Sermon Tone Analysis

It is surprising that Luke has not included the clearest statement about the meaning of Jesus’ death, the saying about how he gave his life as a ransom (Mk 10:45; Mt. 20:28; compare Lk. 22:27).

Many scholars think the reason is that there is no room for Jesus’ substitutionary death in Luke’s theology.

But there is a better explanation for Luke’s omission.

He has preferred to explain the meaning of Jesus’ death through the story he tells rather than with theory.

Lord God, bless Your Word wherever it is proclaimed.

Make it a Word of power and peace to convert those not yet Your own and to confirm those who have come to saving faith.

May Your Word pass from the ear to the heart, from the heart to the lip, and from the lip to the life that, as You have promised, Your Word may achieve the purpose for which You send it, through Jesus Christ our Lord, Amen.

Lord God, bless Your Word wherever it is proclaimed.

Make it a Word of power and peace to convert those not yet Your own and to confirm those who have come to saving faith.

May Your Word pass from the ear to the heart, from the heart to the lip, and from the lip to the life that, as You have promised, Your Word may achieve the purpose for which You send it, through Jesus Christ our Lord, Amen.

We have come to the Last Sunday of the Church Year in this, the last cycle of the Three-Year Lectionary, Cycle “C.”

I find it interesting that, Cycles “A” and “B,” along with the Gospel Reading for the One-Year Lectionary, take the 2nd coming and Judgment Seat of Christ, an apocalyptic theme, as the subject for the Last Gospel Reading of the Church Year.

Not Luke, though.

Sigurd Grindheim, author of the book, Introducing Biblical Theology, wrote the following about the unique elements of Luke’s Gospel in relation to Christ’s death:

In his story of Jesus’ crucifixion, Luke tells us that the people and the rulers were watching and said: “He saved others; let him save himself if he is God’s Messiah, the Chosen One” (Lk.

23:35).

There is a deep irony in these words.

The mockers were unaware of the profound truth they were expressing, but the audience of Luke’s Gospel can understand: Jesus could not save himself, and the reason was precisely that he had saved others.

The climactic moment of Christ’s Mission, of the Missio Dei, is not the Easter Story, the Resurrection of Jesus from the dead.

The Historic Christian Faith holds that Christ reconciled us to the Father through His death.

Jesus’ Death in Luke’s Gospel

It is surprising that Luke has not included the clearest statement about the meaning of Jesus’ death, the saying about how he gave his life as a ransom (Mk 10:45; Mt. 20:28; compare Lk. 22:27).

Many scholars think the reason is that there is no room for Jesus’ substitutionary death in Luke’s theology.

But there is a better explanation for Luke’s omission.

He has preferred to explain the meaning of Jesus’ death through the story he tells rather than with theory.

In his story of Jesus’ crucifixion, Luke tells us that the people and the rulers were watching and said: “He saved others; let him save himself if he is God’s Messiah, the Chosen One” (Lk.

23:35).

There is a deep irony in these words.

The mockers were unaware of the profound truth they were expressing, but the audience of Luke’s Gospel can understand: Jesus could not save himself, and the reason was precisely that he had saved others.

One of the criminals that were crucified with Jesus hurled similar insults at Jesus (Lk.

23:39), but the other criminal had a better perspective.

He said: “ ‘We are punished justly, for we are getting what our deeds deserve.

But this man has done nothing wrong.’

Then he said, ‘Jesus, remember me when you come into your kingdom’ ” (Lk.

23:41–42).

Jesus’ answer, “Truly I tell you, today you will be with me in paradise” (Lk.

23:43), is one of the most beautiful statements of the gospel in the whole Bible.

Because Jesus died innocently, he could take the guilty criminal with him to paradise.

The climactic moment of Christ’s Mission, of the Missio Dei, is not the Easter Story, the Resurrection of Jesus from the dead.

Indeed, the earliest readings from Mark’s Gospel, if you accept the idea that his was the first one written, treat the Resurrection almost as an after-thought.

Those readings end at , with two words in Greek:

The Historic Christian Faith holds that Christ reconciled us to the Father through His death.

In our fear and hatred of death, and because of the pain that is associated with death, we avert our eyes from it.

We prefer to look at Easter Sunday, with its bright and victorious declaration, “He is risen - He is risen indeed, Hallelujah!”

But the Resurrection only has value because of “the holy, innocent, bitter sufferings and death of [God’s] beloved Son, Jesus Christ...”

This test is intensely focused on Jesus.

In other readings this year, we saw Jesus and those with whom he was engaged, whether it was a person needing to be healed or delivered from demonic possession, or people whom he was teaching, or people who were opposing Him.

This text truly centers our focus on Christ.

The other participants change from the crowds who were mourning His suffering, the soldiers and rulers who mockingly derided His status as the Messiah, and the two “evildoers” who were crucified with Him.

The first group sympathized with Jesus, but had no understanding that His suffering was neither a travesty of justice nor a tragedy.

Instead, it was part of the Missio Dei.

As a result they wept for Him, not seeing the fulfillment of the Word of God.

There are those today who admire the Church and mourn the way society scorns the ministry of the Church, not understanding that this is what God told us would happen.

The first group sympathized with Jesus, but had no understanding that His suffering was neither a travesty of justice nor a tragedy.

They only understood the situation with their fleshly minds.

As a result they wept for Him, not seeing the fulfillment of the Word of God.

There are those today who admire the Church and mourn the way society scorns the ministry of the Church, but they have no insight in the Spirit that this, too, is in the will of God, declared by the Spirit for our comfort.

The second group celebrated, not that God’s work of salvation was being accomplished, but that the One who exposed their wickedness was seemingly being eliminated.

Today’s counterpart desires the marginalization of the church so that their worldly lusts will become acceptable in society.

The second group celebrated, not that God’s work of salvation was being accomplished, but that the One who exposed their wickedness was seemingly being eliminated.

Today’s counterpart desires the marginalization of the church so that their worldly lusts will no longer be exposed as sins against the King of glory.

Neither of these groups share in Christ’s afflictions.

They have no part in it.

It is different with the two criminals.

They are with him on Golgotha.

They suffer with Him.

They share something else.

Two sentences, the first a question, the other a demand.

The first sentence introduces an interesting idea.

Believe it or not, the expected answer to his question is “Yes,” not “no.”

On some level, this criminal has actually verbalized the truth that Jesus is the Messiah.

His problem lies in the second sentence.

In effect, he says, “You are the Messiah, aren’t you?

Then save yourself - and us!

Use your power, Jesus, to get us out of this pain.”

There are those who are part of the Church on earth, who recognize the authority of God and the Lordship of Christ, but expect and even demand that God uses His power to make their earthly lives comfortable.

Their prayer is not “Let Your Kingdom come,” but “let my kingdom come.”

The significance, as Paul points out here, is not in terms of our justification, but in terms of Christ’s vindication.

The proof of Christ’s ministry is that He rose, because His Resurrection justifies Him before men, just as His death justifies us before God.

Because Jesus is risen, those who reject the Gospel are without excuse.

The second does not call Jesus “the Christ.”

He does acknowledge Him as King.

He recognizes that he deserves what is happening to him, that he is, indeed, a poor, miserable sinner, against the laws of men, but also against the Law of God.

He then speaks to the One who is able to keep him from falling, “Remember me when You come into Your Kingdom.”

Paul explains this to us in his Epistle to the Philippians.

Jesus had to end His life, in order for us to have life.

He had to lay His life down, so that He could raise us up to newness of life.

The life and ministry of the Church, which is His Body, is no different.

We must lay down our lives in Ministry, in order that others would have life in Jesus’ name.

Trying to maintain earthly relevance by surrendering the proclamation of the pure Gospel and choosing instead to proclaim messages that are nothing more than untempered mortar, pacifying pablum that leave people in darkness, alienated from the life of Christ, and still dead in trespasses and sins, while they might make us popular in the world, will not make us more useful to God, but completely useless, both to God and to men.

it is true, they didn’t know what they were doing, that’s why they said the things that they said.

Nothing that they said was true, including the inscription that Pilate had posted above His head, “This is the King of the Jews.”

Those words were false, not becasue of what they said, but because of what they didn’t say.

Our Lord Jesus Christ, is not the King of the Jews only, He is the King of Kings and the Lord of Lords.

He is not the Messiah of the Jews only; He is the Savior of the World!

So we are called, not only to those who we expect will respond positively, but to all for whom Christ died, and especially to those who are in the most need of His mercy.

Remember the words of our Lord, who said,

(ESV) — 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

While our flesh tells us to hide behind our walls, our liturgy, and our hymnals, where we can receive the affirmation of those who share our culture and traditions, those who don’t know what they don’t know, those who think that baptism doesn’t now save you, who think that “This is not My Body, given for you,” need to hear the truth as it is in Christ.

It is Christ who built His church, not man.

It is Christ who determines what it is to “worship Him in Spirit and in truth,” not people who think that the purpose of coming together is the entertainment of the hearers, and the tickling of their ears.

He shared in Christ’s sufferings, and rejoiced in the fulfillment of the Missio Dei.

He put his trust in the Savior, not to make things better on earth, but to fulfill all His purpose.