In this sermon, Joel Beeke focuses on the theological and spiritual significance of the inscription above Jesus on the cross. Beeke explores how this title reflects the fulfillment of Old Testament prophecies and the comprehensive nature of Christ’s redemption, emphasizing the deep implications for Christian faith and understanding.
The following unedited transcript is provided by Beluga AI.
We turn now to John 19:17-24.
17 and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha. 18 There they crucified him, and with him two others, one on either side, and Jesus between them. 19 Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, in Latin, and in Greek. 21 So the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but rather, ‘This man said, I am King of the Jews.'” 22 Pilate answered, “What I have written I have written.” 23 When the soldiers had crucified Jesus, they took his garments and divided them into four parts, one part for each soldier; also his tunic. But the tunic was seamless, woven in one piece from top to bottom, 24 so they said to one another, “Let us not tear it, but cast lots for it to see whose it shall be.” This was to fulfill the Scripture which says, “They divided my garments among them, and for my clothing they cast lots.” So the soldiers did these things, (John 19:17-24, ESV)
Dear congregation, who is running your life? Who is king over your soul? Who is directing your thoughts, your words, your actions? Are you? Is Satan? Is God? Are you trying to be master of your own ship, captain of your own fate?
This morning, I have a wonderful service to offer you and an amazing king to present to you. And I’m going to invite you to bend the knee before this king, a glorious, suffering king, whose very kingship nailed him to the cross. And that kingship, when rightly embraced, will nail us to the cross as well, to serve him and to live for him, to die for him. But a kingship that is worth more, a thousand times more, than anything this world can ever offer. Turn with me this morning to John 19:19-22.
19 Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, in Latin, and in Greek. 21 So the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but rather, ‘This man said, I am King of the Jews.'” 22 Pilate answered, “What I have written I have written.” (John 19:19-22, ESV)
With God’s help, we want to look with you this morning at Christ’s title on the cross. First, we’ll see what that means in relationship to mankind. Second, to Himself, and third, to His Holy Father. Christ’s title on the cross in relation to mankind, Himself, and His Father. The very fact that all four Gospel writers make mention of the title of Jesus Christ on the cross ought to alert us to the great significance of this title, particularly because Matthew calls it an accusation.
Luke calls it a superscription, and Mark calls it a superscription of his accusation. Only John calls it merely a title. In actuality, it is both a title and an accusation. In those days, when someone was led to be crucified, they often had a person go in front of that person, holding up a sign. And in red or black letters would be the reason why this person is being crucified. In other words, it would often read treason or murder. Often, it would be in one word.
And everyone could see this convoy moving past, that the man who was following the man who was being crucified was guilty of this crime. Once in a while, in very serious cases, the person himself would wear the sign around his neck. And in red or black letters, the cause of his accusation would be written. And then when they came to the place of crucifixion, they would place the sign above his head, so that all the passersby could see the reason why this person was being put to death.
Well, Jesus evidently carried this sign around his neck, and now it was put above his head. This is the reason. This is the accusation. But John says it is also his title. It is also who he is. Jesus of Nazareth, king. The king of the Jews. There’s royalty here, you see. Jesus is king. And all who came by, all who read it, all who heard of it, could acknowledge Jesus is king. Now, it wasn’t by accident that this was written in three languages. It was a triple title. That was unusual at that time.
But it was written in Greek, in Hebrew, and in Latin, which also explains the conflict between the word choice. You see, Matthew, writing especially for the Jews, gives the Hebrew title, “This is Jesus, the King of the Jews.” Mark, writing in general, gives the Latin title simply, “The King of the Jews.” Luke, who wrote especially for the Gentiles, renders the Greek title, “This is the King of the Jews.” John gives the title in its full Roman form, “Jesus of Nazareth, the King of the Jews.”
And so, this title, in an amazing way, punched to the kingship and the saviorhood of Jesus over all. His elect in particular, but also his royal power over all mankind. In general, for these three languages basically embraced the whole world of that day. It had to be written in Hebrew for all the Jews who were going to the feast and were passing by; all the guests of the temple had to read. How pathetic was the case of the king of the Jews.
It had to be written in Greek, which was the language of culture of the world then civilized. And it had to be written in Latin, the language of law, the language of official jurisprudence, the language of Pilate’s king. So you have it. The whole world represented. Hebrew, Greek, Latin, the language of the land, the language of the world, the language of law. Or you could say the language of Jerusalem, the language of Athens, and the language of Rome. The bottom line was everyone could read it. Everyone could interact with it. Everyone was related to it.
The Jewish Hebrew speaking world, the educated, Greek speaking world, the Roman Latin speaking world. None could avoid the plain truth. Jesus is king. And none can avoid that truth. Sitting here, standing here this morning, jesus is king. Even while he suffers, even while he’s being nailed to the cross, Jesus is the king. What a testimony in the cross title of the Lord Jesus Christ. Really, this teaches us two practical lessons. It teaches us, first of all, that he’s king over every sphere of our lives. Hebrew was the language of religion. Religion.
Greek was the language of science, culture, and philosophy. Latin was the language of law. And the very fact that all three languages are used is an open declaration: Jesus is lord of all. In the area of religion, of course, he’s the final revelation of the true God. As Hebrews 1:2 says, in the area of science, he’s the personal force behind all things. By him, all things consist. In the language of law, he is supreme. He’s the lawgiver. He’s jurisprudence with a capital J. He’s a law administrator.
There’s no sphere of life over which Jesus is not the king, but also he’s king. Secondly, over every individual, he’s king over us, dear friends, he’s king over you. Boys and girls, young people and seniors, whether we’re Christ receivers or Christ rejecters, he is king. No one can remain neutral to the sign. He has royal authority. Royal authority overall. Every Christ beholder at Golgotha will see it. And everyone that opens the Bible today, as we open it this morning, we see it. We see it in capital letters.
In the authorized version, Jesus of Nazareth, the king. How are you responding to this? King? How are you responding to his royal authority? Are you reading the title, “I am the king”? He said, no, no, just the king. You see, Pilate was challenged after he wrote this. People came to him and said, we’re uncomfortable with that sign. We put him on the cross because we feel he committed treason by declaring that he was the king. And now the sign says that he is the king. Jesus of Nazareth, the king.
Pilate, take your pen and add a few words. Would you please say he said, I am the king of the Jews. Say this impostor is declaring what he is not. He is saying more than he is. Just don’t let it say the king.
22 Pilate answered, “What I have written, I have written.” (John 19:22, ESV)
He’s put to death because he’s the king. They said, he’s put to death because he said, I’m the king, and he’s not the king. Pilate says, what I have written, I have written. You sense immediately, don’t you? A divine hand behind Pilate’s handwriting. The Father in heaven is writing to vindicate his only begotten son. He is the king. And before this king, every knee shall bow and every tongue shall confess that he is lord.
10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:10-11, ESV)
Have you confessed? Are you bowing? Is he your king? Not just a king. Many people today, many Christians today, self-acclaimed Christians, have Jesus as a king. But they’ve got other kings. He’s one king among many kings. But the sign says he’s the king. He’s the only king, the exclusive king. He must be the supreme king in our lives.
The king that reigns, the king to whom we render worship and homage and surrender our lives and bow in obeisance. You see, friend, if he’s not number one, we’re rejecting him. We’re crucifying him. We’re part of a crowd that demands his crucifixion. Where do you stand with respect to this king? This king that perishes on the cross in order that out of the depths of his death he may issue forth his salvation to Jews, to Latins, to Greeks, and be rich unto all them that call upon him.
The very accusation is a declaration that he is more than a mere man. He is a God-man suffering in his humanity. The very title declares, he’s not against the world, but he’s giving his life for the world. He’s a king who’s given himself for his subjects. He’s a royal sufferer. He who knew no sin became sin, that we might be made the righteousness of God in him.
21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (2 Corinthians 5:21, ESV)
Are you a Christ receiver? A king receiver? Or are you a king rejector? That’s the question this morning. It’s a sign above his head. Penetrated your soul, changed your life, made you anew, as it did the thief on the cross. He looked, he read the spirit, applied it, Jesus, the king. And he watched Jesus. He heard the words that were coming from Jesus’ mouth: Father, forgive them, for they know not what they do. And the Holy Spirit showed this thief, Jesus is indeed the king.
34 And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments. (Luke 23:34, ESV)
And so his attitude changed immediately.
41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” (Luke 23:41, ESV)
He turned to his partner in crime and said, this man has done nothing amiss, but we receive the due reward of our deeds.
42 And he said, “Jesus, remember me when you come into your kingdom.” (Luke 23:42, ESV)
Do you really understand that this whole world is all about Jesus’ kingdom? His kingdom of power over everyone, his kingdom of grace over his people, and his kingdom of glory reserved for the heavenly mansions to come? This whole world is subject to the king, the royal sufferer, the man on the center cross, dying naked, dying in the holy flame of his Father’s wrath, dying, despised by heaven and earth and hell, rejected by all.
This man in the center cross, full of pain, full of soul agony, crying out the cry of anathema. Under the cry of anathema. My Father, my God, my God, why hast thou forsaken me?
46 And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” (Matthew 27:46, ESV)
Has the whole world in his hands, for he is king. He has you in his hands. You either will bow under him or you will reject him. And if you reject him all your life, one day he will reject you and cast you away forever. But today he still says, my arms are outstretched. I am lifted up. And I, if I be lifted up, will draw all men to me.
32 And I, when I am lifted up from the earth, will draw all people to myself.” (John 12:32, ESV)
Come unto me, all ye that weary and are heavy laden, and I will be your king. Read the reason why I was crucified. I am the king. You see, not everyone rejected Christ in that crowd.
28 Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. (Matthew 11:28-29, ESV)
His own mother Mary was there. John was there. The centurion was there. We’re told perhaps, too, that Nicodemus and Joseph of Arimathea, according to tradition, were there. There was a remnant that bowed, a remnant that began to understand. But today we have the whole gospel.
We have the full testament, New Testament. There’s no reason for us not to understand. There’s no reason to reject the son of God, the king. There’s no reason to go on trying futilely to be king in our own lives. And there’s every reason to realize that you and I will be judged one day by this king. The royal sufferer will be our royal judge, and we will be judged by the very cross on which he died.
The ultimate question on the day of heaven, the day of judgment will not be, “How many sins have you committed?” The ultimate question will be, “Have you bowed your knee to the king? Have you received him? Have you believed in him? Have you repented before him? Have you submitted to him? Have you embraced him?” It will be about our attitude to Jesus. “Is he lord of your life? Have you given the reins into his hands? Have you embraced him as priest for your salvation?”
And have you embraced him as king for your guidance and for your way of life? You can’t have him as priest without having him as king. You can’t have him as savior without having him as Lord. Christ, the king, the royal sufferer, the priest king, is he yours today? Now, do you have a relationship with him? A sign is there. It’s the essence of the sign in your life. Can it be seen? Can it be seen in what you do, what you say, the way you think?
John Owen, the puritan, said, when your mind’s not really thinking about anything special, when your mind is like a computer in a state of hibernation, there’s no special activity going on. What you naturally think about at such times is really who you are. Do you think about God at such times? Do you think about living to him? Do you think about confessing to him? Do you think about submitting to him? Do you think about how beautiful and glorious and wonderful he is? Is he your king? Do you have a relationship? Are you a Christian receiver?
Or are you a Christ rejecter? Now, this title didn’t only relate to the people. It also related to Jesus himself. To Jesus himself. This was his title, and it was, first of all, an honorable title for him. Martin Bucer, a reformer, said this: In the midst of death, Jesus began to triumph over death already by the title that was written above his head. The very title that was used to condemn him to death was the title that was the beginning of his triumph over death, Jesus the king.
It was an honorable title, a title that is becoming for him, whose throne is a throne of majesty. He is the king. He is the pillar and drowned, a truth, as Paul says. But how meaningful this title was for Jesus, also as a vindicating title, for he had said, “I am the king.” And they didn’t believe him. And that was the only thing they could find to condemn him. He said, “Who convinces me of sin?” They couldn’t think of anything. So they brought this so-called sin that he said, “I’m the king.”
And they crucified him. But now, in God’s providence, the title above his head was that he is the king. God the Father is vindicating his own son on the cross despite the wicked tongues and the wicked condemnations of Jews and Gentiles. What an amazing testimony. What a beautiful vindication of the Lord Jesus Christ. But thirdly, it’s also an explanatory title. After all, this is the reason why he died, because he said he was king. But the very fact that he died because he was king explains the atonement.
He had to give his blood so that he could be king and save people as priests, king, and deliver them from their sins and then rule over them and conquer their hearts, not by compulsion or by force, but by love and by power. And so his cruel death means atonement and salvation. By that atonement, Daniel says, the messiah shall be cut off, but not for himself, but for his people. He’s cut off as the king. He’s cut off as the anointed of the most high. He’s cut off as a sent one of God.
26 And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed. (Daniel 9:26, ESV)
Zechariah says, “Awake, O sword, against my shepherd and against the man that is my fellow,” saith the Lord of hosts, the very fellow of God Almighty. His only begotten son is cut off.
7 “Awake, O sword, against my shepherd, against the man who stands next to me,” declares the Lord of hosts. “Strike the shepherd, and the sheep will be scattered; I will turn my hand against the little ones. (Zechariah 13:7, ESV)
The sword pierces him so that he can be priest king, so that salvation can be accomplished. And so the very title king, which seems like such a contrast to that naked man on the cross, bleeding, dying, looking so weak, explains that he’s not there for himself. He’s there to merit salvation. He’s there to bring the gospel to knowledge.
He’s there because he is the gospel. He’s there to save the lost, to be king of Jews and of Gentiles. His title is also there as a prophetic title. A prophetic title. He had said, he had prophesied that he would lift up as when he would be lifted up, he would draw all men unto himself. Well, now he’s fulfilling it, you see. But also, it was the prophecy that one should be released and one should be condemned.
Each year, we read of this high priest that Jesus should die for that nation, and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
51 He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad. (John 11:51-52, ESV)
And here he’s doing that, you see, fulfilling this prophecy. And so, when Caiaphas said one should be released each year, and the judges said, maybe, maybe it should be Jesus, Pilate said, whom would you deliver these to, Jesus or Barabbas? The people cried out, release unto us that notable criminal, Barabbas.
And the prophecy was fulfilled, you see, that Jesus had to be crucified. But Jesus was king. “What,” said Pilate, “shall I crucify your king?” “We have no king but Caesar,” they said. And so, the title contrasted with the man who seemed to be anything but king at that moment is the fulfillment of prophecy. Then, too, it’s an unchangeable title. An unchangeable title. Isn’t it beautiful that Pilate would not change a letter of it?
Surely the constancy of Pilate at this time, when this man gave every indication to this moment that he would judge whichever way the political wind was blowing, is an act of almighty God, the king. God would have it so, and so Pilate could not change it. And God so worked in Pilate that he would not change it, because God was in control of it all. And what a comfort that was.
Don’t you think, even for the Lord Jesus Christ himself at that moment, that his Father was in complete control of every word, every jot, every tittle of the very sign of accusation above his head? The king. So as he’s going through the sufferings, as he’s agonizing, as he’s dying, as he’s pouring out his soul unto death, no doubt he keeps meditating. But I’m the king. I’m the king. I will die, but I will be resurrected. I will be the king of kings.
And even in this moment, when it seems that my Father has forsaken me and deserted me, there’s a testimony above my very head, a testimony only inches away from my mind. I am the king. An immutable title. I will never change. I will always be the king. I will be the king. Even as I suffer and die, I will be the king in my Father’s eyes. Even when it seems that he’s deserting me.
Even then, when he’s forsaken me and he seems to hate me because I’m bearing all the sins of my people, I am never so loved by my Father as then, as it were. Now, the Father has a constant love for his son. But there’s a special love, no doubt, that exudes from the Father’s heart when he sees his son suffering. Just like when we see our children suffering, the Father testifies of that very love with his own handwriting, for his handwriting is ultimately behind Pilate’s. Jesus of Nazareth, the king.
But finally, this is a personal title. It’s not only an explanatory title and a prophetic title, an unchangeable title and a vindicating title. It’s a personal title, Easter King. It’s a beautiful warmth, a tenderness to this title. When a believer today comes to know Jesus as king. There is something very special about that kingship that is warm, personal and tender.
One of the most striking things to me is that when I’ve had the privilege a few times in my life to meet very, very famous people who are godly Christians and great preachers, it has struck me every single time that when you get one on one with them, how kind, how down to earth, how tender they can be. And so it is a thousand times more of this great king. The word king seems awesome. It seems foreboding, it seems overwhelming, but it’s tender. He’s a wise king.
He knows exactly what to give me and to give you. He knows where to begin, where to stop. He knows how much affliction to give, how much to withhold. He knows when to give you diseases and when to heal you. He’s a correcting king, like a tender, loving Father. He knows exactly how to correct you, how far to go, how much to discipline you. Hebrews 12 says, we fathers discipline our children, often for our own pleasure, according to our own mood.
But he, for our profit, that we might be made partakers of his holiness and righteousness, is a loving kingdom, like a father who guides his child, but loves that child every step of the way.
10 For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. (Hebrews 12:10, ESV)
So he loves his people. Jesus, having loved his own, loved them to the end. He loved them so much that he didn’t get down from the cross. He loves you, child of God, so much, he didn’t fall prey to the temptations and call for a legion of angels and destroy all his enemies around the cross.
He loved you so much, he kept hanging there as the king, the shamed, the accursed, the painful king, suffering to the end, so that now he can reign at the right hand of the Father and love you and take care of you in every detail of your life as your king. He’s a firm king. He doesn’t soft pedal sin. He cares so much about you that he wants to eradicate sin from within you. So he will be firm against sin. But it’s just what you need. It’s part of his tenderness as well as his strength.
And then he’s a tender king. He’s an intimate king. He’s a king who wants to bring you into his inner chambers. He wants you as his bride. His love is more than wine. He’s a king who’s in total control. He’s a king who will work all things together for your good. He’s a king who will never make one mistake in your life. Why? Why wouldn’t you want such a king? He’s a king that will win your heart. He’s a king that will make you feel that as you surrender your whole life to him.
Your time, your energy, your efforts, your goal, your zeal, your passion, that you haven’t begun to do anything, that you’re never more than an unprofitable servant. He’s a king who makes himself so worthy that you say, what could I ever do to repay him? I met a young lady at a restaurant last week who waited on me and gave me some food. I asked her what her full-time job was because she said she worked here only part-time. She said, my full-time job is waiting on my grandparents day and night.
It’s a serious case of Alzheimer’s. She said, they’re both in diapers and that’s my life waiting on them. I said, well, that’s really a beautiful thing. Oh, no. She said, they’re my grandparents. Of course I do this for my grandparents. You know how a Christian feels, everything. To give everything for Christ is to give nothing because he is altogether lovely and he’s not a burden to serve. But it’s nothing. He’s my king. Why wouldn’t I serve him? He’s glorious. He’s beautiful. He reigns supreme. He’s a personal king. Is he yours? Is he yours this morning?
Who is king over you? Who’s making your plans? Who dominates your thoughts? Who guides your words? Who’s in control of your actions? You can know that. You just have to look and ask yourself some questions. How do you spend your time? When you get some free time, what do you do with it? You serve your king? Or do you entertain yourself with things that don’t honor your king?
Dear congregation, we have no time and no business spending our time in this world pampering ourselves with worldly, ungodly forms of entertainment when we have a glorious king to serve. Fill your mind and your soul with good things, God glorifying things, things that honor your king. Ask yourself in every situation, no matter what you do, will this honor my king? Will this book I’m about to bring into my home, will this form of entertainment I’m about to bring into my home? Will it honor my king? Well, this button I’m about to click on my computer.
Honor my king. Pro rege. For the king. Are you living? Pro rege. Is he your king? He’s the king. If he’s not your king, he will destroy you. If he is your king, he will love you forever. Ask yourself this question seriously. Think about it. Go home and think about it. Is Jesus Christ really the king of my life? What I have written, I have written, said Pilate, but he had no idea that really the Father in heaven had written it. In a sense, you could almost look at Pilate and say, “What thou has written, thou has not written because you don’t know it’s a writing, Pilate.”
22 Pilate answered, “What I have written, I have written.” (John 19:22, ESV)
Just as when he said to Jesus, “Knowest thou not that I have power to release thee or to condemn thee?”
10 So Pilate said to him, “You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?” (John 19:10, ESV)
Jesus said, “Thou hast no power over me except it be given to thee.” For my Father, which is in heaven, the Father controlled every detail of the law, judicial court proceedings over the Lord Jesus Christ. And the Father controls every stroke of Pilate’s pen in writing the title of accusation.
He is the king. And don’t you think the Father must have had joy as he wrote that, as he was about to go through this incredible, this incredible giving of his son to the death of the cross and the incredible agony?
Do you not think that just as Jesus suffered willingly, knowing the joy that should come, enduring the cross for the joy that awaited him, do you not think that the Father, who had this sign written, the king, was anticipatory of the joy of having his son with him and relinquishing heaven and earth into his hands and saying, all power in heaven and earth, I give unto thee my son? As Jesus longed for the day when the sufferings would be over and he’d be back at his Father’s throne.
The Father, certainly I’m speaking now humanly, had that same true submission means that we lose our will in his, not only, but longing. To have his son back in his bosom, back on the throne with the elect in his loins, victorious as the king of kings. And so it’s not just a matter in reference to the Father of guarding his son’s own glory there on the cross, by saying, he is the king. It is that, of course it is that the Father is always protecting the son’s glory. Before he was born, the angel announced to Mary his kingdom would be without end.
In his infancy, wise men from the east heralded him as king. At the beginning of his passion week, the multitudes had cried out, “Blessed is the king of Israel.” And before multitudes would be passing by, Jesus wanted the Greeks and the Romans and the Hebrews. He wanted every people and every nation on the earth to see his son is the king.
So the Father declares the gospel, even in the handwriting of the cross, that handwriting, which together with the person of the son, crosses out the handwriting of our sins being nailed to the cross. For through the priest’s king, we find our salvation. But also, I believe the Father was doing more than offering his son on the cross, more than offering the gospel through the offering of his son on the cross.
He is also anticipating his own joy when his son will soon be in control of heaven and earth in all things, for he is the king. Let me close this morning with a few lessons to take home with you and to apply to your own soul. The first is this: If Jesus is king even in the midst of suffering, what price he had to pay for our sin? What a price. And what an accomplishment. Suffering as king. your hell, dear believer, is extinguished in his wounds, for he is king.
Your curse is consumed in his soul, for he is king. your guilt is purged in his blood, for he is king. your punishment is sheathed in the sword of God’s justice, for he is king. Yes, he does all these things because he’s priest. But being infinite God, there’s a royal authority in all that he does as priest that transfers also to his kingship.
As Jonathan Edwards said it so beautifully, because he’s king, because he’s Lord king, he has infinite value attached to all that he does, because he’s infinite God, and his infinite God king, with infinite value to all that he attaches. You see, he can please and satisfy and appease an infinite God for your sins. And the beauty of that is that he can do for us, therefore, what we can never do for ourselves, because we’re finite and we can never get done paying for our sin. But he has done it. He has completed it.
He has drunk the bottom bitter dregs of the cup of his Father’s wrath, and he cried out, it is finished. The Father rent the veil from top to bottom. It’s done. You see, the value of his satisfaction as priest king is evident in the very words on the cross. That’s apparently what conquered the thief on the cross and part of what conquered the centurion at the foot of the cross. He is the king.
So comfort yourself with this: that he has done everything for you, not only as priest, but he’s done it all for you as king, to give an infinite value and authority and control that exceeds and super exceeds all your sin. His bloody priest’s kingly righteousness exceeds your blood-deserving unrighteousness. His kingly royal authority exceeds your sinful, hell-worthy condemnation. This is the comfort. He’s the king. He’s not a martyr. He’s not defeated. He’s victorious. He cried out with a loud voice, “It is finished.” He’s the king. So he takes charge of everything.
He takes charge of your life. He takes charge of every detail of your life, as we saw moments ago. But he also takes charge of your sins, you see? He takes charge of everything. And he will present you acceptable to the Father on the great day, pure and white and holy, clothed in white and holy in his sight, without spot and without wrinkle. Here am I, Father, and all those whom thou hast given me. He will do it because he is the king. What a comfort.
Secondly, let us learn from this that he is the king. The value of bowing and submitting our entire lives to this king. You see, to be a Christian, the word Christian in the original actually means little Christ. It doesn’t mean that we’re part of him in his essence, that we have some kind of crass mixture with Christ. No, that’s false mysticism. But by little Christ it means that we’re conformed to his image, that we become like him as we bow under him.
that we bear a likeness to him, that we become as image bearers. And if he is king, you see, and priest and prophet to us, we must be prophets, priests, and kings, as the Heidelberg Catechism says so well in question 32, confessing his name, living unto him as a life of sacrifice, and reigning and ruling over sin, putting sin away, putting the sword through sin.
You see, the comfort of the sign, the king, is that I can look at that sign and say, there is a way for me to be a Christian. If you were not the king, I could never be a Christian. I would never have the strength, I would never have the sanctifying power. I would never have the grace I need to be a Christian. But because he is also the king, and because he can control me and does control me, and because he dominates over my old nature, sin will no more have dominion over me.
He is the king. And therefore, and therefore alone, I can be the Christian. The Christ is a secret of the Christian. And what a comfort that is in all our struggles with sin to know that he’s the Christ and he’s the king and he’s paid for every sin and he’s able to conquer every sin. And he now sits at the right hand of the Father as the king, ruling over me, ruling over my sin.
That’s why the early church martyr Probus, when taken to his place of crucifixion at the last moment, you know, they asked him what his name was. That’s what they always did. Just like in the hospital, they look at your band, make sure they’re going to operate on the right person before they operate. So they take him to the cross and they say, what is your name? Even though they know their name. So they said to Probus, what is your name? And Probus said, men call me Probus, but my real name is Christian.
I belong to Jesus Christ. I long to act like a little Christ. I long to be conformed to his image. I long to be a willing subject of this grand and glorious and beautiful king. Oh, why don’t you serve him, my friend? Why don’t you love him? He’ll give you everything you need. His service is pure delight. He’s a glorious king. Yes, he wants your whole life, but he’s a wonderful king. And what is your life without him? It’s empty anyway, isn’t it? Empty anyway.
I met a man in the airport on the way back yesterday from the Sproul conference. He was one of the speakers. We just happened to meet. I never had much of a chance to talk to him before. And I said to him, “How were you converted?” So I was 28, 28 years of age. I came to an end. Came to an end of everything, of myself. I tried everything, he said. Nothing gave me any value. There was an emptiness inside of me. Everything I tried to serve, everything I tried to do just became empty.
I can’t explain it. He said it was just all empty. But when I found this king and I found it embraced the doctrines of grace, it’s like I had a new life. What? A king who wins your heart and conquers you and woos you. Finally, he is king forever. The sign was taken down, but the essence of the sign was never removed. The tomb is empty. He is risen. He’s at the right hand of the Father. Praise God. He is king forever. Let the nations tremble, but let the believer rejoice.
He will never let you down. He will never leave the throne. He will never let you go your own way against his way. My friend, if he was king in the midst of his humiliation, and if the marks of royalty began to emanate from the cross upon his death, consider the promise to the thief: “you will come into my kingdom.” The earth shaking, the graves opening, the rocks rending, the sun darkening. Men made to smite their breasts.
Well, if he’s that king, in the state of humiliation as he’s dying naked, bleeding on the cross, if he’s that king, then what shall he be forever when he comes on the clouds? With ten thousands times ten thousands of holy angels around him? To be lord of all and to sit on the throne forever? He’s coming. He’s coming again as the king. And blessed are we when we are prepared to meet him. But if you’re not prepared to meet him, if you’re still like Pilate, you’re still faltering. you’re still trying to be a man pleaser.
You’re still refusing to bear the cross. You will perish by the cross, just like Pilate did. Pilate, in the end, fell into disgrace with the Caesar he was trying so hard to please, and he was condemned to execution himself. And before he was executed, tradition tells us he committed suicide. The man who said, what I have written, I have written, that Jesus Christ, as the king, never bowed beneath the king, and he perished. Don’t you be like Pilate. Don’t you be like Pilate. But read the handwriting on the wall.
Even now in your life, God says of you, “I weigh you in the balances, and you are found wanting. But come to my king who paid the price of the balances and who is not wanting.” And I will give you life and redemption and purpose and joy and meaning. I will give you a king that you will long to serve forever. He’s a king who has a willing people. In the day of his power, he writes on our hearts. Christ is king, and we learn to love it.
And though we stumble too often, the goal of our lives becomes pro rege. I am for the king. I want to live unto the king. I want to serve the king. I want to love the king. For me, to live is Christ, to die is gain.
21 For to me to live is Christ, and to die is gain. (Philippians 1:21, ESV)
Amen.
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