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“If you’ve done nothing wrong, then why are you in trouble?”
If you’re anything like me, you’ve probably heard that one before. As you protest your innocence to a parent, a principle, a friend-you hear that annoying phrase: “If you’ve done nothing wrong, then why are you in trouble?”
This morning, this is the kind of question which the 1st Century writer, Luke, would have us consider. Here in Luke 23, Luke collates his eyewitness accounts to show us how Jesus suffers innocently. As spectators to this very significant moment, we should ask the question: “If Jesus has done nothing wrong, then why is he in trouble?”
Now, if there’s anyone who should really want to get to the bottom of this kind of question, it should really be any one of us. Whether you’re a follower of Jesus or not yet a follower of Jesus, you’d probably agree that over recent years, our society is (rightly) taking justice quite seriously. We care if someone is innocent or guilty. We care if we get justice or not. In fact, as a society we’ll cancel the guilty and give a platform to the innocent. We are deeply invested in justice. We crave justice, we hate injustice. So, we should all want to get to the bottom of this question-“If Jesus has done nothing wrong, then why is he in trouble?”
So, here’s the story.
In this chapter, the Lord Jesus stands trial before the Roman authorities, is crucified, and is buried. Throughout these moments, Luke emphasises Jesus’ innocent suffering by collating a whole bunch of small details. He shows the accusations, the second opinion, the contrast, the criminals, and even the executioner. In doing so, we’re constantly reminded that the one who is put to death is dying innocently.
a. Accusations (v1-4)
Luke begins with the accusations.
As you’ll know, the nature of an accusation can go a long way or a short way to determining the innocence of a person. When a child comes to Mum or Dad with an accusation against their sibling, it doesn’t take much to figure out if they’re telling the truth… … or not. The accusation: “They hit me… ” doesn’t hold much weight when the other child is clearly crying. You see, the nature of an accusation matters.
In verses 1-4, the religious leaders of Jerusalem lead Jesus to Pilate, the Roman governor. At that time, Pilate had “the power of life and death” over everyone in his region.1 So, ironically, the religious leaders are seeking help from someone they despise. But when you’re desperate, you ask for help from your enemies. And when you’re really desperate, you make up all sorts of ridiculous claims. In verse 2, the religious leaders do just that-they fib, they lie, they fabricate. They accuse Jesus of “subverting their nation”, “opposing taxes to Caesar”, and “claiming to be the Messiah, a king”.
It kinda sounds like they’re saying that Jesus is some sort of extremist bogan living in the depths of [insert Brisbane suburb here!].
But seriously, do these accusations have any weight? Well, no. Throughout Luke’s account, Jesus has shown the contrary. In his life and ministry, Jesus always sought the good of the Jewish nation. He healed the sick and cast out the demonic (cf. Luke); Jesus had even gone on public record, teaching that the people must “give to Caesar what is Caesar’s” (cf. Luke 20:20-26); and Jesus never explicitly claimed to be the King, only his followers did that (cf. Luke 19:38).
You see, these accusations are all fabrications! And Pilate can see this… … After a very short questioning, Pilate tells the religious leaders in verse 4 that he finds “no basis for a charge against this man”. Despite these accusations, Jesus is innocent!
b. Second Opinion (v5-12)
After the accusations, Luke shows us the second opinion.
As you’ll know, there is a lot of wisdom in seeking another person’s opinion. Sometimes there can be nothing better than getting someone else’s advice in certain situations. I’ll let the husbands reflect on that one. But, a second opinion is what we see here.
Following Pilate’s first verdict, the religious leaders don’t let up. They stubbornly refuse and lay more false evidence before Pilate. But as they say these things, in verses 5-12 Pilate looks to King Herod for a second opinion.
Now, if you’d forgotten (or didn’t know), Herod and Jesus aren’t exactly friends. In Luke 3, Herod imprisoned one of Jesus’ followers (cf. Luke 3:19-20). Then, in Luke 13, it’s said that Herod wanted to kill Jesus (cf. Luke 13:31). And then, to top it off with some sass, Jesus’ likened Herod to a “crafty fox” (cf. Luke 13:32).2 Given this track record, it’s safe to say that Herod won’t be doing Jesus any favours.3 And he doesn’t.
In verse 9, Herod “asks” Jesus “many questions”-He grills Jesus’.4 But Herod hears nothing. As Herod questions Jesus, with the religious leaders “standing there” and “rigorously accusing” Jesus in the background, Jesus remains silent. Whilst Jesus is “oppressed and afflicted, he doesn’t open his mouth” (cf. Isaiah 53:7). He suffers silently-as everyone interrogates and accuses him.
After this interrogation and humiliation, Herod simply sends Jesus back to Pilate. It’s as if Herod’s found no fault with Jesus (which Pilate then later confirms in verse 15). Even with the second opinion, Jesus is innocent!
c. The contrast (v13-25)
After the second opinion, Luke turns our attention to the contrast. In verses 13-25, Luke contrasts the Lord Jesus and a criminal named “Barabbas”. He puts the innocent next to the guilty.
It were as if Luke were giving us a police lineup. He stands the suspects in a line for the eyewitnesses to identify. That’s kinda what Luke is doing here-he’s contrasting the suspects.
Following Herod’s assessment, Pilate calls the religious leaders back together. In verse 15, Pilate declares (for the second time) that Jesus is not guilty-he’s “found no basis for the charges against him”. But, despite Pilate’s verdict, it’s overruled by the crowd. In verse 18, the whole crowd suddenly shouts “Away with this man!” “Away with this man!” “Release Barabbas!”. But, who is this Barabbas? That the people so desperately want instead of Jesus… Well, Luke tells us. In verse 19, Luke details Barabbas’ crimes-“he had been thrown into prison for an insurrection in the city, and for murder”.
Can you see the hypocrisy of the religious leaders? Can you see the crowd’s desperation? Can you see the contrast? Barabbas is the threat to Rome-not Jesus. Barabbas has stirred up the people-not Jesus. Barabbas has sparked a revolt, and worse, committed murder-not Jesus. Barabbas is the one who is guilty of the accusations laid against Jesus.5 Can you see the contrast?
Pilate certainly can. In verse 22, (for the third time!) Pilate declares that Jesus is innocent-“I have found in him no grounds for the death penalty”. But despite Pilate’s desire to release Jesus, he is succumbed to the will of the people. In the face of their loud shouts-“Crucify him!” “Crucify him!” “Crucify him!”-Pilate weasels out. He pleases the people. He goes against his own judgement. Justice is miscarried.
And Luke makes this all very clear. In verse 25, he writes that Pilate “released the man who had been thrown into prison for insurrection and murder, the one they asked for, and surrendered Jesus to their will”. Luke contrasts the innocence of Jesus with Barabbas, a rebel and a murderer.6
d. The criminals (v32-43)
And then, after the contrast, Luke then turns our attention to the criminals.
In verses 32-43, the Lord Jesus is crucified with two criminals upon a cross. During their crucifixion, Jesus’ innocence is announced, once again. But this time it’s not uttered by a Roman authority, but by one who faces death with Jesus.
In this dark and horrific scene, all those surrounding the cross begin to mock and humiliate Jesus. It begins with the religious leaders. In verse 35, they humiliate Jesus, saying: “He saved others, let him save himself”. Then the soldiers take their turn. In verses 36-37, the soldiers taunt Jesus: “If you are the king of the Jews, save yourself.”. And then, even one of the criminals being crucified with Jesus, has the audacity to join in. In verse 39, one of the criminals insults Jesus “Aren’t you the Messiah? Save yourself and us!”. You see, those who plead for Jesus’ death, those who enable His death, and even one who dies with Him-speak taunts and sledges and insults.
But, Luke records another voice-another person speaks. In verses 40-41, the other criminal on the cross “rebukes” his companion, confesses their own guilt, and declares Jesus’ innocence. He says “We are punished justly, for we are getting what our deeds deserve. But this man (this man) has done nothing wrong”. He declares that Jesus has not done the wrong thing. He’s innocent.
e. The executioner (v44-49)
As the darkness covers the land, as the light is taken away, as a shadow is cast over the cross-this innocent man, this innocent sufferer, Jesus Christ-gives himself up to God in death. As Jesus breathes his last, still another unlikely person speaks.
The executioner, a centurion. An experienced soldier, responsible for the administration and discipline of his troops.7 A wealthy man (no doubt) with high social status, with deeply loyalty to Rome… 8 … he speaks. In verse 47, the executioner “seeing what had happened” declares that Jesus was “righteous”. With praise to God-he says: “surely this was a righteous man”.9 The executioner-with nothing to gain, with no ties to Jesus, with no connection to God, an outsider-declares that this Jesus is a righteous and an innocent sufferer. What so many cannot see, he sees.
In this scene, the Lord Jesus is depicted as the innocent sufferer. By giving an account of the accusations, the second opinion, the contrast, the criminals, and the executioner-Jesus is presented as ‘innocent’, not guilty.
And this raises the question: “If Jesus has done nothing wrong, then why is he in trouble?” Just think about it for a second.
Why does Jesus let himself be “led” to the cross (cf. Luke 23:1;23:26)? Why does Jesus remain “silent” in the face of his accusers (cf. Luke 23:9)? Why does Jesus’ cop the abuse and the slander (cf. Luke 23:11)? Why does he tell his followers not to weep for him (cf. Luke 23:28)? When taunted three times, why doesn’t he save himself (cf. Luke 23:35, 37, 39)? When facing death, why does he just give himself up (cf. Luke 23:46)? If Jesus’ is so apparently innocent, why is he in trouble? Why is he on the cross?
Well, here’s why.
He was in trouble for us.
He was on the cross for us.
Just as a good friend, or a much-loved family member, or a close co-worker might nobly take the fall for you, might get in trouble for you-so also Christ did for us.
In the death of Christ, the innocent suffers for the guilty. In the death of Christ, the righteous is crucified for the unrighteous. In the death of Christ, Christ dies for us. Whilst Luke’s account of Jesus’ death doesn’t explicitly say these things or mentions these things, it certainly hints at it.
Throughout his account, Luke emphasizes human guilt.10 In Christ’s trial and crucifixion, we see the corruption of human beings. We see the guilt of the religious leaders-lying and bearing false witness to get their way (cf. Luke 23:1-2). We see the guilt of Pilate-leading for the praise of people, miscarrying justice, and failing to do what is right (cf. Luke 23:23-24). We see the guilt of the crowd, as they deny Jesus his release; and then after the crucifixion, are so ashamed that they beat their chests (cf. Luke 23:20-21; 23:48). In Luke’s account, we are presented with the sobering fact that all are guilty.11 That humanity is not like Jesus, we are not innocent.
But, throughout his account, Luke also shows us salvation.12 In Christ’s crucifixion and death, we see people saved. In his trial, the innocent is substituted for the guilty, Barabbas is released (cf. Luke 23:25). In the midst of the cruelty and mockery, Jesus asks God to forgive the guilt of the people (cf. Luke 23:34). In the midst of his death, Jesus offers grace and a future to the repentant criminal, a life beyond death (cf. Luke 23:43). And even after Jesus’ final breath, the executioner/the centurion declares spiritual realities that are hidden grin others, even from the disciples (cf. Luke 23:47). In Luke’s account, we’re not just presented with damning news that we’re all guilty. No, we’re also presented with the glorious news that the one who won’t save himself, saves others. The one who was innocent… … was in trouble for us. The one who was innocent… … was on the cross for us.
It’s just as one of Luke’s friends, the Apostle Peter, would write some time later:
“For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God.” (1 Peter 3:18)
This is the wonderful and life-altering news that God offers us, even today. Through Jesus innocent suffering and death on a cross, the guilty are brought to God.
I wonder, this morning, how will you (we) react to these things? How will we respond to Jesus’ death for us? Well, throughout his account, Luke invites us to see ourselves in different characters.
Just as in any story, or movie, or film there are characters to emulate, to copy, or not to copy-it’s the same here.
Will we be like the humble criminal? Before our death some day-will we confess our guilt, proclaim Jesus’ innocence, and simply pray “Remember me Lord”? Will we be like this outsider and sinner who has become a person of faith and been brought to God? Can I urge us, let’s be that criminal today.13 Let’s come to Him who loved us and gave himself for us to bring us into the hope and delight of life beyond death.
Would we be like the executioner/the centurion? In the sights of the cross, will we simply praise God for the righteous one? Will we just thank God for Jesus’ innocent death for us? Will we be like this outsider and sinner who has seen a glimpse of God’s work and given him the glory? Can I urge us, let’s be that centurion today. Let’s praise God from the depths of our heart for the one who forgave our debt by suffering for us.
Would we be like the Lord Jesus even-who obeyed God in his suffering? Would we understand that it is just as necessary for us (in our lives) to suffer in obedience to God? Would we be people who “take up our cross” and follow Jesus (cf. Luke 9:23; 14:27)? Can I urge us, let’s be like Christ today. Let’s live lives which take on a cruciform-ed shape, suffering obediently and righteously for God.
If you’re here this morning and the death of Christ is something new or something you’d like to reconsider, can I encourage you to speak with someone you know and who can help you know these things and our God better. If you don’t have that someone, I’d be up for a chat.
Alternatively, if you’re here this morning and the death of Christ is something you know well, well can I just encourage you to contemplate it, to be in awe of it, to rest in it, and to continue to live in light of it.
This morning, we’re going to finish with some words which have been sitting behind/resting behind, much of Luke’s account of Jesus’ death. Whether you’re familiar with these words or not, just listen to how they echo everything we’ve heard of the Lord Jesus this morning, and even what we’ll celebrate in three days time. In speaking of God’s righteous/innocent servant who suffers for the guilty, Isaiah 53 says this:
“He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth. By oppression and judgment he was taken away. Yet who of his generation protested? For he was cut off from the land of the living; for the wrongdoing of my people he was punished. He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth. Yet it was the LORD’S will to crush him and cause him to suffer… … “After he has suffered, he will see the light of life and be satisfied; by his knowledge my righteous servant will justify many, and he will bear their guilt. Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for them.” (Isaiah 53:7-12)
1 Garland, Luke,
Chapter 72.
2 BDAG, 49.
3 Garland, Luke,
Chapter 72.
4 BDAG, 472.
5 Garland, Luke,
Chapter 72.
6 Garland, Luke,
Chapter 72.
7 Garland, Luke,
Chapter 72.
8 Garland, Luke,
Chapter 72.
9 Garland, Luke,
Chapter 72.
10 Garland,
Luke, Chapter 72.
11 Garland,
Luke, Chapter 72.
12 Garland,
Luke, Chapter 72.
13 Rutledge, The
Undoing of Death, Chapter 3.
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