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The Gospel Observer
"Go therefore and make disciples of all the nations...teaching them
to observe all that I commanded you, and lo, I am with you always,
even to the end of the age" (Matt. 28:19,20).
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April 27, 2014
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Contents:
1) The Roman Trial of Jesus (Harold Tabor)
2) The Example of Jesus in Suffering (Marc W. Gibson)
3) News & Notes
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-1-
The Roman Trial of Jesus
by Harold Tabor
Pilate was the sixth procurator of Judea (Sabinus, Coponius,
Ambivus, Rufus, Gratus) who was appointed by Tiberius Caesar.
His wife was named Claudia. They normally lived in the Roman
headquarters at Caesarea on the coast (Acts 23:35). But, at
the time of major feasts, they would have come to Jerusalem and
stayed in the Praetorium.
Roman procurators were hardened rulers trained to deal harshly with
situations of dissent. Pilate had not always been kind to the
nation he ruled. Philo and Josephus tell of at least three
occasions where Pilate offended the Jews. He had ordered a
garrison of Roman soldiers to carry their standards with the image
of Tiberius into the City of Jerusalem by night. He ordered
the construction of an aqueduct system from the Pools of Solomon to
Jerusalem using appropriated funds from the Temple treasury called
Corban. He insisted on hanging gilt shields dedicated to
Tiberius in the halls of Herod's palace in Jerusalem.
Roman procurators were tolerate of all religions as long as the
Roman symbols of deity were hailed, taxes were paid to Caesar and
everyday life was peaceful.
When the sunlight began to shine over the Mount of Olives (it
was early morning, John 18:28), the Roman procurator found himself
presented with a serious judicial situation. The Sanhedrin had
brought a criminal before him and they were unwilling to enter the
palace because of the Feast. The whole multitude, referring to
the Sanhedrin (Mark 15:2) which consisted of the Chief Priests
(heads of the twenty-four priestly courses), the Scribes or lawyers,
and the Elders, were representatives of the people. Thus
approximately seventy men were there to bring the accusations
against Jesus. The Sanhedrin had the right to pass sentence of
death, but did not have the power to execute that sentence (John
18:31; 19:7). That power had been taken from the Sanhedrin
when Judea became a Roman province.
When Pilate asked, "What accusation bring you against this man?," he
was asking for a definite formal charge against this man. The
reply was: "If He were not a malefactor" (literally, one doing
evil), we would not be here (John 18:30 or a criminal from kakos
["evil"] and ergon ["work"] meaning an evil worker or doer in Luke
23:32,33,39, and 2 Tim. 2:9). Pilate was not ready for such a
vague charge and replied that they should handle the case according
to their own law. Pilate did not want to be involved with
their religious disputes. Luke records the specific charges by
the chief priests as (1) stirring up or exciting (perverting) the
people (nation), (2) prohibition of payment of the tribute money to
Caesar, and (3) the assumption of the title of Christ as "King of
the Jews" (Luke 23:2). Pilate knew the first assertion was
false. The second charge was a deliberate falsehood (Matt.
22:14-22). Pilate would examine privately Jesus on the nature
of his kingdom and "truth."
Entering into the Praetorium (judgment hall or palace), Pilate's
judicial inquiry of Jesus was with the question of treason: "Are you
the King of the Jews?" Jesus explains that his kingdom was a
spiritual kingdom and not a political kingdom that would threaten
the Roman Empire. He did not gather a political army to
provoke a rebellion against Rome. His kingdom was based upon
spiritual "truth" rather than political "philosophy" or power (John
18:33-37). No defendant can be found guilty on his own
testimony.
Pilate responded with the second question, "What is truth?" Pilate
returns outside and announces the official acquittal: "I find no
fault in this man" (Luke 23:4; John 18:38). This meant that
Pilate found no legal ground for punishment. Since there was
no crime against Roman law, the charges should have been dropped.
After Pilate's attempt to change the circumstances based upon
jurisdiction, he calls "the chief priest and rulers and people"
together and restates his conclusion. Neither Pilate nor Herod
Antipas has found any fault/crime "in this man touching those things
whereof you accuse him and nothing worthy of death" (Luke
23:14). Pilate attempts to avoid the judgment of condemnation
again by suggesting that he would chastise him and release him (Luke
23:15). Pilate recognized that the Jewish leaders were
motivated by envy (Matt.27:18; Mark 15:10) and were persistent in
their attempts to condemn Jesus. This was the second
acquittal.
The Gospel of John mentions a "custom" at the Feast of releasing a
prisoner. The origin of the custom is obscure.
Nevertheless, Pilate asked the Jews whether he should release "the
King of the Jews" (Mark 15:9; John 18:39) or Barabbas (Matt.
27:17). The chief priest persuaded or stirred up the multitude
that they should ask for Barabbas. After the soldiers had put
a crown of thorns on the head of Jesus and a purple garment, they
came out saying, "Hail, King of the Jews." Pilate said, "I
bring him out to you, that you may know that I find no crime in him"
(John 19:4). This is the third statement of acquittal.
When the chief priest and other officers saw Jesus, they cried out,
"Crucify him." Pilate responded with the question, "What shall
I do with Jesus who is called Christ and whom you call the King of
the Jews?" And the multitude cried out, "Let him be
crucified."
Pilate's response is, "Why, what evil has he done?" Luke's
account adds, "I find no cause of death in him" (Luke 23:22; John
19:6). Both Pilate's wife and Pilate called Jesus a just or
innocent man (Matt. 27:19, 24).
In spite of the fourth statement of acquittal, the Jews insist that
there is "a law, and by that law he ought to die, because he made
himself the Son of God" (John 19:7). The Jews punished
criminals by stoning (Lev. 24:16; Deut. 17:7), but the Romans
crucified the worst criminals.
Pilate is more fearful when he hears the new charge that "he made
himself the Son of God." Pilate enters the Praetorium the
fifth time with Jesus and asks him, "Whence are you?" No
self-incriminating statement is forward coming. Jesus does not
answer. Pilate responds that he has power to release or
crucify Jesus. Then Jesus answers that Pilate would have no
power "against me, except it was given from above" (John 19:9-10).
Pilate goes out to the crowd and seeks to release Jesus. But
the crowd has grown more intense by responding, "If you release this
man, you are not a friend of Caesar." Pilate knew he must not
be charged with not being "a friend of Caesar." When he brings
Jesus outside the crowd responds with loud voices and continues with
an increasingly tumultuous cry. Pilate consents to the
multitude giving sentence that "the King of the Jews" was to be
crucified. The multitude had no king but Caesar.
Pilate had acquitted Jesus four times and then allowed the verdict
of a mob to rule.
All of this was a matter of prophecy "that the words of Jesus might
be fulfilled." For if the prophecies of Jesus were to be
fulfilled (John 3:14; 8:28; 12:32), he must be "lifted up" by
crucifixion and not die by stoning.
-- Via Truth Magazine Vol. XLIV: 1 p7 January 2000, http://
www.truthmagazine.com/archives/volume44/v440106008.htm
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-2-
The Example of Jesus in Suffering
by Marc W. Gibson
While riding in his chariot along the deserted road from Jerusalem
to Gaza, the Ethiopian eunuch was reading the scripture in Isaiah
now commonly referred to as the Suffering Servant passage (Acts
8:26ff). We are told the exact place where he was reading when
Philip ran to him -- Isaiah 53:7-8. The eunuch no doubt had
just read those moving words about the suffering of someone yet
unknown to him: "Surely he has borne our griefs and carried our
sorrows; yet we esteemed him stricken, smitten by God and
afflicted. But he was wounded for our transgressions, he was
bruised for our iniquities; the chastisement for our peace was upon
Him, and by his stripes we are healed" (vv. 4-5). His first
question to Philip was concerning the identity of this person.
"Then Philip opened his mouth, and beginning at this Scripture,
preached Jesus to him" (Acts 8:35).
Jesus -- The Suffering Servant of God
Suffering was an integral part of the work of Jesus in coming to
this earth. His talk of impending suffering and death confused
his own disciples who, like so many in that day, had pictured the
Messiah as a powerful and triumphant earthly king who would bring
back the glory days of physical Israel (Matt. 16:21-23; 17:22-23;
John 6:15). Jesus, after his death and resurrection, rebuked
the despondency of Cleopas and his companion, saying, "O foolish
ones, and slow of heart to believe in all that the prophets have
spoken! Ought not the Christ to have suffered these things and
to enter into His glory?" (Luke 24:25-26). To the apostles
Jesus said, "'These are the words which I spoke to you while I was
still with you, that all things must be fulfilled which were written
in the Law of Moses and the Prophets and the Psalms concerning
Me.' And He opened their understanding, that they might
comprehend the Scriptures. Then He said to them, 'Thus it is
written, and thus it was necessary for the Christ to suffer and to
rise from the dead the third day'" (Luke 24:44-46). It was
through suffering that Jesus "learned obedience," and "having been
perfected, He became the author of eternal salvation to all who obey
Him" (Heb. 5:7-9). His suffering and death was necessary for
his perfection and for the accomplishment of our salvation from
sin. We would be consumed with unending sorrow over his
suffering for our sins if it were not for the rejoicing that we have
knowing that the same suffering provided the forgiveness of our
sins. His suffering made possible our return to glory (Heb.
2:9-11).
His Example in Suffering
The epistle of 1 Peter was written to Christians who were
suffering. This suffering was not due to an accident, poverty,
or a lack of education. They were enduring persecution and
trials for simply being Christians and living godly (2:20; 3:14;
4:4, 12-19; 5:9-10). Peter develops a theme of suffering and
glory to strengthen these brethren. Early in the letter, he
mentioned the "suffering of Christ and the glories that would
follow" (1: 11). The Christian's suffering and glory are
directly linked to Jesus' suffering and glory. We can know
that this is true because Peter points directly to Jesus' sufferings
as an example for us: "But when you do good and suffer for it, if
you take it patiently, this is commendable before God. For to
this you were called, because Christ also suffered for us, leaving
us an example, that you should follow His steps: 'Who committed no
sin, nor was guile found in His mouth'; who, when He was reviled,
did not revile in return; when He suffered, He did not threaten, but
committed Himself to Him who judges righteously" (2:20b-23).
Three major points stand out in this passage as lessons for us: (1)
We were called to suffer patiently. The sufferings of the
Christian are not to be considered strange, but a blessing (4:12;
3:14). Jesus warned his disciples that the world [would hate
them, Jn. 15:19; and Paul writes] that all who desire to live godly
would suffer persecution (2 Tim. 3:12). (2) Jesus left us an
example of how to react to suffering. Jesus did not revile,
threaten, nor sin in any way. Likewise, we are not to be
"returning evil for evil or reviling for reviling, but on the
contrary blessing, knowing that you were called to this"
(3:9). It was Jesus who taught us to "love your enemies, bless
those who curse you, and pray for those who spitefully use you and
persecute you" (Matt. 5:44). Jesus lived what he
preached. (3) We must commit ourselves to God. Total
commitment to a faithful God is the foundation of a Christians
endurance through trial. "Therefore let those who suffer
according to the will of God commit their souls to Him in doing
good, as to a faithful Creator" (4:19). In view of the supreme
example of Jesus, it is no wonder that Peter tells the suffering
Christian to "rejoice to the extent that you partake of Christ's
sufferings" and to "not be ashamed, but let him glorify God in this
matter" (4:13,16).
Our Hope of Glory
The trials and sufferings of this life help us develop patience
(Jas. 1:2-4), confidence in God's promises (Heb. 10:32-35), and
steadfastness in the faith (1 Pet. 5:9). The hope of future
glory gives us renewed strength. With Paul, we look to Gods
promises and "consider that the sufferings of this present time are
not worthy to be compared with the glory which shall be revealed in
us" (Rom. 8:18). Jesus is the originator and perfecter of such
faith, "who for the joy set before Him endured the cross, despising
the shame, and has sat down at the right hand of the throne of God"
(Heb. 12:2). This joy was not received until Jesus completed
the road of suffering. We must follow the example of him who
was rejected of men, betrayed, abused, persecuted, and killed.
"For consider Him who endured such hostility against Himself, lest
you become weary and discouraged in your souls" (Heb. 12:3).
He suffered for us -- shall we not willingly partake of his
sufferings and, afterward, receive the reward of eternal glory to
come?
-- via Truth Magazine Vol. XLIV: 1 p 23 January 2000:
http://www.truthmagazine.com/ archives/volume44/v440106003.htm
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-3-
News & Notes
Abbie Percell, who was born with cerebral palsy, recently had
surgery on her spine (Selective Dorsal Rhizotomy) in order to
eliminate the spasticity in her legs, which her mother has
well-defined for those unfamiliar with the term: "Spasticity
is like a hyper-sensitive reflex. It's what tells her muscles
to be tight when she's trying to move. If left alone,
spasticity will cause deformities in the legs and hips. Part
of what it does is to not allow the muscle to grow with the bone, so
the muscle is too short (contracture) and doesn't allow full range
of motion (putting heels on the ground). The surgery she had
this week got rid of the spasticity forever. It cannot come
back. The 2nd surgery (called PERCs) would take away the
damage done by the spasticity i.e. contractures." So that will
be another surgery that Abbey will be having to undergo in the
not-too-distant future, which will also help in her long process of
physical therapy with the goal of being able to walk without the
need for crutches. Let those of us who are Christians continue
to keep her in our prayers.
And let us also be praying for the following:
Steve Wolfgang will be having surgery may 20 to prevent
further nerve damage to his back. Steve writes, "...this is a
back condition which has been moderately painful for years, but
recently took a turn in a direction indicating impingement of spinal
column, not just radiating nerves...."
Janice Persell recently had surgery for ovarian cancer.
Let us pray that all will go well for her.
Norma Burton, who is in her early 90s, recently fell and broke
her hip, which required receiving a pin. She is now in a
nursing home and undergoing physical therapy.
Richard Crews' is coming along well, following his two-hour
surgery (on April 16) for the rotator cuff that had become
torn in his right shoulder, along with a torn bicep and ligaments;
but is still having to wear an arm brace.
It was good to have Howard and Linda Blevins, along with
Linda's mother Virginia Fontenot, back with us Sunday,
though their more than 71-mile drive (one way) for Virginia
(who has been dealing with cancer for many months) was not an easy
one.
Let us also continue praying for Candy Wise who was
recently diagnosed with breast cancer that is aggressive, and for
the health of Virginia Fontenot, Shirley Young,
Cheryl Crews, Peggy Lefort, and Terry and Pam
MacDonald.
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The Steps That Lead to Eternal Salvation
1) Hear the gospel, for that is how faith comes (Rom.
10:17; John 20:30,31).
2) Believe in the deity of Christ (John 8:24; John
3:18).
3) Repent of sins (Luke 13:5; Acts 17:30).
4) Confess faith in Christ (Rom. 10:9,10; Acts
8:36-38).
5) Be baptized in water for the remission of sins
(Mark 16:16; Acts 2:38; 22:16; Rom. 6:3,4; Gal. 3:26,27; 1 Pet.
3:21)
6) Continue in the faith; for, if not, salvation can
be lost (Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
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Park Forest
CHURCH OF CHRIST
9923 Sunny Cline Dr., Baton Rouge, LA 70817
Sunday services: 9:00 AM (Bible class); 10 AM & 6 PM (worship)
Tuesday: 7 PM (Bible class)
evangelist/editor: Tom Edwards (225) 667-4520
Tom@ThomasTEdwards.com
http://ThomasTEdwards.com/go
(Gospel Observer website)
http://ThomasTEdwards.com/audioser.html
(audio sermons)