The King who was not a King
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Introduction
Introduction
The Westing Game summary -
The bible has a story line in it called the Messiah. The Messiah was a promised individual who would end oppression to God’s people and rule over them as well as other nations. The Messiah was in fact, to be a king who rules. In the minds of all, a king is supposed to rule over others but in our text tonight others appear to be ruling over him. A king is supposed to be respected by his subjects, but in our text tonight Jesus is not. A king is supposed to be more valuable than a criminal, but in our text tonight Jesus is treated as one. A king is supposed to have power over his enemies, but in our text tonight Jesus’ enemies have power over him. A king is supposed to save himself, but in our text tonight Jesus does not. In our text tonight the climax of the mystery the Messiah, the one who was promised to reign and rule, dies, and in the eyes of all his reign has come to an end.
Exposition of the Text (Luke 23)
Exposition of the Text (Luke 23)
Tracking the Movements of Jesus
From heaven: Christmas story and Jesus identified as the “son of God”.
the son of Enos, the son of Seth, the son of Adam, the son of God.
In the Wilderness
And Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness
Luke 4:
In Galilee
And Jesus returned in the power of the Spirit to Galilee, and a report about him went out through all the surrounding country.
Luke 4:14
Toward Jerusalem
When the days drew near for him to be taken up, he set his face to go to Jerusalem.
In Jerusalem
The inhabited of Jerusalem, both Jews and Gentiles (Romans), try to send him back.
To Galilee
When Pilate heard this, he asked whether the man was a Galilean. And when he learned that he belonged to Herod’s jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time.
Luke 23:
To the wilderness (Death)
Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last.
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And Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness
Luke 4:
Jesus King of the Gentiles ()
[] It helps me to look at the Gospels or historical narrative literature in the same way as I would a play. When you want to change scenes you will typically draw the curtain. In this case, we start chapter 23 with Jesus being brought before Pilate. The council, elders, chief priests, and scribes, hear what they need to hear of Jesus in chapter 24:66-70 and now they are ready to turn him over to the authority for punishment. And keep in mind that we learn from earlier in Luke that death is the only acceptable punishment.
And the chief priests and the scribes were seeking how to put him to death, for they feared the people.
Luke 22:
And here in we see how far they are willing to go in order to see this fulfilled.
[] - The council has a threefold accusation of Jesus:
First - Jesus is “misleading our nation”
“misleading” - means twisting
Second - Jesus is “forbidding us to give tribute to Caesar”
Third - “saying that he himself is Christ, a king”
What is fascinating here from a literary standpoint is that Pilate focuses on the what I would argue is the least significant of the three accusations. If Jesus is “misleading our nation” maybe he is fearful there will be a rebellion. This would not be good for Pilate if there was a rebellion in his district. Or if Jesus was truly “forbidding us to give tribute to Caesar” this would be less tax revenue. I don’t know much about government but I do know that if you don’t try to lead a rebellion and pay your taxes they tend to leave you be…most governments. But why does Pilate hone in on the “king” accusation. By asking Jesus “Are you the King of the Jews?”, he is trying to diffuse the situation by mocking both Jesus and his accusers. I mean if you’re Pilate, how could this prisoner in your possession truly be a King and be a threat to you? Hence, the mockery. Jesus responds in the same fashion to Pilate as he did to the council, “You have said so” (contrast to “You say that I AM” ego imui), which convinces Pilate that he’s nuts or this isn’t a serious situation and he chooses to dismiss Jesus. We’ll…poor Pilate misread the situation because this puts Jesus’ accusers in rage and they double down on the first accusation that he’s misleading the nation. But his ears perk up again at an unlikely accusation…he’s from Galilee.
[] - Jesus before Herod
Pilate sees that his attempts to mock or belittle this situation has only caused it more turmoil or he knew that Herod wanted to meet Jesus or a little of both he send’s Jesus to Herod. At the end of verse 7, we see a phrase that our church loves because highlights the providence of God, “who was himself in Jerusalem at that time.” The 1689 Baptist Confession says regarding God’s work of providence:
Confessing the Faith: The 1689 Baptist Confession for the 21st Century V. Divine Providence
God, as the righteous Judge, sometimes blinds and hardens wicked and ungodly people because of their sins. He withholds His grace from them, by which they could have been enlightened in their understanding and had their hearts renewed.18 Not only that, but sometimes He also takes away the gifts they already had and exposes them to situations that their corrupt natures turn into opportunities for sin.20 Moreover, He gives them over to their own lusts, the temptations of the world, and the power of Satan, so that they harden themselves in response to the same influences that God uses to soften others.22
Or as I like to tell my children, God has planned all things, then I typically what types of things?, the good and the bad for his glory. Then I reinforce this truth with another question, “In what event can we see most clearly the providence of God?” Answer: the cross. Is it good that Jesus died? Yes. Is it bad that Jesus died? Yes. Then you can start to see the complexities of God’s providence and his glory which will providence a framework of faithfulness for the believer. What should they do when they encounter the “bad” things of God’s providence? Be. Like. Jesus.
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Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.
Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.
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. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.
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.
1 Peter 3:2
1 Peter 3:21-
-25
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1 Peter 2
This little phrase in verse 7 is a reminder that as the stages lights darken the spotlight is still on the true King.
This time Jesus makes no answer to Herod. Why not? I’m not 100% sure but I think Jesus is done with the leaders and authorities because in the Gospel of Luke he no longer addresses them. He will speak again to the crowd, then to God, and then to the prisoner on the cross next to him and not again until after the resurrection.
Verse 10, we see the leaders trailing Jesus wherever he goes to continue the accusations. The word “vehemently” here is used only one other time in the bible by Luke in describing Apollos’ “powerfully refuted the Jews in public, showing by the Scriptures that the Christ was Jesus.” Jesus is then mocked and dressed up in fancy clothes and sent back to Pilate.
Verse 12, Herod and Pilate become friends because of Jesus. It’s relevance to the story? Not sure.
We see now in verse 13-16 that Pilate has doubled down on his original claim of Jesus’ innocence and sentenced him to be punished and released.
[] - The Jews Double Down on Judgment
Verse 17 - is omitted from as it is a textual variant.
Summary of textual criticism if you want.
The opposition has anticipated this and is now very specific in their requests of Pilate. They want Barabbas.
Who is Barabbas?
Another prisoner with the following charges.
Insurrection “in the city”
Insurrection means = a violent uprising against an authority or government.
The irony of the Jewish leaders is impressive. “They, not Jesus, are the real enemies of peace and of Rome. Barabbas is truly guilty of the very crimes they have charged Jesus with committing - “misleading the people.” (David Garland, p908)
Murder
No additional details are given but this is to amplify the irony on the Jewish leaders.
The point here is not merely the contrasts between Jesus and Barabbas but the fact that the Jewish leaders were willing to accuse Jesus of insurrection and free an insurrectionist and murder Jesus to set a murderer free.
Verse 20, Pilate persists in Jesus’ innocence but the people continue to push him to murder Jesus. This is what is happening in verse 21. Now the leaders have push Pilate to the specific task: crucify the Messiah.
Verse 21, Pilate, for the third and final time reasons with the accusers but to no avail. The accusers have dug in and will not see anything other than Jesus crucified. Verse 23, “their voices prevailed” and Pilate compromises. Who is at fault here? Everyone. The crowd, the Jewish leaders, and Pilate. Don’t feel sorry for Pilate here either, Luke points him out to be equally as bad if not worse than the leaders. Pilate states three times that he’s innocent but yet perverts justice and releases Barabbas and sentences Jesus.
Jesus King of the Jews ()
Jesus’ plea to the Crowd ()
Simon or Cyrene - likely an visitor of Jerusalem much like the Ethiopian eunuch but becomes a model of all believers, following Jesus and carrying their cross. (Garland, 918)
And he said to all, “If anyone would come after me, let him deny himself and take up his cross daily and follow me.
Women
They are singled out as mourners for Jesus as they know he is going to his death. But Jesus offers them a warning of his teachings in the temple from the previous chapters. This a reference to the Olivet discourse which points to the eventual destruction of Jerusalem in AD 70. In other words, Jesus is saying to them do not lament and mourn me, but lament those who will perish in the upcoming destruction.
Verse 21 - for if they (“Romans”) do these things when the wood is green, what will happen when it is dry?”
Importance of letting the wood dry. It takes a lot of assistance to get green wood to burn.
Jesus
All throughout the book of Luke, Jesus is more concerned with others than himself. We use the acrostic JOY (J-Jesus, O-Others, Y-Yourself) as a way to set our priorities but Jesus’ acrostic presented in the gospel of Luke is just O, others. He is all about others. In this climatic scene he is about warning others. (Garland, 918-919).
Jesus’ promise on the Cross ()
Luke slows things down with verse 32 and 33 and sets the scene for the crucifixion.
Verse 34 - like verse 17 is a textual variant. We customarily have this as our seven sayings of Jesus on the cross. There is more or stronger evidence that this should be included rather than verse 17. Me personally, I think whether it’s included or not it doesn’t impact the story. It seems to capture explicitly the fact that Jesus cares more about others than himself. Like you saw the warning in the previous verses to the “daughters of Jerusalem” now on the cross, you see the same “others” centered comment coming from Jesus on the cross. Again, Jesus is about “others” not himself.
The King Can’t Save Himself [Luke 35-44]
Three times it is mentioned, “He can’t save himself”
rulers in vs 35
soldiers mock him in v37
one of the criminals in v39
King mentioned
People who should have recognized him as Messiah reject him.
People who should have recognized him as King reject him.
What is the purpose of the criminals next to Jesus?
They contrast Jesus’ innocence.
Even the criminal believes this Jesus doesn’t deserve this.
One represent the people’s condemnation.
One represents the people’s salvation.
Both represent the dividing line of all people with the Kingdom of God.
There is either judgment or paradise with the Kingdom of God.
“Truly, I say to you, today you will be with me in paradise.”
“today”
The criminal sets the stage for when thinking it’s not today. Surly your kingdom power doesn’t come today.
But that is not what Jesus says, it’s not merely a future kingdom it is one today. Or in other words, Jesus is saying, this is what my kingdom looks like today. While it is a statement of comfort it is also a theological correction. Today is the day. Not tomorrow. The book of acts will pick up on this.
This is statement of location, paradise. Where is paradise?
The word paradise is the same word in the Septuagint, greek copy of of the old testament, for garden. There are also verses in the scripture that talk about Kings having or establishing gardens to enjoy and for their pleasure.
And the Lord God planted a garden in Eden, in the east, and there he put the man whom he had formed.
Again, think of our movement in the book of Luke, Jesus coming from heaven, to the wilderness, to Galilee, to Jerusalem, now in this chapter they try to send him back to Galilee but that won’t work. Where are they going to send him next?
Jesus re-enters the wilderness ()
Darkness
Wilderness
It is dark but Jesus is the light.
In the Temple/Tabernacle
The lampstand provided light but not inside the holy of holies. It was in the holy place along with the alter of incense and the table of the bread of the presence.
Temple/Tabernacle
Instituted in the wilderness.
Resolved by Jesus on the cross.
Spirit
While Jesus is in the wilderness in , we told he is “full of the Holy Spirit” and led into the wilderness and here in we see he is led by the Spirit again, continues trusting all the way to the end when he gives us his spirit and commits it to God the father. This is the final atoning sacrifice of the greatest high priest once and for all.
- Jesus saved a people out of Egypt, not Moses, but Jesus. Leads his people back through the wilderness to a new creation.
Jesus King of the New Creation ()
Joseph - “he was looking for the Kingdom”
Mary did you know? -> Joseph did you know?
This lifeless body is the King.
Again Luke, uses one who longed for the Kingdom to bury the King and in the process not realize what was happening. This is to illustrate that no one was expecting Jesus to be King: his accusers or those longing for the Kingdom.
Women
These women have been with him from the beginning, Galilee, to the end, tomb.
Sabbath
Point to the new creation.
Application
Application
Jesus is King.
It is of utmost importance to leave team Adam and join team Jesus.
How?
Repent of your sin (Private)
Be baptized (Public)
Obey until you die (Private/Public).