The King on a Cross

Now as they led Him away, they laid hold of a certain man, Simon a Cyrenian, who was coming from the country, and on him they laid the cross that he might bear it after Jesus. And a great multitude of the people followed Him, and women who also mourned and lamented Him. But Jesus, turning to them, said, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children. For indeed the days are coming in which they will say, ‘Blessed are the barren, wombs that never bore, and breasts which never nursed!’ Then they will begin ‘to say to the mountains, “Fall on us!” and to the hills, “Cover us!”’ For if they do these things in the green wood, what will be done in the dry?” There were also two others, criminals, led with Him to be put to death. And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left. Then Jesus said, “Father, forgive them, for they do not know what they do.” And they divided His garments and cast lots. And the people stood looking on. But even the rulers with them sneered, saying, “He saved others; let Him save Himself if He is the Christ, the chosen of God.” The soldiers also mocked Him, coming and offering Him sour wine, and saying, “If You are the King of the Jews, save Yourself.” And an inscription also was written over Him in letters of Greek, Latin, and Hebrew: THIS IS THE KING OF THE JEWS. Then one of the criminals who were hanged blasphemed Him, saying, “If You are the Christ, save Yourself and us.” But the other, answering, rebuked him, saying, “Do you not even fear God, seeing you are under the same condemnation? And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong.” Then he said [d]to Jesus, “Lord, remember me when You come into Your kingdom.” And Jesus said to him, “Assuredly, I say to you, today you will be with Me in Paradise” (Luke 23:26-43).

The great crowds of people hailing Jesus’ entrance into Jerusalem with palm branches in their hands are gone. As Jesus begins His trek down the Via Dolorosa, the way of sorrow, to Golgotha, the place of the skull, another crowd follows Him. As He struggles to make His way under the burden of the instrument of His own death, women of Jerusalem mourn and lament Him. Jesus tells them not to weep for Him, but rather for themselves and their children. Speaking of the coming destruction of Jerusalem and the temple, Jesus chillingly foreshadows the level of violence and suffering to come: “For indeed the days are coming in which they will say, ‘Blessed are the barren, wombs that never bore, and breasts that never nursed!’”[1] Normally, barrenness would be considered shameful in this culture. Jesus’ statement must have shocked the women. How bad must things get in order for one to say that the curse of barrenness was a blessing? The Roman general Titus would show them, but that would come later.

Jesus is nailed to the cross by the Roman soldiers, and crucified between two criminals. When the soldiers finish their task, they turn their attention to the matter of dividing up Jesus’ belongings. Jesus does not lament His situation; He doesn’t curse the Jews who stood nearby and mocked Him, or the soldiers who murdered Him. He prays to the Father on their behalf: Father, forgive them, for they do not know what they are doing.[2] This is indeed what Jesus meant when He said that the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.[3] Jesus, the sinless Son of God dying on the cross, praying for those who literally put Him there, is what St. Paul was describing when he wrote,

“For when we were still without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.”[4]

One of those sinners, one of the condemned men hanging on a cross next to Jesus, repented. He acknowledged his sin, at this, the ultimate preaching of the Law. He acknowledges Jesus’ innocence, and His kingship. He does not deserve to enter into the kingdom of God by his own merits; he relies on the grace of God and the merits of Jesus, the Lamb of God who takes away the sin of the world. His prayer to Jesus is one of faith: Lord, remember me when You come into Your kingdom.[5] The criminal’s indefinite, open-ended “when” is met with Jesus’ very definite and specific “today”: Assuredly, I say to you, today you will be with me in paradise.[6]

For all sinners in the whole world the Lord has opened the doors of paradise by His life, suffering, and death, and whosoever believeth on Him has complete salvation as soon as he dies. That is the glorious fruit of the Passion of Christ: forgiveness of sins, life, and salvation.[7]

You who think of sin but lightly

Nor suppose the evil great

Here may view it’s nature rightly,

Here it’s guilt may estimate.

Mark the sacrifice appointed;

See who bears the awful load;

It’s the Word, the Lord’s Annointed,

Son of Man and Son of God.[8]

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[1] Luke 23:28

[2] Luke 23:34

[3] Mark 10:45

[4] Romans 5:6-8

[5] Luke 23:42

[6] Luke 23:43

[7] Kretzmann, Paul E. 1922. Popular Commentary of the Bible: New Testament. Vol. 1. 2 vols. St. Louis, MO: Concordia Publishing House. Page 395.

[8] Kelly, Thomas. "Stricken, Smitten, and Afflicted." In Lutheran Worship. St. Louis, MO: Concordia Publishing House, 1986. Stz. 3.

Jesus Handed Over to Pontius Pilate

Then the whole multitude of them arose and led Him to Pilate. And they began to accuse Him, saying, “We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King.” Then Pilate asked Him, saying, “Are You the King of the Jews?” He answered him and said, “It is as you say.” So Pilate said to the chief priests and the crowd, “I find no fault in this Man.” But they were the more fierce, saying, “He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place.” When Pilate heard of Galilee, he asked if the Man were a Galilean. And as soon as he knew that He belonged to Herod’s jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time. Now when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him. Then he questioned Him with many words, but He answered him nothing. And the chief priests and scribes stood and vehemently accused Him. Then Herod, with his men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe, and sent Him back to Pilate. That very day Pilate and Herod became friends with each other, for previously they had been at enmity with each other. Then Pilate, when he had called together the chief priests, the rulers, and the people, said to them, “You have brought this Man to me, as one who misleads the people. And indeed, having examined Him in your presence, I have found no fault in this Man concerning those things of which you accuse Him; no, neither did Herod, for I sent you back to him; and indeed nothing deserving of death has been done by Him. I will therefore chastise Him and release Him” (for it was necessary for him to release one to them at the feast). And they all cried out at once, saying, “Away with this Man, and release to us Barabbas”— who had been thrown into prison for a certain rebellion made in the city, and for murder. Pilate, therefore, wishing to release Jesus, again called out to them. But they shouted, saying, “Crucify Him, crucify Him!” Then he said to them the third time, “Why, what evil has He done? I have found no reason for death in Him. I will therefore chastise Him and let Him go.” But they were insistent, demanding with loud voices that He be crucified. And the voices of these men and of the chief priests prevailed. So Pilate gave sentence that it should be as they requested. And he released to them the one they requested, who for rebellion and murder had been thrown into prison; but he delivered Jesus to their will (Luke 23:1-25).

Pontius Pilate knew that what he was doing to Jesus was wrong. He was in a tight spot politically, and he was looking for a way to get out of it. He wanted a solution that would be acceptable to the Jewish leaders who brought Jesus to him, that wouldn’t cause social unrest, and that wouldn’t jeopardize his relationship with the Roman imperial government. He knew that the Jews wanted to get rid of Jesus, but he also understood that, according to Roman law, Jesus had committed no crime. He apparently had some sense of justice. That’s why he tried as hard as he did to get Jesus off the hook. He clearly didn’t believe that Jesus, the annoying Jewish rabbi who claimed to be king, was a serious seditious threat like the other Jewish rebel groups, such as the Zealots. This is why, after Jesus answers Pilate’s direct question, “Are you the king of the Jews,” with a seditious admission, “It is as you say,” Pilate still tells the Jews, “I find no fault in this Man.”[1]

Pilate tries to deal justly with Jesus while still placating the Jews even after Jesus’ treacherous admission. He grabs on to any life line he can find. When he hears Jesus is from Galilee, he tries to pass Jesus off to Herod. Herod and his men question, mock, and beat Jesus but also pass no guilty verdict on Him. Pilate is stuck with Jesus. He continues to rightly proclaim that Jesus is innocent. He hopes to quell the situation by making Jesus the annual olive branch from Rome to Jerusalem; the good-will gesture was that Pilate would release a Jewish prisoner once a year at the feast. Why not release Jesus? Pilate would even beat Jesus a little, just to show Him who was boss and to appease the desire of the Jews to see Jesus suffer, before he let Jesus go. They would have none of it. So, push having come to shove, Pilate’s pragmatism and instinct for self-preservation won out over his sense of justice. Jesus would be crucified.

The people cried out for Pilate to give them a murderer, Barabbas, and to crucify their Messiah. The guilty would go free, and the innocent would die in his place. But this is what Jesus came to do in the first place. He came into human flesh, the sinless Son of God, to die on the cross. He told His disciples this bluntly several times: Behold, we are going up to Jerusalem and all things that are written by the prophets concerning the Son of Man will be accomplished. For He will be delivered to the Gentiles and will be mocked and insulted and spit upon. They will scourge Him and kill Him. And on the third day he will rise again.[2]

But Jesus’ sacrifice is no mere morality play. It is not simply an example for men to follow, to show us how to be loving and self-sacrificial. His death is the atoning sacrifice for the sins of the world. All of mankind, including us, are sinners. We are Barabbas, guilty of the crimes of which we are accused and sentenced to eternal death. We are murderers. We are adulterers. We are liars and slanderers. We are covetous thieves. We are idolaters. We are ungodly. Because of our sin we are as responsible for Jesus’ crucifixion as the Jews who handed Him over to Pilate, and even Pilate who gave the order that Jesus should die:

But God demonstrated His own love toward us, in that while we were still sinners, Christ died for us.[3]

His death paid the penalty for our sin, and we are justified by His resurrection. His death and resurrection set us free from our prison; we did not deserve such treatment any more than Barabbas did. Jesus did it because He loves us. His favor is undeserved. There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit.[4]

Whence come these sorrows, whence this mortal anguish?

It is my sins for which, Thou Lord, must languish,

Yea, all the wrath, the woe, Thou dost inherit,

This I do merit.[5]

I’ll think upon Thy mercy without ceasing,

That earth’s vain joys to me no more be pleasing;

To do Thy will shall be my sole endeavor

Henceforth forever.[6]

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[1] Luke 23:4

[2] Luke 18:31-33

[3] Romans 5:8

[4] Romans 8:1

[5] Heermann, Johann. "O Dearest Jesus, What Law Hast Thou Broken." In The Lutheran Hymnal. St. Louis, MO: Concordia Publishing House, 1941. Stz. 3.

[6] Heermann, Johann. "O Dearest Jesus, What Law Hast Thou Broken." In The Lutheran Hymnal. St. Louis, MO: Concordia Publishing House, 1941. Stz. 12.

Jesus is Better

In that He says, “A new covenant,” He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away (Hebrews 8:13).

The Mosaic covenant is obsolete. It is finished. It is over and done with. The author of Hebrews spends a lot of time emphasizing that point. Or, to say it positively, Jesus is better. Jesus is better than the Mosaic covenant. Jesus is better than Moses. Jesus is better than the angels. Jesus is better than the earthly high priest and the rites and services of the temple. Jesus is better. This is the over-arching point of the book of Hebrews: Jesus is better, so don’t return to the things which He made obsolete; this brings us back to the Mosaic covenant, which the author addresses in chapter eight.

If God knew, since He is God, that the covenant He was making with Israel through Moses would become obsolete, why make it? It seems like a bunch of unnecessary maneuvering for nothing. It’s confusing. Let’s spend a couple thousand years paying extra attention to this law; let’s ingrain it into every aspect of our society, and then abandon it one day. That seems like it should be pretty easy, right? Then the words of Romans 9:20 put me in my proper place: But who are you, O man, to talk back to God? Shall what is formed say to Him who formed it, “Why have you made me like this?”

No, God does what He does for His own reasons, and it is not our place to criticize, or even to understand. In terms of the Mosaic covenant, it’s purpose was not to be a permanent solution to man’s problem of sin and death. The Mosaic covenant was intended to show man his sin, and his need to be rescued, and it was intended to set apart the children of Israel from the nations of the world. It was to mark them as holy and special, and to refine them, until out of them would come the only permanent solution to sin, death, and the devil, Jesus. God wanted to set apart the Israelites, so He gave them different laws, rules, and customs than all the other nations. Specific and unique rules for their clothing; Specific and unique rules for cutting their beards; Specific and unique rules for what they could eat; Specific and unique rules for how they were to worship Yahweh.

We run into two equal and opposite errors, concerning the Mosaic covenant. The first one goes like this: If God prescribed all these specific rules for how to act, dress, eat, and worship, we had better get to doing them. God means what He says, after all. From this, you get things like the Hebrew Roots Movement, and a bunch of people who say they are Christians trying to please God and justify themselves by how well they keep the Law of Moses. They are Pharisees. The second one hits closer to home with me: the Mosaic covenant s obsolete, you say? I’ve been set free from my slavery to sin by the atoning death of Christ, you say? Delightful! Now I can do whatever I want. No more stuffy and outmoded moral restraints for me. All things are lawful for me, because Christ has made the Law obsolete! Anyone who tells me differently is a Pharisee… This is called antinomianism. Both of these errors are deadly.

So what are we to make of the Mosaic covenant? We are to make of it what God tells us through scripture. We are to understand that in the Law, the Mosaic covenant, there are three types of laws: 1) the moral law, 2) the ceremonial law, and 3) the civil law. The moral law tells man his duty toward God. It is written on the human heart from creation. This is how Cain knew it was sinful for him to murder his brother Abel, even before the Law was formally written down. It is how we know, before anyone tells us, that we are idolators, murderers, liars, thieves, and adulterers. It is how we know that we, despite all the things we do to look righteous before men, or to try and justify ourselves before God, don’t measure up to God’s standard. We have sinned against Him by our thoughts, words, and deeds, by what we have done, and by what we have left undone. We have not loved God with our whole hearts; we have not loved our neighbors as ourselves. The ceremonial law told the Israelites how they were supposed to worship Yahweh, from how to construct the tabernacle and implement the elaborate system of animal sacrifices, down to the clothing and movements of the high priest and his attendants. The civil law regulated how the Israelites where to act toward each other, as well as toward other nations, in accordance with the moral law.

In good Lutheran fashion we ask, “What does this mean?” It means that all human beings, since man’s fall into sin, have a responsibility to keep the moral law, which God gave to Moses on Mt. Sinai, engraved by the finger of God into tablets of stone, which we call the 10 Commandments. This moral law was written on man’s heart from the beginning, and codified by God on Mt. Sinai. The ceremonial law and the civil law, however were given specifically to the nation of Israel, and for a different and specific purpose. That purpose was to set them apart from all the pagan nations of the world, and to mark them as His chosen people, from whom mankind’s savior would arise. The ceremonial and civil laws were shadows of the things to come. They are the symbols, fulfilled in Christ. The tabernacle, and later the temple, and all the worship of the sacrificial system of the Mosaic covenant points to Christ. It is fulfilled in Christ. It is made obsolete in Christ. This is the reason we can eat shellfish, and trim our beards. It’s the reason that sins like homosexuality are still sinful (because we’re still responsible for the moral law), but we are able to disregard the punishment prescribed in the civil law of Israel (because we’re not responsible for the civil law) which commanded that homosexuals (and various other offenders against the law) be put to death.

That is the point of Hebrews. All the sacrifices that ever were performed were imperfect types and shadows of Christ’s perfect atoning sacrifices for sin on the cross; it was perfect, therefore there is no need to repeat it. We fail to keep the Law. Christ has kept it. He is righteous and gives us His righteousness. In fact, Jesus, who knew no sin, became sin for us so that we might become the righteousness of God by the grace of God through faith in Christ. He needs only to deliver this gift to us. He does that in the preaching of His word. He does that when, according to His promise, we bring people, old and young, infant and adult, to the baptismal font, and they are joined to Christ and His death and resurrection by water and the word; where they are saved through baptism and their sins are washed away. He delivers it to us in the Supper, the eating and drinking of Christ’s own body and blood, for the forgiveness of our sins, with the bread and wine. The Mosaic covenant is obsolete. We have something better which will never pass away; we have Jesus, and His death, and His resurrection. And, because He lives, we also shall live.