:33–35, ESV)

Then Jesus answered the question directly, saying, “‘My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.’ Then Pilate said to him, ‘So you are a king’” Jesus answered, ‘You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.’” (John 18:36–37, ESV)

Notice three things:

One, Jesus made it clear to Pilate that he was a king. Jesus’ mission was to establish a kingdom. He was born into the world for this purpose, he said. To establish a kingdom. To obtain a realm. And to bring subjects into that realm. He answered the question, “Are you the king of the Jews?” in the affirmative.

Two, Jesus also made it clear as to what kind of king he was. His kingdom is “not of this world”. Jesus, therefore, had no aspirations to be an earthly king. He is not interested in overthrowing Rome, or any other kingdom for that matter. His kingdom is “not of this world”. His throne is not an earthly. His kingdom is not geopolitical. It is not, nor will it every be, anything like the kingdoms of this earth.

So does Jesus’ kingship poses a threat to Pilate or Caesar or any other kingdom of this world? The answer is no, not in the least (this seems to be a point that Constantine, and many of his kind,  overlooked). If his kingdom were of this world then his followers would be compelled to fight, he says. But Jesus told Peter to put his sword back in it’s sheath. What kind of king is Jesus, then? He is a heavenly one. He is a heavenly king. His kingdom is a heavenly kingdom. Does his heavenly kingdom impact the kingdoms of this world? Certainly it does! But it is at it’s essence a kingdom, “not of this world.” (Christians today need to give more thought to this as they consider the relationship between the church and the state, and also their views on eschatology).

Three, notice how it is that Christ’s kingdom is established and how it grows. Jesus said, “For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” (John 18:37, ESV)

Worldly kingdoms are established and advance by use of the sword. Military conquest is involved, generally speaking. The sword is the weapon of the state. But what is the weapon of Christ’s kingdom? How does it advance? Christ’s kingdom advances by the proclamation of the word. Truth is the weapon of Christ’s kingdom. Truth is the thing that conquers. When we pray, for the advancement of Christ’s kingdom we pray that his truth may prevail. We are praying that the Holy Spirit would bring men and women to believe in Christ’s truth and to live by it. This is how Christ’s kingdom grows.

And so Christ is a king! In fact he is the king. He is the King of the Jews, the one promised to King David long before the time of Christ. His kingdom is not of this world. And people are brought into it as they come to believe in the truth which Christ has delivered to us.

Jesus, is a Self Sacrificing King

Thirdly, let us consider Jesus as a self sacrificing king.

Here is the real reason why it is so difficult for us to see Jesus as a king. He won victory for those who belong to him in a most unusual way. He defeated his enemies, not by exerting his power, but by laying himself down. It was through death that he would bring life. It was through suffering that he would save. Jesus is our king! But he is our self sacrificing king.

In John’s narrative Jesus has already demonstrated that he had the power to conquer his persecutors. When they came for him in the garden and asked for him by name, he said, “I am he”, and they fell to the ground. In Matthew’s gospel we learn that Jesus told Peter “Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that it must be so?” (Matthew 26:52–54, ESV)

Jesus our great king earned victory by laying himself down. He submitted to the will of the Father. He gave himself up so that though death he might earn life. He laid himself down for us. He gave himself up. It was not for lack of power – it was not for lack of strength – he went willingly.

He died in our place. We deserve death, but he died for all who believe upon him. He served as our substitute.

The scriptures are clear that “all have sinned and fall short of the glory of God.” (Romans 3:23, ESV) The scriptures are also clear that “the wages of sin is death…” (Romans 6:23, ESV) But thanks be to God that “the free gift of God is eternal life in Christ Jesus our Lord.” (Romans 6:23, ESV) Why is it that eternal life is found in Christ? It is because he payed the penalty that we deserve. He died in our place, and on the third day rose again, conquering sin, Satan, and even death itself.

Friends, Romans 10:9 says, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, ‘Everyone who believes in him will not be put to shame.’” (Romans 10:9–11, ESV)

Jesus is our self sacrificing king. He laid himself down for al who believe. He is our substitute. The story of Barabbas illustrates this, doesn’t it?

Barabbas was a condemned criminal. He was indeed an insurrectionist. Matthew calls him “a notorious prisoner…” (Matthew 27:16, ESV) Luke tells us that he was “a man who had been thrown into prison for an insurrection started in the city and for murder.” (Luke 23:19, ESV) This man was a sinner. He deserved to die. All four gospels make the point this sinner was set free and Jesus the righteous one died in his place. When Christ was crucified, he was hung on the cross that Barabbas deserved.

This is picture of what Jesus has done for you and me and for all who believe upon him. Though we are guilty sinners deserving of condemnation, he took our place. He stood in for us. He endured the punishment so that we who trust in him won’t have to.

Peter reflecting upon of this wrote, “For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. 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 2:21–25, ESV)

Christ went to the cross as our king. He is a righteous king, a heavenly king, and a self sacrificing king. And when he rose from the dead on the third day he rose as our victorious king!

Application and Conclusion

Here is the question: Is Christ your king? Is he your Lord? Have you believed upon him? Have you received his word? Have you acknowledge your need, turned from your sin, and believed upon him for the forgiveness of sins? He is your Lord? Is he your Savior?

the truth of the matter is that you are not free. You have someone as Lord. Someone rules you. You are either in in bondage to sin, and servant of the evil one, or you are servant Christ. It is good to be Christ’s servant. It is good to have him as king.

For those already believing upon Christ, I ask this: Do you see him as king?

Paul prayed for Christians that they would. He said,  “I do not cease to give thanks for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.” (Ephesians 1:16–23, ESV)