Unlimited Grace

Bryan Chapell: John is making the point that we are to remember. Behold, the lamb of God, who takes away the sin of the world, as Peter himself will later declare, a lamb without spot or blemish. He is guiltless. There is nothing he has done that is wrong. There is no charge that can be specified that will stand. This one is innocent.

Guest (Male): So glad you joined us for today's Unlimited Grace, the audio broadcast ministry of pastor and author Brian Chapell. In today's episode, pastor Brian shares a lesson from John 18. In this passage, as Jesus is on trial, it becomes clear to Pilate that he is innocent. So the question then becomes, who is truly guilty? You can find this lesson and many others when you visit unlimitedgrace.com. And while you're there, look for pastor Brian's book, The Multi-Generational Church Crisis. This compelling book asks the question of the church, what could be accomplished in the name of Christ if we could better understand each other?

Let's hear now from Dr. Brian Chapell as he shares the lesson, I am king, you say.

Bryan Chapell: Instant pudding was just coming on the market as I was growing up. Remember little milk, little water with that packet of powder, and voila, suddenly you have instant pudding. But I must tell you for for my mother, the expert cook, no shortcut to pudding was worthy of her. I mean, there is no way that she is going to settle for a little bunch of powder and water and call that pudding. I mean, pudding, you know, I mean I mean pudding, you know, is is eggs and milk and the right amount of sugar and the right amount of chocolate and whatever you do to boil it down and get the right consistency and and put it in the refrigerator to set up for hours, then take it out and then you know, candies and fruit and whipped cream to decorate.

Now that's pudding. That that that's a work of art. And I can remember one particular dinner time when my mother had fixed this wonderful dessert pudding and she she brought it out of the refrigerator and and put it on the dinner table in front of her husband and all six children. And it became obvious that at some point during the afternoon while that pudding dessert was setting up that one of those six children had created what you'd have to call a thumb lollipop. You know what I mean? One of those. The pudding had a hole in it.

And my mother said, who did that? And like a junior choir full of innocent voices, we all sang in unison, sang together, not me. Well, somebody had to do it. I I mean, somebody was guilty. The evidence of the crime was right there. So somebody was guilty. And of course, those of us who were innocent wanted that person to be found out. I mean, nobody, you know, wants the finger of justice to point at you if you're not guilty. We we want the guilty person to be identified. And and what may distress us in a chapter of the Bible, such as we just read, The Good Book, is that it's so hard to identify the guilty.

I mean, the crime is obvious, right? The the crime is that the Lord of heaven and earth, King Jesus, Hosanna in the highest, is put on trial and is mocked and flogged and about to be crucified. That is so wrong. Who's guilty? What what clearly it's not Jesus. I mean, that that point is made over and over again as first we begin to recognize just as the passage unfolds, there's there's never actually any Jewish charge that is specified. I I know there are concept but consequences, but there's not actually no charge that's ever specified. Before that passage of scripture that I read with you, the the questioning actually begins.

It's in John 18 and verse 19. The high priest, it says there, questioned Jesus about his disciples and his teaching. Jesus answered verse 20, I've spoken openly to the world. I've always taught in synagogues and the temple where all the Jews came together. I said nothing in secret. Call people. Ask them to come. If you say I'm guilty, bring the witnesses. Now what what Jesus is doing is he's just appealing to the ancient Jewish standard for a court of law. Every matter had to be established before at least two witnesses. And here Jesus is saying, hey, I have spoken in public, in the synagogue, to the crowds.

Bring them on. If if if you have a charge against me, bring the crowds. Have them say what I have done. Well, the petition for witnesses does not result in charges. But do you remember what? A slap. Verse 22, when he had said these things, one of the officials standing by struck Jesus with his hand saying, is that how you answer the high priest? Jesus answered him, if what I said is wrong, bear witness about the wrong. But if what I said is right, why do you strike me? There's no response. Why do you strike me?

What have I done? No charge is specified. Instead, the matter is bumped up to the next court. That 's verse 24. Annas then sent him bound to Caiaphas, the high priest. Annas was the high priest preferred by the Jews. If you will, by their own standards, they had made Annas the high priest. So that's where they go first. But now Annas doesn't get the answer that he expects, doesn't get a specified charge. So he bumps this up to Caiaphas, the high priest put there by the Romans. A puppet high priest doing the Roman will. Surely he will be able not only specify what is wrong, but take care of the matter.

But things don't quite go according to plan. You remember that questioning continues after a while, after there is petition for this charge, after there is desire to bring true charges. Ultimately, the matter gets pushed to Pilate, too. Verse 29, Caiaphas, being the Roman puppet, now sends the matter on to Pilate. Verse 29, so Pilate went outside to the Jews and said, what accusation do you bring against this man? Again, specify the charge. What has he done that's wrong? Verse 30, interesting response. They answered him, if this man were not doing evil, we would not have delivered him over to you.

Now there you get the verdict, but not the charge. He's guilty. If if if he weren't guilty, we wouldn't have brought him to you. Still no charge. It's about to get worse. Verse 31, Pilate said to them, take him yourselves and judge by your own law. The Jews said to him, it's not lawful for us to put anyone to death. Now we even have the sentence. We want him killed, but we can't do it. You're going to have to do it. But what is the charge? We have the verdict. He's guilty. We have the sentence.

He is to be put to death. But why? And ultimately, you understand when Pilate says to them, you judge him, and they say, no, we want you to put him to death. They say, we can't do it because it is not lawful for us to do so. You must understand what the apostle John is doing. It is true that as Jews, they do not have the civil authority to put him to death. But when they say it is not lawful for us to put him to death, their words are betraying far more than civil obedience.

They are demonstrating divine disobedience. It is not lawful for us to put him to death. There has been no charge. Nothing has been sustained that would make this right. We claim to be people of God, and yet we are willing to put a man to death where there has been no sustainable charge. John simply wants us to know clearly if we are looking at Jesus himself, he is not guilty by any Jewish standard. Well, what about by Roman standard? John wants us to also to understand that that just as no Jewish charge is specified, no Roman charge will stick.

Look at this, verse 33. Pilate entered his headquarters again and called Jesus and said to him, are you the king of the Jews? Now that's simply a good question for a Roman governor to ask. Are you a threat to Caesar? Are you claiming the kingship over those that Caesar is their earthly king? Are you claiming to be king? And Jesus responds, did you come up with that? Is that something you yourself came up with, verse 34? Or did others say it to you about me? Notice again, petition for witnesses again. Did did you just come up with this or where did you get this information that I'm claiming to be a king?

So Pilate responds in exasperation, am I a Jew? How do I know if you're the Jewish king? Your own nation says that you are doing wrong. They brought you to me. So Jesus finally answers, verse 36. My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting that I might not be delivered over to the Jews. But my kingdom is not from this world. Translation. I'm not a threat to Caesar. King, yes, but not of this world. What's the charge then? I I'm I'm not claiming to be an insurrectionist.

I'm not claiming that I have authority over Caesar in this world because my kingdom is not of this world. The consequence of that is is amazing because of what Pilate will then declare, verse 38. As they have taunted a bit back and forth about Jesus saying, yes, yes, I'm a king, but not what you think, Pilate says to him at the end of that verse 38, what is truth? After he had said this, he went back outside to the Jews and told them, I find no guilt in him. And just so that that is made clear, recognize this is said three times by Pilate in this account.

There it is in verse 38. If you let your eyes move forward into the 19th chapter and verse 4, Pilate went out again and said to the Jews, see, I'm bringing him out to you that you may know that I find no guilt in him. 19 6, when the chief priest and officers saw him, they cried out, crucify him, crucify him. Pilate said to them, take him yourselves and crucify him for I find no guilt in him. Three times the verdict from the Romans, not guilty, not guilty, not guilty. Who's guilty? Not this one. Not this Jesus.

And and not just by Jewish standards and Roman standards, but ultimately by heavenly standards.

Guest (Male): You're listening to Unlimited Grace, the audio broadcast ministry of pastor and author Brian Chapell.

Guest (Male): It may seem hard for younger Christians to believe, but people over 50 were raised during an era when 90% of Americans identified as Christian. These older believers were once part of a majority group that understood the mission of the church was to take control of our culture, to halt its evils. At the same time, Christians under 50 have lived their entire lives perceiving themselves as a minority that needs to make credible their faith to a secular pluralistic culture. These distinct experiences and perceptions have a profound impact on the priorities different generations have for church ministry.

It's no wonder that younger and older believers don't always see eye to eye. In his new book, The Multi-Generational Church Crisis, Dr. Brian Chapell asks the question, what could be accomplished in the name of Christ if we could better understand each other? This practical and hopeful book is backed by thorough research revealing how to open the lines of communication, appreciate the experiences that shaped each generation in your church and unite in one mission to impact your community and the world. You can request your copy of the Multi-Generational Church Crisis when you donate online at unlimitedgrace.com or by calling 844 41 Grace.

That's 844 414 72 23. And now more from Brian Chapell on today's Unlimited Grace.

Bryan Chapell: Pilate asked Jesus, are you the king of the Jews? Verse 37. And Jesus responds, not a king of this world. Pilate says, so you are a king even if not of this world. And Jesus answered verse 37, you say that I am a king. Many of you will know that's just the way in which an ancient language would say, as you say. Are you a king? Well, as you say. It's the affirmation. I am a king. And then Jesus says, and for this purpose I was born to testify of the truth. And whoever hears my voice as truth is on the side of truth.

Pretty bold statement to the Roman governor who holds his life in his hand. If if you hear my voice and are on the side of truth, then you're with me. And Pilate answers in exasperation, what is truth? But you have to recognize what has happened. Once Jesus allows the affirmation of himself to as king and and and refuses to deny it but says, I came to testify of the truth that I am the king, that I was born for this purpose, and those who are with me stand on the side of truth. He is undone what Peter did earlier in the same chapter.

Do you remember? Christ's affirmation of he is stands in stark contrast to what Peter said earlier. Verse 17 of chapter 18. The servant girl at the door said to Peter, you also are not one of this man's disciples, are you? He said, I am not. Verse 25 of chapter 18. Now Simon Peter was standing and warming himself, so they said to him, you also are not one of his disciples, are you? He denied it and said, I am not. Verse 26, one of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, did I not see you in the garden with him?

Peter again denied it. And at once a rooster crowed. Jesus affirms the truth in direct contrast to Peter who denies the truth three times. By heaven's standards, Jesus has been faithful. He came for a purpose. He is fulfilling the purpose and he will not deny it. And it's set out in stark contrast by the denials that have preceded all of this. Jesus is not guilty. He he is not guilty by Jewish standards, by Roman standards or by heaven's standards. Why is that the case? So that John is making the point that we are to remember.

Behold, the lamb of God, who takes away the sin of the world, as Peter himself will later declare, a lamb without spot or blemish. He is guiltless. There is nothing he has done that is wrong. There is no charge that can be specified that will stand. This one is innocent. Well, somebody's got to be guilty then for all of this horror to take place. Who must be guilty? Well, obviously the Jews, right? Because they are the ones who are bringing Jesus to Pilate. Except it's not quite that easy a read. I mean, after all, the Jews are obeying Jewish law.

Again, if you let your eyes go forward just a little bit into the passage, you will see in 19 in verse 7 as Pilate is said to them, I don't find any guilt in him. The Jewish Jews answered Pilate, we have a law. And according to that law, he ought to die because he is made himself the son of God. Now you you really can't deny that. John 10 30 Jesus said, I and the Father are one. And And the Jews not only have a law saying that that's wrong, that they know what that law is.

It's It's Leviticus 24. It says, anybody who blasphemes against God is to be put to death. Hey, we're just following the law. We We're not guilty. And And to underscore their purity, do you remember what the account says? They won't actually even go into the house of Pilate, right? Because that would defile them. And then they would not be able to eat the Passover, that celebratory holy feast. They are not only willing to follow the law, they are willing to keep all its precepts so that by Jewish standards they're pure. They're not guilty. They not only follow Jewish standards, they follow the Roman law.

18 in verse 31. Pilate said to them, take him yourselves and judge him by your own law. The Jews said to him, well, it's not lawful for us to put anyone to death. We We're even going to keep the Roman law. And by the way, that means so that if you put him to death, it's you who did it and not us. We're not guilty. Of course, it gets even worse when you see the words of Jesus as he begins to unfold who might be guilty here because once in verse 31, the Jew says it's not lawful for us to put anyone to death, mean he's going to be put to death by Roman standards.

That means crucifixion at the time. That means being lifted up upon a cross to die. Verse 32 John says, this was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die. This is John referring to something he said earlier in the 12th chapter and the 33rd verse where Jesus had declared the manner by which he was going to die. He would be lifted up, he said, that all men might see and be drawn to him by his being lifted up in death. And now John says, you see that's going to be fulfilled because the Jews who would not crucify are turning him over to the Romans who will crucify.

I mean, after all, the Jews could simply say, it's what he himself prophesied. We're We're not guilty. It's It's what he himself said was going to happen. And by the way, that's only the most recent prophecy. You could go back a thousand years to Psalm 22 and remember that much of what's now going to happen in the unfolding events is what God himself prophesied would and must happen. Psalm 22 begins with these words. My God, my God, why have you forsaken me? Who is about to say those words? Jesus upon the cross. And if you would track through Psalm 22, you will read these verses as well.

In Psalm 22, the Messiah who's pictured there says, I am poured out like water and all my bones are out of joint. You want to see how that's fulfilled? Look at John 19 right in front of you, verses 32 through 36. John 19 32 through 36. So the soldiers came and broke the legs of the first of the thieves who was hanging on the cross and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear and at once there came out blood and water.

What did the prophecy said a thousand years before? Listen to the words again. I am poured out like water and all my bones are out of joint, not broken. Mindful that once they had nailed him to the cross, the pattern was to lift it above the hole so that it settled down hard and he would be out of joint but not broken to fulfill the prophecy. And that is not all that was told. Remember also in Psalm 22, they have pierced my hands and feet, says the Messiah of Psalm 22. And if you remember in verse 37, these words appear in John 19.

The scripture says, they will look on him whom they have pierced which they did when they pierced his hands and feet and side with the spear. Finally, these words from Psalm 22, they divide my garments among them and for my clothing they cast lots. Look at verses 23 and following of John 19. When the soldiers had crucified Jesus, they took his garments and divided them into four parts, one part for each soldier also his tunic. But the tunic was seamless, woven in one piece from top to bottom. So they said to one another, let us not tear it but cast lots for it to see whose it shall be.

This was to fulfill the scripture which says, they divided my garments among them and for my clothing they cast lots. It had been written a thousand years previous and it's precisely what happened according to plan.

Guest (Male): That's pastor Brian Chapell and you've been listening to Unlimited Grace. Please be sure to join us next time as once again we endeavor to put Christ at the center of our efforts so that lives might be transformed by his Unlimited Grace. This ministry is brought to you by Unlimited Grace Media and continues to be made possible with your generous financial support.