Unavoidable
Notes
Transcript
Summary
Summary
The King of all the glory tried by evil men! Never in human history has the been a greater betrayal of justice than the trial and execution of Jesus the Messiah. Even in His humiliation, Jesus was in control. More than once in Luke’s gospel, Jesus makes clear that the Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised (Luke 9:22). Pilate was a means to this end, but he made every effort to avoid his role in the crucifixion of our Lord. At every turn in the course of the trial of Jesus before him, Pilate sought to lay the responsibility of dealing with Jesus on someone else. What we see take place in this exchange between Christ and Pilate makes a truth clear that applies to every person: we cannot avoid making a decision about Jesus. We either receive as Savior and Lord or we reject Him. There is no middle ground, and this decision is a matter of life and death that goes beyond this world into the next.
Context
Context
Pastor Josh noted last week that there were two trials, one Jewish and one Gentile that Jesus experienced. Each of these trials had three phases. The first three phases in the Jewish trial began with:
An effort at indicting Him before Annas, the real religious power in Israel, the former high priest.
The second phase before Caiaphas, the current high priest,
and third before the Sanhedrin, the Supreme Court of Israel, this in the middle of the night in clandestine fashion.
Now the Jews had no right to exercise capital punishment under Roman rule, so they turned to the Romans to execute Jesus. They claimed that Jesus was guilty of blasphemy because he claimed to be the Messiah, but they knew this would not be a crime for which the Romans would call for capital punishment. They had to invent a crime, and they did that on the way to Pilate’s praetorium:
1 Then the whole company of them arose and brought him before Pilate. 2 And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.”
The jewish supreme court claiming that they found Jesus misleading the nation to a revolution against Rome… forbidding people to pay their taxes to Caesar and claiming Himself to be king. They were trying to paint Jesus as a revolutionary and as a serious threat to Rome’s rule over the people.
The Gentile trial began with Pilate. Pilate did not… could not find Him guilty of anything. When Pilate learned that Jesus was a Galilean, he thought he found his way out and sent Him to Herod. Ultimately Herod came to the same conclusion: not guilty. So once again, Pilate is faced with Jesus, faced with an increasingly angry mob and faced with a decision. What will he do with Jesus?
They crowd had made up its mind. They did not want to hear about lack of evidence. hey didn’t want to her about the declarations of two leaders (judges) that Jesus is innocent, though that should have meant something to them since that connected to their own law:
15 “A single witness shall not suffice against a person for any crime or for any wrong in connection with any offense that he has committed. Only on the evidence of two witnesses or of three witnesses shall a charge be established.
So they were not interested in Roman law or Jewish law. They wanted Jesus dead, nothing else would do. Pilate knew this. Matthew’s account lets us know Pilate knew their motives:
18 For he knew that it was out of envy that they had delivered him up.
So what does Pilate know?
Justice cannot be served by killing Jesus because no evidence has been presented or discovered to justify such a judgement.
The Jewish people want Jesus dead because they hate Jesus. They are envious of Him. He has disrupted their preferred way of life.
Pilate also knows that the crowd is on the brink of a riot. Against from Matthew’s gospel:
24 So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; see to it yourselves.”
His efforts to avoid this decision… this trial failed. He had to deal with Jesus.
13 Pilate then called together the chief priests and the rulers and the people, 14 and said to them, “You brought me this man as one who was misleading the people. And after examining him before you, behold, I did not find this man guilty of any of your charges against him. 15 Neither did Herod, for he sent him back to us. Look, nothing deserving death has been done by him. 16 I will therefore punish and release him.”
18 But they all cried out together, “Away with this man, and release to us Barabbas”— 19 a man who had been thrown into prison for an insurrection started in the city and for murder. 20 Pilate addressed them once more, desiring to release Jesus, 21 but they kept shouting, “Crucify, crucify him!” 22 A third time he said to them, “Why? What evil has he done? I have found in him no guilt deserving death. I will therefore punish and release him.” 23 But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. 24 So Pilate decided that their demand should be granted. 25 He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.
Introduction
Introduction
One of the challenges of preaching is the tension that exists between seeking to make clear how a particular text applies to everyday life while not doing that at the expense of the message of redemption through Christ that impacts the entire bible. Take the text we are considering this morning for example. The main character in the text is Pilate. Yes, Jesus is here and is shown to be in control even while being unjustly tried, but Pilate was at the center of the passage’s focus. What is often said about Pilate here is that he vacillates. He knows what is right, but he is under intense pressure from the crowd. A strong leader holds fast to the conviction of what is right even in the face of opposition. Pilate vacillates, so the application to us today is not to vacillate like Pilate did. That is an application. We need to be prepared to stand for truth in the face of opposition. But, we don’t ant to loose sight of what’s happening here. Several chapters earlier Jesus said this to His disciples:
22 saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.”
Here it is in plain words. Very direct very simple. What has happening between Pilate, Jesus, the crowd and Barabbas was according to plan… the plan of redemption. So, while we do want to know how this text should impact our daily lives, we don’t want to loose the underlying theme of redemption upon which this event is taking place. Practical application is not incompatible with Christ-centered preaching, but bringing the two together can be challenging. This, in my estimation, is one of the reasons Pastor Josh is such an effective preacher is because he does that well.
The example of Pilate offers a great deal of practical application. There are many truths contained in the passage of Scripture that can and should impact our daily lives. But one truth that perhaps undergirds many of the ways this text can apply to our lives is seen in Pilate’s desperation to avoid Jesus.
FCF
FCF
Many attempt to avoid the response Jesus requires of them.
Do you remember what Pastor Josh said last week? Jesus doesn’t need our pity. When we consider the blatant miscarriage of justice here, and the despicable and brutal behavior of those who mocked and tortured Jesus, we may have an inclination to pity Christ. He doesn't need our pity. He requires that we look to Him as the one, true Savior. That what He did in His passion, His death and resurrection was necessary for sinners to have hope. That He secured the forgiveness of our sins, that we need a Savior and that only through Him can we be forgiven and have peace with God. This is unavoidable.
Main Idea
Main Idea
The response that Jesus requires from us is unavoidable.
While Luke does not record any words spoken by Jesus in this text, Jesus is shown to be in control. As we noted, Jesus already declared all of this must take place. But the example of Pilate is important here.
Analytical Question
Analytical Question
What insight does Pilates example provide about the response Jesus requires from us?
Pilate could not avoid
The innocence of Jesus (13-16)
The innocence of Jesus (13-16)
Pilate is still in flight mode here. He is desperate to avoid this whole thing. He appeals to the crowd’s sense of justice. He call everyone together in verse 13. The chief priests, the rulers and the people. And then says in verse 14:
I did not find this man guilty of any of your charges against him.
Pilate already made this declaration back in verse 4: I find no guilt in this man…
Who was there:
The chief priests: the religious leaders
the rulers: the social leadership
and the people: often the terms people is used to refer to those who are responsive to Jesus’ ministry, but here there seems to be a shift. There seems to be a new audience, a significant shift. The people are active participants. The nation is gathered to decide Jesus’ fate. Mark’s account lets us know that the chief priests stirred up the crowd to demand Barabbas be released and not Jesus so there was cooperation from the people.
And after declaring Jesus innocent in verse 14, he reminded the crowd the Herod didn’t find Jesus guilty of anything either.
What we see unfolding here is the striking testimony of Christ’s perfect innocence. Pilate and Herod recognized it.
The public execution of Jesus was about to take place, so it is good that his innocence is declared publically as well. Of course, again this is the plan of redemption.
9 And they made his grave with the wicked
and with a rich man in his death,
although he had done no violence,
and there was no deceit in his mouth.
Pilate disagreed with the accusations made against Jesus. Verse 14: you brought me this man as one who was misleading the people. And after examining him before you, behold, I did not find this man guilty of any of your charges.
Pilate appeals to the ruling of Herod in verse 15, and he offers to punish Jesus and then release Him. Pilate contradicts his own ruling here. Jesus isn’t guilty of anything but to appease the crowd, he’ll have Jesus scourged.
Pilate’s efforts to adjudicate this case fails. The fact that Jesus is innocent does not prevail in Pilate’s actions.
As Ryle says of this event:
The overruling hand of God so ordered the events of his trial, that even when his enemies were judges, they could find no fault and prove nothing against Him.
Pilate could not avoid dealing with the fact that Jesus was innocent. For Pilate, that Jesus was innocent was inconvenient to say the least. If Jesus were guilty of something, Pilate could have what he wanted… To avoid Jesus.
Again, the betrayal of justice here may tempt us to feel pity for Jesus. Certainly this is a sobering exchange. It is right for us to pause and humbly acknowledge that Jesus is the lamb of God. A perfect sacrifice.
That He is perfect is good. It is essential. This is why Jesus could atone for our sins.
The other week a group of us gathered together to discuss how we go about engaging people about spiritual matters. It’s a challenge especially when it is someone we don’t know. There are different approaches to personal evangelism. In the 70s and 80s, a popular approach was Evangelism Explosion. The late D. James Kennedy from Coral Ridge Presbyterial Church in Ft Lauderdale FL came up with this, and it became a popular way of engaging people ith the gospel. Perhaps one of the more difficult issues to deal with in personal evangelism is people’s sin. As with any legitimate approach to evangelism, the fact that people are sinners needs to be addressed. Part of how Evangelism Explosion handles that is by way of an illustration. It goes something like this:
Suppose someone who had a drivers license and drove for 80 years. On average he received two speeding tickets a year… That’s a total of 160 speeding tickets, but he never bothered to pay any of them. After eighty years of driving, the law finally catches up with him, and he has to appear in court before the judge. This man was an upright citizen, paid his taxes, was a good husband, a good father, loving grandfather and went to church. He told the judge this much, but the judge had the 160 unpaid speeding tickets. He could give no pass if he were to be a just judge. For justice to be served, the man would have to be found guilty and pay the fine.
The point is who can number their sins? All have sinned and fall short of the glory of God. This is our reality. Where’s the hope? It cannot be found in our comparing ourselves to to someone who we think to be guilty of more offensive sin than our own. Our hope is in the innocence of Jesus. He could pay our penalty our sin deserved because he was innocent. Its’s in Christ that God finds no fault in sinners.
Pilate was confronted with the innocence of Jesus, and instead of yielding to Him as Lord and Savior, he yielded to man.
This brings us to the next point of insight from the example of Pilate. Pilate could not avoid
The insistence of the crowd (18-23)
The insistence of the crowd (18-23)
Now before we move into this section, you may have noticed that there is no verse 17 in your bible. That because the most trusted manuscripts suggest that verse 17 is not orginal in Luke. Verse 17 in some of the manuscripts refers to the custom of releasing one prisoner at the Passover feast, and it is clear that Pilate desires to do just that in Luke’s account, but again it is most likely that reference to the tradition was not original to Luke. We do see it referenced in Matthews’s, Mark’s and John’s accounts.
The insistence of the crowd.
The crowd was not having any of what Pilate was saying. As we see in verse 18, they want Jesus killed and Barabbas released.
Pilate and the Jews did not have a good relationship. Pastor Josh pointed out last week how ruthless Pilate was from what happened in Luke 13. Remember that Pilate had mingled the blood of the Galileans with the blood of their sacrifices? A ruthless man.
There are historical sources outside of Scripture that let us know more of the relationship between Pilate and the Jews. After being named governor over Jerusalem, Pilate sought to have the people engage in idol worship. He displayed a symbol that was to reference Caesar as a god. This was incredibly offensive to the Jews, and previous governors in Pilate’s position knew how offensive it was so they did not display these idols to keep the peace. Pilate knew the people would be offended, but he wanted to assert his authority. The base of operations for the Romans in that area was Caesarea and Pilate went back there at one point. On this particular trip, the jewish people followed him and harassed him, demanding he remove those idols. He had the people meet him in the amphitheater where he had the Roman troops surround the people and threatened that they would be slaughtered if their harassing did not cease. Apparently the people remained defiant, and dared Pilate to cut off their heads. They had not weapons, so they were defenseless. Pilate knew if he went through with it without severe ramifications from the rest of the population and even more so from Caesar that Pilate would allow such a thing to happen over something so insignificant. There were other occurences like this, and all of them discredited Pilate as the authority in the land and Pilate hated the jews because of it.
And now, Pilate is now faced with another challenge to his authority. Another standoff between him and the people. Another reason that Pilate hated the people so much.
It’s clear the crowd is not interested in justice. Jesus was not an insurrectionist, he wasn’t a murderer, He wasn’t a revolutionary. Given the custom of releasing a prisoner at Passover, Pilate was banking on the people’s commitment to justice. Give us Barabbas is what they cried in verse 18. Give us the insurrectionist, the murderer, the revolutionary. Free him and kill the one who is innocent.
Matthew fill in some gaps here. Pilate asks the crowd a question:
17 So when they had gathered, Pilate said to them, “Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?”
and again Pilate knew they were jealous of Jesus.
To compound the pressure of this moment for Pilate, he receives a message from his wife. Again, Matthew lets us know:
19 Besides, while he was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that righteous man, for I have suffered much because of him today in a dream.”
It seems that even Pilate’s wife sees that Jesus was innocent. Don’t have anything to do with that righteous man. He’s not guilty and if you punish an innocent man there will be consequences. She’s so afraid the fear has entered her dreams.
All-the-while the religious leaders continue to press the crowd to demand Barabbas be freed and Jesus to be crucified.
The insistence of the crowd. Give us Barabbas and kill Jesus. You know, the name Barabbas means son of the father (bar = son, abba = father). This is what the crowds want. Do away with Jesus and give us ourselves.
Even after their emphatic demand that Jesus be crucified, Pilate asks them in verse 22, why? What evil has he done?
There was no evil in Jesus. No deceit. No malice. But people want themselves. They want to prioritize themselves, to indulge themselves, to placate themselves to pacify themselves, to worship themselves, and Jesus requires that we deny ourselves and follow Him.
Ryle describes the crowd as a standing warning that it is a fearful thing to reject the Lord Christ. This is the posture people have towards Jesus. That of the crowd
3 He was despised and rejected by men,
a man of sorrows and acquainted with grief;
and as one from whom men hide their faces
he was despised, and we esteemed him not.
Pilate continues with his futile efforts. End of verse 22: I will therefore punish and release Him.
John’s account fill is some more gaps:
4 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.” 5 So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!” 6 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.” 7 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.” 8 When Pilate heard this statement, he was even more afraid.
So Pilate brought Jesus out after having Him flogged, and declared Him innocent to the crowd. But the chief priests cried out crucify Him, crucify Him. Pilate made a last effort to free Himself from this disaster and suggested they the Jews take and crucify Him themselves. But things take another turn when they responded by appealing to their own religious law: We have a law that He ought to die because He has made Himself the Son of God. And in verse 8 we are told Pilate was even more afraid.
Why was Pilate afraid? Now this was not just a legal issue, it has now become a religious issue. Pilate tried to take a stand on the basis of justice, but now the religion of the people has been introduced into the conversation. Now he’s faced with the same issue he dealt with regarding the idols back when he first became governor. Now he’s violating their religious beliefs.
What does Pilate do. He goes back to talk with Jesus. Here’s the exchange:
9 He entered his headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer. 10 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?”
Pilate’s claim to have authority to free Jesus has already been disproven. He’s declared Him innocent more than once, but has not released Jesus because of fear. But then Jesus finally speaks:
11 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.”
Your sin is great Pilate, but the sin of Judas is greater. But you would not have authority over me unless it was not part of God’s plan of redemption. See we’re brought back to the big picture again.
22 saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.”
Judas, Annas, Caiaphas, Herod, the Sanhedrin, the crowd are all guilty before God. But God overrules the evil that men do. The sin of man does not have the final word. Your sin does not have the final say in your life.
The end of verse 23 tells us the voice of the crowd prevailed. This brings us to the final insight the example of Pilate provides us regarding the response Jesus requires from us.
The Innocent in place of the guilty (24-25)
The Innocent in place of the guilty (24-25)
The people’s protest works. Pilate, we are told in verse 24 decided that their demand should be granted.
Pilate condemns the innocent and acquits the guilty.
The bitter malice of the crowd is coming to fruition here.
As appalling as this is and as angry we may get at this blatant display of corruption, this is also what we thank God for.
21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
We thank God for this. These are soul-nourishing words. This is the gospel. Or
18 For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit,
Yes, the righteous for the unrighteous.
This is the nature of the atonement of Jesus. Penal in that Christ paid the penalty of our sin through His death. Substitutionary in that He substituted Himself for us… in our place because we could not pay the price.
Now this is speculation. When Barabbas learned he was set free, what did he think? I’m fairly certain he didn’t ask allot of questions, although he may have had allot of questions. He got out of that cell as quickly as he could, I suppose.
Do you think it’s possible that after Jesus was nailed to the cross and was lifted up, that among the crowd watching was Barabbas? The cross that Jesus was on was, humanly speaking, meant for Barabbas. Maybe Barabbas believed his actions of insurrection and even murder were justified by what motivated him to do what he did, but he also knew he was guilty, and that the punishment for his crime was death. Someone else…. someone innocent paid the price of his crime.
Conclusion
Conclusion
Earlier I suggested that the response that Jesus requires from us is unavoidable. I think we can see the unavoidable aspect of this claim. The example of Pilate made this clear. Despite his strength, his intelligence, his accomplishments, his position, his power and wealth he could not avoid dealing with Jesus. Jesus hardly spoke in the presence of Pilate, but Jesus was in charge. He required Pilate to respond, and there was nothing Pilate could do to avoid that response.
But what is the response that Jesus requires from us? We didn’t really address that yet. I think we can see it in the second part of Luke’s letter. The book of Acts chapter 3. The apostle Peter and John healed a lame man so that he was able to stand and walk. Of course this amazed everyone who saw it. A crowd gathered, and Peter addressed the crowd and preached Christ to them. Here is some of what he said in his sermon:
14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 15 and you killed the Author of life, whom God raised from the dead. To this we are witnesses.
The people hearing this from Peter were reminded of the evil of that day. When they demanded that Jesus be killed instead of a murderer. What hope did they have?
17 “And now, brothers, I know that you acted in ignorance, as did also your rulers. 18 But what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled. 19 Repent therefore, and turn back, that your sins may be blotted out,
Would God forgive them? Would God forgive those who insisted… demanded that Jesus be put to death? Did they cross the line of no return? No. There is no sin that God will not forgive when sinners repent. This is the response that Jesus requires. It is a merciful requirement. It is a loving requirement. Repent and believe. As sinner repent and believe, their sins are blotted out. They are erased. Their record of debt is cancelled.
Jesus is unavoidable. Come to Him. Repent and believe.
The love of Christ is baffling when we consider who He is and what He has done. It makes sense that it would occur to someone to ask what wondrous love is this? Perhaps we can take that question with us as we leave this place today and reflect on the love God has shown and shows to His people.
Benediction
Benediction
14 The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.
