“ONE FOR ALL”
The Crucifixion of Our Lord
April 3, 2015
Bethel Evangelical Lutheran Church
Glenshaw, Pennsylvania
TEXT:
It was Caiaphas who had advised the Jews that it would be expedient that one Man should die for the people.
John 18:14 (ESV)
On the surface, the words of the text before us this evening may seem to be nothing more than just an “aside” in the passion narrative. A reference is made here to an earlier statement made by “Caiaphas, who was high priest that year” (John 11:49). To fully understand the significance of this evening’s text, we have to have some knowledge of that previous statement of the high priest. We find this a few chapters earlier in the Fourth Gospel, where we read: “One of them, Caiaphas, who was high priest that year, said to them, ‘You know nothing at all. Nor do you understand that it is better for you that one Man should die for the people, not that the whole nation should perish.’ He did not say this of his own accord, but being high priest that year he prophesied that Jesus should die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad” (John 11:49-52). Caiaphas, a sworn enemy of Jesus, unwittingly prophesied the mission of the Savior: the justification of sinners through His suffering and death.
We see a lot of that in the people and events of the first Good Friday: the enemies of Jesus, totally ignorant of the significance of what was happening that day, unwittingly carrying out the will of God and fulfilling His prophesies in their abuse and murder of the Son of God. Their mistreatment of Jesus fulfilled to a tee the ancient prophecy of Isaiah regarding the suffering Servant of the Lord (Isaiah 53). The words of their mockery echoed David’s words in Psalm 22 (Psalm 22:7, 8), as did their disposal of Jesus’ clothing (Psalm 22:18), the manner of His death, and His being executed with criminals (Psalm 22:16). As we gather at the foot of Jesus’ cross this evening and recall His perfect fulfillment of God’s plan for the salvation of sinners like us, we will focus on the unintended prophecy of Caiaphas to hear once again how our Savior has completed the vicarious atonement for our sin in His suffering and death.
“Caiaphas . . . had advised the Jews that it was expedient that one Man should die.” Being a priest, Caiaphas should have understood the significance of his words, but expediency seemed to have been his highest priority. The idea of a substitutionary death for sin was the very basis of the worship of the Old Testament--particularly the sacrifices. It was understood that sin could be atoned for only by the shedding of innocent blood. The sacrifices offered by the Old Testament people of God--especially the Passover--were intended to make them understand that their sin was so serious that it required a blood sacrifice made by someone who was not guilty of sin. So they were to choose what was regarded as the perfect substitute: “Your lamb shall be without blemish, a male a year old” (Exodus 12:5). This innocent one was to be slaughtered, dying by the shedding of its blood.
All of this, of course, was only symbolic in Old Testament times. The death of an animal did not actually atone for anyone’s sin. It was the people’s trust in God’s promise that He would one day send a human Sunstitute who would indeed bear their sin and die for it. That is precisely what John the Baptist had in mind when “he saw Jesus coming toward him, and said, ‘Behold, the Lamb of God, who takes away the sin of the world!’” (John 1:29). Jesus is the One who came to fulfill all sacrifices by being Himself the only real Sacrifice of atonement for human sin. With His sacrifice all sacrifices have come to an end, because in Him God’s justice and righteousness have been fully satisfied. Everything that His Law required in terms of righteousness and satisfaction for sin has been met in the perfect life and innocent death of Christ. That’s what Jesus Himself was referring to when He said from the cross: “It is finished” (John 19:30). In the original language of the New Testament this statement of our Lord is but one word: tetelestai. There is some evidence that this word was used on business receipts in Jesus’ day, with the meaning: “Paid in full.” Jesus is the One who came so that, through His sacrificial death, He might pay in full the penalty for sin.
Caiaphas also said (although he didn’t understand what he was saying) that this “one Man [Jesus] should die for the people.” What he had in mind was that if Jesus were to be put to death as a rebel against Rome, that might spare the rest of the Jewish nation from a similar fate, since all of the Jews resented Roman rule and fervently desired that it be overthrown. The people likewise uttered a profound truth that they did not understand when they responded to Pilate’s denial of responsibility for Jesus’ death with the words: “His blood be on us and on our children!” (Matthew 27:25). The truth of the matter is that the blood of Jesus is on everyone, since He died for the sin of the whole world. For those who believe in Him, it is the blood of atonement that justifies them in the sight of God but for those who do not believe it is the blood of guilt.
John the evangelist, in his earlier account of Caiaphas’ comments, expands on what this means when he writes: “He prophesied that Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad” (John 11:51, 52). Some Christians, sincere though they may be, misunderstand the atonement that Christ made for sinners when they teach what they call “limited atonement.” They believe that, since God in His foreknowledge knew who would come to faith and be saved, Jesus died for those people and for no one else. Their reasoning is that God would not let the suffering and death of His beloved Son be wasted on those who would not benefit from it. However, the Scriptures clearly teach that Jesus died for all, for the apostle Paul speaks of Jesus as the One “who gave Himself as a Ransom for all” (1 Timothy 2:6) and John the evangelist tells us: “He is the Propitiation for our sins, and not for ours only but also for the sins of the whole world” (1 John 2:2). Jesus is not an ethnic or cultural deity; He is the Savior of the whole world. Those who are not saved aren’t in that predicament because Jesus didn’t die for them; they have simply rejected His free salvation and have chosen instead to face God’s judgment without being covered with the robe of Christ’s righteousness.
On the center cross at Golgotha we see the fulfillment of Caiaphas’ unintended prophecy. Here we behold “one Man . . . [dying] for the people.” This is the only truly atoning sacrifice that has ever been made. All the sacrifices that preceded it only anticipated it and all that follow are only sacrifices of thanksgiving for that once-for-all sacrifice of Christ. All sins are atoned for. All are reconciled to God by the blood of Jesus. And all of this is good, which is why this day of deep penitence and sorrow over our sins is nevertheless called “Good Friday.” It is “good” because God has made it good for us by doing for us what we could never do for ourselves: pay for our sins and be righteous in His sight. It is good because, as the Word of God assures us: “Christ . . . suffered once for sins, the Righteous for the unrighteous, that He might bring us to God” (1 Peter 3:18).
Amen.
May the One who loved us and washed us from our sins in His own blood, making us kings and priests before His God and Father, lead you to a life of repentance and trust. May He also be glorified in the lives of you, His people. He who calls you is faithful, and He will do it. Amen.