Sermon Tone Analysis

PRAY

INTRO: We saw last week that in the midst of much mockery being cast at Jesus as he hung on a cross, one person stands out as uniquely responding rightly to Jesus.

In an astonishing turn of events, the second thief on a cross rebukes the first for not fearing God, for not recognizing their own culpability versus Jesus’ perfect innocence.

And by making a request, he confesses that Jesus is the Christ and has power and authority to save him, to grant him access into his kingdom.

Jesus responds to such repentance and faith by assuring him instantly and freely that today (immediately upon death) he would be with the Lord in paradise.

And then, Jesus gives up his spirit… breathes his last.

So our section of text for today contains reactions that immediately follow Jesus death and all that has taken place, also setting the stage for his resurrection.

[Our discussion begins at v. 47, but back up with me to v. 44 to begin reading.]

Following Jesus’ death, Luke presents additional eye-witness responses, and these also in a positive light as compared to all the prior mockery & mistreatment of Jesus.

The preceding events have shaken these witnesses to the core, and they now seem to be thinking and behaving differently because of what they have just experienced.

The first reaction to note is that of the centurion.

Recognition of Christ’s Unique Righteousness - The Centurion (v.

47)

Having been present for the whole thing (over 100 soldiers and seems to the the one responsible for overseeing the crucifixion) and having experienced everything that Jesus said from the cross, including “Father, forgive them, for they do not know what they are doing” and his words to the repentant criminal...

And having experienced the unnatural darkening of the sun’s light and the corresponding earthquake upon Jesus’ death (Mt 27:54), this centurion responds with a confession about Jesus that declares his uniqueness and righteousness.

Mt and Mk record the centurion also as saying, "Truly this was God’s son” (Mt 27:45) and “Truly this man was a son of God” [or the son of God] (Mk 15:39).

Here in Luke: He praises God, gives glory to God, saying, “Truly/certainly this man was righteous” - We might say it, “This man really was righteous!”

At the very least it shows a Gentile with spiritual sensitivity, open to the things of God… possibly even a deeper understanding that Jesus suffered unjustly at the hands of his accusers, at our hands.

He died innocently, and he was whom he claimed to be: the King of the Jews, the Christ of God.

Even with limited knowledge, like the 2nd thief on the cross, this may have been a response of genuine faith in Jesus, prompted by the Holy Spirit.

But it is difficult to say with certainty.

I’m a bit more confident that the group in the next verse has an incomplete response to Jesus, even though…

Regretful and Contrite Mourning - The Crowd (v.

48)

The crowds had gathered for the spectacle, but having been present also for all that transpired, they returned home “beating their breasts,” a note only included by Luke, but which culturally indicates a show of remorse over what had taken place.

To me there is a warning in the insufficiency of this response, that they face the right direction but their present emotional response remaining insufficient.

Intellectual praise (like the centurion) & emotional remorse (like the crowds) are good and necessary, but if not accompanied by sincere repentance and submissive faith, would still fall short of a response that saves.

Faith of course requires at least a basic intellectual understanding of the gospel of Jesus Christ, and it is often accompanied by heavy emotions because of the weight that the guilt of sin rightly places on us, plus the weight of the mercy and compassion of God through what Jesus accomplished.

But either intellectual understanding or emotional reaction could remain insufficient for salvation unless accompanied by an admission of personal need and assent of the will.

Repentance and faith means we are agreeing with God about our guilt, and we are submitting to God’s terms that Jesus is the only means to save us, and that Jesus himself accomplished what was necessary, and that Jesus is Lord and God, and that we are at once believing and submitting to his authority.

But this reaction of remorse is indeed the beginning of the right direction.

Is it not possible that such remorse on this day was the seed for what would take place in the hearts of some of these very people at Pentecost?

Isn’t it surprising, even with the unique signs on that day, that 3000 souls were saved after the first time Peter proclaimed the gospel in the power of the Spirit?

(Acts 2:14-41) There is a likely connection to this remorse that prepared them for the Holy Spirit’s conviction as Peter proclaimed the gospel.

Although the centurion had a strong reaction, and even the crowds as well, those who knew Jesus better are left in shock.

Luke describes them as standing at a distance bearing witness to everything, but gives no immediate reaction.

I interpret this as…

Stunned Grief - Jesus’ Followers (v.

49)

-Acquaintances and Women - Probably his family and friends and other disciples who were in Jerusalem at the time, for the Passover feast.

The reason for the women being singled out becomes evident as the historical narrative unfolds, because of their role in witnessing the placement of the body in Joseph’s tomb, their plans for better preparation of the body, and therefore them being the first witnesses to the empty tomb early on Sunday.

Were the eleven among this number?

It’s difficult to say.

Most likely they would have been the only ones at risk of being seen as revolutionaries, who feared for their lives.

But we know from John’s gospel that he was there with Mary (Jesus’ mother) at some point during the crucifixion and that Jesus spoke to them.

But if all the apostles are there, they play not other role than blending into the larger group of people who know Jesus.

-Stood at a distance - Possibly out of fear and probably out of horror… perhaps they couldn’t bear to watch but couldn’t bear to leave him.

… Undoubtedly bewildered and grieving.

I believe Luke mentions this group last because they are the ones who will be first-hand witnesses of another essential component of Jesus’ saving work: his vindication by resurrection from the dead.

And because he will rise, surely most of this number will yet repent and believe that Jesus is Lord, the only restoration to God.

So before we move on to the burial of Jesus’ dead body, v. 49 caused me to think of a point of application.

Application: Witnesses Most Familiar with Jesus Must Still Respond in Repentance & Faith

These are the people who could tell the story in detail, even some who likely related such specificity to this author, Luke.

But they too had to respond by confessing their sin and throwing themselves on God’s mercy, putting their faith (trusting submission) only in the power and authority and accomplished work of Jesus to save them.

What about you?

And now, because of the importance this plays for establishing that Jesus was really dead, and in preparation for the resurrection, the gospel account also gives us a window into the life of another man, who goes…

From Secret Disciple to Taking a Stand - Joseph of Arimathea (vv.

50-54)

Other than this specific episode, found in all four gospels, we know nothing else of Joseph.

This is his one and only appearance.

But we can glean still quite a bit from the unique role that Joseph plays here in honoring Jesus after his death on a cross.

Joseph, the Man:

Since Joseph is common name, to distinguish from others, he is Joseph of Arimathea - we don’t know the location of this town with any certainty.

But as a member of the council, the Sanhedrin, he had apparently moved his residence entirely to Jerusalem, because he even has a family tomb (recently made) outside the city (normally would have been at his home town, so Jerusalem has become home).

Matthew informs us also that he is a “rich” man (Mt 27:57), which makes sense to have the financial standing for the location and creation of a tomb cut in stone in a garden near the city (and also near the site of crucifixion, Jn 19:41).

Luke calling Joseph “a good and righteous man,” who was “looking for the kingdom of God,” means not that he merited mercy or favor (grace) from God, but that by faith he was walking according to what God had said and was looking forward to what God had promised in the Messiah.

It sounds a lot like other OT believers who are a part of the Gospel narrative (I call them OT believers bc they fall in this transitional phase, like even John the Baptist and Jesus’ earthly father Joseph, where they saw the Messiah but didn’t live to see his death & resurrection): Zechariah & Elizabeth (“both righteous before God, walking blamelessly in all the commandments and statutes of the Lord” Lk 1:6), Simeon (“righteous and devout, waiting for the consolation of Israel” Lk 2:25), and also the prophetess Anna at the temple (“worshiping with fasting and prayer night and day” Lk 2:37.

And when she saw the infant Jesus, “she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem.”

v. 38).

These people’s faith was in God and in his promise, even though they didn’t see it’s fulfillment.

But that fulfillment of Christ’s sacrificial atonement and conquering resurrection was still the necessary act to accomplish justification, even for those who belonged to God by faith before it ever took place.

Joseph of Arimathea, on the other hand, is not only devoted to God now, but also certain to be one who witnesses (or hears all about) Christ’s resurrection.

One clear evidence Luke gives that Joseph was not spiritually insensitive to what God was doing through Jesus is that he did not consent to the purpose and action of the Sanhedrin when they conspired together and unjustly condemned Jesus to death.

I take it that because the decision to kill Jesus appears to have been unanimous (Lk 22:70, Mk 14:64), Joseph (and Nicodemus?) was (were0 not present.

Joseph, the Actor:

(By that I don’t mean a person who participates in acting in a play or movie, but as a participant in an action or process.)

Up until this point Joseph had been only a secret follower of Jesus, as John informs us (Jn 19:38).

Admittedly the secrecy was due to fearing the other religious leaders with whom he so closely associated, and among whom he was a “respected member” (Mk 15:43).

But now, in order to honor Jesus and not allow his body to be disposed of in some ignominious (disgraceful) fashion (as other condemned criminals would likely be treated), Joseph has to go public.

He stood, in the absence of others, to do something for Jesus.

Mark tells us, also in Mk 15:43, that Joseph “took courage” to go before Pilate and ask for Jesus’ body.

The rest of the Council would be sure to know what Joseph had done, because after this they request to have guards stationed at the grave (Mt 27:62-66).

Why come out of the shadows now?

Because faith (or at least respect for Jesus) demanded it of him.

So Joseph takes down the body (likely means he oversees that it is done), and he (with help from Nicodemus, John tell us) prepares the body for burial: cleaning, wrapping, perfuming (Nicodemus had brought enough myrrh mixed with aloes to be fit for a king’s burial: 65-75 pounds worth.

Jn 19:39).

Joseph then generously places Jesus in his own new tomb (Mt.

27:60), a really nice one like only the rich would have (Is.

53:9), cut into the stone in a hillside.

And because it is new, no other corpses have been laid in it.

In the context it seems that all of this preparation of the body has to take place rather quickly, because it is becoming evening on “the day of Preparation” (for the Sabbath, Mk 15:42), and the Sabbath (v.

54) begins at sundown.

Significantly, Joseph’s public act and personal generosity likely confirms that he believed Jesus not to be a criminal but the Christ.

And it appears to be a labor of love for Jesus.

Joseph too is already a believer, or on his way to becoming one.

Application: Would it be acceptable for Joseph to always remain a secret follower of Jesus?

Does sincere faith remain a secret?

Is your faith just a private thing?

I think the answer in Acts and the Epistles would plainly be “no.”

Faith must indeed be personal, bit is isn’t private.

What does Jesus himself say?

Philemon and Paul’s letter to him concerning Onesimus… private?

Or all of the references to believers being opposed and persecuted for following Jesus… Does that presume a private or public faith?

When Joseph takes a stand, when Joseph’s faith goes public, we know Joseph’s faith is genuine.