Sunday, April 30, 2017

Rejoicing in the Lord

I Samuel 2:1-11
Today we have the second installment on our new series, Prophet and King – the prophet being Samuel and the flawed king being Saul. Carl set the stage last week with the introduction to this story in 1 Samuel 1. The Israelite woman Hannah, from the hill country of Ephraim, is the protagonist here at the beginning. Hannah was barren, unable to have children, and was sharing her husband Elkanah with his other wife Peninnah, who bullied her mercilessly. So Hannah in her distress and disappointment pours out her heart to God, promising that if He will give her a son she will offer him back to the Lord. And we read that when the Lord does grant her request, she faithfully follows through on her vow. She names her son Samuel, acknowledging that the Lord has given him to her. When young Samuel is weaned she takes him the 15 or so miles to Shiloh where the tabernacle was, and hands him over to Eli the priest.

Sunday, April 23, 2017

Giving to the Lord

I Samuel 1:1-28
Welcome! Today we begin a new series on the first sixteen chapters of I Samuel entitled Prophet and King. The prophet in this series is Samuel, and the king is Saul. Today we will look at the first chapter of I Samuel and explore the events surrounding Samuel’s birth, but first I want to spend some time giving you some background about this book, focusing in where it fits in to the history of Israel.

We’ll start with the Israelites, freed from bondage in Egypt. Recall that they rebelled against God again and again, and finally God sentenced them to 40 years in the desert. It was only after the older generation passed away that the younger generation could at last enter the Promised Land.

Thursday, April 20, 2017

The Tomb Could Not Hold Him



Matthew 27:62-28:20
He is risen!  He is risen indeed!  We could greet one another with that phrase every day, couldn’t we?  Every day is Resurrection Day.  Jesus is alive forevermore.  He testified about Himself in Revelation 1:18, “I am the Living One; I was dead, and now look, I am alive for ever and ever!”  Woohoo!!

It is also a treat to worship Him by singing special songs at Easter and rejoicing with special focus on the Resurrection.

Earlier in the week, I was thinking about the phrase, “He is risen; He is risen indeed.”  It brought to mind another responsive verse which comes from Scripture.  What do you say if I say, “This is the day that the Lord has made?”  You would reply, “Let us rejoice and be glad in it.”  (Psalm 118:24).

I don’t know about you, but when I hear that verse, usually it makes me think about Creation.  God made this day.  He made the sun and the beauty of the earth.  He made time and gave us life this day.  We rejoice in this day (any day) as the day God has made.

But, what if we take the context to be this day, the Resurrection Sunday?  We’ve been studying Matthew’s account of the days leading up to Jesus’ rising.  Think of all the things that went before Jesus coming to the cross.

Sunday, April 9, 2017

Golgotha Could Not Defeat Him

Matthew 27:27-61
Welcome! Today we continue our four-week series on the events of the arrest, trails, crucifixion, and resurrection of Christ as told in Matthew’s Gospel. Today we are going to focus on the events right before the crucifixion and on the crucifixion itself, but I want to back up a bit to the exchange with Pilate.

Meanwhile Jesus stood before the governor, and the governor asked Him, “Are you the king of the Jews?” “You have said so,” Jesus replied. When He was accused by the chief priests and the elders, He gave no answer. Then Pilate asked Him, “Don’t you hear the testimony they are bringing against you?” But Jesus made no reply, not even to a single charge—to the great amazement of the governor. – Matt. 27:11-14

Sunday, April 2, 2017

The Courts Could Not Hold Him



Matthew 26:47-75, 27:11-26
Anyone have a roast in the oven you don’t want to burn?  Ok, good.  I’m not sure if I’ll have to trim material or not, so I wanted to make sure I didn’t have to buy anyone lunch today before I got started.

I was humbled, excited, and terrified when Carl asked me about a month ago to teach today.  I’m still humbled, excited, and terrified.  I’m humbled because he asked me to teach the Word of God, excited because he asked me to teach the Word of God, and terrified because I get to teach the Word of God.

I don’t know if Carl and John experience this, but it seemed for me that after Carl asked me to teach that Satan started a new series of attacks and it culminated this week with a lot of different things, and even struggling this morning.  I just want to challenge us as a church to pray for whoever is speaking each week because Satan really hates Sunday mornings, and he really hates especially the series we’re going through right now with Jesus’ final days on earth, because those days signaled the end of Satan’s reign, so he’s really attacking, so let’s keep these men in our prayers.

Welcome to part two of our series “Jesus, the Overcomer.”  Last week we looked at the soul wrenching time He endured in Gethsemane praying and asking God if there was any other way to redeem mankind.  We saw Him at the end fully submit to the Father by praying, “Not my will, but yours.”  We are picking right back up somewhere in the middle of the night on that Thursday night.  Jesus has just finished praying when our passage for this week starts.  Before we jump into the text, let’s take a minute to look at the major characters of the scene, a kind of playbill if you will. 

Major players in the passage:

First, we obviously have JESUS and the eleven DISCIPLES.  Then of course JUDAS returns.  

In a few minutes, we will meet CAIAPHAS the High Priest, the son-in-law of Annas, the previous high priest.  There is this wonderful thing called money, and Annas was a man of wealth, popular with Rome, and most likely bought his family’s position within government.  When Annas left the position of High Priest, not only did his son-in-law, Caiaphas, rule as High Priest, but Annas’ 5 sons and a grandson later served as High Priest; at the pleasure of Rome, I might add.  During a sudden lapse in the Roman governor due to Festus’ death, Annas’ son Ananus usurped the power of capital punishment and had James, the brother of Jesus, executed.  (By the way, Caiaphas was most likely a Sadducee, as they had control of the Sanhedrin).
 
Caiaphas, as High Priest, was most likely the president of the SANHEDRIN.  As we discuss the Sanhedrin, take note of their methodology, though I’m going to be very brief about it.  There are two camps of thought when it comes to Jesus before the Sanhedrin.  Some argue that it was an illegal, late night trial in every sense of the word “trial”.  Others argue that it was merely an inquisition trying to find charges worthy of death.

The Sanhedrin was the highest Court of Israel that tried civil, criminal, and religious cases.  There were 2 lower levels of courts.  The lowest had 3 judges and was for a very small town (likely ones that had 200 or fewer males).  Then there was a court of 23 judges.  This was the most common, and some writings suggest that Jerusalem had 2 of these as well as the Sanhedrin.  The Sanhedrin didn’t have to wait for cases to be appealed to them, they could hear any case they wanted.  It was made up of 71 members appointed from either lower courts, or students of the Sanhedrin itself.  It met in a special chamber in the Temple known as the Chamber of Hewn Stones. It appears that the High Priest served as the President, and that would make sense that Rome would want their puppet leader to also lead the highest court in the land. There was a required quorum of 23, but this didn’t apply in capital cases, where more was better.  A guilty sentence in a capital case (a case in which the punishment could be death) was not passed down on the same day, but instead usually held the sentence for a day or two in case new evidence came up in favor of the defendant.  This was partly due to the Jewish strong belief in the sanctity of life. Discussion of a capital case could not start at night; and if it were to start in the afternoon, it was generally postponed until the next morning. Younger, more junior members voted first in an effort to keep them from being influenced by the decisions of the older, more experienced members. The Sanhedrin lost the power to execute when Rome took over.  They could try the case, but then they had to take it to the Roman governor and get him to agree to carry out the punishment.

Speaking of Rome, we have the Roman governor during this time, PONTIUS PILATE.  He was Governor from A.D. 26-36. He was primarily responsible for maintaining peace and collecting taxes.  Jewish historians considered him corrupt and cruel.  At one point he had soldiers carry ensigns into Jerusalem with the likeness of Caesar.  Jews considered them idolatrous and demanded their removal.  Pilate threatened to kill them, so they bared their necks and laid down, but Pilate quickly backed down. Also, Pilate took money from the Temple treasury to build an aqueduct into Jerusalem, then used soldiers in plain clothes to massacre Jewish rioters. A third time, he made shields with Tiberius’ likeness, which the Jews again demanded, to be removed, and they appealed directly to Tiberius. Finally Pilate was recalled in A.D. 36 for massacring a group of Samaritans.

I also want to show you a map of Jerusalem:

I’m a visual person, so let’s talk about the settings of our scene. On the map you can see the temple up in the northeast corner of the city, Gethsemane (where Jesus is currently praying with His disciples) is over to the east of the temple.  Herod’s palace is on the west side of town.  Jerusalem was interesting in that it was set up on two hills with a valley in between.  You have the old city on the eastern hill, and the upper city on the western hill.  Some people believe that Pilate was probably in the Hasmonean Palace (he normal reigned from Cesarea but was in town during the time of the Passover).  Golgatha is on this map to the west of the Temple, but some maps I’ve seen suggest it was even further north.  There are suggestions that Caiaphas’ house is in the south west section of the city, but that doesn’t make sense to me that he would live so far away from the temple.  As someone who has a long commute to work, it seems odd that the high priest would live somewhere that required him to walk a long way to work.  Finally, we have the Antonia Fortress in the north of the Temple, which was the Roman garrison.

That was all introduction, so let’s pray before we dig into the passage.  Father, I pray for this time, that You would speak through me, that You would bless the time of preparation for the sermon, that Your Word would go forth boldly, and that we would have hearts to hear, hearts to learn, and hearts willing to grow and make changes in our lives.  Bless this time now, we pray.

Now let’s focus on the betrayal.  We’re going to begin by picking up the last verse from the passage last week:

Rise, let us be going; see, my betrayer is at hand."

While he was still speaking, Judas came, one of the twelve, and with him a great crowd with swords and clubs, from the chief priests and the elders of the people.  Now the betrayer had given them a sign, saying, "The one I will kiss is the man; seize him." And he came up to Jesus at once and said, "Greetings, Rabbi!" And he kissed him. Jesus said to him, "Friend, do what you came to do." Then they came up and laid hands on Jesus and seized him.  And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his ear.  Then Jesus said to him, "Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that it must be so?"  At that hour Jesus said to the crowds, "Have you come out as against a robber, with swords and clubs to capture me? Day after day I sat in the temple teaching, and you did not seize me. But all this has taken place that the Scriptures of the prophets might be fulfilled." Then all the disciples left him and fled. –Matthew 26:46-56 (ESV)

Judas, one of the twelve.  He had heard countless sermons, teachings, and explanations.  As a disciple, he got even deeper explanations of Jesus’ teaching than most.  He had seen hundreds of miracles.  But still refused to accept Jesus as Messiah.  The Jews to this day are still looking to a more political Messiah, perhaps that’s where his confusion came in. 

The “crowd” or “band” that accompanied Judas and armed with swords and clubs was most likely a detachment from the Roman Garrison in Jerusalem stationed beside the Temple.  The Greek word John uses in the parallel passage refers to a military cohort or the 10th part of a legion (this would equal about 600 men). The Temple Guard was an unarmed, untrained “police” force available for civil purposes to the Jewish authorities.  Why would Rome allow the Jews, who regularly revolted, to have an armed guard in their most holy, volatile city?

In verse 49 we come across the sign Judas said he would give.  A sign was needed due to the darkness and large crowds.  The Greek word for kissed used here means “to kiss much, kiss again and again, kiss tenderly” (Strong’s Concordance).  We aren’t talking about the “greet each other with a holy kiss” here, but rather a more affectionate, repeated kiss.  Jesus refers to Judas as a “Friend”, and then tells him to do what he came to.  I’m sure, as suggested by one commentator, that this was probably Jesus giving one final chance for Judas to repent.

And then, Jesus’ command to put away the sword seems more to be a way to calm the arresting crowd, so as not to have the other disciples killed.  (Similar to pulling a gun on a well-trained soldier or police officer.) He follows that by reminding Peter that this was the Father’s will.  If it wasn’t, He could have called 12 legions of armed, ready to fight angels.  A Legion was conservatively 6,000 soldiers (or up to 6,826 [6,100 foot soldiers and 726 horsemen]).  So He could have called 81,900 angels.  Does anyone know the capacity of Death Valley stadium?  It’s 81,500. He could have called more angels than fans we could fit in Death Valley to deal with about 600 Roman soldiers, odds of 120:1 up to 136:1.  But He didn’t call the angels, because the Scriptures had to be fulfilled.  Jesus twice repeats “the Scriptures [may] be fulfilled” in a short period of time, yet again reminding the crowd that He is the true Messiah.

Now we’re going to move on to the “trial” (and I use that term loosely).

Then those who had seized Jesus led him to Caiaphas the high priest, where the scribes and the elders had gathered. And Peter was following him at a distance, as far as the courtyard of the high priest, and going inside he sat with the guards to see the end. Now the chief priests and the whole council were seeking false testimony against Jesus that they might put him to death, but they found none, though many false witnesses came forward. At last two came forward and said, "This man said, 'I am able to destroy the temple of God, and to rebuild it in three days.'" And the high priest stood up and said, "Have you no answer to make? What is it that these men testify against you?" But Jesus remained silent. And the high priest said to him, "I adjure you by the living God, tell us if you are the Christ, the Son of God." Jesus said to him, "You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven." Then the high priest tore his robes and said, "He has uttered blasphemy. What further witnesses do we need? You have now heard his blasphemy. What is your judgment?" They answered, "He deserves death." Then they spit in his face and struck him. And some slapped him, saying, "Prophesy to us, you Christ! Who is it that struck you?"—Matthew 26:57-68 (ESV)

Jesus was led to the High Priest’s house, not the usual meeting place of the Sanhedrin, (the Chamber of Hewn Stones in the Temple that I mentioned earlier).  Also, the Greek verb used for “were seeking” in the verse literally means “kept trying to obtain.”  This didn’t start on the Thursday night before Passover.  This started a long time ago with them actively seeking false testimony. Also, earlier in the week, Jesus had gone into the temple to destroy the money changer tables and those selling animals for sacrifices, and that directly affected the high priest. Within Jewish leadership, there were two political parties. The Pharisees, mentioned more often in Scripture and thus more known to us today, and the liberal Sadducees. The Pharisees were a more conservative group who were focused on the faithful observance of Jewish oral law. But they were so focused on the oral law, that they missed the purpose of the law. The Sadducees were more liberal. They did not believe in the resurrection of the dead. They were in power during the time of Christ, and had been for a while. The Sadducees question the validity of the oral law, and focused solely on the written Mosaic Law, the Pentateuch. They controlled all of the Sanhedrin.  They had money, and controlled temple worship. So, when Jesus destroyed the money changers, He was directly affecting Caiaphas and Annas and the others who are ruling.

Going back to the passage, and the reference to Jesus’ prophecy to destroy the temple and raise it again in 3 days; to the Jews, the Temple was almost more holy than God.  That was where He lived.  If you destroyed the Temple, God became homeless.  How could one man rebuild in 3 days what it took Solomon about 20 years or the Jews 46 years to build (John 2:20).  We all know now, hindsight being 20/20, they totally missed which temple Jesus was referring to. 

In verse 63, Jesus wouldn’t answer any charges against him (as a sheep before his shearers is dumb – Isaiah 53:7).  The High Priest, tired of his silence, “adjured,” forced him to take an oath of whether he was the Messiah or not.  Jesus simply responds, “You have said so,” which in Greek can be translated “You have said it yourself.”  The Son of Man was a common phrase for the Messiah (Ps. 110:1, Dan. 7:13).  To be at God’s right hand, was a sign of authority and power.  This was a claim of equality with God, and the Jews didn’t like that at all.

So, in verse 65, Caiaphas thinks he has finally found a way to get rid of this nuisance.  He just “blasphemed” openly in front of many members of the Sanhedrin by claiming to be equal with God.  To the Jews, there is only one God (Deut. 6:4, the first part of the Hebrew shema). To claim equality was nothing but blasphemy, as they didn’t recognize the theology of the Trinity. 

The unanimous “vote” (Mark 14:64 “all”), meant that sympathizers such as Nicodemus and Joseph of Arimathea were probably not present for this so-called trial.  The ones at this meeting or “trial” were probably hand-picked by Caiaphas and Annas for one purpose—to get rid of Jesus. Then, out of anger, and out of character for a member of the Sanhedrin, they began to inflict punishment of their own against Him.  Their demand to “Prophesy to us, you Christ!” was nothing but blasphemy of their own.  It was a direct refusal to believe Jesus’ words, and his works as he begged them to do in John 10:-37-38.  

Now let’s move on to Peter’s denial.  I feel kind of short-changed here as I could spend a whole sermon on Peter’s denial alone. Having experienced the need this week to go to someone and ask forgiveness for a deep hurt I had caused, this part of the passage really impacted me.  So, we’ll get back to Jesus as Overcomer in a minute, but let’s dig into this next section.

Now Peter was sitting outside in the courtyard. And a servant girl came up to him and said, "You also were with Jesus the Galilean." But he denied it before them all, saying, "I do not know what you mean." And when he went out to the entrance, another servant girl saw him, and she said to the bystanders, "This man was with Jesus of Nazareth." And again he denied it with an oath: "I do not know the man." After a little while the bystanders came up and said to Peter, "Certainly you too are one of them, for your accent betrays you." Then he began to invoke a curse on himself and to swear, "I do not know the man." And immediately the rooster crowed. And Peter remembered the saying of Jesus, "Before the rooster crows, you will deny me three times." And he went out and wept bitterly.—Matthew 26:69-75 (ESV)

Peter’s first denial was a little, white lie of “I don’t know what you’re talking about.  The second time, he added an oath.  Our common vernacular would put it as “I promise you, I don’t know what you’re talking about.”  Except this isn’t fully what it meant to a Jew; an oath was always considered as made before God, in essence, calling God as a witness to his denial. The third time, the Greek word translated “curse” had the idea of pronouncing death on one’s self if what he told were a lie.  “May God kill and damn me if I am not speaking the truth.” “I do not know the man.”

At this point, the rooster crowed.  And Jesus - hands bound behind his back, spit dripping from his beard, bruising handprints on his cheeks - turns and looks straight at Peter.  The combination of that look and remembering what Jesus had told him just the day before, broke Peter to his core.  I don’t know about you guys, but when I was little it was worse to get “the look” of disappointment from my dad even than to get a spanking.  I can only imagine how Peter felt when he got “the look.”  Unlike Judas’ remorse, Peter had true repentance.  His faith was not broken.  Rather, I’d argue, it was strengthened by his resolve to never, ever see that look again.  Having struggled myself with something this week that made me feel unworthy to teach today, I found this quote very encouraging.  This is from John MacArthur in his commentary on Matthew:

“Peter’s denial of the Lord is usually looked on as a great tragedy, which it obviously was.  But viewed in the light of Peter’s repentance and the Lord’s gracious forgiveness, the story also brings great encouragement.

“In all the history of redemption, few saints have fallen to the depths of sin and unfaithfulness that Peter did in denying Jesus.  Yet few saints have been so powerfully used by God as Peter was after he repented and was restored.  The account of his denial is a sobering testimony to the weakness of the flesh, but it is also an encouraging testimony to the power of God’s grace.  Even in the extremity of His children’s sin, the Lord is there to forgive and restore.

“Every Christian at times comes before the Lord overwhelmed and broken by the awareness of his sinfulness.  A person who never had such an experience either is very cold spiritually or is not a Christian at all.  Nothing is more shattering to a believer than suddenly realizing he has denied the Lord by what he has said or not said, done or not done.  And yet nothing is more exhilarating to him than knowing God’s gracious forgiveness of the unfaithfulness after it is confessed.

“It was not until Peter saw the Lord’s face and remembered the Lord’s words that he came to his sense, acknowledged his sin and helplessness, and repented.  His sin did not make him repent.  Many people are very much conscious of sin in their lives, readily admitting its reality and its consequences.  But until it is surrendered to Christ for forgiveness and cleansing, the mere acknowledgement of it will only drive a person deeper into despair and hopelessness and even deeper into sin.  Forgiveness and restoration come only from turning from sin to God...so that, in His righteousness and grace, sinful men not only will discover the heinousness of their sin but also the only hope for its removal.”--John MacArthur, Matthew 24-28.

I’m not going to add anything to that; I quoted it because I couldn’t say it any better myself.  Now let’s move back to Jesus before Pilate:

Now Jesus stood before the governor, and the governor asked him, "Are you the King of the Jews?" Jesus said, "You have said so." But when he was accused by the chief priests and elders, he gave no answer. Then Pilate said to him, "Do you not hear how many things they testify against you?" But he gave him no answer, not even to a single charge, so that the governor was greatly amazed. Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. And they had then a notorious prisoner called Barabbas. So when they had gathered, Pilate said to them, "Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?" For he knew that it was out of envy that they had delivered him up. Besides, while he was sitting on the judgment seat, his wife sent word to him, "Have nothing to do with that righteous man, for I have suffered much because of him today in a dream." Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus. The governor again said to them, "Which of the two do you want me to release for you?" And they said, "Barabbas." Pilate said to them, "Then what shall I do with Jesus who is called Christ?" They all said, "Let him be crucified!" And he said, "Why, what evil has he done?" But they shouted all the more, "Let him be crucified!" So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, "I am innocent of this man's blood; see to it yourselves." And all the people answered, "His blood be on us and on our children!" Then he released for them Barabbas, and having scourged Jesus, delivered him to be crucified.—Matthew 27:11-26

Jesus answer “You have said so” in Greek is the same thing that He said to Caiaphas when he asked Jesus if he was the Son of God.  Jesus strategically chose not to answer any more questions.  Doing so may have granted Him His freedom.  But He had fully submitted to the Father’s will in Gethsemane, and He was making sure that His Father’s will was fulfilled.  In other passages we find that the Jews told Pilate that Jesus was trying to start a rebellion against Rome.  Luke 23:2 says “And they began to accuse him, saying, ‘We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.’”  If Jesus really was guilty of any of these allegations, Rome probably would have already executed Him, as they did not put up with any kind of civil unrest.  Jesus was innocent of these charges.  For example, in Matt 5:41 He said carry a soldier’s gear an extra mile.  In Matt 22:21 He said “render to Caesar the things that are Caesar’s.”  Also, in John 6:15 Jesus disappeared when some wanted to make him a king by force.

Pilate had made some serious errors as governor, and the Jews hated him.  His position of governor was one riot away from being stripped from him. A riot at this point would have quickly ended his rule, and possibly his life.  Due to Pilate’s precarious position as the Roman governor, he was desperate for a way to make peace with the people.  Freeing Jesus would most likely incite a riot started by the Jewish leaders.  Executing Jesus could have started a riot by Jesus’ supporters.  Too coward to really make a decision, he hoped that by following a custom started before him of releasing a prisoner, he could get all of the people to go against their own leaders and be satisfied with selecting Jesus as the one prisoner freed that year.  He chose the vilest, most dangerous criminal in the Roman jails as their dichotomy with the hopes that they would choose the innocent Jesus.  Pilate underestimated the craftiness of wicked Annas and Caiaphas.  They persuaded the crowd to not only choose Barabbas over Jesus, but to demand Jesus’ execution. 

Pilate, miffed by the crowd’s choice of Barabbas, asked in disgust, “Then what am I supposed to do with Jesus, who is called Messiah?”  Persuaded by their leaders, the people demanded his execution.  And not just any execution, but specifically what most historians argue to be one of the most humiliating, horrific, painful, and grotesque death sentence in all of history: crucifixion.  Trying to reason with the mob at this point was futile.  Their mind was made up.  Pilate, still trying to make sure everyone knew he wasn’t involved (again, trying to preserve himself), claims that he is innocent of Jesus’ blood and tells them to see to themselves.  Pilate used a Jewish tradition of washing his hands while declaring no fault was found in Jesus as a way to remind the Jews that he still believed Jesus to be innocent (Deut. 21:1-8); but was too coward to release Him, despite having full authority to do so.  Unfortunately the bloodthirsty crowd was all too willing to take the blame, only to quickly forget it (Acts 5:28 when the apostles reminded them of this event).

Finally, the Roman scourge was often enough to kill a man.  Two men took a whips with short wooden handles which several leather thongs were attached to.  At the end of the leather straps were tied pieces of broken clay, bone, or metal.  The prisoner was tied with his hands over his head and his back bared to the floggers, who strategically scourged the prisoner to inflict the most pain.  Often this left him with little to no skin at all on the back.

So, we’ve gone though a lot of details, but I don’t want to just leave you with information.  Here are some applications we can take from this passage:

First, God is in control over all our circumstances.  God even used the sin, hatred, and blindness of the Jewish leaders to accomplish his purpose.  Secondly, Jesus had constant focus on accomplishing the will of God.  In the garden, He prayed “Not my will but thine be done,” and He meant it. He could have called over 72,000 angels to free him and protect the disciples, but he didn’t. He could have answered the charges when he was being tried and been freed, but he didn’t. He could have just disappeared and continued with His earthly ministry, but he didn’t. He had a mission.  He was going to fulfill it.  Finally, we see His immense love for us.  And I could have put this one first, because this is what drove him to the cross, but I want it to be the one that we end with.  His immense love for us...why else would He go through this?  He experienced abandonment, loneliness, betrayal, denial, intense and continued emotional and physical pain.  For the first and only time in all of history, all of time, and even before time and after time, He experiences separation from God the Father.  Why? Because He loves us and wants us to be redeemed.