************ Sermon on Heidelberg Catechism Q & A 38 ************
Doctrine: The Apostles' Creed, "Christ ... suffered under Pontius Pilate"
By: Rev. Adrian Dieleman
This sermon was preached on March 18, 2001
Q & A 38
Luke 23:1-25
"Suffered Under Pontius Pilate"
I Historicity
A In the Apostles' Creed the church recites that Christ Jesus was crucified "under Pontius Pilate." This is amazing when you consider that Pilate was but a minor bureaucrat of an unimportant province in the Roman Empire. There were many persons who were much more important than he and far closer to the center of power. So why does the church of all ages choose to remember Pontius Pilate?
B We use the name of the Roman governor in the Creed not to blame him for the deed but to date the event. Christianity, you see, is an historical religion. It stands or falls with the truth of certain historical events: namely, that there was a man named Jesus; that He lived in Palestine; and that He was condemned to death by Pontius Pilate, a Roman governor of Judea. Today we would date the event by the year. But in earlier times a date was indicated by the rule of a governor. So, for instance, Luke 1:5: "In the time of Herod king of Judea there was a priest named Zechariah ..."; or Luke 2:2: "This was the first census that took place while Quirinius was governor of Syria." By mentioning Pontius Pilate the Creed shows the historicity of the events surrounding Christ's crucifixion and death.
The cross, Golgotha Hill, the 7 words, the 3 awful hours of darkness – all of them actually happened. The suffering of Jesus was an actual historical event. If Tom Brokaw was there he could have captured it with a news-camera for TV audiences everywhere.
Now don't forget, we are talking about faith, true faith, saving faith. True faith says, "I believe in Jesus Christ ... who ... suffered under Pontius Pilate." In other words, to be saved, to be forgiven, to have my sins washed away, I have to believe in my heart that Jesus suffered under Pontius Pilate. And, if I don't believe this, then I am not saved.
II Righteous and Unrighteous
A Pilate, as you know, was a Roman judge. He was an administrator of one of the best and fairest legal systems the world has ever seen.
Every judge is a servant of God, whether they see it that way or not. We can say to every judge what Jesus said to Pilate: "You would have no power ... if it were not given to you from above" (Jn
19:11). A judge's power, in other words, comes from God. In fact, the power of all earthly rulers comes from God.
In the final analysis, of course, the power to take away freedom, honor, even life, from God's image-bearers – man – belongs to God alone. But you know what? He has entrusted this power to earthly judges and rulers. These judges and rulers, with their God-like powers, remain responsible to God. They have to answer to Him for defending the unjust and showing partiality to the wicked (Ps 82:2). To them God says,
(Ps 82:3-4) Defend the cause of the weak and fatherless; maintain the rights of the poor and oppressed. (4) Rescue the weak and needy; deliver them from the hand of the wicked.
Roman judges came close to God's ideal. And Pontius Pilate was no exception: he saw clearly that Jesus was innocent. "I find no basis for a charge against this man," he reported (Lk 23:4). In fact, Pilate made this declaration at least 3 times and mentioned that King Herod also found Jesus to be innocent (Lk 23:4, 14, 15, 22).
So Pilate, being a fair and just judge, tried to set Jesus free. But the Jews kept arguing (Lk 23:5). And they began to shout, "Crucify him! Crucify him! (Lk 23:21, 23). Then Pilate became afraid and tried to appease the Jews: "I will punish him and then release him," he said (Lk 23:16,22).
Do you see what happened? Pilate destroyed justice by acting out of fear and by seeking the favor of the Jews. Furthermore, by agreeing to punish an innocent man Pilate found it much easier to take the next step and agree to have an innocent man killed. In other words, a small compromise led to a big compromise. That's the way Satan does his work. He wants us to give in on the little things because then he knows he can more easily get us to give in on the big things too.
"Finally Pilate handed him over to them to be crucified" (Jn 19:16). "He decided to grant their demand" (Lk 23:24). The famous imperial order of peace and justice was betrayed that day by a cowardly judge who sent an innocent man to the cross. It was betrayed by a weak, cowardly, spineless judge of a man.
It is clear from Scripture that Pontius Pilate, though he bears full responsibility for his deeds, was serving the purposes of God. "Yet it was the Lord's will to crush him and cause him to suffer," says Isaiah (Is 53:10a); and, "This man was handed over to you by God's set purpose and foreknowledge," says Peter (Acts 2:23).
B The Catechism uses the word "innocent" to describe Christ. He was found to be innocent and declared to be innocent of the crimes the Jewish authorities accused Him of. He was accused of subverting the nation, opposing the payment of taxes to Caesar, and setting Himself up as king in Caesar's place (cf Lk 23:1-2). But Pilate, and Herod, declared Him to be innocent.
Topic: Innocence
Subtopic:
Index: 1758-1761
Date: 3/2001.101
Title: DNA tests
False convictions have been an important story this year. The reason? Genetic testing. So far, DNA tests have shown that at least 68 people imprisoned by state and federal courts--including some sent to death row (though none executed)--were innocent. As a result, criminal defense lawyers Barry Scheck and Peter Neufeld are spearheading a national drive to make the tests available to thousands of inmates. They have dubbed their campaign the Innocence Project.
DNA testing has freed 10 death row inmates and some 80 total convicts across the country. Former FBI Director William Sessions cites a dozen years of bureau statistics showing that 26 percent of all rape/homicide suspects are cleared through DNA testing.
Jesus didn't need DNA tests or the arguments of defense lawyers to prove His innocence. His innocence was clear to both Pilate and Herod.
Actually, Christ was more than innocent of the charges laid against Him. He was also sinless and blameless. He led a perfect life. His was a perfect obedience to the law of God. The theological word we use here is "righteous." Christ was righteous. "Righteous" is a legal term, a judicial word. It speaks of a person's standing before God. Jesus stood in a right relationship to and with God because He kept the demands of the covenant relationship. Because of His righteousness before the judgment seat of Almighty God, Jesus was innocent and was declared to be innocent before the judgment seat of Pilate.
C The Catechism not only talks of Jesus as the Righteous One but it also talks of us as the unrighteous ones. It does this when it mentions that Christ, the Righteous One, freed us "from the severe judgment of God."
What do I mean when I say we are the unrighteous ones? Just as the righteousness of Jesus means His was a right relationship with God, so our unrighteousness means that ours is not a right relationship with God. Whereas Christ the Righteous One stood blameless and guiltless before God, so we the unrighteous ones stand guilty before God. We stand guilty because – unlike Christ – we are not innocent, blameless, and obedient to the law. And, because we are guilty before God, the severe judgment of God must fall upon us.
III Each Other's Place
A I already mentioned that the Apostles' Creed mentions Pontius Pilate in order to date an historical event. The Catechism sees a deeper meaning or reason why God allowed His Son to suffer under an earthly judge.
Why did Jesus suffer under Pontius Pilate as judge? The Catechism's answer:
So that he,
though innocent,
might be condemned by a civil judge,
and so free us from the severe judgment of God
that was to fall on us.
Why did Jesus suffer under Pontius Pilate as judge? Let's reword the Catechism's answer:
Jesus was found to be innocent
yet declared to be guilty
by a civil judge
so that,
when we appear before the heavenly Judge,
we will be declared to be innocent
though we are found to be guilty.
There are two points I want to mention here. The first is that Jesus took our place. Isn't this the whole point of the Lord's Supper we celebrated last week? Jesus took our place. He took on our guilt. He suffered the consequences of our sin – punishment and death.
The emphasis of the Catechism is that the Righteous One took the place of the unrighteous ones. It was vitally important, then, that Pilate declare Christ to be righteous, innocent, blameless. It was vitally important because only some one righteous can pay for our sins (cf Q & A 15). If Christ Himself was guilty of sin, He would have to pay for and suffer for His own sins. But because He is the Righteous One, innocent, He is able to bear the pain and anguish of our sin.
B Not only did Jesus take our place. But we also take His place. That's the second point I want to make. We take on His innocence. We enjoy the fruits of His righteousness – forgiveness and eternal life.
A little girl was helping to nurse a sick gentleman whom she loved very much. He said to her, "Ellen, it is time I should take my medicine; measure just a tablespoonful, and put it in the wine glass." She quickly did so and brought it to his bedside. He made no attempt to take it from her, but said, "Now, dear, will you drink it for me?"
"Me drink it! You know it won't do you any good unless you take it yourself".
Christ did for us what Ellen was unable to do for the sick man: He took our medicine and thereby brings us healing.
Imagine this. Christ, the Innocent One, was declared to be guilty so that we, the guilty ones, can be declared to be innocent.
Topic: Atonement
Subtopic:
Index:
Date: 2/1994.101
Title: I Have the Peace
I am reminded of the time someone visited an elderly woman crippled by arthritis. When asked, "Do you suffer much?" she responded, "Yes, but there is no nail here." And she pointed to her hand. "He had the nails, I have the peace." Then she pointed to her head. "There are no thorns there. He had the thorns, I have the peace." She touched her side. "There is no spear here. He had the spear, I have the peace."
This is what the suffering of Christ Jesus under Pontius Pilate means for us – He gave of Himself so that we might have the peace.