Jesus, the Atonement (Luke 23:26-56)

Introduction

If you have your Bible, please turn it to Luke 23:26-56.

This is the passage that Josh just read for us and I’ve chosen it because it reflects why exactly we gather together on Good Friday—to reflect on the death and burial of Jesus Christ. Now, I will say that we can actually look at the death and burial of Jesus from several different vantage points—so, we can look at the symbolism behind the crucifixion, we could look at physical aspects of the crucifixion, we could look at the emotional aspect of the crucifixion and various others, but I would argue that to get too focused on these different vantage points would actually miss the point of what is actually happening during the crucifixion.

How do I know this? Because most Christians today, when they think of the crucifixion, think purely of the physical torment that Jesus faced while being tortured and while be crucified. This is reflected in that when Hollywood decided to make a movie about the death of Jesus, everything in the movie is based on the physical torment of the crucifixion, but if you understand what’s actually happening during Jesus’ death, you recognize that just focusing on the physical pain of the crucifixion actually misses the point. In reality, the physical torment of Jesus’ death is just a fraction of what Jesus was actually going through and this evening’s passage actually helps us see that.

We’re not going to read the passage again because Josh just read it for us, but let me explain how exactly we’re going to break the passage up: (1) The Daughters of Jerusalem (26-31), which records a unique statement that Jesus says to some of the mourners who are watching Him as He is led to be crucified; (2) The Crucifixion (32-38), which records the event itself along with some statements being made about Jesus, to Jesus, and even from Jesus; and (3) The Death and Burial of Jesus (44-56), which records His actual death, being taken off the cross, and buried in a tomb. The goal for this evening is for you to see that Jesus’ death wasn’t about the physical torment, but rather the spiritual torment that He endured as a result of His atoning for our sins.

Prayer for Illumination

The Daughters of Jerusalem (26-31)

Our text starts with Jesus being led to the location for His crucifixion.

Per Roman policy, the crucified is to carry their own cross to their crucifixion through the streets of the city.

There are at least two reasons for this:

First, it’s meant to humiliate and hurt the one being crucified.

Second, it’s meant to be a warning to anyone in the city that might be thinking about rebelling against Rome.

As you know, Jesus at this point had already been beaten so much that He was no longer recognizable and He was too physically weak to be able to carry His cross.

So, the Roman soldiers force Simon of Cyrene to carry the cross behind Jesus.

And as Jesus is being led through the city, there’s a great multitude of people who are following Him, who are mourning and lamenting for Him.

Lamenting carries the same idea as a funeral dirge—it’s the same sort of atmosphere, though it’s doubtful that they’re singing like you would in a funeral dirge.

Essentially, what’s happening is that they know that Jesus is already dead—they know that the Romans are going to execute Him and by this point in time, He’s already done for.

Jesus, however, does something that might be unexpected in vv. 28-31 in that He turns around and tells them to not weep for him, but rather weep for themselves and for their children.

It’s a little shocking that He would make a statement like this considering what He’s in the midst of dealing with—meaning the crucifixion itself, but what He says is a prophecy of what is to come and it’s a little bit telling of what all is happening.

Jesus knows that there’s no genuine reason for weeping, mourning, and lamenting over His physical torment because everything that He’s going through was prophesied in Isaiah 53 and other Old Testament passages.

However, Jesus is omniscient—He knows all things, and thus, He knows when something is about to occur—many scholars believe that this is referring to the Fall of Jerusalem.

Regardless of the exact event, Jesus says that what’s about to happen will be so terrible that the people will say that it would’ve been better if they didn’t have kids and it would be better for the mountains around them to fall on them.

This statement from Jesus helps us put into perspective everything that is happening.

Again, the issue at hand isn’t the physical torment that He’s facing.

There’s much more going on than just the physical crucifixion itself.

The text continues after Jesus’ brief statement to the women of Jerusalem with the crucifixion itself, but notice that Luke doesn’t really tell us too much about the physical details of the crucifixion. We’re actually told of two people who were being crucified alongside Him.

The Crucifixion (32-38)

In v. 32, we read that “two others, who were criminals, were led away to be put to death with him.” And when all three of them are in the place where they are to be crucified, Jesus prays a prayer in v. 34, “Father, forgive them, for they know not what they do.”

That prayer concerns the people who are crucifying Him, which really gives us some insight into the whole situation.

Historically, Jewish people have been persecuted during times like the Holocaust. I once asked a history professor why she thought that the Jewish people had faced so much persecution in their more modern history and she suggested a lot of it had to do with the perceived notion that they were primarily responsible for Jesus’ crucifixion.

The reality is, that according to Stephen in Acts 7, they were responsible for their own behavior, but according to Jesus and according to Paul, their part was really just fulfillment of God’s overall plan for the death, burial, and resurrection of Jesus.

Jesus knows this, and thus, He prays for the forgiveness of their part in all this.

There are a handful of other details worth noting about the crucifixion in vv. 32-38:

In v. 34b, you see the casting of lots for His clothing—that’s not a random detail, that’s a fulfillment of Psalm 22:18.

In v. 35, “the rulers scoffed at him,” which just means they ridiculed Him, we see their words recorded, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!”

Even the soldiers ridiculed Him saying, in v. 37, “If you are the King of the Jews, save yourself!”

Note also Lukes statement that he was offered sour wine—that’s a fulfillment of Psalm 69:21 and the inscription that was written over him, “This is the King of the Jews.”

Again, we’re not really give many details about the physical aspect of things, but we do see another conversation given in vv. 39-43.

Remember, Jesus is crucified with two criminals and one of them joins in with the ridicule, in v. 39, “Are you not the Christ? Save yourself and us!”

The third person then responds with a rebuke, in v. 40, “Do you not fear God, since you are under the same sentence of condemnation?”

He goes on to say that the two criminals belong there, they deserved what was happening to them, but he also says that “[Jesus] has done nothing wrong.”

And in faith, he tells Jesus in v. 42, to “remember [him] when [He comes] into [His] kingdom.”

Of which Jesus responds, “Truly, I say to you, today you will be with me in paradise.”

There’s a lot that can be said about that brief conversation concerning the fact that faith alone is sufficient to save.

As a side-point—some use the example of the thief on the cross as an argument that it is proof that you don’t need baptism to be saved—let me just point out that it is true that you don’t need to be baptized to be saved, but this isn’t the passage to prove that you don’t need baptism because Jesus doesn’t tell us to baptize new believers until after this event.

This is, however, a solid argument that faith alone is sufficient to save.

And it’s interesting, that during this time when Jesus is facing excruciating physical pain, He’s still voicing that this man is spiritually saved because of His faith.

Again, I’d argue that it’s indicative of the fact that while we get distracted by all the physical pains that Jesus was going through, it’s not really on His mind as much as it is on our minds.

The last section of the text for this evening then speaks of Jesus’ death and burial.

The Death and Burial of Jesus (44-56)

Let me point out again, that the main point here wasn’t the physical death of Jesus, but spiritual matters.

So, the Bible says in the sixth hour, which is noon “there was darkness over the whole land until the ninth hour,” which was 3pm.

We aren’t really sure what caused the darkness—it’s clearly an unnatural event. And it, tied with the fact that “the curtain of the temple was torn in two” has caused some commentators to speculate as to what all it meant.

What seems to be the majority of commentators believe that the darkness and the tearing of the curtain was symbolic of God’s displeasure over what had happened.

Some argue that the symbolism is that of separation from God as a result of Jesus’ crucifixion.

Personally, I don’t think the two events share meaning, I think they mean two different things.

I believe that the darkness was symbolic of darkness reigning over the earth because of the death of Jesus. John Martin makes a similar argument.

And I believe the tearing of the curtain is symbolic of the fact that people now had freer access to God without the Old Testament sacrificial system.

But because Scripture doesn’t explicitly state the purposes of these events, we can’t be overly dogmatic about it.

If the darkness was symbolic of the darkness reigning on earth because of the death of Jesus and if the curtain tearing is a symbolic event of the free access God’s people now had to Him—in conjunction with all that we have seen throughout this whole account—including Jesus’ statements to various people and His lack of concern about His physical ailment, then again, it points to the spiritual nature of what’s happening during the crucifixion.

Yes, Jesus suffered tremendous physical pain.

Yes, Jesus suffered significant emotional pain.

Yes, Jesus’ crucifixion is overflowing in terms of symbolism.

But, the reality is that the crucifixion is primarily a spiritual event, not a physical event.

We’ll come back to this in the application.

The last few verses close this section of the passage with the burial of Jesus.

Jesus is given a tomb by a man named Joseph, who is a member of the council.

The Bible describes him as a good and righteous man—the statement that he’s a member of the council concerns the Sanhedrin—the ruling party of the Jewish people.

The Sanhedrin is the council that makes all the Jewish leadership decisions and v. 51 tells us that he did not “consent to their decision and action; and he was looking for the kingdom of God.”

Or, in other words, he realized that what was happening to Jesus was wrong and illegal. And unlike his peers, he actually was looking for salvation.

He wanted to find the kingdom of God.

So, he provides a tomb and he goes to Pilate and asks for Jesus’ body. He wraps Jesus in linen and lays him in a tomb that had never been used.

And because it was the “day of Preparation” for the Sabbath, the remaining burial rituals were prepared for, but not acted on.

Instead, they “rested according to the commandment” on the Sabbath

At this point of time in the historical record of Jesus’ life, death, burial, and resurrection—Jesus is physically dead. His disciples are mourning, weeping, and lamenting; some have come to the realization that Jesus is who He said He was (like the Roman soldier who witnesses Jesus’ crucifixion), but I’m arguing again, that this event is not primarily a physical event and I can prove that by referencing Isaiah 53, which was our Call to Worship. Let me read you the last few verses of Isaiah 53 and then we can talk about application:

Isaiah 53:10-12 says,

“But the LORD desired To crush Him, causing Him grief; If He renders [His soul] as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand.

As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, For He will bear their wrongdoings. . . . Because He poured out His life unto death, And was counted with wrongdoers; Yet He Himself bore the sin of many, And interceded for the wrongdoers.”

Or, in other words—it was the Father’s plan and desire to crush Jesus for our sins, but note that the crushing that’s being spoken of at the end of Isaiah 53 isn’t a physical crushing, but a crushing of His soul. Jesus spiritually is crushed for our spiritual wrongdoings. Jesus spiritually justifies His people through the spiritual crushing of His soul by the Father. There’s a reason why the other Gospel authors record Jesus’ statement, “Eli, Eli, lema sabachthani,” “My God, my God, why have you forsaken me?” It wasn’t because of the physical pain—it was because God the Father poured out His wrath against sin on Jesus, who bore our sins on the cross.

That brings us to our application—a spiritual exposition leads to a spiritual application. So, how do we apply this today? We do this primarily in two ways

Application

First, we reflect on, we meditate on, and we consider the death of Jesus Christ and what it means spiritually.

In part, we already have applied this by coming together and reflecting on the death and burial of Jesus Christ.

As I mentioned Sunday morning, we do this every time we take part of the Lord’s Supper, but just like I said on Sunday, this is really something that we ought to do every day.

Remembering and reflecting on the death and burial of Jesus Christ ought not end today nor should it only occur on Sunday mornings—it should be a daily practice.

How this looks everyday may be different, but the idea is for you to actually reflect, meditate, and consider what the death of Jesus means for you as a Christian.

This means that it’s probably more than just saying, “thank you Jesus for dying for me” in your head.

So, how exactly should this reflection, meditation, and consideration of the death of Jesus look?

Sometimes it might look like you praying at length and giving thanks for how Jesus’ death atones for your sins.

Occasionally, it might look like you singing praise and worshiping the Lord because Jesus’ death means you have salvation.

Maybe it looks like you, when you sin, recognizing the tremendous sacrifice that Jesus paid for you and then responding in mourning, lamentation, and repentance for your sin.

Do you see what it’s like to reflect, meditate, and consider the death of Jesus?

You need to reflect, meditate, and consider the death of Jesus and how it affects you spiritually.

Second, we allow the truth that Jesus died to atone for us to effect the way that we live.

When we consider the cost of our sin—that we deserved the wrath of God poured out on us, but Jesus took the wrath of God in our place—it ought to compel us to live differently. In particular, it should affect three areas of our lives: our sin, thanksgiving, and worship.

Our thoughts concerning sin—when you recognize the high cost of your sin, it should cause you to hesitate when you’re tempted with sin.

When you keep the death and burial of Jesus Christ on the forefront of your mind, you’ll take wages of sin more seriously.

Or, in other words, when we take seriously the cost of our sin and we reflect on the death and burial of Jesus Christ regularly, it should slow down our desire to sin.

Likewise, when we keep the death and burial of Jesus Christ on the forefront of our mind, it results in us recognizing how much Jesus has actually done for us, which ought to compel us to give thanks and worship.

Thanksgiving—Scripture is actually pretty clear that our lives as Christians ought to reflect a life of thanksgiving.

In fact, we’re told that in everything we ought to give thanks because that is the will of God in Christ Jesus concerning you.

So, there’s a reality that if our lives aren’t filled with thankfulness, perhaps we don’t understand the Gospel as well as we ought to.

Because truthfully, if we understood the Gospel well, our lives would be filled with thanksgiving and then worship.

Worship—our lives are to be all about worship of the King of kings and Lord of Lords.

Our lives ought to be all about our eternal King, our Passover Lamb, our Atonement.

The issue is that often, we’re busier worshiping other people and things and we neglect our worship of the King of kings and Lord of lords.

Often, the reality is that we worship ourselves and that’s revealed in our use of time, money, and resources rather than Jesus Christ who atoned for our sins.

The truth of Jesus’ death and burial ought to result in right thinking about sin, thankful living, and worshipful purpose.

Truthfully, anything less than this is taking for granted what Jesus has done for you.

And in reality, taking for granted what Jesus has done for you will result in you taking the name of Jesus in vain—claiming to be a Christian, but not actually living like a Christian.

You need to allow the truth of Jesus’ death and burial to influence every aspect of your life.

Really, what we learn from Good Friday is that Jesus died to atone for your sin. Keep this truth on your mind and in your heart and allow it to influence your life to reject sin, be thankful, and worship the Lord.