Transcript

And Justice For All

John 11:45-54
Sunday, August 17, 2003
Pastor Randy Smith

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We live in a very unjust world. Consider the following examples:

The average cost of rehabilitating a seal after the Exxon Valdez oil spill in Alaska was $80,000. At a special ceremony, two of the most expensively saved animals were released back into the wild amid cheers and applause from onlookers. A minute later they were both eaten by a killer whale.

In 1992, Frank Perkins of Los Angeles made an attempt on the world flagpole-sitting record. By the time he had come down, eight hours short of the 400-day record, his sponsor had gone bust, his girlfriend had left him and his phone and electricity had been cut off.

A woman came home to find her husband in the kitchen, shaking frantically with what looked like a wire running from his waist towards the electric kettle. Intending to jolt him away from the deadly current she whacked him with a plank of wood, breaking his arm in two places. A shame as he had merely been listening to his Walkman.

Two animal rights protesters were protesting at the cruelty of sending pigs to a slaughterhouse in Bonn. Suddenly the pigs, all two thousand of them, escaped through a broken fence and stampeded, trampling the two hapless protesters to death.

The final four words of our Pledge of Allegiance state, "And justice for all." However, as all of us know, we live in a world plagued with bias, prejudice and inequity. Wrong is often called right. Crimes are infrequently punished. Good is seldom rewarded. Leaders are rarely impartial. And fairness is hardly ever accomplished. The Scriptures emphatically teach that there is a God and that justice is rooted in His character (Psm. 89:14; Isa. 30:18; 40:14). Yet the overwhelming injustice makes many question either God's sincere desire for justice or His ability to overcome injustice (see Job 19:17; Hab. 1:4; Mal. 2:17).

All humans naturally desire justice. We have been endowed with a sense of justice from birth because we were created in the image of a just God. Even an infant instinctively knows when he or she has been wronged. Therefore we often cry out for fairness, but fail to contemplate how often we have been unfair to our Creator, how unjust we have been to Him through the willful transgression of His commandments. We want justice for ourselves, but do we exercise justice in our actions with others? We want justice for ourselves, but do we really want God to deal justly with us? We tend to expect justice from fellow mankind and then, on the contrary, mercy from God. Is there a contradiction in our concept of justice? Is there a contradiction between mercy and justice? How often do we ponder our view of justice? I believe we have much to learn about justice from a biblical perspective.

For the past three weeks we have been studying the resurrection of Lazarus, which validated the declaration of Jesus Christ as "the resurrection and the life." The Apostle John is closing this half of His gospel, a section often called the "Book of Signs," with the seventh and most impressive miracle of Christ's public ministry. We saw the conclusion of the miracle last week; however, the remaining verses in chapter 11 deal with various responses to the miracle. We will witness the response of the onlookers, the response of the Jewish leaders, the secondary response of the Apostle John and the response of Jesus Christ. This morning I would like to present these four responses, but craft them in the theme of justice.

1. THE RESPONSE OF THE ONLOOKERS (11:45-46)

Let's begin with the response of the onlookers. The onlookers can be divided into two categories: Those who believed in Jesus in verse 45 and those who disbelieved in verse 46 and following.

First, the believers. Verse 45, "Therefore many of the Jews who came to Mary, and saw what He had done, believed in Him." This verse is crucial because it lists three key components to true salvation.

Initially notice that the faith of the many Jews was a response to a prior action. Their belief did not come out of the blue; rather it came as a reaction to the miracle performed by Christ. The raising of Lazarus validated the words of Jesus that He is the resurrection and the life. But since Jesus is not physically with us anymore, He has left us the Scriptures to validate His claims. Likewise, people must hear the Gospel, the plan of salvation, before they will ever exercise true salvific faith. Legitimate salvation is always a response to a prior action, specifically in our case today, the proclamation of the Word. "So faith comes from hearing, and hearing by the word of Christ" (Rom. 10:17).

Second, notice that biblical salvation centers on belief. Every world religion teaches that we must do something to achieve favor and acceptance in the eyes of God. Only Christianity teaches that we are saved solely on the basis of faith. John 3:16, "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life." John 3:18, "He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God." We're not talking about "cheap faith" or mental assent. We are talking about true faith that clings, relies and depends!

But you may be asking- clings, relies and depends on what? The third component of salvation mentioned in this verse is the object of our faith. According to verse 45, the many Jews who believed, "believed in Him." Their faith had an object. The object of their faith was the Lord Jesus Christ. Everybody has faith. Everybody has belief. Yet salvation is not "faith in faith" or "belief in believing," rather it is faith and belief in the person and work of Jesus Christ.

Now when we mesh this topic of salvation with the theme of justice we enter into an interesting theological dilemma that is as ancient as time. In possibly the oldest book in the Bible, Job asked the question, "Can mankind be just before God? Can a man be pure before his Maker" (Job 4:17)? In chapter 25 he said, "How then can a man be just with God? Or how can he be clean who is born of woman" (Job 25:4)? The question of Job is one that every human should contemplate. How can I be just before God? Or in other words, "How can I be right with my Creator?" How can I receive the "not guilty" verdict from the divine Judge?

In today's day and age often there is no dilemma, since many believe that God is loving and accepts all people regardless of their lifestyle. Unfortunately secular reasoning does not square with biblical theology. Job hit the nail on the head in both of the verses that I cited. A- How can man be made just (or right) with God when God is holy? B- How can man be made just (or right) with God when man is sinful? In other words, how can a holy God who cannot look upon sin, much less accept it, receive an individual who is a sinner by nature and personal choice? Either God must compromise His character or man must be perfect! Biblically speaking both are an impossibility! Do you see the dilemma?

The answer to that question of utmost importance was just witnessed in John 11:45 and is stated from cover to cover throughout the Bible. We are made just before God on the basis of…faith! Genesis 15:6, "Then (Abraham) believed in the Lord; and He reckoned it to him as righteousness" (Rom. 4:3; Gal. 3:6, Jas. 2:22). Habakkuk 2:4, "Behold, as for the proud one, His soul is not right within him; But the righteous will live by his faith." Romans 1:17, "For in it the righteousness of God is revealed from faith to faith; as it is written, 'but the righteous man shall live by faith.'" Again, the object of our faith is essential; it must be faith in Jesus Christ. Galatians 2:16, "Nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified." The Scriptures are clear, the only way to be justified or made righteous (same Greek word group) is to believe or express faith (same Greek word) in Jesus Christ.

By way of contrast ("but"-verse 46), as we return to our text, many that day who witnessed Jesus resurrect Lazarus from the grave unfortunately responded with unbelief. Some according to verse 46 even, "Went to the Pharisees and told them the things which Jesus had done." Not only did they disbelieve, but they also had a malicious intent to remove Jesus from the scene. And they knew the Pharisees (who already hated Jesus) were the ones to do it.

What about these people? What about these people who reject Jesus Christ? Will they be declared just and righteous before God? The answer is "no." Those who come before God the Judge on the basis of faith admit their own unworthiness and are found pleading for mercy. But those who reject the avenue of faith in Christ will be asked to give account based upon their own deeds. They will stand before God on Judgment Day and receive perfect justice (Ac. 17:31). Their life will be matched with the perfect standard of God and a verdict with be rendered. And that verdict will be "Guilty!" Guilty not only for falling short of God's requirements, but also for rejecting His love offering in Jesus Christ.

2 Thessalonians 1:6-10, "For after all it is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power, when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed-- for our testimony to you was believed."

2. THE RESPONSE OF THE JEWISH LEADERS (11:47-50, 53)

In the first response of the people that we just examined, some believed and some rejected. Those who believed in Christ were justified by faith and will receive mercy, and those who disbelieved will stand before God based upon their own works and will receive justice.

In verse 47, John turns the scene from the general audience specifically to the Jewish leaders. We already learned that they were informed of the news. What was their response to the miracle of Jesus?

Please follow along beginning in verse 47. "Therefore the chief priests and the Pharisees convened a council, and were saying, 'What are we doing? For this man is performing many signs. If we let Him go on like this, all men will believe in Him, and the Romans will come and take away both our place and our nation.' But one of them, Caiaphas, who was high priest that year, said to them, 'You know nothing at all, nor do you take into account that it is expedient for you that one man die for the people, and that the whole nation not perish.' (Skip to verse 53) "So from that day on they planned together to kill Him" (Jn. 11:47-50, 53)

The council convened by the chief priest and the Pharisees was most likely the Sanhedrin. The Sanhedrin was the Supreme Court of the Jewish nation. Even though it was still under Roman authority it controlled all Jewish affairs. It was composed of the chief priests (drawn from the family of the High Priest), the Sadducees and the Pharisees (who were in the minority). Presiding over the Sanhedrin was the High Priest, who in this case, was a man named, Caiaphas.

Notice their reasoning. First they understand things are getting out of hand. In verse 47 they say, "What are we doing?" Second they acknowledge Jesus was doing miracles. "For this man is performing many signs." Though they did not dispute the facts, their hard hearts never considered the reality that a dead man just walked out of a grave! Third, they even admitted that many were believing in Christ. Verse 48 (using hyperbole), "If we let Him go on like this, all men will believe in Him." Fourth, they confess their ultimate motivation. "And the Romans will come and take away both our place (the Temple) and our nation (autonomous Jewish status)." They fully understood that a popular following of Jesus could give the appearance of an insurrection. Yet their real motivation was not a passionate concern over the nation, but rather fear of losing their own positions of power and prestige. After all, the incident with the blind man (ch. 9) embarrassed them immensely. In the previous two Passovers, Jesus cleared the Temple in one and was idolized in the other, and the third Passover was only weeks away. And furthermore, Christ's star witness, a resurrected corpse was an indisputable living miracle everywhere he went. There is no wonder why the Jews wanted Lazarus dead as well (Jn. 12:10-11).

Well Caiaphas, a man known for His ruthless and cynical disposition, the High Priest (AD 18-36), could stand for this no longer. He would be their voice of misguided justice. He said to them (half way through verse 49), "You know nothing at all, nor do you take into account that it is expedient for you that one man die for the people, and that the whole nation not perish" (Jn. 11:49-50).

His solution was simple; eliminate Jesus before He eliminates their nation and their positions. Caiaphas took the common political strategy of presenting two extreme alternatives as if there were no others. His concern was guised in a spirit of patriotism, but his real fear was "Either Jesus goes or we go." His decision was one of injustice, premeditated murder of an innocent Man without even a trial. It resembled that of the mafia. "Waste the guy. Shed the innocent blood if it protects our hides." In the Greek, the language Caiaphas used had sacrificial overtones. He presented Jesus as one who was to be "devoted to death," a scapegoat, if you will, for the nation.

You know, God expects all His creatures, especially leaders to follow His example of justice (Mic. 6:8). But verse 53 states, "So from that day on they planned together to kill (Jesus)." Caiaphas threw justice to the wind. He condemned an innocent man. God will hold him accountable (Mt. 23:23).

3. THE RESPONSE OF THE APOSTLE JOHN (11:51-52)

Well, the Apostle John as he is recording these events can't resist his own interjections when he considered the response of Caiaphas. Beginning in verses 51 he said, "Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad" (Jn. 11:51-52).

John declares that it was no fluke that Caiaphas said what he said. Even though Caiaphas was completely unaware of the deeper meaning of his comments, God used him as a mouthpiece to declare a truth central to all of the Scriptures. Even though Caiaphas spoke his opinion, His words of injustice and blasphemy were also words of prophecy for the good of people and the glory of God. Jesus would die for the salvation of the nation; however, His death would bring forth results Caiaphas never imagined. It was the unseen hand of God that made his freewill and the freewill of those who murdered Christ a total disaster. The tragic death of Jesus Christ would be a day forever remembered as "Good Friday."

Earlier we asked the question, "How can a man be just before God." The answer, you'll remember, was "faith in Jesus Christ." Now we approach another question (or dilemma). "How can a holy God forgive sinners solely on the basis of their faith in another Person? This is very important to understand, so let me rephrase it. If God is a holy God who must punish sin, and each sinful person must give account before this holy God, why are those who have expressed faith in Jesus Christ declared innocent? In other words, where is the justice of God in all of this? How can Someone else let us "off the hook?" The answer is found in verse 51; Jesus was to die for the nation (the Jews). And in verse 52, Jesus was to die for those scattered abroad as well (the Gentiles-c.f. 10:16; 17:20ff). Bottom line, Jesus died so that all His children would be forgiven and "Gather(ed) together into one" community called His church.

Caiaphas used sacrificial language and he was right! Jesus, the innocent One would die sacrificially on behalf of His people. Caiaphas was right, either Christ dies or we all die. Yet Caiaphas' political intentions were trumped by God's spiritual intentions. Caiaphas (like Judas) thinking he was in control became God's pawn of providence to accomplish His ultimate goal.

You see, we needed Someone to take all of our sin and then face the full justice and wrath of God on our behalf (Gal. 3:13). We needed Someone to give us His perfect righteousness so we may stand innocent and blameless before a holy God (Isa. 61:10). Jesus was the scapegoat. He was the substitute. He was the Lamb of God who takes away the sin of the world (Jn. 1:29). All of our sin was imputed to Jesus and all of His righteousness was imputed to us. Some call this "The Great Exchange!" 2 Corinthians 5:21 says, "He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him."

Both justice and mercy come together in the death of Jesus Christ. But how? If God just lets sinners go free He is not exercising justice (Job 8:3). If God punishes all sinners in hell, as they justly deserve, He is not exercising mercy (Psm. 86:15). On a human level these two attributes seem contradictory.

I can still remember the look on the Judge's face at Nathan's trial. On one hand she wore the hat of a mother. She truly believed that Nathan had repented. She knew he was a good kid who made a bad mistake. She wanted to spare him and his loved ones the agony of prison time. But on the other hand she wore the hat of a judge. As the insignia depicts, justice is blind. The law was violated and justice must be administered. Letting him go was not justice. But throwing the book at him was not merciful. Could justice and mercy both be dispensed?

Another example where justice and mercy clashed comes from a story in which a king sought to punish an unnamed boy causing much vandalism in the town. As the troublemaker was not caught the threat of punishment increased to the point of a public whipping. Eventually the vandal was arrested, and the vandal was the King's son. People anxiously awaited his verdict. Would he be merciful and pardon his son from the punishment, or would he be just and punish his son as the law demanded? His decision was released. The son would receive the maximum lashes in accordance with the law. The son was tied to a pole and the whipping began. However, soon into the process, the king huddled over the son's back, receiving the lashes on his own. The king was merciful without compromising justice.

In the same way, God's mercy for sinners and execution of perfect justice, come together at the cross. Instead of punishing us, as we deserve, God punished the Son in our place. The Son took our sin and then hovered over our back receiving the full chastisement we deserved. Therefore, those who receive Christ will receive mercy, because Jesus Christ took the just punishment for their sin. They will stand before God, innocent, cleansed by Christ's stripes and clothed in Christ's righteousness.

God is perfectly merciful, for He has provided forgiveness for sin in Christ. And God is perfectly just for He has already punished sin in Christ for those who believe. This is why Romans 3:26 declares "That (God is the) just and the justifier of the one who has faith in Jesus."

4. THE RESPONSE OF JESUS CHRIST (11:54)

We've seen the response of the onlookers, the response of the Jewish leaders and the response from the apostle John. Let's finally look at the response from Jesus. Verse 54, "Therefore Jesus no longer continued to walk publicly among the Jews, but went away from there to the country near the wilderness, into a city called Ephraim; and there He stayed with the disciples."

Because of the threats on His life and because of the continual hard-hearted rejection, Jesus officially removed Himself from all public ministry. The text says He retreated to a town called Ephraim, a remote village about 4 miles northeast of Bethel. During these weeks (probably February until early April), He would privately instruct His disciples and prepare for His final journey to Jerusalem when the hour appointed by the Father arrived (Jn. 12:23). His work on earth was nearly completed and not much but the cross awaited Him where Jesus would willingly lay down His life (Jn. 10:17-18) and die in our place to satisfy the justice of a holy God so that we may receive mercy.

The perfect righteousness of God,

Is witnessed by the Savior's blood:

'Tis in the cross of Christ we trace,

His righteousness and wondrous grace.

God could not pass the sinner by;

Justice demanded he should die;

But in the Cross of Christ we see,

How God can save, yet righteous be.

The judgment fell of Jesus' on head,

And by His death sin's debt was paid.

Stern justice could demand no more,

And mercy can dispense her store.