well good morning welcome to free grace Baptist Church for those that are visiting we send a special welcome to you well as we begin this morning's worship our call to worship comes from Psalm 27 so if you'll turn with me in your Bibles to Psalm 27 that's Psalm 27 we will read the entire song beginning at verse 1 the Lord is my light and my salvation whom shall I fear the Lord is the strength of my life of whom shall I be afraid when the wicked came against me to eat up my flesh my enemies and foes they stumbled and fell though an army may in camp against me my heart shall not fear though the war may rise against me in this I will be confident one thing I have desired of the Lord that I will that will I seek that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his temple for in the time of trouble he shall hide me in his pavilion in the secret place of his tabernacle he shall hide me he shall set me high upon a rock and now my head shall be lifted about up above my enemies all around me therefore I will offer sacrifices of joy in his tabernacle I will sing yes I will sing praises to the Lord here Oh Lord when I cry with my voice have mercy also upon me and answer me when you said to seek my face my heart said to you your face Lord what I will seek do not hide your face from me do not turn your servant away in anger you have been my help do not leave me nor forsake me O God of my salvation when my father and my mother forsake me then the Lord will take care of me teach me your way O Lord and lead me in a smooth path because of my enemies do not deliver me to the will of my adversaries for false witnesses have risen against me and such as breathe out violence I would such as breathe out violence I would have lost heart unless I believed that I would see the goodness of the Lord in the land of the living wait on the Lord be of good courage and he shall strengthen your heart wait I say on the Lord Amen well if you'll turn in your red altar to Psalm 110 we're gonna sing Psalm number 110 too familiar tune well stand and sing together if you are able [Music] well let's go to our great God in prayer Oh God of heaven and earth you are the Lord of our salvation and you do we call and you do we seek we thank you that we can come to your house Oh God for it is better to dwell one day in your courts than thousands elsewhere would you be here with us today as we gather together to hear your word preach to us to hear you speak to us concerning the things concerning Christ concerning the things concerning what your word says what you have revealed to us would you strengthen us by your spirit would you open the heavens and come down to dwell with us by your spirit that we might know more and more of you and have communion with you we do thank you for Christ our King Christ our Lord who makes this communion possible we give you honor and praise for the great work of salvation the great plan of redemption to call sinners out of Darkness to believe on Christ Jesus Oh God we pray now that you would help us and strengthen us this day to be awake and attentive we would you'd help us to be awake and attentive by your spirit that we might know more of Christ our King would you help us this day of God to proclaim your to praise your name for the works that you have done stir our hearts unto you that we might know more of you O God would you forgive us O God of the things that we commit and would you be glorified in all things O Lord in the name of Christ amen well our second ham will sing hymn number 216 in the Trinity hymnal so you feel turn with me to him number 216 in the trainee hymnal he'll stand and sing together if you are able [Music] maybe seated well you can turn with me in your Bibles for a consecutive scripture reading to mark chapter 10 that's mark chapter 10 we're gonna read verses 1 through 22 this morning mark chapter 10 verses 1 through 22 let us read the Word of God then he arose from there and came to the region of Judea by the other side of the Jordan and multitudes gathered to him again and as he was a custom he taught them again the Pharisees came and asked him is it lawful for a man to divorce his wife testing him and he answered and said to them what did Moses command you they said Moses permitted a man to write a certificate of divorce and to dismiss her and jesus answered and said to them because of the hardness of your heart he wrote you this precept but from the beginning of the creation God made them male and female for this reason a man shall leave his father and mother and be joined to his wife and the two shall become one flesh so then they are no longer two but one flesh therefore what God has joined together let not man separate and in the house in the house his disciples also asked him again about the same matter so he said to them whoever divorces his wife and marries another commits adultery against her and if a woman divorces her husband and marries another she commits adultery then they brought little children to him that he might touch them but the disciples rebuked those who brought them but when Jesus saw it he was greatly displeased and said to them let the little children come to me and do not forbid them for of such is the kingdom of God assuredly I say to you whoever does not receive the kingdom of God as a little child will by no means enter it and he took them up in his arms laid his hands on them and blessed them now as he was going out on the road one came running knelt before him and asked him good teacher what shall I do that I may inherit eternal life so jesus said to him why do you call me good no one is good but one that is God you know the commandments do not commit adultery do not murder do not steal do not bear false witness do not be too do not defraud honor your father and your mother and he answered and said to him teacher all these things I have kept from my youth then Jesus looked at him loved him and said to him one thing you lack go your way sell whatever you have and give to the poor and you will have treasure in heaven and come take up the cross and follow me but he was sad at this word and went away sorrowful for he had great possessions well let us go to our God in prayer once again Heavenly Father we do thank you that you are the lord of creation we thank you that you're the great lawgiver and you've revealed your holy law to us in your word and that your law written on our hearts O God when we think of your law we think of what is required in your law we think of the perfection that is required who can stand Oh God may you show us our sin for those that know Christ already may you convict us of our sin as we continue to to study your law but even for those that know Christ O God may it be a pattern for living O God though we do not live it perfectly but we look to the one who did live it perfectly and perpetually our Lord Jesus Christ for those that do not know Christ O God we pray that your law would drive people to the cross of Christ but the your law would show them the sin that permeates their bodies that they might look to the perfect Savior the one who is spotless the Lamb who is who is who is without wrinkle that great one Lord Jesus Christ who is good but God alone truly Jesus Christ is God and we thank you for the perfection that is found in him O God and O God we pray that well we have many trials and tribulations that we face in this life the sins that we still struggle with with remaining corruption we pray that you would help us spiritually O God as we have many battles that we face as we engage in spiritual warfare we engage in the Christian warfare would you help us by your spirit to fight O God would you help us by spirit by your spirit to watch and pray and fight as we've been reminded in your words so often the past several weeks maybe help me you help us to look to our great king who did conquer the great one who did overcome and way we fear not for he has overcome the world may we fear not o God for he has overcome death and may we say with the Apostle oh death where is your victory Oh death where is your sting but nonetheless o God we have many infirmities that we face many trials that we face many physicalities physical difficulties that we encounter would you strengthen us by your spirit in those times would you strengthen us by your spirit to to seek to live in a manner that pleases God even in times of suffering may suffering not be an excuse or a reason for us to sin O God but may we seek to be an example in the midst of it Oh God as a response to what Christ has done who suffered greatly for us suffer greatly for the cause of sinners suffered greatly for the cause of his people we give you praise and honor for this O God we give you glory for the great cross work of Jesus Christ we thank you for justification Christ's work for us but we thank you that even now you sanctify us O God Christ's work in us you help us to be more and more on Christ like Christ O God may you give us comfort knowing that one day we will there will be no more trials no more tribulation no more sorrow O God as we think of many others who suffer for the cause of Christ may you help them to be ever in our minds and help them to be witnesses for the gospel of Jesus Christ and we do pray now that you would be with the preaching as it goes forth today when we pray all these things in the name of Christ amen well our final him before the preaching is hymn number 437 so you can turn with me your hymnals again to him number 437 will stand and sing together if you are able [Music] please turn with me in your Bibles to Matthew chapter 26 Matthew chapter 26 we come to the trial of our Lord Jesus Christ we're going to spend a little bit of time before we actually look at our text this morning on the general setting what's happening here in terms of the passion in terms of Christ's ultimate deliverance up to pilot and then crucifixion but I do want to read beginning in Matthew 26 at verse 47 and while he was still speaking behold Judas one of the twelve with a great multitude with swords and clubs came from the chief priests and elders of the people now his betrayer had given them a sign saying whomever I kiss he is the one seized him immediately he went up to Jesus and said greetings rabbi and kissed him but jesus said to him friend why have you come then they came and laid hands on Jesus and took him and suddenly one of those who were with Jesus stretched out his hand and drew his sword struck the servant of the high priest and cut off his ear but jesus said to him put your sword in its place for all who take the sword will perish by the sword or do you think that I cannot now pray to my father and he will provide me with more than twelve legions of angels how then could the Scriptures be fulfilled that it must happen thus in that hour Jesus said to the multitudes have you come out as against a robber with swords and clubs to take me i sat daily with you teaching in the temple and you did not seize me but all this was done that the scriptures of the prophets might be fulfilled then all the disciples forsook him and fled and those who had laid hold of Jesus led him away to Caiaphas the high priest where the scribes and the elders were assembled but Peter followed him at a distance to the high priests courtyard and he went in and sat with servants to see the end now the chief priests the elders and all the council's salt sought false testimony against Jesus to put him to death but found none even though many false witnesses came forward they found none but at last two false witnesses came forward and said this fellow said I am able to destroy the temple of God and to build it in three days and the high priest arose and said to him do you answer nothing what is it these men testify against you but Jesus kept silent and the high priest answered and said to him I put you under oath by the Living God tell us if you are the Christ the Son of God jesus said to him it is as you said nevertheless I say to you hereafter you will see the Son of man sitting at the right hand of the power and coming on the clouds of heaven then the high priest tore his clothes saying he has spoken blasphemy what further need do we have of witnesses look now you have heard his blasphemy what do you think they answered and said he is deserving of death then they spat in his face and beat him and others struck him with the palms of their hands saying prophesy to us Christ who is the one who struck you amen let us pray our Father in heaven we thank you for this written word given by inspiration of God Most High we thank you for its profitability to us in all things we thank you that it sets forth to us the glorious gospel of Jesus Christ our Lord and God as we follow this narrative closely we know he did this for us men and for our salvation and in this we greatly rejoice how we praise you for his life for his death for his resurrection we praise you for his current session and the fact that he will come again in glory to judge the living and the dead and our hearts desire and earnest plea to you God is that the Holy Spirit would work in our hearts and in our minds now and those who are outside of Christ would see the great love of God for sinners and that by our grace they would believe the gospel so that they would be able to meet him on that day when he and glory god help us all to be safely folded in the in the the grace and the mercy of our Lord Jesus Christ help us all to be looking to him in faith walking and those things that are pleasing in your sight do forgive us now for our sins and our transgressions wash us in the blood of the Lord Jesus Christ and help us as well Lord God to know the presence and the power of your Holy Spirit grant us hope as we move through this passage and we pray through Christ our Lord amen well as we look at particularly verses 57 to 68 it does break down into four sections we're only going to focus on vs. 57 to 61 this morning but I do want to map it out for you just so you have some idea of what's happening here first we have the setting of the hearing in verses 57 and 58 secondly the testimony of the witnesses in verses 59 to 61 thirdly the examination by the high priest in verses 62 to 64 and then a formal charge of blasphemy in verses 65 to 68 now this Council of Jewish leaders is referred to as the Sanhedrin that's simply a word that we find here in verse 59 where it says all the counsel council is Sanhedrin it was a political or rather a criminal and ecclesiastical Court wherein they heard particular crimes and offenses that were done with reference to God's law but as we look at this particular section it's important that we also have a mind an understanding what's happening in other gospel narratives when you try and harmonize them you'll see some details that are lacking perhaps and AB Matthew the depressants a and Luke and it's oftentimes the case that persons look at that and say well it's an unhistorical or an unreliable historical witness I think it's good for the people of God to have a good understanding of what's happening here in all four accounts so we're gonna look first at the setting of the hearing in verses 57 to 58 and I want to consider first the broader setting before we actually get to our text several comments concerning the sanhedrin and what they were attempting to do now this may be a bit different than the way we typically go in a particular sermon but as I said this is very important information for us to have not only in terms of our own benefit our own encouragement but also apologetically so we can answer sort of the onslaught of unbelievers when it comes to the historical record so the broader setting and as well it's a very important section of Scripture if you've been following the news lately you'll note that Oh Jay Simpson received parole well of course in his murder trial that's been called the the trial of the century well the trial of Jesus Christ is the trial of the millennia and it's very important that the people of God understand what is happening as we read this particular section so first of all the identity of the Sanhedrin as I've already mentioned it was a Jewish ecclesiastical political council made up of leading priests teachers of the law and elders now at the time of Christ it was sad to see heavy the Pharisees had more influence outside of Jerusalem in the countryside and whatnot so the Sadducees were the heavy influence here in the Sanhedrin at that particular time it was made up of 70 members plus the high priests now most likely not all of them were present at this particular hearing perhaps as the hours went on more and more continued to show up at this particular event there were were necessary 23 for a quorum so in order to convict in order to carry out the particular judge desire of the Sanhedrin they needed 23 positive votes now secondly we ought to observe the goal of the Sanhedrin it's already stated prior to us arriving at this particular hearing thus at the the goal is stated notice in chapter 26 at verses 3 to 5 since then the chief priests the scribes and the elders of the people assembled at the palace of the high priest who is called Caiaphas a very similar situation this was the sanhedrin again if not all 71 members certainly a good deal of them and note specifically they plotted to take Jesus by trickery and kill him but they said not during the feast lest there be an uproar among the people go back to chapter 12 at verse 14 you can see that this has already been in their minds for quite some time chapter 12 at verse 14 was in the Sabbath dispute - the Sabbath controversy at 1214 it says then the Pharisees went out and plotted against him how they might destroy him so this was already a prevailing desire among the enemies of Christ the the leaders the Pharisees the Sadducees the priests the the teachers of the law the scribes so chapter 12 verse 14 indicates the prevailing tenor at the time now this was informal when we get to 26 3 to 5 this is more of a formal setting where they're actually conceiving a plan in order to kill the Lord Jesus Christ we move to the trial there specifically in our text this morning and we see that they've already hatched this they've already got an already agreed upon guilty verdict now they just need to shape the narrative in order to support that but it's not only this there were other times that they met in private with the intent to strategize on how to remove Christ or how to deal with Grice notice in John chapter 11 this is probably a week prior to the passion itself in John chapter 11 specifically in verses 45 to 57 you see this gathering together again the chief priests the Pharisees this council they're asking what shall we do in verse 20 49 Caiaphas being high priest that year said to them you know nothing at all nor do you consider that it is expedient for us that one man should die for the people and not that the whole nation should perish now unbeknownst to him he is speaking the glorious truth of substitutionary atonement he is speaking the glorious truth that one must die for the many but that's not the tenor in which he speaks it but the point is brethren that at least on two prior occasions to our text this morning the Sanhedrin had met together conceiving a plan or plot to destroy the Lord Jesus Christ now we have to ask ourselves with such an atmosphere can we expect that Christ is going to get a fair trial now of course I understand this is in God's decree I understand that the Lord has purposed all things whatsoever that transpires and we see this affirmed even with reference to the crucifixion in the prayer of the Apostles in Acts chapter 4 but in the spirit of prosecuting or rather the spirit of a persevering through this passage we ought to notice the great injustice --is that did prevail upon our Lord because I think it does indeed heighten our appreciation for what he went through on our behalf somebody says something ill about us that may even be a bit true we get offended we get upset if people don't put us in the most positive light boy were offended we're going to unfriend them on Facebook we're gonna thumb down their post we're gonna be all kinds of upset because they don't have steam us and and Revere us and and hold us up - this is glowing a sort of a consideration yet our Lord Jesus Christ - his holy harmless and undefiled takes this sort of abuse for us men and for our salvation you ought to appreciate in this particular passage the glory and the majesty and the excellence of our Savior so we see on at least two prior occasions the Sanhedrin convened there might have been a third one if you go back to John chapter 9 John chapter 9 in that situation where jesus heals the blind man notice what his parents testify in verse 22 his parents said these things because they feared the Jews for the Jews had agreed already that if anyone confessed that he was Christ he would be put out of the synagogue most likely that was a formal decision a formal ecclesiastical decision so the point is is that prior to even arriving here at Matthew 26 verse 57 the Sanhedrin had a particular goal they had a particular mind they had a particular intention and if you go back to the passage in 50 Matthew 26 you see it specifically there as well they want to put him to death according to verse 59 notice when Caiaphas charges him with blasphemy they respond in verse 66 he is deserving of death john calvin said for they had previously resolved to put christ to death and now they only seek a pretence for oppressing him this is unfair this is unholy this is unrighteous this is ungodly again the eternal decree of God most high everything that happens happens according to his plan but brethren that never removes a consideration the responsibility of men and we need to appreciate this on the one hand that our Savior went through this for us and for our salvation but on the other hand we ought to see the prevailing opinion that men hold concerning the Christ not only in the first century but that sort of an attitude is prevalent today if they could grew safai them again they would probably most certainly crucify him again RT France says the final clause in verse 59 so that they could have him executed indicates that this was not to be an impartial hearing the verdict had already been decided verse 4 and the only problem is how it may be justified when the verdict precedes the charge a proper trial is not to be expected imagine if you knew this of yourself going into the courtroom that judge and jury had already condemned you you were already guilty there's no way you're leaving that courtroom until you have heard that he must die that is a terrible situation and yet our Lord undergoes it for us men and for our salvation thirdly we ought to appreciate the challenge to the Sanhedrin the Sanhedrin in fact approach this as a capital case it's very explicit in their intention in verse 59 they actually seek false testimony so that they may put him to death when caiaphas alleges blasphemy on the part of the Lord Jesus Christ what did they say he is deserving of death so they treated this as a capital case but they did not possess authority to engage in capital punishment they were in a bit of a bind here they couldn't just dispatch with Jesus and so they have to proceed in the manner in which they did the Sanhedrin did not possess authority to cap carry out capital punishment he conducted John chapter 18 John chapter 18 again setting up the broader context in terms of the trial of Jesus we ought to appreciate not only what Christ went through but how this Sanhedrin functions in this particular situation but in John chapter 18 verse 31 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 now if it's charged that in John 19 6 Pilate says you take him and crucify him for I find no fault in him I think that that was a bit of biting sarcasm I don't think that Pilate was actually suggesting to these men okay I'm gonna overturn the law as a subject people to the Roman Empire you now have the authority to carry out capital punishment that's not what's happening happening yet probably a sarcastic taunt because he just said I find no fault in him he sees what's happening in terms of this whole situation again not the way that we see it he doesn't see it as a regenerate man but certainly pilot sees things a bit clearer than than they did at this particular time now there were two exceptions and they were unauthorized exceptions with reference to the later history of Christ's Church the death of Stephen they didn't turn him over to the civil government for execution they drove him out of the city and they stoned him to death that was unauthorized they were not supposed to do that and as well the death of James the just the brother of the Lord Jesus Christ again they didn't go to the civil magistrate they stoned him they executed him so these two unauthorized exceptions to what was the rule and there is a lot of research done concerning this they did not possess the authority to execute criminals at this particular time so that brings us fourthly to consider the design of the Sanhedrin their function what's their purpose what are they doing in this particular situation they need to build a case so that they can deliver Jesus over to Pilate so that Pilate who has authority for capital punishment can execute the Lord Jesus Christ they've got to build a case if they just come to Pilate and say yeah he's a bad guy which they actually do doc when Pilate questions them in John's narrative why did you bring him to me they completely begged a question they say well if he were not an evildoer we wouldn't have brought him to you what kind of a kangaroo court is this what kind of a situation is this it is the animosity and the enmity of man against God and against his Christ I think if ever there's an application of Psalm to the nation's raging and the people's plotting a vain thing it's in the crucifixion account of our Lord Jesus Christ the Apostles see it that way in Acts chapter 4 they cite Psalm 2 and then they apply it to the various parties involved at the crucifixion of our Lord Jesus Christ so they need to build their case in order to present him over to Pilate for execution now here specifically they allege blasphemy now as far as pilots concerned he most likely isn't going to execute for blasphemy that's something that is unique to Jewish law I'm sure they probably had violations in the in the Empire for similar sorts of things but Leviticus 24 very specifically mandates execution for those who blaspheme no question a blasphemy is an interesting one that we'll deal with when we get to that particular portion some suggest however that the particular charge levelled here in terms of temple destroying could be seen as a form of blasphemy and even pagans took temple destroying seriously pagans would execute person for desecrating or destroying temple so they need to build their case in a parallel in Luke's Gospel what's the charge that is brought forth their tax evasion you ever want to get a magistrate in your pocket to dispatch with somebody it's going to be on that we can't have this fellow wandering around the streets of Galilee and Jerusalem telling persons not to pay their taxes oh boy that's a surefire way to get that magistrate in your pocket no pun intended and then as well we see in John 19 12 the pressure exerted by the Jews prevailed upon Pilate now most likely what we're dealing with in this particular section is a sort of formal / informal hearing - like a grand jury hearing to try and gather up evidence to see if we have enough to pursue a case against this particular person now that brings us fifthly with reference to the Sanhedrin their portrayal on the pages of the New Testament now if this was in fact a formal trial it was a formally functioning trial they violated many particular mandates now capital trials were to be conducted during daytime capital trials must be conducted in specified courtrooms not in Caiaphas house capital trial trials must have the defense speak first capital trials must not be decided on the same day therefore they cannot be held on a day or an eve of a feast or of the Sabbath they have to be decided the same day now there's two different approaches to this evidence with reference to this particular situation the older view sees this as a violation of those laws the Lord's the Sanhedrin operated in a way that was just on godly they operated contrary to establish law though many of the newer commentators say that the laws that I just rehearsed came later fact they were written later after the destruction of Jerusalem in AD 70 so the argument is what was happening later doesn't reliably tell us what was happening at the time of the Lord Jesus Christ so I'm going to proceed this way it's probably more of an informal hearing but it certainly should have been come and conducted with due process it certainly wasn't I mean nighttime badgering the witness the search for false testimony I mean even if it was informal strictly it was a terrible perversion of their own written code the sixth or the the ninth commandment tells us you shall not perjure you shall not bear false witness that certainly must entail that the Sanhedrin the highest sort of court in the town in the nation can't seek out false witnesses or perjurers now this is a very important question concerning the challenge of anti-semitism you have to understand brethren this is volatile material and this is another reason why we're spending a bit a time here what's one of the things that anti-semites typically say they say well it was the Jews who killed Christ Christ is God essentially they engaged in deicide and this has been the bat the the rally cry for a whole host of things that have been done against the Jews in the name of they killed Christ we need to be aware that this charge is out there we need to be aware that we don't feed it unwittingly the Sanhedrin obviously comes off here as particularly vicious and unlawful I don't think anybody would question that would you I mean they look pretty pathetic especially when we get to versus 67 and 68 it almost seems like Mark and Luke make it sound like it wasn't the actual men themselves that spat upon and slapped our Blessed Lord Matthew doesn't make it sound like that at all what you conceive of is that these bright polished men to generate into this spitting and slapping and mocking our Savior they don't look good here I don't think anybody would dispute that now listen to what da Carson says concerning this charge the fourth gospel now he's just rehearsing a popular view out there the fourth gospel John though making clear that both Jewish and Roman authorities were involved from the beginning stresses that the Sanhedrin did not have power to inflict the death penalty we already looked at that John 18 31 and places much more emphasis on the Roman trial I think that's pretty conspicuous if you read the fourth gospel by contrast the Synoptics that means Matthew Mark and Luke that means that word synoptic means to view together and the idea being is that Matthew Mark and Luke report essentially the same material now there's different details along the way there's different shades or things going on along the way that oh that's owing to the theological sort of methodology or purpose of the specific authors but Matthew Mark and Luke are the Synoptics they're very similar they view together so he goes on to say by contrast the Synoptics lay more blame on the Jews and Matthew goes so far as to tell us that Pilate washed his hands of the whole affair while the Jews called down curses on themselves on the face of it John's account is the more historically wrought reliable whereas the Synoptics are more seriously tainted by later church synagogue tensions in short anti-semitism has colored their narratives so that's a very serious charge that anti-semitism colored the narratives of Matthew Mark and Luke if that is true brethren then we should all be anti-semitic we're not anti-semitic and it's not the case that they were colored by anti-semitism they were simply reporting the truth as it occurred now don't think for a moment that somehow John is exempted from the charge of anti-semitism now remember that Mathew Maher Luke and John were all Jews right I don't know why that you know somehow happens I guess self-deprecating Jews or self-loathing Jews or whatever the particular identifier is John's not free from the charge of anti-semitism for you have Jesus in John 8 saying to the religious leaders that they are sons of the devil now don't think for a moment that John's quote/unquote anti-semitism hasn't been noted or it hasn't been charged fact one Jewish man said oh yeah I'm sure that if John were alive today wait we reminded him of what he wrote he'd say oh please take that from my record please take that from my gospel but never asking the questions is this really what happened because if this is really what happened then we expect Matthew Mark Luke and John to report what happened to us now I don't think as a result we're to be anti-semitic and treat every single Jew out there as a killer of Jesus Christ do you like that when people judge you based on what your forefathers did I mean I think that's a real powerful sort of thing that plays into all of us today at least in Canada and in the United States for one reason or other were often charged and penalized financially for what perhaps our forefathers did it's not right it's not fair it's not legit and we ought not to walk down the street meet some Jewish person that person today and say you killed the Lord Jesus Christ brethren it has been rightly pointed out and somewhat chizel II at times but nevertheless it has been rightly pointed out we sent Christ to the cross certainly these men were culpable and they were responsible in fact Jesus says the one who delivered me up to you has the greater guilt but greater guilt doesn't infer that there's no guilt for the Romans there's no guilt for us he saves his people from their sins in fact arguably the elect is the one who sent him collectively to the cross it's our sins that he atones for it's our sins that he deals with now with reference to this whole idea of anti-semitism that has attached itself to this historical narrative I think ours is very balanced and very helpful here he says Matthew and the other evangelists certainly blamed some Jews for Jesus death you can't deny that that's another sort of a response that we do no no no that's not true yeah I mean come on these guys are are spitting on the Son of God they slap him they mock him you know I thought of when I went through this passage Mike heya it's the same sort of thing Zedekiah wraps him on the side of the face and then says which way did the spirit come out of me and into you in other words my k'i prophesy that's what they're doing mark and Luke tell us that he's blindfolded at this time I think it's at least implied here you know why because traditionally Messiah wouldn't need to see he could by smelling judge properly in certain cases presented to him they're mocking him they put the blindfold on him they're whacking him across the head okay prophesy tell us who did this you claim to be the Messiah you claim to be the Son of God you claim to be that one prophesied of all well then we want you to perform certainly Messiah wouldn't allow himself to be spat on certainly Messiah wouldn't allow himself to be smacked certainly Messiah would indeed give forth the particular prophecy to affirm and confirm who he is so they must read their own scriptures it was the scriptures that said that they would do this Isaiah the prophet chapter 50 verse 6 the suffering servant he gets spat on he gets slapped and this whole idea prophesied to us Christ how many times did Jesus prophesy on the way to Jerusalem that this very thing was going to happen he did at 16 he didn't 17 he doesn't 20 he does it again in 26 you see for us the reader we see the irony here these men are fools these men are engaged in folly these men are wretched these men are absolutely wicked it is Christ that is the one that is presented and is the one as he's presented himself to be but back to Carson he says Matthew in the Evangelos certainly blamed some Jews for Jesus death they also blamed some Romans but the reasons for the blame are historical theological spiritual not ethnic the twelve are Jews and after the crucifixion a Jew from Arimathea shows great concern for Jesus burial the New Testament writers assess people by their response to Jesus see that's one of the most distressing things about Islam in our modern context you can't disagree with them without being a hate crime can't we disagree at the theological and textual level can we say the Quran is false it's wrong it is not proper theologically how does that mean I hate them because they're an Arab they don't know that we even know how to think any more clearly logically rationally and legally the problem with the evangelists as he points out its historical it is theological it is spiritual matthew is a jew redeemed by sovereign grace he is certainly not out here promoting anti-semitism the twelve are jews and after the crucifixion from Arimathea a Jew from Arimathea shows great concern the New Testament writers assess people by their response to Jesus whom they have come to know as King Messiah and Son of God not by their race so as we proceed I think France is on the ball here he says it was more in the nature of a preliminary hearing to determine first this situation that we see in verses 57 to 68 it was more in the nature of a preliminary hearing to determine first that Jesus deserved to be brought before Pilate on a capital charge and secondly to agree on the nature of that charge so as to ensure its success that's why in mark you see that the many witnesses didn't agree with one another that had to be frustrating to the Sanhedrin because it didn't advance their cause if there are two witnesses weren't reliable at least in terms of one other it's when these two witnesses present themselves and say yeah we've heard him say he's going to destroy the temple he seized upon that now we've got valid evidence we've got two witnesses we can bring them to Pilate along with Jesus we have built the case so that he can indeed be executed that's how they're progressing at this particular juncture now a proposed order of events when we look at Matthew Mark Luke and John I think the reconstruction owing to Carson others here I think this bears its tentative to be sure but I think it does deal with the text first there was an informal examination before anise anise was the father-in-law of Caiaphas and that's recorded in John 18 most likely it's while the Sanhedrin is gathering together secondly there is this preliminary hearing before the Sanhedrin here followed by a formal decision at dawn and deliverance of Jesus to Pilate notice in chapter 27 at verses 1 and 2 you see the narrative is woven in such a way that we're not allowed to forget Peter so we've got faithful Lord Jesus confessing who he is and unfortunately not so faithful Peter denying who he is and it's all the more painful because Peters already made the great confession hasn't he if Peter had had been had been if we're back in Matthew 16 and Caiaphas says tell us if you are the Christ the Son of God Peter would have said absolutely you are the Christ the Son of the Living God see Matthew's purpose here is to set forth to us P of Jesus as the faithful one and the disciple is the unfaithful one not the lost one not the reprobate wine Peter's gonna be used mightily by God in the church to be sure but we need to appreciate that the best of men are men at best there's one hero in Scripture there's one champion in Scripture there's one great one in Scripture and it's the Lord Jesus Christ so you have the prelim Matthew 27 verses 1 and 2 when morning came all the chief priests and elders of the people notice that all perhaps again suggestive of the fact that all the Sanhedrin wasn't present all 70 plus 1 members were not present but now when it comes time to present this package to Pilate there boy all the chief priests and elders of the people plotted against Jesus to put him to death and when they had bound him they led him away and delivered him to Pontius Pilate the governor that brings us thirdly to the Roman trial began with the first examination before Pilate we see that in Matthew 27 and again in John 18 and then there is that interrogation by Herod Luke is the only of the Synoptics that record this Pilate sends him over to Herod sort of a probably a pastor but kind of a thing and then Herod basically has his fun with the Lord Jesus and then he is brought back to Pilate for a final appearance I think that's a good proposed outline of the series of events that do unfold when we look at Matthew Mark Luke and John collectively so that's the the broader setting as we consider the setting of the hearing secondly let's look at the immediate setting verses 57 and 58 now structurally verse 57 introduces verses 59 to 68 verse 58 introduces verses 69 to 75 we note the assembly gathering together in verse 57 those who had laid hold of Jesus led him away to Caiaphas the high priest where the scribes and the elders were assembled a similar situation as we've seen in chapter 26 verses 3 to 5 so the assembling of the Sanhedrin again not all of them most likely but a good portion of them and we need to keep in mind this is the religious leadership of Israel at that particular time again a reason why we ought not to engage in anti-semitism it's not the case that every single human being on in Israel at that time rejected Jesus I certainly hope we're not blamed for the actions of Justin Trudeau that's a terrible thought isn't it oh you're a Canadian and you must be all about what Justin Trudeau does don't hang that on my head please the same is doing that to a first-century Jew who wasn't involved in the Sanhedrin who didn't yell away were them away with him crucify them God promises Elisha that even at time of a hat and subsequent into a app I will have 7000 means that will not bow their knee to bail nor kiss him on the on the lips so even in those dark days in northern in the northern kingdoms history there were still the people of God who don't hate people because they're Jews we don't hate them because they're Gentiles we don't hate them because they're white we don't hate them because they're black we don't hate them because they're under Justin Trudeau we need to be balanced and careful and wise and gracious and godly and exhibit the love of the Lord Jesus Christ so the assembly here verse 57 Sanhedrin notes secondly the reference to the Apostle in verse 58 but Peter followed him at a distance to the high priests courtyard and he went in and sat with the servants to see the end turn for a moment to John John 18 John 18 notice in verse five they answered him Jesus of Nazareth he asked whom are you seeking they answered him Jesus of Nazareth Jesus said to them I am Judas who betrayed him also stood with them remember when we looked at that particular tax I know it's going back a long ways probably two or three weeks but remember I mentioned that that's not just a spatial reference John there isn't specifically concerned with topology or where everybody is relative to the main sort of protagonists and antagonists it's a theological report it's a theological statement Judas who betrayed him also stood with them he stood with the enemies of the Savior go back to Matthew 26 6 verse 58 I think that Matthews doing the same thing here yes he is giving us a reference concerning the context it's important for us to know verse 58 when we get to verses 69 to 75 Peter must be in the courtyard in order to engage in the denial that Christ has already prophesied is going to come but I think that Matthews purpose like John's and it's referring reference there to Judas is probably theological in nature as well Peter followed him at a distance Peter followed him at a distance plumber says there was enough love to follow but enough fear to do so at a distance that's not good is it Peter you just swore fidelity to the Savior everybody else may deny you but I will not deny you by your following at a distance you're already showing forth that denial matthew henry sees it that way i'll quote him when we end this morning and yes we are gonna end don't think that we're not going to matthew is telling us something not only concerning what is facing jesus but what is facing his disciple what is facing this apostle and if we look at it and its broader setting in terms of the entirety of the New Testament don't we praise God for Amazing Grace when we consider Peter don't we praise God that a man who denies the Lord Jesus Christ is the chief preacher at least in the first half of the book of Acts don't we praise God that our Lord Jesus told him that you're gonna fall but when you return don't we praise God for his great grace and his his grasp upon his people even erring Peter don't we praise God when David is is restored after a dull tree and murder if you have any idea this morning of your sin and you think for a moment that God will never receive me God's in the business of receiving sinners that's his job that's what he does that's what he's about ask anybody in here anybody who's a friend of God through the through the Lord Jesus Christ they will tell you I was afar off I was a God hater I was a rebel if I was on that Sanhedrin I'd have said the same thing if I was with the mob on in Matthew 27 I just said away with him away with him crucify him or I would have been indifferent don't care don't wonder don't don't even think twice about it but God in His grace through me and I God and His grace showed me my sin God and His grace showed me the Savior God and His grace showed me the way of acceptance with the father is through the son this one who underwent these things for us men and for our salvation seen the larger narrative of the new testament scheme what we find here with reference to Peter is Amazing Grace it is glorious it is wondrous that restoration scene that we find in the epilogue in John 21 Peter do you love me you know that I love you Lord why does Jesus ask him three times why is it necessary to hold his feet to the fire of course Jesus is God according to his deity he knows as a man he knows what Peter's gonna say there's a lesson there for Peter brethren the restoring grace of Almighty God is truly wonderful it is truly glorious if you're not a brother or a sister this morning come to the Savior so you can never look at the New Testament data and say well I'm just not convinced that God loves sinners really what else could God possibly do to convince you that he loves sinners what else could God possibly do to put flesh and a blood on John 3:16 John 3:16 is the overarching theme God so loved the world that He gave His only begotten Son this is how he didn't give him to be some sort of political leader sitting in a on an earthly throne ruling an earthly Kingdom he gave his son in this way into the hands of godless men who would conjure up charges who would deliver over him to a godless and spineless man that would cave under the pressure of the Jews and deliver up a man who three times Pilate says I find no fault in him it's not terrible kind of a governor are you what kind of a judge are you you see you can never take the New Testament data the Old Testament we see this on on Wednesday night every Wednesday night there's always these these these verses within the narrative concerning historical Kings about how good god is so the whole Bible is about about how good god is he's gracious he's merciful he's kind and He gave His only begotten Son this way don't reject him don't stay from him don't resist him flee to him look to him believe on him and you will be saved that is the clear testimony of Holy Scripture through and through look at the way he deals with Peter look at the mercy shows to Peter and I love this passage at the end of the the Peter denial verse 50 75 Peter remembered the word of Jesus who had said to him before the rooster crows you will deny me three times so he went out and wept bitterly I think it's in mark I'm sorry it might be it's in Luke it just escapes me now but Jesus at Peter and then he wept bitterly there's no contradiction oh there there's nothing wrong with remembering something while you're being looked at you know when Jesus looked at Peter how do you think that look was hard to exegete a look isn't it we just don't know sometimes tall inflection we just don't know and Pilate says what is truth how does he say that we don't know I guarantee you if I know my Lord Jesus the look wasn't like this Young Calvin needed to get a new picture of me this morning for the website because apparently last week I found I don't think it was that kind of luck I don't think Jesus mean mud Peter look what you've done he just looked at him Peter remembers Peter weeps bitterly didn't Peter rehearse to his wife after he's restored what do you think Peter said concerning this Savior did he find him to be harsh vicious cruel unkind untoward no he's great he's wonderful he saved a wretch like me and it's almost like he saved me again when he restored me after I denied him three times don't ever look at the New Testament and say well I can't go to him because I'm such a sinner I can't believe because I'm such a wretch do you realize that's why he came because you and I are such sinners you and I are such wretches never understood that argument I think Steve Lawson and I met a guy old guy when we're doing tracks one day so I'm too much of a center for for God to take me it's like saying I'm too hungry to eat a sandwich I'm too thirsty to drink a glass of water you're exactly the kind of people that Christ is after you're exactly the ones that Jesus went to the cross for I know that many of you who come here week in and week out hear this over and over again and perhaps you continue to resist it you continue to reject it I hope it's not a resistance or a rejection because you think that this Christ isn't able or won't save you we'll all that the father gives me will come to me and the one who comes to me I will not cast out know sorry that was wrong I will certainly not cast out old King James I will in no wise cast out it couldn't be the case that a sinner comes to the Lord Jesus Christ and doesn't find reception from the Lord Jesus Christ is that a beautiful thought hopefully that entices you hopefully that incites you hopefully that encourages you and hopefully you'll close with the Savior you'll believe you'll look and live you'll know the joy of being found in him so the theological significance here with reference to Peter is that he followed him at a distance to the high priests courtyard he went in and sat with the servants to notice what it says here to see the end we get from mark that he warms himself at the fire I remember hearing a sermon many many many years ago the guy took that instance where Peters warming his hands and the fire in the courtyard to that scene when the disciples in John's Gospel see the Lord Jesus there with a call of fire on coals he's making breakfast for that a man linked those two incidents Peters last sort of or at least our last exposure to Peter warming himself over the fire was when he was denying the Savior and now Christ is making breakfast for him as the as the fire roars I don't know how valid that was but I mean 25 years ago I heard that sermon it still stuck with me maybe when we get to fire in the Bible we'll see if that actually you know bears forth but it is intriguing I think the fire there and the rooster certainly indicated it is a nighttime I mean if we're following the chronology this is Thursday nights over we're in the early morning or early hours of Friday morning is that a time to try somebody is that a time to ask them the questions I mean it's an amazing thing to me how good god is remember the AI incident with reference to Joshua they go to battle for AI should be a walk in the park should be as easy as us walking you know up those stairs into the fellowship hall to get a cup of coffee they lose at AI why did they lose in AI that shouldn't happen well they had a trouble err in their midst they had an akin in their meds but it's always intrigued me and it's always interested me how God comes to deal with Joshua he says in the morning we'll trot the man out and show you who's guilty now maybe you don't appreciate that the way I do but that in the morning to me communicates goodness kindness and grace from God we have to fix everything right now God says sleep on it we'll deal with it in the morning that's obscure it might be that fire thing I don't know but it certainly warms my heart no pun intended it warms my heart to consider the fact that our God in His goodness and in His grace says get some sleep we'll deal with it in the morning it's not how they dealt with God the Sun no sleep for him no rest for him the consultation with legal counsel for him the lawyer for him just a trumped-up charge trumped up case signed sealed and delivered to a trumped up judge who had caved to the people and send Jesus to his crucifixion but Peter wants to see the end it's gonna happen how's it gonna turn out how's this gonna play see at this point Peter has heard our Lord three times saying well four times I'm going to Jerusalem I'm gonna be delivered up I'm gonna be crucified and I'm gonna be raised he nevertheless follows Jesus at a distance he wants to see how things play out Davies and Allison make this observation this a sort of parenthesis which prepares for verses 69 and following that's the denial invites the reader to keep Peter in mind throughout the following story the upshot is contrast between faithful Lord and unfaithful servant the contrast is all the more painful because Peter has already answered he's questioned in the affirmative that is he has confessed Jesus to be the Messiah and Son of the Living God you see we have Jesus the faithful witness and we have Peter the unfaithful witness and I think this is a good time to bring this to conclusion I don't want to consider the witness testimony at this point because I certainly don't want to run through it we need to understand what's happening we need to understand what these claims are we find these two witnesses that come forward and here's the essence of their charge in verse 61 this fellow said I am able to destroy the temple of God and to build it in three days now that would certainly be a subset of blasphemy as well I mentioned that earlier somebody that was willing to destroy a temple somebody that was really to engage in that act of terrorism that sort of revolution is a bad bad human being but they missed it they misunderstood it and God willing will God willing will consider that next week but in conclusion I want us to appreciate in the first place how Jesus here is like a Jeremiah this is precisely what got jeremiah into problems into the difficulties jeremiah in the second temple sermon in Jeremiah chapter 26 essentially came into the temple and said because of your sin because of your rebellion because of your your wickedness against the law of God the temple is going to be destroyed guess what they said with Jeremiah away with him away with him crucify him they didn't say that but they wanted to kill him you see if it is the case that this is what Jesus meant he was gonna you know strap on a c4 vest and wander into the temple precincts and you know tell him I'm gonna see on the other side that's a terrible thing to see the similarities here between the weeping prophet Jeremiah and the Lord Jesus Christ both in trouble for the sacrilege and the threat against this holy place it is intriguing you know what got Jeremiah off it wasn't Johnny Cochran it was the word of the Living God it was Micah the prophet who about a hundred years prior Micah from Mora chef had prophesied that the temple would be in ruins the temple would be destroyed so at the time of Jeremiah they said well didn't Micah write this in his prophecy he wasn't executed he wasn't put to death it was the word of a previous prophet that saved Jeremiah's bacon it's beautiful thing isn't it secondly let us appreciate in this particular passage what we read concerning Peter yes in terms of the encouragement that Christ saves not saves he's already saved I don't want to you know when I say a second salvation it's not Wesleyan ism it's not you know Keswick ISM with some higher life or second work of grace I I think you get the vibe of what I'm suggesting he saved he falls and it's almost like he's been saved again because he's been forgiven but we ought to appreciate that to be sure and if you're a sinner here this morning that means one who hasn't believed the gospel focus on that amazing grace but for us as God's people let us consider this in the larger narrative Jesus has prophesied that you're gonna desert me Jesus is sad you're gonna leave me Peter Peter the ready fire aim fellow stands up in the midst of them and basically distance himself from all the rest of the rabble saying they all may but not me Jesus says it's gonna happen paraphrasing Peter says even if I have to die with you I'm not going to deny you I mean more perplexed when we get to the garden and Peter's napping aren't we we have to think as readers that this isn't going well he's not on the best trajectory he's just affirmed as allegiance and now three times Jesus has to wake him up from a nap and here what we find Peter followed him at a distance that's problematic brethren and that's what we need to be a we need to be on guard now I get it there were secret disciples in the New Testament era there are probably secret disciples in communist China there are secret disciples in Iran there are secret disciples under regimes where they're cutting heads off you know those brethren have to deal with that between themselves and God but Canada we're gonna be secret disciples in Canada in the u.s. well the persecution is so rough here Wow what if it actually gets turned on no I'm not denying we're not seeing it increasingly turned on I mean when the sovereign state tells you who and who who and what you can think do say reader whatever that's problematic but at this point brethren we're meeting here and very much freedom there's not armed men running in to shoot us or destroy us or hurt us or anything like that are we disciples following Jesus but at a distance have we become comfortable with that distance don't say you know I gotta wear a sign or special shirts that always identify me as a believer I'm not saying that we're not supposed to be secret disciples or to follow Jesus at a distance listen to Matthew Henry it looks he'll and bodes worse when those that are willing to be Christ's disciples are not willing to be known to be so it's not a good thing now again it's not the case that Peters a reprobate he's damned to hell he's cut off and flaming fire is what is his portion but brethren certainly these narratives are there so that will take heed that we'll watch and pray they will understand that three naps proceeded three denials that we will take heed to our own hearts and make sure that we're not falling prey to these sorts of things he says here began Peters denying him for to follow him afar off is by little and little to go back from him there is danger in drawing back nay in looking back I think that's a great warning and admonition for all of us to take heed to and finally the glory of the Savior one more quote then we close JC rile makes this observation with reference to the high priest now getting high priest isn't a willing participant in what's happening here in terms of God's redemptive plan he's a willing participant in prosecuting Jesus and making sure that he's put to death but remember it was Caiaphas that said what a Caiaphas that said what he said in John 11 it's expedient that one man dies for the rest see john tells us he didn't even know what he was saying there in the in terms of penal substitution area tone meant he spoke much better than he knew but what's Caiaphas involved in at this particular juncture he is at least to some degree functioning as the high priest he is in essence taking his wretched hands putting them on the head of the Savior as the scapegoat and confessing sin again I'm not suggesting Caiaphas is doing this happily willingly or in its greater redemptive significance but unwittingly unwillingly God is showing us something concerning that Old Testament type royal says the wondrous type of the scapegoat was about to be completely fulfilled it was only suitable that the Jewish high priest do his part and declare sin to be upon the head of the victim before he was led forth to be crucified beautiful Christ is the scapegoat he is the bleeding sacrifice that indeed pours upon the mercy seat for the forgiveness of sins when that scapegoat was sent out of the camp of Israel those people rejoiced they sang I believe my sin oh the Bliss of this glorious thought my sin not in part but the whole is laid on that goat and I bear it no more that's what we have in this account our Lord preparing for his death our Lord going willingly what he says in verse 64 he then only repeats to Pilate in terms of it is as you say and then the next thing we hear from Jesus and the sacred narrative is the cry from the cross why hast thou forsaken me thus far for the most part the words of Jesus have ended well let us pray our God in heaven we thank you for your word we thank you for the glorious Savior what a gracious and what a merciful God you are father son in spirit with a glorious God who has orchestrated such a wonderful means by which sinners are saved and what a blessed God that has included us in that plan we ask that you would help us to make much of Christ help us to follow Christ closely help us to watch and to pray and the fight and help us Lord God to take these things to heart to see our own weakness our own waywardness our own proneness to wander to believe the God that we love and help us always to be dependent upon Sovereign Grace we ask that you would go with us now watch over us bring us together again tonight that we may indeed worship you in spirit and truth and we ask through Jesus Christ our Lord amen you
