The Day God Died Luke 23:25-49 Rev. Alan Rogers

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1 The Day God Died Luke 23:25-49 Rev. Alan Rogers INTRODUCTION On April 8, 1966, Time magazine published a controversial cover story entitled, Is God Dead? 1 The article explored how our culture was becoming increasingly secular and atheistic, leaving little room for belief in God. Even some theologians at the time were trying to write theology without reference to a belief in God. The title phrase actually is much older, attributed to the 19 th century philosopher Friedrich Nietzsche, who often lamented about how modern scientific thought was squeezing God out of the picture. In a famous passage Nietzsche had one of his characters cry out: God is dead. God remains dead. And we have killed him. Yet his shadow still looms. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? 2 When the Time article appeared, it was quite controversial. A few, more secular-minded people celebrated. Many other people were offended that the question was even raised. Some asked, How could God die? The strange irony is that the Bible teaches us that there was a time when God did die, although not in the way these secular thinkers believed. The core of the New Testament is that on a dark day in the early decades of the first century AD, the divine Son of God was nailed to a cross in Palestine, and because God did die on that day, you and I have the opportunity to live forever in eternal fellowship with Him. I. Only the truly ignorant can doubt that Jesus really existed, for his death is corroborated by several ancient sources apart from the Bible. 1 Time, April 8, Nietzsche, The Gay Science, Section 125, tr. Walter Kaufmann

2 A. Those who try to claim that Jesus was a myth have to account for the historical evidence. B. The death of Jesus is recounted by all four of the gospel writers. 1. In each account, the broad outline of the event is essentially the same. 2. The differences in the four gospel accounts of Jesus' death can be explained by the fact that the writers wrote from different perspectives, for different audiences, and with different emphases in mind. C. The death of Jesus also is described by both Jewish and Roman writers of the period Mara bar Sarapion (circa A.D. 73) For what advantage did the Jews [gain] by the death of their wise King, because from that same time their kingdom was taken away? 2. Josephus (Antiquities , par. 64, ca. A.D. 93) Pilate, upon hearing him accused by men of the highest standing among us, had condemned him to be crucified. 3. Tacitus (Annuals 15:44, ca. A.D ) This name (i.e., Christian) originates from Christus who was sentenced to death by the procurator Pontius Pilate during the reign of Tiberius. 4. Babylonian Talmud, tractate Sanhedrin 43a: On the eve of the Passover they hanged Jesus the Nazarene II. Jesus' death communicates how seriously God judges our sin. (vv ) A. Luke describes how Jesus was led away from the place of judgment to the place of execution. 3 Darrell L. Bock, Luke 9:51-24:53, Baker Exegetical Commentary on the New Testament, ed. Moises Silva (Grand Rapids: Baker Academic, 1996), 1843.

3 1. All crucifixions took place near a main road outside the city. 2. The condemned typically was taken to the place of execution by the longest route possible, as a means of publicizing his sentence. 3. Usually, the condemned was forced to carry the crossbeam of his own cross during this procession. 4. In this case, Jesus apparently was so weak from his scourging that the Roman guards conscripted an onlooker from the crowd to carry the crossbeam for him. a) Luke identifies the unlucky man as Simon of Cyrene (modern day Tripoli in Libya). (v. 26) b) Simon most likely was a Jew who had made the pilgrimage to Jerusalem for the Passover, never expecting to be drawn into the drama surrounding Jesus death. B. Luke describes how Jesus paused to share some chilling words with some of the spectators. 1. Part of the procession included a company of women who were mourning and crying over Jesus. a) We do not know if these were supporters of Jesus or simply professional mourners. b) All we know is that apparently these women were from Jerusalem. (vv ) 2. Jesus warned these women of the approach of a time of judgment so horrible that it would turn their world upside down. a) On that day, things would be so bad that what was normally considered a curse (barrenness) would be called a blessing. b) On that day things would be so bad that people would cry out to the mountains to bury on them.

4 c) What time was Jesus referring to? (1) One theory identifies this time as the destruction of Jerusalem by the Romans less than one generation after Jesus (AD 70). (2) Another theory identifies this time with the Great Tribulation Jesus predicted would take place before he returned to end history and usher in God s eternal kingdom. 3. Jesus encouraged the crowd to consider his own fate as a precursor to what awaited them. (v. 31) a) We have already seen how Jesus was declared innocent at least four times before he was condemned to death. (23:1-25) b) If such suffering would be inflicted on the innocent Jesus ( the green tree ), what would be in store for those who were truly guilty ( the dry tree )? (1) Some people think the they in v. 31 refers to the Roman army. (2) More likely it refers to God, who ultimately was behind both Jesus death and the coming judgment. (a) (2 Corinthians 5:21) He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him. (b) 1 Peter 3:18) For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit. (c) If God would allow such punishment to fall on His own perfect, sinless Son, what kind of wrath awaits to be poured out on those who are truly guilty?

5 (d) When we see the suffering and stripes inflicted on Jesus, we see how seriously God takes our sin. III. Jesus' death demonstrates the lengths to which God has gone to offer us an escape from our sins. (vv ) A. Jesus' fulfillment of ancient prophecies shows that God had been working out His plan of salvation for a long, long time. (vv ) 1. According to Luke s description, Jesus fulfilled many ancient prophecies in his death: a) Mourned over by Jerusalem (1) (Zechariah 12:10, 520 BC) I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. (2) Luke describes the mourning of the daughters of Jerusalem. (vv ) b) Numbered among the transgressors (1) (Isaiah 53:12, 800 yrs before Jesus) Therefore, I will allot Him a portion with the great,and He will divide the booty with the strong;because He poured out Himself to death, And was numbered with the transgressors; (2) (Luke 23:32-33) Jesus was crucified between two criminals. c) The manner of his death (1) (Psalm 22:12-16, circa 1000 BC) Many bulls have surrounded me;strong bulls of Bashan have encircled

6 me. 13 They open wide their mouth at me, As a ravening and a roaring lion. 14 I am poured out like water, And all my bones are out of joint; My heart is like wax; It is melted within me. 15 My strength is dried up like a potsherd, And my tongue cleaves to my jaws; And You lay me in the dust of death. 16 For dogs have surrounded me; A band of evildoers has encompassed me; They pierced my hands and my feet. (2) (Isaiah 53:5) But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. (3) Both writers described characteristics of Jesus crucifixion centuries before crucifixion was developed as a means of execution. d) Gambling over his garments (1) (Psalm 22:18, ca BC) They divide my garments among them, And for my clothing they cast lots. (2) The soldiers cast lots for Jesus tunic (v. 34). e) Giving him vinegar to drink (1) (Psalm 69:21) They also gave me gall for my food And for my thirst they gave me vinegar to drink. (2) The soldiers offered Jesus sour (vinegar) wine (v.36). f) The mocking of the onlookers

7 (1) (Psalm 22:6-8) But I am a worm and not a man, A reproach of men and despised by the people. 7 All who see me sneer at me; They separate with the lip, they wag the head, saying, 8 Commit yourself to the LORD; let Him deliver him; Let Him rescue him, because He delights in him. (2) Luke describes these very words coming from the mouths of the hecklers at the cross. (vv ) B. If Jesus had listened to the mockers and saved himself, he could not have saved us. (vv ) IV. Jesus' death validates the genuineness of God's offer of reconciliation to those who truly repent and receive the Savior. (vv ) A. One thief mocked along with the crowd. B. The other thief demonstrated repentance for his sins and expressed faith in Jesus. C. Jesus promised the repentant thief that he would stand with Jesus in Paradise that very day. V. Jesus' death substantiates his claim to be the one through whom we can approach God. (vv ) A. When Jesus breathed his last, creation itself testified to the significance of his death. (vv ) B. The tearing of the veil in the Temple signified that access to God was now available. (v. 45) 1. The veil was a 60 foot high, 4-inch thick cloth barrier separating the Holy Place from the Holy of Holies in the Temple.

8 2. Matthew tells us in his gospel that this barrier was ripped from top to bottom (Matthew 27:50-51) 3. (Hebrews 10:19-22) Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, 20 by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. C. When Jesus died, even of the most hardened skeptics were overwhelmed with awe towards God. (v. 47) CONCLUSION: Two thousand years ago, God did die in the form of the Son of God, Jesus of Nazareth. Jesus died so that you and I might live. The Son of God left the glories of heaven and set aside his divine privileges in order to be beaten, tortured and killed to show us the seriousness attached to our sin and the lengths God is willing to go in order for us to be restored. How can you reject such a sacrifice? In the words of Hebrews 2:3, How shall we escape if we neglect so great a salvation? Embrace the gift of Jesus today just like the thief did, by admitting your guilt and placing your trust in Jesus today. SOURCES Barclay, William. The Gospel of Luke. The New Daily Study Bible. Louisville: Westminster John Knox Press, Bock, Darrell L. Luke 9:51-24:53. Baker Exegetical Commentary on the New Testament, ed. Moises Silva. Grand Rapids: Baker Academic, Butler, Trent C. Luke. The Holman New Testament Commentary, ed. Max Anders, Vol. 3. Nashville: Broadman & Holman Publishers, Larson, Bruce. Luke. The Communicator's Commentary, ed. Lloyd J. Ogilvie,

9 Vol. 3. Waco: Word Books, Liefeld, Walter L. Luke. In The Expositor's Bible Commentary, vol, 8, Matthew, Mark, Luke, Grand Rapids: Zondervan Publishing House, Morris, Leon. Luke. The Tyndale New Testament Commentary. Grand Rapids:William B. Eerdmans Publishing Company, Stein, Robert H. Luke. The New American Commentary, ed. David S. Dockery, Vol. 24. Nashville: B & H Publishing Group, Tolbert, Malcolm. Luke In The Broadman Bible Commentary, vol. 9, Luke-John, Nashville: Broadman Press, Unless otherwise noted, all scriptural citations are from the New American Standard Bible, Copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission.