Episode Transcript
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Let's turn in God's word. Now
to John, Chapter Nineteen. John Nineteen
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going to read? Well, I'll
start at verse twelve and read through Seventeen.
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Focus this morning will be on that
last half of sixteen and then verse
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seventeen. So John Nineteen, verse
twelve. From then on, pilot sought
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to release him, but the Jews
cried out, if you release this man,
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you are not Caesar's friend. Everyone
who makes himself a King Opposes Caesar.
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So when pilot heard these words,
he brought Jesus out and sat down
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on the judgment seat at a place
called the stone pavement and in Aramaic,
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Gabbatha. Now it was the day
of preparation of the Passover. It was
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about the sixth hour. He said
to the Jews, behold your king.
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They cried out, away with him, away with him, crucify him.
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Pilot said to them, shall I
crucify your King? The chief priests answered,
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we have no king but Caesar.
So he delivered him over to them
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to be crucified. So they took
Jesus and he went out bearing his own
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cross to the place called the place
of a skull, which in Aramaic is
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called Golgotha. Since the reading of
God's wordy, bless it to us.
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Well, in the surface, if
you were there on this day's Prepara Day
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of preparation and before the Sabbath,
this day of the Passover, you would
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have seen angry crowds, fearful anxious
leaders, power hungry leaders, a justice
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system turned on its head, a
civil order tearing apart, and the idea
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proposed that Caesar was the only way
to bring peace and resolution to this.
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Caesar is both the threat and the
hope. Put Away Jesus of Nazareth and
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give us Caesar of Rome, and
all will be well. Do Your job,
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pilot, and all will be well, everything will be fine. And
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here Jesus of Nazareth, this man
from Galilee, this man, would be
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crucified and all would be set at
rest, so it seems. But there
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is, of course, under the
surface and on the surface, a deeper
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work that is going on. This
is what the scriptures want us to understand.
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There's a deeper work going on that
had been planned from before even time
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began, in the eternal will of
God himself. This moment had been decreed
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from all time, and it was
a work that was promised in time immediately
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after the fall of man in the
garden. I want to begin there this
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morning and thinking about how we ought
to understand Jesus's procession to the Cross,
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as he bears this this heavy beam, as he goes to the place of
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the skull. You remember that God, when God first made man, when
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he made Adam and Eve, they
were created in righteousness and holiness. They
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were at peace with God, they
were at peace with one another, there
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was love, peace with nature itself. There was no death, there was
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no suffering and as God servant,
King Adam was called to obey God.
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And if he obeyed God, if
he passed the test, if he did
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not eat of the tree of the
knowledge of good and evil, he would
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be ushered into something that was even
greater than what he already had. He
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and all humanity, the the all
the multiplying that would happen between him and
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Eve is this. People would be
created, this humanity under Adams headship would
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be ushered into final, scatological,
beatific glory forever. Things that are symbolized
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by the tree of life, things
that were symbolized by God's resting on the
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seventh day. As as God so
worked and rested out of his image.
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Bearer was called to do the same, to work, pass the test and
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then enter into that rest with God. This was what was promised to him.
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This was held out, held out
to him life, True Life,
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glorified life, eternal life for obedience. The cost of disobedience, however,
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was was commensurate, was the parallel
with eternal life. It was death,
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judgment, exclusion, disorder, hell. Adam would be cast out of the
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garden, he would be sent away
from the presence of God and instead of
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entering into glory, he would enter
into death. You shall surely die,
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God said to Adam if he disobeyed. And, as we all know,
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God's servant King did not obey.
He fell and he fell with him and
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together they were both cursed outside the
garden, access to that tree of life,
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access to that forever Sabbath, blocked
by an angel of the Lord,
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sent out of this out of this
place, out of this dwelling place with
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God, sent out to a place
of death, of curse and of Judgment.
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But it was at that very moment
that God spoke and promised something,
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in a somewhat cryptic way, but
clear nevertheless, clear enough, that Adam,
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in a moment, would come to
call his own wife the mother of
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the living. Is a very strong
thing to say after just being cursed with
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death. What change for Adom?
Why did he say something and say to
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it, say it righteously? It
was because of something that God had promised,
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totally, something you already know,
and it was this that God promised
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in that moment of cursing. He
promised something we call grace. He promised
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to give Adam and Eve something that
they didn't deserve, a son who would
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come to crush the head of the
serpent that tempted tempted them and caused them
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to fall. He would come to
crush that serpent and all that the serpent
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represented, all that the devil represented
and stands for. He would come and
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he would crush the enemies of God, death itself, Sin itself, and
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he would bring the people of God
into that eternal life that was once promised.
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In other words, God would set
all things right and he would do
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so through this son, this second
Adam, in a way, would take
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on a headship over the people that
his father failed to fulfill. He would
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be the head of a new human
race and he would achieve this thing of
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life we are told, however,
that this accomplishment, this establishment of a
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new kingdom, of an eternal kingdom, would not be without struggle. We
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are told in the very beginning of
the promise of grace, that the serpent
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who took them down would seek to
harm this son. He would indeed injure
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this son, but it would not
be beyond hope, because this son,
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though injured, though suffering, would
crush the head of that serpent and defeat
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him finally and perfectly. Now these
promises, right there at the beginning of
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creation, are then echoed and amplified
all throughout the Old Testament and all up
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until you get to John the baptist, who's proclaiming the Kingdom of God,
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calling for people to repent of their
sins and then seize the lamb of God
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who will take away the sins of
the world. And he points to him
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and he calls out his name and
he declares him and that man, both
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the son of Adam and the son
of God, would come and do what
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that first Adam failed to do.
And this, of course, is Jesus.
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Jesus was this long hoped for,
long promised gracious salvation, and so
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everything has been leading up to this
very moment. And what we have here
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in John Nineteen versus sixteen, is
seventeen? Is that promised son going outside
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of the city, much like his
father Adam did many, many generations ago,
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going outside of the city to,
I don't think you could think of
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a more ominous name, the place
of the skull. He's going outside to
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face his death. He's going outside
bearing his cross, the instrument of his
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own death, having been crowned with
a crown of Thorns, having been mocked,
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having been set aside by his own
people, he goes out to the
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place of the skull to face his
death. Now it significant that he goes
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outside of the city to do this
for a few different reasons. One is
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that he is showing that Jerusalem,
this is not the heavenly city, this
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is not the final city. Jerusalem, this place, these in this place
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where they're celebrating Passover, is not
the final answer, as the Jewish leaders
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thought that it was. Now this
would be perhaps confusing for those who had
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set their hopes on this earthly kingdom, on this earthly Jerusalem. Those who
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set all their hopes on this place
would be very disappointed to know that the
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salvation of the world was heading outside
of the city. But if we remember
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all the way back to Abraham,
we remember when the Covenant of Grace was
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formerly established with him, we remember
that Abraham himself did not set his hope
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on an earthly city but on a
heavenly one, even though he was promised
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an earthly one, because Abraham and
all the children of faith know that the
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earthly city of Jerusalem is a sign
pointing to the heavenly one. What was
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happening is that the people were clinging
to that sign as though it was their
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own salvation, as though it was
their glory, as though it was their
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hope, and Jesus going outside of
the city in one way shows that it's
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not there. But he also shows, in going outside of the city that
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as God establishes that as a sign
in order to face death, in order
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to face curse, he doesn't belong
there. In that sense, God's plan,
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we remember it was to solve the
problem of sin. Wasn't just to
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for him to come into it wasn't
just for Jesus to come into a final
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rest and a glorified rest with God. He had that before the ages began.
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It was to do that for us. Jesus took on that cross.
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Jesus took on the weight of sin, not because he deserved it, but
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because we did, because it was
his desire to bring us from outside of
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the garden, outside of the new
Jerusalem, into that place. And in
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order for to that to happen,
he had to meet us where we were,
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in our death, in our cursing, in our unrighteousness. Now,
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Jesus doesn't become unrighteous himself, but
he takes on the penalty for our righteousness
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are our unrighteousness. He endures the
wrath that was due to us. God's
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plan was not simply to perfect or
amplify the kingdoms of this world. God's
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desire was to usher in something new, a new age, a new city.
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And so when Jesus goes outside the
city, he does this in accordance
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with this God given imagery. He
leaves the place that had been marked as
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a symbol and a dwelling place for
God to a place where death is,
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in order that he might bring us
into the place where life is. And
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Hebrews Thirteen, twelve, we read. So Jesus also suffered outside the gate
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in order to sanctify the people through
his own blood. Hebrews also tells us
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that through this act, through his
death, the new age is established.
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He Brews Nine hundred and twenty six. But as it is, he has
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appeared once for all, at the
end of the ages, to put away
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sin by the sacrifice of himself.
One more from Hebrews. This is nine
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verse twelve. He entered once for
all the holy places, not by means
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of the blood of goats and calves, but by means of his own blood,
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thus securing an eternal redemption. So
consider what's going on here. If
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you only look with your eyes,
you see Jesus going outside, out from
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out from the the temple, out
from the the Herod's Palace and Pilots of
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governor's quarters and all the rest,
going outside of the city, despicable,
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embarrassed, mocked, bloody, whipped
people jeering at him. He goes outside.
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This is the epitome of offering and
shame and horror. But what's the
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scriptures tell us is going on at
this very moment? Is the king ascending
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to His throne? Remember again what
I read. It said that he came
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to put away sin by the sacrifice
of himself at the end of ages.
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The scriptures talk about this work of
caw, of the cross that Jesus is
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going to as the end of the
world, the end of the world,
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and we see that symbolized in other
ways with these signs of judgment coming.
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When Jesus is on the cross,
do you remember what happens? Darkness covers
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the sky and earthquake happens, the
temples curtain is torn into. This is
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judgment is happening, the end of
the world is happening. He is coming
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at the end of ages. He
is doing what he brews nine hundred and
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twelve says. He is securing an
eternal redemption, which means not only is
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he bringing the end of the world
about in the judgment of the cross,
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but he is also ushering in that
new world. He is bringing his people
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out of Egypt at that very moment. So what the world looks at and
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decides and rejects and laughs at and
mocks at, Christians look at and say
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this is my hope, this is
the beginning of everything. Yes, my
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Lord is going to his death,
but he's also going to my life,
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he is going to eternal life,
he is going to glory, and we
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will see that. What is established
on the Cross. What is secured that
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eternal redemptions versus Hebrews nine hundred and
twelve. What is secured on the cross?
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The People Hebrews one thousand, three
hundred and twelve are sanctified by his
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blood. All that happening in that
moment is then that what is established there
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is then inaugurated when he rises from
the tomb on that on that Sunday morning,
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the Lord's Day. Jeremy Treat in
a book called the crucified King,
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a very good book. He can. He uses the analogy of our elections,
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which is timely. He says,
you know, in the United States
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a president secures the victory when the
votes are in and you know who won.
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That's how you become president, but
the inauguration doesn't happen till January.
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Right. So you you win,
you established and then there's an inauguration.
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That happens leader. In a similar
way. We have that happening. In
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other words, the Cross is central. The Cross is important. The redict
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the the resurrection also important. Will
get to that soon enough. But don't
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pass over this, because what will
happen is Jesus will want us to frame
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all of our lives through this cross. He'll say things like deny yourselves,
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take up your cross and follow me. His apostles will say things like don't
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be surprised when the sufferings come upon
you, when the fiery trials and persecutions
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come upon you, for taking my
name on you, as John has said,
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as Jesus has said, will the
servants a suffer with all servants not
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suffer where the master has suffered,
where the world hate him, and then
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pass over us who love him?
Now we can't forget the cross, because
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that's what everyone wanted to avoid.
No King but Caesar. It was all
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glory, all the time. Take
this world and make it heaven on earth.
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It's not going to be that way. Jesus is going to bring heaven
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to Earth, but it is going
to happen through this bloody sacrifice of his
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own body, and that's why he
goes outside the city to the place of
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the skull, to endure death,
death for US Second Corinthians, five hundred
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and twenty one. For our sake, he would he made him to be
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sin who knew no sin, so
that we might become the righteousness of God.
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This is how we see the cross. Let me read to you from
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a fifth century Bishop, from of
a quote from a Fifth Century Bishop,
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Leo the Great. To the wicked, the side of the Lord carrying his
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own cross was indeed an object of
derision, but to the faithful a great
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mystery was revealed, for the Cross
was destined to become the scepter of his
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power. Here was the majestic spectacle
of a glorious conqueror, mightily overthrowing the
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hostile forces of the double and nobly
bearing the trophy of his victory on the
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shoulders of his invincible pain invincible patients. He carried the sign of salvation for
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all the kingdoms of the Earth to
worship, as if, on that day
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he would strengthen all his future disciples
by the symbol of his work and say
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to them anyone who does not take
up his cross and follow me is not
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worthy of me. We follow Jesus
and we love the cross, because it
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is the trophy of our salvation.
It is the thing that he accomplishes,
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and here Jesus fulfills his words that
he promised back in John Chapter Ten.
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I am the Good Shepherd and I
lay down my life for the sheep.
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Let us learn to see our savior
in this way, not just some other
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king, not just some man who
has some good things to say, or
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even great things to say, but
as the savior of the world and the
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things that he is inaugurated beloved.
That new age, that Eternal Age,
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the judgment that is already begun.
It will all be consummated in just a
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little while. The Lord will perfect
us, establish US and glorify us.
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The resurrection has already begun, just
as the judgment of the world has already
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begun, because just as the judgment
of the world began with Jesus on the
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Cross, so did the resurrection when
he rose from the dead. The harvest
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is already ready. The Lord will
come soon. Be Ready. Trust in
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him. Put Your faith in him. He will not fail you. Let's
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pray
