Second Chance

12 Jun

Second Chance

Matthew 26-27 is one of the places in Scripture that describes the crucifixion and burial of Jesus Christ. Matthew 28 records the events surrounding His resurrection, His final meeting with his disciples, and the political cover-up attempts by the religious leaders of the day. Throughout these chapters, we see the fulfillment of what Jesus prophesied would happen to Him. But we also see a pattern of redemptive chances available to all who believe, or not, and the heart condition on which belief depends:

Those who have no heart for God, reject Jesus and eliminate their chance for redemption by persistent refusal to accept the gift of salvation. Judas Iscariot, the betrayer, never had a chance even though he was among Jesus’ closest followers. It was he who “…went unto the chief priests and said unto them, ‘What will you give me and I will deliver him unto you?’ And they covenanted with him for thirty pieces of silver. And from that time he sought opportunity to betray Him” (Matt. 26:14-16).

Even though Judas had been among the twelve chosen disciples, his true heart-condition was far from God. In John 12:5-7, he showed his true character when he criticized Mary for anointing Jesus’ feet with a costly perfume, “’Why was not this ointment sold for three hundred pence, and given to the poor?’ This he said, not that he cared for the poor, but because he was a thief, and had the bag and bare what was put therein.” He was in the company of the Messiah only for personal gain. His gruesome demise is referred to in Acts 1:16-20 and the phrase “…by his transgression fell” (1:25) seems to indicate no change of heart that would have redeemed his soul.

There are also those who have only half a heart for God, and they, too, eventually lose that chance of salvation by their refusal to exercise faith with regard to Jesus’ sacrifice on the cross. During Jesus’ trial, Pontius Pilate gave Him the benefit of the doubt and believed Him to be innocent. However, he was a politician and was more concerned about the political results of his actions than the loss of his own soul: “Now at that feast the governor was accustomed to release unto the people a prisoner, whom they would. And they had then a notable prisoner called Barabbas. Therefore, when they were gathered together, Pilate said unto them, ‘Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?” For he knew that they had delivered Him for envy” (Matt. 27:15-18). The crowd asked for Barabbas, a true criminal and murderer, to be released and for Jesus, with no criminal record or evidence of criminal behavior against Him, to be crucified.

Pilate even accepted his wife’s denunciation of any adverse action against Jesus “When he was set down on the judgment seat, his wife sent unto him, saying, ‘Have nothing to do with that just man, for I have suffered many things this day in a dream because of him” (Matt. 27:19). He continued his attempts to acquit Jesus, but the crowd refused, shouting for Jesus to be crucified. Pilate finally gave up, called for water and a towel, and washed his hands, saying, “’I am innocent of the blood of this just person. You take care of it.’ Then answered all the people, and said, ‘His blood be on us, and on our children’” (Matt. 27:24-25).

Little is known about Pilate and his wife after the Matthew account since other sources vary highly. Pilate’s wife is considered a saint by many religious groups. The Coptic and Ethiopian Churches believed Pilate became a Christian and considered him a saint and martyr, but later written accounts disagree with them and with each other. However, from the Matthew account of Pilate’s interaction with Jesus, corroborated with the other gospel accounts, he recognized Jesus as the King of the Jews but it is unclear that there was any faith or repentance involved or that he demonstrated a whole-hearted belief in Jesus as Savior. He seemed only halfway to salvation, lacking faith. Although some believe the Claudia of 2 Timothy to be Pilate’s wife, we have nothing reliable about either of them after the trial of Jesus.

The Apostle Peter, on the other hand, had a whole heart towards God. There is no doubt that he believed Jesus by faith. During Jesus’ ministry years on earth, Peter knew Jesus as the Messiah, and he said that he would follow Him no matter what. Matthew 26:31-35 shows Peter’s intentions of faith: “Then said Jesus unto them, ‘All ye shall be offended because of me this night. For it is written, I will smite the shepherd and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee.’ Peter answered and said unto Him, ‘Though all men shall be offended because of You, yet will I never be offended.’ Jesus said unto him, ‘Verily I say unto you, this night, before the cock crows, you shall deny me three times.’ Peter said unto Him, Though I should die with You, yet will I not deny You.’ Likewise also said all the disciples.”

When Peter realizes the words of Jesus had come true, he “wept bitterly” (Matt. 26:69-75). His repentant devastation at having denied his Lord demonstrates his whole heart for God. Jesus did not reject Peter because of his humanly frail response to the hostile situation at Jesus’ trial. In John 21 Jesus responded with compassion and a second chance for Peter. Once Peter recognized his Lord by the Sea of Tiberias, he eagerly jumped from his fishing boat and swam to shore. After breakfast, Jesus gently drew Peter as far as he was able to go at that time, asking him twice if he loves (agapeo) Him. Peter is only able to concede to brotherly affection (phileo), but Jesus gave him the charge to feed His sheep and shepherd His sheep. On the third question, Jesus met Peter where he was and the question was now “Do you have brotherly affection (phileo) for me?” Peter was “grieved” that Jesus had asked him the same thing three times, but answered again that he has brotherly affection for Him.

Three men, all involved in the process of Jesus’ crucifixion, reflect the truth that God calls us to whole-heartedly come to Him through Jesus Christ. Judas Iscariot evidently thought Jesus would simply be beaten and then released. When he saw that Jesus was to be executed, he experienced remorse for his actions, but it was not repentance. In the biblical account, Pontius Pilate never demonstrated repentance, only a remorse over the morally wrong actions the people and the religious leaders wanted him to take. Peter, however, demonstrated true repentance and willingness to serve Jesus. The difference is this: “Remorse drives you deeper into yourself, but repentance takes you back to Jesus” (source unknown).