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You may turn in your Bibles to 
John chapter 18. John chapter 18. There were two trials with reference 
to the Lord Jesus Christ prior to the cross. There was one with 
the Jews and one with the Romans. Remember, the Jews said they 
did not have authority to execute an offender, so they had to seek 
out Pilate for assistance with reference to the death penalty. The Jewish trial began with an 
informal examination by Annas, probably while the members of 
the Jewish Sanhedrin, or High Council, convened. The Sanhedrin 
then made a formal decision concerning Jesus' guilt and sent him to 
Pilate, probably in the morning. The Roman trial began with the 
first examination by Pilate, which was then followed by Herod's 
interrogation, and then one final appearance by Jesus before Pilate, 
before the actual crucifixion took place. I just want to kind 
of give you the timeline, kind of give you the context of what 
we'll find in John chapter 18, beginning in verse 28 our text 
specifically this morning is verse 37 Jesus gives a purpose 
Jesus gives a reason for the incarnation But I want to read 
at verse 18 begin at chapter 18 beginning in verse 28 Then 
they led Jesus from Caiaphas to the praetorium and it was 
early morning But they themselves did not go into the praetorium 
lest they should be defiled but that they might eat the Passover. 
Pilate then went out to them and said, what accusation do 
you bring against this man? They answered and said to him, 
if he were not an evildoer, we would not have delivered him 
up to you. Then Pilate said to them, you take him and judge 
him according to your law. Therefore, the Jews said to him, 
it is not lawful for us to put anyone to death, that the saying 
of Jesus might be fulfilled which he spoke. signifying by what 
death he would die. Then Pilate entered the Praetorium 
again, called Jesus, and said to him, Are you the king of the 
Jews? Jesus answered him, Are you speaking 
for yourself about this, or did others tell you this concerning 
me? Pilate answered, Am I a Jew? Your own nation and the chief 
priests have delivered you to me. What have you done? Jesus 
answered, My kingdom is not of this world. If my kingdom were 
of this world, my servants would fight, so that I should not be 
delivered to the Jews. But now my kingdom is not from 
here. Pilate therefore said to him, 
Are you a king then? Jesus answered, You say rightly 
that I am a king. For this cause I was born, and 
for this cause I have come into the world, that I should bear 
witness to the truth, Everyone who is of the truth hears my 
voice. Pilate said to him, what is truth? And when he had said this, he 
went out again to the Jews and said to them, I find no fault 
in him at all. But you have a custom that I 
should release someone to you at the Passover. Do you therefore 
want me to release to you the king of the Jews? And they all 
cried again saying, not this man, but Barabbas. Now Barabbas 
was a robber. So then Pilate took Jesus and 
scourged Him. And the soldiers twisted a crown 
of thorns and put it on His head. And they put on Him a purple 
robe. Then they said, Hail, King of the Jews! And they struck 
Him with their hands. Pilate then went out again and 
said to them, Behold, I am bringing him out to you, that you may 
know that I find no fault in him. Amen. Well, let us pray. Father, we thank you for this, 
your holy word, and we thank you for our Lord Jesus. We thank 
you for the great lengths he went to, to save his people from 
their sins. How we praise you that you've 
included us in that blessed lot. Again, not for good in us, not 
for righteousness, not for obedience, not even for faith, but it's 
solely and alone based on the finished work of our Lord Jesus. 
You have granted us all things necessary for faith, for practice, 
and we give all praise and honor and glory to you. And God, I 
pray that Pilate's question presented to truth incarnate would be the 
question of others here this morning. For those who are outside 
of Christ, I pray that they would hear Christ as truth, speaking 
through his word and by his spirit, that this would be the day of 
salvation. And we pray through Jesus Christ 
our Lord. Amen. Now as we first read this 
particular section, it seems like it might be more fitting 
to read and to preach on with reference to the Lord's Supper. 
I've already sort of tipped my hand and said that in verse 37, 
Jesus says, you say rightly that I am a king for this cause I 
was born. I realize at this time of the 
year people often go to Matthew and Luke to read the birth narrative 
of our Lord Jesus Christ. John highlights the incarnation 
to be sure. In John 1, we've already sort 
of rehearsed this last week, this statement concerning who 
Jesus is. in verse 1. In the beginning 
was the Word, and the Word was with God, and the Word was God. And then in verse 14, John highlights 
or intimates concerning the Incarnation. The Word became flesh and dwelt 
among us, and we beheld His glory. So John certainly understands 
the Incarnation, but in terms of the birth of Christ, this 
is the only reference in John's Gospel in John 18 at verse 37. It's a highly charged section. The Lord Jesus is on trial and 
it is good for us to reflect upon that reality that the babe 
who sucked on the breast of Mary is crowned with universal empire, 
absolute sovereignty, and comprehensive rule over all things. For this 
is what he says. For this cause I was born to 
be the King of kings, to be the Lord of lords, to exercise dominion, 
power, sovereignty, and glorious rule throughout the universe 
itself. This blessed Jesus is not in 
a position of disadvantage in a manger in Jerusalem. He was 
that one time in his state of humiliation. But that state of 
humiliation led to the state of exaltation wherein Christ 
died, rose again, and God has highly exalted Him above every 
name. That God Most High has stationed 
His Christ at His right hand to be the King of Kings and Lord 
of Lords. It is truly an amazing reality. It is truly glorious to consider 
what we just sang. Veiled in flesh, the Godhead 
see. Hail the incarnate deity, pleased 
as man with men to dwell, Jesus our Emmanuel. Well, let's just 
look specifically at this context. Note, first of all, the Jews 
before Pilate, verses 28 to 32. Then Jesus before Pilate, verses 
33 to 38. That's where we'll focus our 
attention this morning. And then Pilate's compromise. 
in verses 39 and following, but just to sort of give you the 
backdrop, just to sort of give you the feel of what's going 
on, and to try and picture in our mind's eye how the Lord Jesus 
makes this statement concerning His particular, or one of the 
purposes for His birth. But note the Jews before Pilate, 
verses 28 to 32. Already taken notice of the fact 
that they did not have lawful authority to execute Jesus. I 
mean, they tipped their hand most certainly. They evidence 
right at the outset what they want Pilate to render as a verdict. We do not have authorization 
to execute this man. Pilate, we simply need you to 
rubber stamp what we've already decided, what we've already decreed, 
and what we've already determined with reference to this Jesus 
of Nazareth. Notice their hypocrisy. Notice 
their hypocrisy. It almost just jumps out at the 
reader, the way John records this. Notice in verse 28, then 
they led Jesus from Caiaphas, again that's the Sanhedrin or 
the high priest, to the praetorium. This is where Pilate was. And it was early morning. Remember, 
by this time Jesus has been up all night. He's been in this 
kangaroo court already all night long. That's why I think it's 
important for us to understand this. When he says to Pilate, 
you say rightly that I am a king. There was nothing outward that 
would manifest this. There was nothing external that 
would demonstrate this. Much like we have considered 
before when I've preached on the thief on the cross. For that 
thief to look at the bloodied, gory figure of Jesus on the cross 
and to call him Lord took great faith. Pilate is seeing a tired 
and a weary man. And yet he is Almighty God and 
the King of Kings. Absolutely amazing. But notice, 
they themselves did not go into the Praetorium lest they should 
be defiled. So I think John wants us to stop 
for just a moment and say those hypocritical, godless, unbelieving 
Jews. Not because John wants us to 
be anti-Semites. It's not what I'm promoting. 
These were unbelievers that were crucifying the Lord of Glory. 
That is their stated purpose and their intention. Remember their charges. He challenges 
the authority of Caesar. They want Him to be crucified, 
and yet, because of ceremonial purity, they don't want to go 
into the praetorium, lest they defile themselves, and they're 
not fit to eat the Passover. Please, you've got to be kidding 
me. You're handing over a guiltless 
man? You're handing over an innocent 
man that even Pilate recognizes is innocent, but you're too pure 
and you're too holy to defile yourselves by going into the 
praetorium? I think in some respects John 
is reflecting upon the nature of man in its essence. Yes, these 
are unbelieving, carnal, God-hating rebels. But isn't there a bit 
of this in us as well? We want to do the holy and the 
pure and the noble. We can't defile ourselves with 
these things that are beneath us. Please. Please. Do the will of God Most High, 
as it's revealed in the Holy Scripture. Their big problem 
was a violation of the sixth word, you shall not murder. When 
you deliver up an innocent man to be executed, the least of 
your problems is a bit of ceremonial uncleanness because you dared 
set foot into the praetorium. John wants us to appreciate what 
is going on here. They have an abject disdain for 
the law. Notice in verse 30, they answered 
and said to him, if he were not an evildoer, we would not have 
delivered him up to you. Don't you love due process? Don't 
you love the fact that if you are arrested for something, you 
get arraigned? You get a judge to hear the case, 
you get a jury, you get an attorney. That's called due process. That 
has its tap roots in the law of God. We have seen that in 
our studies in Deuteronomy. What do these guys think about 
due process? It's just out the door. These 
guys do not care one whit about Moses and his law. You know what 
they do? They beg the question. If he 
were not an able-doer, we wouldn't have brought him to you. That's 
not argument. That's not discussion. That is 
an assumption of a man's guilt. Maybe he is guilty. I'm not suggesting 
it is the case with Jesus. Let him testify. Let him state 
his case. Let him argue. Do what Deuteronomy 
17 and 19 stipulates. Call in the witnesses. You see, 
when we get to Jesus before Pilate, he hasn't forgot due process. 
Are you speaking this on your own or did others tell you? Where 
are my witnesses or where are my accusers? You see, we often 
read through passages like these and say, well, you know, these 
guys were doing the best they could. They were lawless, vicious, 
wretches that despised God, despised His Messiah, and despised His 
holy law. Note their admission, 31b, it 
is not lawful for us to put anyone to death. And then notice their 
role in the divine plan. Verse 32, that the saying of 
Jesus might be fulfilled which he spoke signifying by what death 
he would die. All of this is under the control, 
all of this is under the foreordination of and the predestinating power 
of a sovereign God. But it does not mitigate the 
responsibility of these godless wretches. You need to understand 
that. Now notice, Jesus before Pilate. Then Pilate entered the Praetorium 
again, called Jesus, and said to him, Are you the king of the 
Jews? This was the allegation, or this 
was the issue at stake. Remember, they said that Jesus 
asserted himself to be a king. That would be insurrection. That 
would be treason. You didn't assert that you were 
the king in Caesar's empire. He just didn't do that. Later on, in the Roman Empire, 
Caesar would be referred to as Lord and Savior. That's why when the churches 
preached Christ as Lord and Savior, they were brought under persecution. We saw that in our scripture 
reading several weeks ago in Thessalonica. What was the problem 
there? They preach another king, Jesus. So these men put this charge 
forth in order to bring Jesus into combat with the Roman government. That's the scene and that's the 
issue. Pilate asks simply, are you the 
king of the Jews? In order to secure the death 
penalty from Rome, the Jews had to make Christ appear to be a 
usurper or a challenger to the Roman crown. It's all being calculated, 
it's all being done in accordance with their wicked plan to see 
this man crucified, delivered up, and ultimately destroyed. 
They had a theological problem with Jesus, but they had to make 
it a political problem in order for Pilate to undertake on their 
behalf and execute the Lord of Glory. They had a theological 
problem. They did not accept his claim 
to the Messiahship. Jesus said he was Messiah. Jesus 
said he was the King. Jesus said he was God's Son. 
Over and over in John's Gospel, how does Jesus refer to himself? 
He is the one who the Father has sent. They had a problem 
theologically, but they couldn't go to Rome. They couldn't go 
to Pilate and say, you know, we differ on some matters concerning 
interpretation of Isaiah's prophecy. Pilate would say, get out of 
here. It's not my business. You look after that matter yourselves. 
But when they said that he was arrogating to himself the position 
of king, now Pilate has to take notice, Pilate has to undertake, 
Pilate has to recognize, because this could be a threat. It's 
like in America. If you make a threat against 
the president, the people investigate you. Imagine it happens that 
way in Canada too. You can't threaten people in 
high places. You shouldn't threaten anybody, 
but you specifically don't threaten people that wear crowns, or hold 
legal office, or high office in a land. It must be investigated. There's a lot of loony people 
out there, a lot of whack jobs that will try to kill people 
that are in charge. So that's the scene. Jesus says, 
are you speaking for yourself about this or did others tell 
you this concerning me? Why this one-on-one audience? 
Where are my accusers? Where are the witnesses? Let's 
do this properly according to the will and the mind of God. 
Note the clarification given. I'm sorry. Note what Pilate then 
says in verse 35. He says, Am I a Jew? Your own 
nation and the chief priests have delivered you to me. What 
have you done? Now Christ is going to answer 
the charge, and he does it in two ways. He does it both negatively 
and positively. He says something that he isn't 
as a king, something that his kingdom isn't as a kingdom, and 
then he says something positively. What he is as a king, and what 
his kingdom is as his kingdom. That's what verses 36 and 37 
do. Now, having said that, or broken 
it down that way, now that I've thoroughly confused everybody, 
Stop thinking about the negative and the positive. Two things 
I want us to get as we peruse 36 and 37. First, the character 
of his kingdom, and secondly, the character of the king. That's 
where we're supposed to be right now. It's hot in here. Is everybody with me? You see 
the scene? Verse 37 is powerful. As I mentioned before, there's 
a lot of trappings involved at this time of the year. You know, 
we say, happy birthday, Jesus. We celebrate his birthday. We 
light the baby in the manger. He's cute. He's gentle. He's meek. We can pick him up. We can put him down. We like 
this time of the year because of the socioeconomic impact. Business does well. Gifts are 
given. Ribbons are had. Churches are 
attended. There's a certain warmth about 
it. There's a certain goodwill about 
it, to use some of the common parlance. I just don't think 
when we reflect upon the incarnation, verse 37 ever comes to play. For this cause, I was born. Now there's other causes to be 
sure as we reflect upon the gospel narratives. Jesus came to obey 
the law of his father, to fulfill active obedience. He came to 
die as a substitute in a ransom at Calvary as the passive obedience. This is a statement of clarity. 
What are we to think about when we think about the Incarnation? 
I don't think Jesus was even born on December 25th. But that concept of incarnation, 
that concept of the second person of the triune God taking on the 
likeness of flesh and tabernacling among God, do we ever reflect 
upon His reign, His empire, His kingly office, His glory, His 
majesty, His excellence? That's what Pilate is being taught 
of concerning our Lord Jesus. Notice Jesus' response. He is 
going to answer Pilate's question, but it is very important to notice 
how he answers the question. His kingdom is not necessarily 
a political threat to the existing Roman Empire. Pilate, you don't 
have to worry about that. I don't have armed servants. 
I don't have armed guards. I don't have people with guns 
that are going to go march on the empire and destroy Caesar. I am a king. I have a kingdom, 
but it's not like what you're thinking. In essence, Jesus is 
saying the problem that I and the Jews have is theological 
in nature. It's not political. Now, of course, 
there are political effects of this blessed rule, but right 
now, notice the way Jesus stipulates the issue. His kingdom does not 
demand the immediate overthrow of the Roman Empire. Christ is 
explaining to Pilate that his kingdom threatens the theological 
order of Judaism, not the political order of Rome. So this is what 
it's not, this is what it is. Notice first the character of 
his kingdom, its existence. He says, my kingdom. He does 
possess a kingdom. He is the Messiah. He is the 
one sent from God. He speaks in the present. He's 
not speaking about a future empire. He's not speaking about a future 
reign. He's not speaking about a future rule. He says, my kingdom 
currently, right now, insofar as we deal with the simple question, 
are you a king? Absolutely. He says, secondly, 
the origin of this kingdom. Notice, verse 36, my kingdom 
is not of this world. Now do not mistake what Jesus 
says. A lot of people mess up here. 
We're free to do whatever we want in the world because Jesus' 
kingdom is not from this world. Not in terms of its origin. He 
wasn't voted in through democratic process. He didn't campaign. He didn't raise funds. He didn't 
say, vote for me. We didn't go into ballot boxes 
and tick off Jesus' name. My kingdom is not from this world 
in terms of its origin. It most certainly includes this 
world. Because later on in Matthew's 
gospel, in chapter 28, he says, all authority in heaven and on 
earth is mine. But in terms of its origin, Jesus 
is not in competition for Caesar's crown. He's not trying to get 
Caesar's throne. Jesus' crown and throne include 
Caesar, but not in the way that Pilate is thinking on here. His 
kingdom includes it, but it does not originate in the world. Ryle 
defines it as belonging to, dependent upon, springing from, connected 
with. That's not how Jesus' kingdom 
is, with reference to this world. And then thirdly, with reference 
to the kingdom, he says something about his servants. If my kingdom 
were of this world, my servants would fight so that I should 
not be delivered to the Jews. Do you see what he says here? 
Three things. I have a kingdom. It's not from this world. If 
it were from this world, I'd have servants that would fight 
with you, Pilate, that would fight with Caesar, and they would 
win. Do not make the mistake of thinking 
I would not be victorious in this exchange. But that's not 
the nature of his kingdom. Remember back in John 6? Again, 
I think John wants us to understand something about kingdom. John 
6, Jesus fed people. It's a good king, right? You want your president to feed 
you. You want your prime minister to feed you. What happens when 
people feed you? Let's make this man a king! That's 
what happened in John 6. Jesus fed them. They tried to 
take him by force in order to make him a king. Jesus' kingdom 
is not primarily about you getting bread in your stomach. Jesus' 
kingdom is primarily about you getting saved. I saw a guy the 
other night describing the mission of the Incarnation. Yeah, salvation 
from sin, but if you're poor, there's help in your money situation. If you're downcast, Jesus is 
there to encourage you. It was a yeah for sin, but... Yeah, for sin, but give us bread, 
Jesus. Yeah, for sin, but rule over 
us, Jesus. Protect us, Jesus. Do everything 
we say, Jesus. Jesus says, my kingdom is not 
of this world. And Christians fall prey to this 
thought. Jesus is my king, so everything 
should always go perfectly, right? This carnal-mindedness, this 
geopolitical-ness, this idea that Jesus has come only to ameliorate 
the downtrodden and the poor will only end with frustrated 
Christians. You see, when your child dies, 
or your spouse dies, or you get cancer, you're going to question 
the ingenuity of the king. Why, king, have you let these 
bad things happen to me? Why, King, do you not destroy 
all my enemies? Why, King, don't you perform 
the way I think that you should? Jesus says, My kingdom is not 
of this world. Don't worry about that. What 
does He say positively? We'll take that up under the 
character of the King. Just a few things to consider. 
We've already stated this. His humble appearance. When Jesus 
says in verse 37, You say rightly that I am a king. This had to 
be a melon scratcher. Had to make Pilate real of it. 
What do you mean you're a king? You're being talked to by a two-bit 
governor in a small place in Judea. You're a king? This really 
bespeaks what the prophet said concerning him, doesn't it? Remember 
what Isaiah wrote in Isaiah 53? He has no form or homeliness. And when we see him, there is 
no beauty that we should desire him. There's nothing endearing 
about his person in terms of its physical appearance. He didn't 
have a crown on, he wasn't wielding a scepter. When Jesus says, you 
say rightly that I am a king, stop for a moment and remember 
the situation. It's early morning, the man has 
been up all night, his own country want to deliver him over to the 
Roman government in order to be executed. And he just matter-of-factly, 
very simply, very fluidly, very easily say, you say rightly that 
I am a king. Notice, secondly, his glorious 
person. You say rightly that I am a king. 
For this cause I was born. And for this cause I have come 
into the world. You know what the incarnation 
ought to set before you? Is the crown. Yes, the priestly 
office. Yes, the prophet. All of those 
things are true. But when we look at that babe 
in the manger, brethren, to stop there and to just get a bit of 
feel-good one time of the year is not to do justice to the biblical 
text. For this cause I was born. Jesus, why did you come into 
this world? To save His people from their 
sins. To live on their behalf. To die 
on their behalf. reign on their behalf. Notice, thirdly, his place in 
God's decree. For this cause I was born. Again, we think at the incarnation 
time. We think about Matthew 1. We 
think about Luke. We think about those gospel narratives. We need to go back to Genesis 
3.15. We need to go to Genesis 15. We need to go to Genesis 22. We need to walk through the prophets. We need to stop and see what 
is going on. Do you realize that this event 
is central in all of history? This isn't some add-on, this 
isn't some plan B, this is what God created the world for, was 
to send his son so that he might live and die and rise again. The idea that we only sing these 
hymns once a year, the idea that we only think about the incarnation 
once a year is to our shame. This is in redemptive history. This is why Paul can say in Galatians 
4.4, in the fullness of the time, God sent forth His Son, born 
of a woman, born under the law, to redeem those under the law. 
Paul, in Galatians 4, is dealing in covenant theology. He's dealing 
in the movement from the old to the new. And he says that 
in the fullness of the times, God's time, God's plan, God's 
dispensation, God's rule, God's mind, God's heart, That is when 
He sent the Son into this world, born of a woman, born under the 
law, in order to redeem those under the law. His place in God's 
decree is absolutely amazing and glorious. Remember that promise 
of Genesis 3.15, the seed of the woman will crush the serpent's 
head. We already have in a nutshell, 
they're the incarnation. The Jews were to be looking for 
a man. He's the seed of the woman. They were to be looking for a 
man who would be bruised in the transaction. His heel would be 
bruised. But they were looking for a man 
who would crush the head of the serpent in the transaction. In sum, they ought to be looking 
forward to the cross of our Lord Jesus Christ. That's what Genesis 
3.15 preaches. Notice fourthly, with reference to this king, 
his method of conquest. You say rightly that I am a king 
for this cause I was born and for this cause I have come into 
the world, that I should bear witness to the truth. Isn't that 
beautiful? That's another thing that's sacrificed 
on the altar of fun. Truth. Truth. This is an interesting interchange, 
isn't it, with Pilate. What's John tell us in John 14 
where Jesus says in the upper room, I am the way, the truth, 
and the life. That's why Pilate's question 
is amazing. What is truth? Pilate, you're 
standing before truth incarnate. You are looking at truth. Truth is not a byproduct of the 
reign of our Lord. Truth is not an add-on to our 
Lord. Truth is defining characteristic 
of our Lord. I am the way and the truth and 
the life. Jesus Christ bears witness to 
the truth. John 1, 14 to 18, the law came 
through Moses, grace and truth comes through Jesus Christ. It 
doesn't mean there was no grace and no truth at the time of Moses. It's talking covenantally. John 
1, 18, no one has seen God at any time. But the only begotten 
Son, who is in the bosom of the Father, has done what? He has 
exegeted the Father. He has declared the Father. Christ 
bears witness to the truth. Christ uses truth by which He 
makes men subject to His Kingdom. The truth, He says in John 8, 
will set you free. See, for Jesus, truth isn't something 
that is incidental to his reign. We take politicians, don't mean 
to pick on them all, but truth isn't usually the strong point, 
is it? We accept that political leaders 
lie to us. I can't believe this guy lied. 
Well, he is the president. Well, he is the prime minister. 
I mean, we've accepted that this is part and parcel of their reign. Right? No, just you, Butler. You've got problems with every 
political leader. Oh, and at least some of the people I know. 
Jesus doesn't treat truth incidentally. It is by truth that Christ wages 
war. When you get to the book of Revelation, 
a book that John wrote incidentally, truth is paramount. When we are 
given a vision of the glorified Christ, we see this sword proceeding 
from his mouth. And when we're young or we're 
naive, we say, how could a sword proceed from somebody's mouth? 
But if we're not young and we're not naive, we realize it's talking 
about the Word of God. How does Jesus wage war in the 
book of Revelation? It's through that sword that 
proceeds from his mouth. Peoples are saved. Peoples are damned. Nations are 
blessed. Nations are damned, based on 
that sword that proceeds from His mouth. Spurgeon said it this 
way, Our Lord, in effect, tells us that truth is the preeminent 
characteristic of His kingdom, and that His royal power over 
men's hearts is through the truth. We're just saying he rules the 
world with truth and grace and makes the nations prove the glories 
of his righteousness. And then a fifth identifier about 
this king is something about his subjects. How do his subjects 
relate to him? Everyone who is of the truth 
hears my voice. Let's just stop thinking about 
the season for a moment. Let's just ask the question. 
Are you of Christ? Do you hear His voice? Do you listen to Jesus? Not do 
you debate with Jesus. Not do you engage in blog comments 
with Jesus. Not do you engage in YouTube 
videos. Do you listen to Christ and do 
what He says? Isn't this an identifying mark 
of His subjects? Isn't it amazing how often we 
disobey? Isn't it amazing how disloyal 
we are as subjects? Every transgression, every sin, 
every time we don't do what God has called us to do, we are betraying 
our Master. Because He says, and He speaks, 
everyone who is of the truth hears my voice. What's the implication? They hear my voice and they do 
what I say. Did you ever just stop and think, 
wait a minute, we just need to do what Jesus says. Wouldn't 
the world be a nicer place? Not if the world did what Jesus 
said, if the church did what Jesus said. Wouldn't it be great? I just, man, it'd be awesome. 
I think of it myself. I'd be like, oh, you guys are 
all wretched and you need to hear the voice of Jesus and do 
what he says. Yeah, absolutely. We're all that way. This is an 
identifying mark of the subjects of Christ's rule, of the subjects 
of Christ's kingdom. Everyone who is of the truth 
hears my voice. You don't hear the voice of Jesus, 
it's because you're not in his kingdom. If this stuff just sounds 
like a bunch of ramble, and a bunch of muttering, and it doesn't 
make any sense whatsoever, yes, it could be the preacher. I own 
acceptance and responsibility for that. Or it could possibly 
be a carnal heart in your chest. We do that a lot, don't we? Oh, 
that preacher, he's terrible. Oh, that pastor, he's terrible. 
Oh, that teaching elder, he's terrible. Oh, that guy, he's 
terrible. When do we take responsibility for ourselves? Maybe I'm just 
disobedient. Maybe I'm a young person that 
would rather do my thing. Maybe I'm a young person that 
would rather have sex. I'd rather look at porn. I'd 
rather do this. I'd rather do that. I'd rather 
take drugs. I'd rather get drunk. I don't want to hear what Jesus 
has to say. I don't want to do what Jesus tells me to do. I 
don't want anything to do with Jesus. If that's your state this 
morning, the prayer is that God will reach down and break that 
hardened heart. You see, we don't appeal to you 
in your wisdom. We don't appeal to you in your wants. We don't 
appeal to you in your desires. We appeal to a sovereign God 
who has a sovereign spirit, who blows like the wind, and who 
can rip right through that dead, cold heart and put in a new fleshly 
heart and give you the graces of faith and repentance to believe 
on Him. That's the hope. That's the prayer. I care next 
to nothing about your free will. I care about God's sovereignty 
and His power and His excellence and what we read of in Psalm 
110. Well, brethren, that's how Jesus describes Himself. Again, a packed two verses. My 
kingdom is not of this world. He affirms that He has a kingdom. 
He affirms that its origin is not like the Roman Empire. Because 
if my kingdom were of this world, my servants would fight so that 
I should not be delivered to the Jews, but now my kingdom 
is not from here. There's a different plan operative. There's a different role. There's 
a different design. There's a different thing happening. 
Later on he's going to tell Pilate, you would have no authority at 
all to do what you're doing unless it had been given to you from 
above. Pilate is not acting independently. And then he makes this positive 
statement. You say rightly that I am a king. For this cause I 
was born. For this cause I have come into 
the world. That everyone, or that I should bear witness to 
the truth. Everyone who is of the truth hears my voice. I gotta 
give Pilate credit at least for asking. Verse 38. Pilate said 
to him, what is truth? Now, don't get me wrong. Pilate's 
a wretch. Pilate's going to say, I find 
no fault in him, and then have him whipped. There were actually two whippings 
that occurred to the Lord Jesus. I don't know if you all know 
this, but Matthew and Mark record the second whipping. Luke and 
John record the first whipping. The first whipping was an attempt 
by Pilate just to appease the Jews. Look, I'll have him whipped, 
and then he can go on his way. You've obviously got some problems 
with this particular man. We'll whip him, hopefully satisfy 
your lust for his blood, and then we'll send him away. John 
and Luke record that. The whipping or the scourging 
recorded by Matthew and Mark is that second one that was in 
conjunction with crucifixion. In other words, when the mandate 
was given that he will, in fact, be crucified, this second type 
of scourging always accompanied it. That was a particularly nasty 
form. Not that the first form wouldn't 
be nasty, but the second form was terrible. So do not think 
for a moment that I'm exonerating Pilate. But you know, so many 
people today don't care one bit about truth. At least Pilate 
said, what is truth? How did he say it? That's what 
I've always wondered. Ah, what is truth? That's how 
most commentators seem to write it. Who are you talking to me 
about truth? I've often wondered if there 
was more of a, what is truth? He's going to say three times 
that Jesus is without guilt. He sees something different about 
this Jesus. His wife has already said, I 
had a dream about that man last night. I have nothing to do with 
him. He does that symbolic gesture just before giving Jesus over, 
washing his hands, so that he can be excused from the guilt 
that is incurred upon this event. So yeah, it could have been just 
a what is truth sort of a dismissal, or it could have been what is 
truth. Regardless, because we can't exegete the tone in which 
a man spoke in the first century. Notice this though. He actually 
asked the question. You ever talk to people they 
just don't care? That seems to be the native and epidemic problem 
among North Americans. We don't care about eternity. 
We don't care about dying. We don't care about what happens 
in the afterlife. We just don't care. Unless, of 
course, it's the Mayan calendar, and that garners our attention. 
December 21st and 22nd, really, well, that's important. That's 
stuff we ought to pay attention to. It's a sensational approach. It's a curiosity. It's a vanity. Garden-variety people, in large 
part, just don't care. Have you ever had that? Have 
you ever tried to witness and testify? Very infrequently do 
people say, I hear everything you're saying and I want to be 
saved. Sometimes people get mad, they get upset, and they want 
to argue with you. At least there's a response there. You know what's 
most disconcerting is preaching the gospel or witnessing to somebody 
who isn't concerned at all. And it's easy to see that if 
we go downtown. You know, you hold up an abortion sign, you 
talk to somebody about the gospel, and they act like there's just 
nothing to it. I just don't think about it, 
I don't care to think about it, I never will think about it. In many 
respects, that doesn't surprise me. I know that sounds pretty 
harsh, but what really surprises me is when young people are brought 
up in the church. People grow up hearing the gospel. And they never express so much 
as Pilate does. What is truth? What does it matter? Why should I pay attention? Why 
should I listen? Why should I care? Let me answer 
that for you. It matters because your never 
dying soul and body depend upon it. It matters because the just 
judge of all the earth has called you to listen. It matters because 
the Lord of Glory Himself lived, died, and rose again. It matters 
because what happens in terms of you and Him affects eternity 
forever. There's nothing more important, 
though, than what we find here in John 18. The truth of our Lord 
Jesus. If you've lived as if there is 
no Jesus, if you've lived as if there is no gospel, if you've 
lived as if there is no sin, no heaven, no hell, no eternity, 
no death, no life, no nothing, please pay attention. Pilate instructs you this morning 
to pay attention. Truth matters. You know that 
passage that's very much misunderstood, I think, in James 2. When James 
2 says, you believe, good on you, essentially, even the demons 
believe and they tremble. People abuse that text, but here's 
what I think James is saying. The demons who are consigned 
to hell for all eternity, They believe in monotheism. They don't believe in Calvinism. 
They don't believe in substitutionary atonement. They believe that 
there is one God. Armed with that knowledge, even 
the demons tremble. What's James' point? You people 
who are professing saving faith in the Lord Jesus Christ, you 
don't tremble. You show partiality. You live 
as if there is no God. At least the demons tremble with 
the information that they have. At least Pilate in crunch time 
has the wherewithal to say, what is truth? Again, I'm not exonerating 
this fellow. But he speaks to an age of apathy, 
an age of lethargy, an age of where we just don't care. If 
it's not an app on my iPhone, I just can't be bothered. That's 
the worst. That's terrible. That's horrible. Pilate, of course, compromises. He announces the innocence of 
Christ. Should have been over. If he's innocent, let him go. But that's not what happens. 
They then cry out, Barabbas, Barabbas. D. A. Carson says, 
at the instigation of the chief priests, who normally had nothing 
to do with zealots and others interested in armed rebellion, 
this is Barabbas, that's what his job was, he was a zealot 
and engaged in armed rebellion, the crowds call for the release 
of a man who has committed murder in his struggle against Rome 
while condemning a man falsely accused of being a danger to 
Rome. Absolutely amazing what transpires 
in the Praetorium. That praetorium that the Jews 
were concerned not to enter lest they be defiled and not be able 
to eat the Passover. All the while turning over the 
Lord of glory onto their plan to have him crucified. Ultimately 
orchestrated, ultimately predetermined, ultimately purposed by God the 
Lord in order to save his people from their sins. So if someone 
asks you, why does the incarnation matter? It matters because Jesus 
came in order to be a king. Well, with reference to His kingdom, 
we need to point out that it is a gracious kingdom, lest you 
be afraid at this point. What's Paul say in Colossians 
1 verse 13 as he describes this kingdom? He speaks of God having 
transferred us from the kingdom of darkness into the kingdom 
of the Son of His love. Isn't that beautiful? I love 
the concept in the imagery. We were in dominion, or we were 
in the dominion of darkness. We were under the power of darkness 
itself. And God transfers us. God translates us. God, by sovereign 
grace, calls us out of darkness and brings us into marvelous 
light. It's beautiful. My son showed me how I could 
put an app on my phone to make it a flashlight. It never dawned on me that if 
there was a flashbulb on there for a camera, you could somehow 
manipulate it to be a flashlight. So this morning I came to turn 
on the heater like I try to do every Sunday for Mrs. Mars. Not 
just for Mrs. Mars. I was up in the room there. I had to open the door so that 
the heat flows and gets hot and all that sort of thing. And I 
took out my phone because I wanted to check it out. He said, what 
are you wandering around here in the dark anyway? I know the 
building. I trust that the alarms work. 
and has walked through here in the darkness without any fear. 
That's not because I'm godly and great or courageous, but 
I trust in that alarm system. It's always worked. It's shown 
itself faithful. So I took out that little cell 
phone, I clicked the app, I put it on, and it just flooded that 
fellowship hall with light. It's beautiful. That's descriptive of Jesus' 
life and ministry. He's light unto the Gentiles. The salvation of God has come. The glory of the Savior is seen 
in this gracious kingdom. Rebels, God-haters, people that 
deserve damnation, people that deserve rejection at the hands 
of a holy God, are taken out of darkness and brought into 
marvelous light. It is a spiritual kingdom to 
be sure there are physical effects. In other words, when a man is 
translated into this kingdom, he hopefully will be a better 
husband. He hopefully will be a better father. He hopefully 
will be a better pet owner. He'll be a better whatever it 
is. But it's first and foremost what God has done on the inside. 
Spiritual. It is a comprehensive kingdom. It's another thing I love about 
singing these songs. How far do the blessings of Christ 
come? As far as the curse is found. These men who wrote those hymns 
understood something about the comprehensive character of Christ's 
rule and kingdom. A brother prayed this morning 
with Isaiah the prophet in his mind. The knowledge of the Lord 
shall cover the earth as the waters cover the sea. How do 
waters cover the sea? Is Isaiah being silly, or is 
Isaiah teaching us something about the comprehensive rule 
of the one described in Isaiah 9, 6, and 7? The knowledge of 
Jesus Christ will cover the earth from sea to sea, and it will 
be as the waters cover the sea. We're part of a much bigger whole. 
We're part of a much larger cause. We're part of a universal and 
global work of God Most High. Secondly, with reference to the 
incarnation of the second person of the Trinity, this is an important 
doctrine. I mentioned earlier about a guy 
who said, yeah, we have salvation from sin, but we have all these 
other things. That same guy, when he was asked 
by the man that was interviewing him to explain how Jesus could 
be man and God, gave this answer. He said, well, now you're talking 
about the Trinity. Which doctrine of the Trinity? 
It has been well said that if you deny it, you lose your soul. But if you try and Understand 
it, you lose your mind. Ha, ha, ha, ha, ha, ha, ha. The 
host and the man who gave this answer, it was Rick Warren, by 
the way, made me very thankful he's not 
my pastor. I don't want a man who can't explain what God has 
revealed in his word. We need the Nicene Fathers, and 
we need the London Baptist Divines, we need the Westminster Divines. 
I believe in one Lord Jesus Christ, the only begotten Son of God, 
begotten of the Father before all worlds, God of God, Light 
of Light, very God of very God, begotten, not made, being of 
one substance with the Father, by whom all things were made, 
who for us men and for our salvation came down from heaven, and was 
incarnate by the Holy Spirit of the Virgin Mary, and was made 
man, and was crucified also for us under Pontius Pilate. He suffered 
and was buried, and the third day He rose again, according 
to the Scriptures, and ascended into heaven, and sits on the 
right hand of the Father, and He shall come again with glory 
to judge the quick and the dead, whose kingdom shall have no end." 
That's the kind of man I want to explain Scripture. I want 
to explain Scripture. See, what are you saying when 
you're saying, if you try to figure out the Trinity, you try to explain 
the Trinity, you'll lose your mind. That it's incomprehensible 
in the sense that it's contradictory, in the sense that it's not very 
important, You see, Jesus didn't take that posture. In John 8, 
he said to the Jews, if you do not believe that I am, you will 
die in your sins. You will join the ranks of a 
million others who just can't be bothered with theological 
study. What about our London Baptist 
Confession? The Son of God, the second person in the Holy Trinity, 
being very an eternal God, the brightness of the Father's glory, 
of one substance and equal with Him, who made the world, who 
upholds and governs all things He has made, did when the fullness 
of time was come. take upon him man's nature, with 
all the essential properties and common infirmities thereof, 
yet without sin, being conceived by the Holy Spirit in the womb 
of the Virgin Mary, the Holy Spirit coming down upon her, 
and the power of the Most High overshadowing her. And so was 
made of a woman of the tribe of Judah, of the seed of Abraham 
and David, according to the Scriptures. so that two whole, perfect, and 
distinct natures were inseparably joined together in one person 
without conversion, composition, or confusion, which person is 
very God and very man. Yet one Christ, the only mediator 
between God and man, the incarnation sets before us the glory of Christ." 
That's what's beautiful about whatever time of the year it 
actually occurred. Not the wreaths, not the lights, not the trees, 
not the stuff, but the Savior. That's what we need to get from 
a study of the Incarnation. We need to believe the Gospel 
concerning Him, bow to Him, confess Him as Lord and Savior, Know 
the joy of being found in Him. Not having a righteousness of 
your own which is from the law, which will never avail with God, 
because you cannot obey the law perfectly, comprehensively, and 
always. But having that righteousness 
which is from God through faith in Jesus Christ. That righteousness 
is what we all need to stand before the just judge of all 
the universe. The only way to it is through 
faith in the Savior. Just the way I kind of wander 
through here in the dark, I believe that alarm system works. I trust 
that that alarm system works. The sinner who believes that 
this Savior saves, the sinner who trusts that this Savior saves, 
will know the joy of everlasting life. It's a blessed place to 
be. May God indeed take these things 
and put them in our hearts. Well, let us pray. Father, thank 
you for your word and thank you for the glorious Son of God, 
the second person of the Trinity, who for our sake and for our 
salvation came down from heaven. How we thank you for the blessing 
of the Incarnation, how we thank you for the blessing of the incarnate 
God, the glorious Son who died and who rose again to save us 
from our sins. I pray that all of our hearts 
would be drawn out to Him, that all of us would be looking to 
Him in faith, that all of us would know the joy of being found 
in Him. And our God, we just pray that 
You would do a great work through the preaching of the gospel throughout 
the earth. We know this is a time of the 
year when people will visit churches, people that normally don't visit 
churches. We pray that You'd open ears, open hearts, and cause 
them to receive the truth of the gospel. And we pray in Christ's 
holy name, amen.