Last week, Lee pointed out that this last section of Luke’s gospel is dominated by two main themes. The first of these is that it seems like everything is beginning to spin out of control for Jesus. Throughout Luke’s gospel, we have seen Jesus outsmart, outwit and overpower his enemies – avoiding their attempts to arrest him. But starting with last week’s section of the gospel, it seems that Jesus’ luck has run out. This leads us into the second theme that dominates this last section of the gospel: God’s sovereignty in these events. As we saw last week, though things do seem to be moving toward Jesus’ eventual demise, the issue is not that his luck has run out. The issue is that God is moving things toward a full and final conclusion in a very purposeful way. These two themes are interwoven throughout Luke’s gospel. We saw them last week as Jesus said, “For the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed” (Luke 22:22). Something incredibly wrong and evil is happening here – as part of a plan that will glorify God by exalting his Son.
Last week, we saw one of Jesus’ own betray him – a treachery to rival any treachery. This morning, we will see justice completely ignored as an innocent man is brutally mocked, senselessly beaten and wrongly condemned. This morning, we will see a spotless lamb willingly give his life for the salvation of his people. This morning, we will hold up Christ and Christ crucified, and it is possible that the reactions could vary widely. In many ways, our text this morning might elicit sadness and frustration. How could one so innocent be treated so badly? In some, if you are not a believer, our text this morning may elicit ridicule. How could someone be so insane as to subject themselves to this treatment? In many, hopefully those who are believers, our text this morning will elicit joy, thankfulness and submission. How could my God have loved me so much to suffer this for me? Our text this morning is no less than history. We will be speaking of objective historical events. But the key to these events is not their historicity but the response they elicit. For our text this morning transcends history, and it transcends time and geography. There is something going on here that serves as the culmination of history itself.
So, with that in mind, let us walk through this text. We will begin by looking at the opening scene of our text. This scene in the Garden of Gethsemane lays out both of the main themes that we just spoke of – themes that will guide our walk through these events. Having noticed these themes, we will walk through Jesus’ trials and notice the ways that evil seems to triumph. Then we will step back and look again and see the ways in which it is clear that God’s hand guides these proceedings. We will culminate by looking at the crucifixion of Christ and finish by examining the proper response to our text this morning.

The Scene – Agony and Treachery (22:39-53)

Our text this morning begins by following Jesus out to the Mount of Olives where he goes to pray. As they reach the Mount, Jesus tells his disciples to “Pray that you may not enter into temptation (22:40). Most likely, this is Jesus’ way of preparing them for what is about to happen. They need to pray in order to have strength to endure the coming trials. Jesus then demonstrates that he needs this as well. He walks ahead of them and engages himself in fervent prayer. He prays, “Father, if you are willing remove this cup from me. Nevertheless, not my will, but yours, be done” (22:42). Here is a scene that serves as a shock to our system. The Lord Jesus Christ, who has been the stalwart of strength throughout this gospel – always in control – is pleading to avoid the fate that awaits him. What is this fate? In speaking of “this cup” Jesus is picking up on a common Old Testament image in which God’s wrath is said to be stored up in a cup that his enemies will drink down. As Jesus thinks about what is coming, he knows that he is about to drink down the horrible and terrible cup of God’s wrath. He is about to be rejected by the Father and disciplined by him through a suffering that we cannot imagine – a suffering that is physical, mental, emotional and spiritual. This suffering is so terrible that Jesus, though he submits himself to the will of the Father, continues to anguish in prayer until “his sweat became like great drops of blood falling down to the ground” (22:44). Finally, having been strengthened by an angel sent from the Father, he rises having submitted to God’s will and finds the disciples sleeping. He responds to this by reiterating his warning to them (22:46).
At this point, a crowd arrives – led by Judas – to arrest Jesus. Judas draws near to give Jesus a kiss (the prearranged signal to the guards of which one is to be arrested). Jesus responds by pointing out the utter treachery perpetrated by Judas – the prime symbol of love and friendship is used to send Jesus to his death. The disciples recognize what is happening and one of them (other gospel accounts identify this disciple as Peter) attacks one of Jesus’ captors and cuts off his hear. Jesus immediately puts a stop to this and heals the man’s ear. He then takes the opportunity to hold up the seeming injustice of what is occurring. Why did his captors not arrest him in broad daylight when he was in the temple? The answer is twofold: first, they love the darkness and will not practice such a devious deed in the light (note the dark-light imagery reminiscent of John 1) and second, this is the hour that has been designated in the plan of God for this to occur: “this is your hour, and the power of darkness” (22:53).
So, as we begin this narrative, we see both of our main themes introduced. What is happening is horribly wrong: Jesus is God’s beloved Son and yet he is going to drink down the cup of God’s horrible wrath, Jesus is betrayed by one of his closest associates with an action that is meant to be the hallmark symbol of love, and Jesus’ captors are coming in the middle of the night so that there deeds might be hidden and secret from the people. But we also see that what is happening is God’s plan: Jesus admits this and submits himself to this will as he prays and Jesus acknowledges to his captors that this hour has been ordained for these things to happen. Evil is present and God’s will is being accomplished.

The Plot – Abandonment and Injustice (22:54-23:25)

As the narrative advances, we see the injustice of the proceedings increase. Though both of our main themes are present, the seeming triumph of evil and wrong seems to take center stage. Our next section begins with Jesus being taken into custody. As he is taken, Peter follows the crowd to the high priest’s house. Once there, Luke tells us of Peter’s outright denial that he even knows Jesus – much less that he is a follower of Jesus. This story is so familiar that the heart-wrenching nature of it seems to be lost. This is one of Jesus’ inner circle of disciples, one of his closest friends, denying him. Luke adds the poignant detail that “the Lord turned and looked at Peter” (22:61) before recording Peter’s bitter remorse over his denial. Jesus is left all alone and then Luke writes, “Now the men who were holding Jesus in custody were mocking him as they beat him. They also blindfolded him and kept asking him, ‘Prophesy! Who is it that struck you?’ And they said many other things against him, blaspheming him” (22:63-65). Jesus is utterly alone and abused. No one stands with him and it seems that all stand against him.
At this point in the narrative, we reach Jesus’ trials. If ever we as readers expect justice to be served – particularly with our Western mindset – it is at these trials. And yet, all we see upon reading Luke’s account is more and more injustice. First, Jesus is brought before the Sanhedrin by the “assembly of the elders of the people” (22:66) which included the priests and the scribes. This is the ruling body of the Jewish people. It really is no surprise to learn that this trial is a sham because these are the very people that have been trying to put Jesus to death all along. The council asks Jesus to admit whether he is the Messiah or not – the question is not genuine; they want Jesus to say something worthy of condemnation. Jesus recognizes that the goal of this trial is not justice but execution as he responds to their question by saying, “If I tell you, you will not believe, and if I ask you, you will not answer” (22:67-68). There is no justice here. And upon Jesus statement about the Son of Man (which we will come back to later) and his evasive admission that he is the Son of God, the Jews have all the ammunition they need to send Jesus to the Romans. The Jews were not allowed to carry out capital punishment, so they had to have sufficient grounds for pressing the Romans to do it for them. Jesus’ words provide them sufficient grounds and they take Jesus to Pilate.
What follows in chapter 23 are two episodes before Pilate that bookend an appearance before Herod. These two serve as representatives of the Roman government and the Jews bring Jesus to them hoping that Jesus will be put to death. In reading the accounts of these trials, we quickly recognize that injustice continues to be the order of the day. In the first 25 verses of chapter 23, there are four different statements by Pilate that neither he nor Herod believes Jesus to be guilty of anything (23:4, 14, 15, 22). The Jews charges against Jesus are disingenuous and dodgy at best while being downright lies at worst (23:2 – a charge that directly contradicts Jesus’ statement in 20:25). This is not justice. Herod, though he found no guilt in Jesus, “treated him with contempt and mocked him” (23:11). Even Pilate, though willing to release Jesus, still wants to punish him before releasing him even though he found no guilt in him. Then, in culmination of this section, the injustice reaches its peak as Pilate “released the man who had been thrown into prison for insurrection and murder [Barabbas], for whom they [the people] asked, but delivered Jesus over to their will” (20:25). Everything about this episode is wrong. An innocent man is being mocked, abused and condemned. A guilty man is being freed instead and this sinless One is about to die on the basis of trumped-up charges because the people want him to be crucified.
So the dominant motif in this middle part of our text is the absolute travesty of justice that is occurring at Jesus’ expense. And yet, as we read this account, the themes of God’s sovereign hand and Jesus’ ultimate control stir just under the surface. Even though it seems that Jesus’ life and ministry and work are coming to a horribly failed conclusion, the truth of the matter is that these events are the very culmination of Jesus life and ministry and work. In fact, these events are the very culmination of God’s entire work and plan throughout history. This is God’s plan. All the way back in Genesis 3:15, God had said that the serpent would bruise the heel of the woman’s offspring. God knew Satan would strike a blow at the promised offspring. In Psalm 22, which we read to open the service – a Psalm obviously pointing to the future suffering of Jesus, there are numerous references to the exact suffering Jesus endures in our text this morning. And, most blatantly, we read the words of Isaiah 52:13-53:12 and see clearly that this injustice and suffering was God’s ordained plan: He was despised and rejected by men…we esteemed him stricken, smitten by God, and afflicted…he was wounded…he was crushed…He was oppressed, and he was afflicted…it was the will of the Lord to crush him; he has put him to grief.”
More than that, Jesus recognized that this was the plan of God. He knew it was coming. Simeon had told Mary in the temple when Jesus was presented, “a sword will pierce through you own soul also” (Luke 2:35). We have seen Jesus predict his own death three times in Luke’s gospel alone. After Peter’s confession, he says, “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” (9:22). Then, just after the transfiguration, he said, “Let these words sink into your ears: the son of Man is about to be delivered into the hands of men” (9:44). Then, as he approached Jerusalem, Jesus prophesied that he “will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon. And after flogging him, they will kill him, and on the third day he will rise” (18:32-33). This is not a surprise to Jesus. Even the horrible events we have just seen are not a surprise: Jesus predicted Peter’s denial as well as the horrible mocking of 22:63-65. Even though he recognized the Sanhedrin trial as a farce, Jesus said, “But from now on the son of Man shall be seated at the right hand of the power of God” (22:69). If Jesus knew it would lead to his death, why did he play into the Sanhedrin’s hands and make that admission? He made it because it was true, he was still in control and this was the plan of God. There are no surprises here – only fulfillments.

The Climax – Suffering and Death (23:26-56)

In the last section of our text this morning, Luke gives us the event toward which our whole text this morning (and Luke’s entire gospel for that matter) has been moving. Pilate condemns Jesus to death and hands him over to be crucified. Luke begins this section with Jesus’ journey to the place of execution. The purpose of this inclusion is the exchange Jesus has with the women following him and mourning (an event which only Luke records). Jesus takes this opportunity to both reassure them and warn them. He makes clear there is no need to weep for him because he goes as it has been ordained for him – he entrusts himself to the Father. Instead, they should weep for the judgment of the Lord that is coming. Most likely this is a reference to the judgment of Jerusalem that has already been promised in 21:20-24 and which occurred in A.D. 70. Lee spoke of that time being so terrible that mothers boiled their own children. That is why Jesus says, “the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed” (23:29). He closes the interaction with these women by saying, “For if they do these things when the wood is green, what will happen when it is dry?” In this obscure reference, Jesus seems to be saying, “If God’s divine justice does not allow him to spare his own Son who is perfectly innocent, what will it be like for those who reject God and rightly deserve his wrath?” The point is that the heat of God’s wrath will be horrible and unquenchable – like a fire with plenty of dry wood for fuel.
Luke’s account of the crucifixion itself continues to carry along the two themes that we have been seeing throughout this text. Injustice continues as Jesus continues to be mocked. He is crucified alongside two criminals whose condemnation is just. One of these criminals again declares Jesus’ perfect innocence (23:41). This sentiment is echoed by a centurion who sees the aftermath of Jesus’ death (23:47). The fact that becomes clear, through the horrible taunts being thrown at Jesus as well as his humble spirit as he suffers as well as the incredible natural occurrences upon his death, is that this is an innocent man who is suffering a punishment that he does not deserve for crimes that he did not commit. Even as people go home after Jesus has died, Luke makes clear that many of them realize that something wrong has been done (23:48). Every detail of this feels wrong.
And yet, once again, Luke makes clear that this is God’s plan. Even in the midst of horrible pain, we see Jesus praying for those putting him to death (23:34). We see him assuring the penitent thief of forgiveness (23:43), and we see him entrusting himself to the Father as one who knows that He will be accepted and not rejected (23:46). On top of that, Luke records that the temple curtain was torn in two (23:45) – a divine act symbolizing a finishing and an acceptance of the work that Christ performed on the cross. Again, this is a purposeful act carried out by willing participants.
Our text closes with a brief account of Jesus’ burial by a “good and righteous man” (23:50) named Joseph. This man disagreed with what had happened to Jesus and wanted to demonstrate his respect for the Christ through his treatment of the body. Jesus is laid in a rich man’s tomb that had never before been used. The light of the world had been slain by darkness. It seems that evil has triumphed, and yet – upon further examination through the lens of the rest of Scripture, we recognize that the very opposite has happened. A blow has been dealt to the enemy – a blow that will be followed by a mortal blow in the resurrection, which Lee will look at next week.

The Resolution – Purpose and Decision

So having looked at the story, we cannot just leave it at that. As I said at the beginning, we are not dealing merely with historical facts, though we deal with no less than that. Mere understanding of the events we have looked at this morning is not the goal. So what is the goal? How should we respond to these events?

1) Repent of your sins and trust the blood of Christ as payment for those sins.

When you look at the death of Christ, the primary question that arises is “why?” At times, the death of Jesus seems to involve such senseless hate and evil. Is there a purpose behind it all? The answer is yes. Jesus’ death on the cross is not senseless. At its most basic level, the cross is the blood payment required to mate atonement for sin by a perfectly holy God. God made clear in the Old Testament that this is the way sins would be dealt with. Isaiah 53 (which we looked at earlier as evidence that Jesus’ suffering was God’s plan) makes clear that Jesus’ suffering would be for others: “Surely he has borne our griefs and carried our sorrows…he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed…the Lord has laid on him the iniquity of us all…by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities” (Isa. 53:4-6, 11). As we read the text, the injustice of it all is that Jesus is bearing a punishment that he does not deserve. He is unjustly condemned and killed. But the glory of God’s plan is that Jesus, because of the very fact that he is perfectly innocent, is able to die in the place of those who are perfectly guilty.
As we read in our text the account of the crucifixion, we read the mocking of those watching as they say, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!...If you are the king of the Jews, save yourself!...Are you not the Christ? Save yourself and us” (23:35, 36, 39). These taunts evidence a misunderstanding of Jesus’ task and mission. If he had saved his own life, he would have saved no one else’s life. By laying down his own life, he saved the lives of many. Paul speaks of it this way, “Christ redeemed us from the curse of the law by becoming a curse for us – for it is written, ‘Cursed is everyone who is hanged on a tree’ – so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith” (Gal. 3:13). The bad news for all humanity is that, according to God’s law, we are cursed and under the wrath of God because we all have violated that law. The good news is that Christ, by the very act we read of this morning, redeemed people from the curse of the law. Instead of God’s wrath, people can have God’s favor because payment has been made for our sins. But this good news carries a demand – faith. You must turn away from your sins and trust in Jesus and submit to following him as King. Upon this faith, the merits of Jesus’ death on the cross are credited to you. You are now righteous because Jesus was righteous. Your guilt is put upon him and his righteousness is put upon you. Paul elsewhere says it this way, “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross” (Col. 3:13-14).
If you are not a Christian, repent of your sins and place your faith in Christ. You cannot do what is required for your salvation. You must throw yourself on the one who has already done what needs to be done – Jesus Christ who died on the cross.
If you are a believer, believe and preach Christ and Christ crucified. Do not cling to any other. Hold fast to the cross of Christ for it alone is the hope of your salvation. Do not walk in guilt over past sins for there is no condemnation for those who are in Christ. If I owe someone money and then pay that debt off, that person has no claim on me anymore. It is the same with our sin. Once it is taken away, it is gone – removed as far as the east is from the west. Do not fret over it any longer for God does not. It is forgiven.

2) Stir up one another to good works and encourage one another.

Hebrews 10:19-25 says, “Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God…let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” The author of Hebrews is saying that because of Jesus’ death on the cross and what it accomplished, we should encourage one another. Why is that? It is because we are not our own. Once we believe we belong to Christ and Christ is concerned with his body, the Church. Christ’s goal is not the you be holy by yourself but that the Church be holy. By his death on the cross, Jesus Christ redeemed a people for himself. Our role in this is to encourage one another to persevere in this faith and to stir one another up to good deeds.

3) Persevere in suffering – just like your Savior.

1 Peter 2:21-23 says, “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.” Peter makes clear that Jesus’ attitude in the midst of immense suffering was meant as an example for us. When we suffer in this life, we should look to the author of our faith who suffered more than we can ever know so that we might have life. Perhaps you say, “But any person in my position would defend himself. There’s only so much a person can take.” Have you suffered like Christ suffered? Have you been physically beaten and tortured though you were completely innocent? In thinking this way, the goal is not to minimize our own suffering to the point that we ignore it. The goal is not to forget suffering but to entrust ourselves to our creator. If God the Father sustained and delivered Christ in the midst of that horrible suffering, then we should take heart when we suffer because God the Father will deliver us as well. Had Christ fought against those who were persecuting him, he would have been fighting against the very will of God. How do you know that suffering in your life has not been placed their by our gracious God for your good, to make you more holy? Endure to the end and entrust yourself to God.

4) Trust that whatever comes to you is the will of God and is from his hand.

When we look at the cross, it seems to be the polar opposite of what God wants to happen in this world. It is evil and wrong and unjust in so many ways, but it is also part of God’s wonderful plan from before the foundations of the world. Let this be an encouragement to all of us that nothing comes to us that has not come from the hand of God. Jesus prayed and God sent an angel to strengthen him. We might wish that God would send an angel to us sometimes, but Hebrews 4:15-16 says, “we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.” We have someone greater than an angel – we have Jesus himself interceding for us! Do not despair because of where you are but make your requests known to God. Plead with him in prayer and see if he does not strengthen you in your time of need. Persevere and trust in his will and his goodness and his love.

As we come to the table now, we come to a visible reminder of the very thing we have read about this morning. This bread reminds us of Jesus’ actual body that was beaten and spit upon and crucified in order that our sins might die along with him. This cup reminds us of the blood of Christ that was shed so that our sins might be paid for. May we remember that sacrifice and live differently because of it. Amen.

UNJUST SUFFERING AND A SOVEREIGN PLAN

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