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Good morning, everyone. Just 
a few announcements before we begin worship this morning. First 
off, the South Surrey Bible Study will be this upcoming Tuesday, 
7.30 p.m. at the Pacific Inn. So for anybody 
who's out that way and able to attend, that's, again, the South 
Surrey Bible Study. Now, it's every Tuesday, unless 
we notify otherwise, but this upcoming Tuesday, 7.30 p.m. at 
the Pacific Inn. Also, our own Wednesday night 
Bible Study here will be this upcoming Wednesday at 730. Additionally, on the calendar 
you might have noticed that it says there's a fellowship luncheon 
on August 20th. There is no fellowship luncheon 
on August 20th, but we will reconvene with the beginning of the school 
year calendar, so we'll notify you when the next one will be 
beginning in September. Well, let's begin our worship 
then. If you'll turn in your Bibles with me to Psalm 2. Psalm 2 will 
be Our call to worship this Lord's Day morning. Wonderful psalm speaking concerning 
the glory of the risen and ascended Christ and his rule over the 
nations. Psalm 2, beginning in verse 1, 
this is the word of the living and true God. Why do the nations 
rage and the people plot a vain thing? The kings of the earth 
set themselves and the rulers take counsel together against 
the Lord and against his anointed, saying, let us break their bonds 
in pieces and cast away their cords from us. He who sits in 
the heavens shall laugh. The Lord shall hold them in derision. Then he shall speak to them in 
his wrath and distress them in his deep displeasure. Yet I have 
set my king on my holy hill of Zion. I will declare the decree. The Lord has said to me, you 
are my son. Today, I have begotten you. Ask 
of me and I will give you the nations for your inheritance 
and the ends of the earth for your possession. You shall break 
them with a rod of iron. You shall dash them to pieces 
like a potter's vessel. Now, therefore, be wise, O kings. 
Be instructed, you judges of the earth. Serve the Lord with 
fear and rejoice with trembling. Kiss the son lest he be angry. 
and you perish in the way when his wrath is kindled but a little. 
Blessed are all those who put their trust in him. Amen. Well, 
let's stand and sing together our first hymn. If you'll turn 
with me in your red Trinity Psalter, we're going to sing Psalm 24 
to a familiar tune. Let's stand and sing Psalm 24 
together. ♪ The earth and the nations with 
which it is born ♪ ♪ The world and its dwellers belong to the 
Lord ♪ ♪ For he on those days his foundation has laid ♪ ♪ And 
firm on the waters ♪ With billiards I'll stay. Oh, who shall the bounds of Jehovah 
outstand? For who will the place of his 
holiness stand? The man of pure heart and of 
hands without stain, who has not sworn falsely, nor loved 
what is vain. He shall from Jehovah a blessing 
receive, the God of salvation shall righteousness give. God's worth into him is a full-blessed 
grace, All those who like Jacob are seeking your face. O gates, lift your heads, ageless 
doors, lift them high. The great King of glory to enter 
draws nigh. Oh, who is the king that in glory 
draws near? The Lord, mighty Lord, of the 
battle is here. ♪ O peace, lift your heads ♪ ♪ 
Lift the stars, lift them high ♪ ♪ The great King of glory ♪ 
♪ To enter draws nigh ♪ ♪ This great King of glory ♪ ♪ O who 
can he be ♪ ♪ Jehovah of hosts see ♪ Let us pray. Heavenly Father, 
we thank you now that we can gather together in the name of 
our Savior, the Lord Jesus Christ, for the worship of Father, Son, 
and Holy Spirit, the one and only living and true God. We 
do pray that you would help us now to hallow your name. We do 
pray once again, Lord God, that from the lips of your gathered 
assembly would flow those proper praises and that proper honor 
that is most due, your high name. We do pray that you'd help us 
to be focused, to be attentive in worship, and to rejoice in 
you, the living and true God, and to rejoice in Jesus Christ, 
whom you did send. We do pray that now as we have 
gathered together in the name of our Savior, that we would, 
as we pray, reflect upon the glory of the Lord Jesus Christ 
and the glorious condescension of the Son of God to come into 
this lower world, to assume our humanity yet without sin, to 
live a perfect life in obedience to your law in our stead, to 
die upon Calvary's cross, whereon he took upon himself your wrath 
that was due unto us for the transgression of your law. We 
thank you that upon Calvary's tree he bore in his own body 
the sins of his elect upon that cross, that he might bring us 
that perfect forgiveness of sins and everlasting life. And we 
rejoice that he rose again the third day. We thank you for that 
blessed resurrection where he arose in great power and in great 
victory. And we rejoice in that testimony 
that he was seen by many, that he was seen by the 12, that he 
was seen by over 500 brethren at once, that he gave instruction 
and many infallible proofs, and that he ascended to your right 
hand. where he now lives to make intercession for his people, 
where he does rule and reign over his enemies, and from where 
he does subdue the hearts of his elect. We do pray that you 
cause us to rejoice in the glorious gospel of Jesus Christ. And Lord 
God, that we would reflect with great joy upon your grace and 
your mercy, your eternal loving kindness, that in your appointed 
and your accepted time, you made us alive in Christ Jesus. And 
by grace, we have been saved by virtue. of that perfect work 
of the Lord Jesus Christ. We do pray that you'd help us 
to be joyful, to be earnest in worship, and that we would be 
marked by that proper reverential awe before the triune majesty 
of heaven and earth. We do pray, Lord God, that you'd 
be with those who are struggling with illness as we pray this 
morning in the prayer hour. We bring these things before 
you in summary that for all those that we prayed for who are struggling 
with sickness, with illness, with disease, upcoming surgeries 
or perhaps recovering from surgery, those who are pregnant, Lord 
God, and those recently born that you'd watch over all of 
your people and that you'd watch over these young ones. We pray, 
Lord God, that you would strengthen your struggling saints, that 
you would heal, that you would grant to those who are afflicted 
reprieves from pains, discomforts, and all of those things associated 
with disease and sickness. Do richly bless your people, 
Lord God, Whether they're with us this morning or unable to 
join us, those physically afflicted, God, we pray in the midst of 
that affliction, you would cause them to rejoice in their God 
and cause them to rejoice or to know with certainty that the 
God of heaven and earth does right by his saints and for his 
own glory's sake. We do pray that you would help 
any and all who are struggling spiritually, those perhaps who 
have stumbled away from that right path, we do pray that you 
would restore your saints, that you would return unto your struggling 
and weary saints the joy of their salvation. Lord God, that each 
and every one of us, that you would cause us, having been saved 
by grace alone, through faith alone in Christ Jesus alone, 
that you would cause us by that same grace and for your glory 
to conduct ourselves in a manner worthy of the gospel of Jesus 
Christ. that we might, in this lower world, not cause any to 
bring reproach upon the Word of God, and that we might, by 
what we do and by what we say in this lower world, adorn the 
Gospel of Jesus Christ our Savior. We do pray, God, that you'd be 
with our fellow brothers and sisters in Christ around the 
world, in those countries, in those places, Lord, where there 
is much persecution. We enjoy a measure of freedom 
and liberty here, having even now been able to gather in liberty, 
unmolested by the government or those of our own nation that 
we can gather freely here with full Bibles in our hands. And 
this is not the case in many nations throughout the world. 
We do just pray that you bless our fellow brothers and sisters 
in Christ that are in the midst of hot persecution and that suffer 
under the oppressive hands of government and their own people. 
We do just pray that you'd strengthen them, that you would now be near 
to them, Lord God, that they would know that the God of all 
comfort is with them. And we do pray, Lord, that you 
would cause them in the midst of their afflictions and persecutions 
that they would endure, that they would lay hold of the hope 
of their calling without wavering, with that full knowledge that 
the triune God is faithful to his people. We do pray, God, 
once again, that you would judge those who would seek to bring 
tyranny upon your people. And we pray that you would bring 
temporal judgment upon them. You would cause governments to 
rule and to reign and to exercise justice righteously. And we pray, 
Lord God, that you would cause those who bring violence against 
your people to stumble like drunken men, that they may not bring 
violence. And we do pray even for the gospel of Jesus Christ 
to be proclaimed to those who are presently your enemies. The 
Spirit would attend with great power that proclamation. And 
that, Lord God, those who are now presently your enemies would 
be saved by amazing grace and brought into the fold and to 
be found among those whom they formerly persecuted. We do just 
pray now that you would be with us in worship We would ask once 
again, God, that you would strengthen Pastor Butler as he comes into 
this pulpit to proclaim the word of God. We do pray that you bring 
him much strength and much aid. And we know as we acknowledge 
each and every Lord's Day that your ministers of your gospel 
do not rest upon their own strength, but they do rely upon the strength 
of Father, Son and Holy Spirit. So we do pray that you'd bring 
much aid and Lord God, that he would know your presence and 
your help in this pulpit. that he would be able to speak 
with great courage and with great conviction and with great clarity 
the things of your revelation to the sons of men. We do pray 
God that you'd help us in the pews to be attentive, to be focused, 
to hear and to take in the word of the living and true God. We 
pray for all of your people here this morning that we would be 
edified, that we would be strengthened, that we would receive the good 
food of your scriptures and that we would be able to leave this 
place rejoicing in our Christ and seeking to live in a manner 
worthy of our calling. We do pray once again, God, that 
the proclamation of the word would be attended by the spirit 
this morning so that those outside of Christ, those who entered 
in these two doors in unbelief, would, by your grace and for 
your glory, leave having been saved, singing along with all 
these saints, hallelujah, what a savior. We do just pray that 
you would be honored, that you would be praised, that our risen 
and exalted Christ would be exalted upon the praises of this gathered 
assembly. Lord God, that you would receive the honor that 
is due your name, that you would strengthen your people. And Lord 
God, that a multitude of sinners around the world today would 
sing the praises of Jesus Christ, our Savior. And it's in his name 
that we pray, amen. Let's stand and sing again as 
a church. This time we're gonna sing 369 in the larger hymnal. If you'll turn with me to 369, 
let's stand as a church and sing together. mountains. God my Maker loves 
me well. He has chosen me most precious. He divines in me to dwell. God's own city. God's own city. God's own city. Who can all thy glory tell? Even when ten hostile peoples 
soon shall come the Lord to go, nations born again in Zion shall 
the Lord's salvation show. God Almighty, God Almighty, God 
Almighty. shall all Zion's strength bestow. When the Lord shall count the 
nations, sons and daughters he shall see, born to ♪ To endless 
life entice us ♪ ♪ And their joyful song shall be ♪ ♪ Blessed 
Zion, blessed Zion, blessed Zion ♪ ♪ All our fountains are in 
thee ♪ ♪ Amen ♪ Turn in your Bibles with me to 
Mark 11. Our New Testament Scripture reading 
this morning is Mark 11. We'll read all of the chapter. Mark 11, beginning in verse 1, 
once again the Word of God. Now when they drew near Jerusalem 
to Bethphage and Bethany at the Mount of Olives, he sent two 
of his disciples and he said to them, Go into the village 
opposite you and as soon as you have entered it, you will find 
a colt tied on which no one has sat. Loose it and bring it. And if anyone says to you, why 
are you doing this? Say, the Lord has need of it. 
And immediately he will send it here. So they went their way 
and found the colt tied by the door outside on the street and 
they loosed it. But some of those who stood there 
said to them, what are you doing loosing the colt? And they spoke 
to them just as Jesus had commanded, so they let them go. Then they 
brought the colt to Jesus and threw their clothes on it, and 
he sat on it. And many spread their clothes 
on the road, and others cut down leafy branches from the trees 
and spread them on the road. Then those who went before and 
those who followed cried out, saying, Hosanna! Blessed is he 
who comes in the name of the Lord. Blessed is the kingdom 
of our father David that comes in the name of the Lord. Hosanna 
in the highest. And Jesus went into Jerusalem 
and into the temple. So when he had looked around 
at all things, as the hour was already late, he went out to 
Bethany with the twelve. Now the next day, when they had 
come out from Bethany, he was hungry. And seeing from afar 
a fig tree having leaves, he went to see if perhaps he would 
find something on it. When he came to it, he found 
nothing but leaves, for it was not the season for figs. In response, 
Jesus said to it, Let no one eat fruit from you ever again. 
And his disciples heard it. So they came to Jerusalem. Then 
Jesus went into the temple and began to drive out those who 
bought and sold in the temple and overturned the tables of 
the money changers in the seats of those who sold doves. And 
he would not allow anyone to carry wares through the temple. 
Then he taught, saying to them, is it not written, my house shall 
be called a house of prayer for all nations? but you have made 
it a den of thieves. And the scribes and chief priests 
heard it and sought how they might destroy him. For they feared 
him because all the people were astonished at his teaching. When 
evening had come, he went out of the city. Now in the morning 
as they passed by, they saw the fig tree dried up from the roots. 
And Peter, remembering, said to him, Rabbi, look, the fig 
tree which you cursed has withered away. So Jesus answered and said 
to them, have faith in God. For assuredly I say to you, whoever 
says to this mountain, be removed and be cast into the sea, and 
does not doubt in his heart, but believes that those things 
he says will be done, he will have whatever he says. Therefore 
I say to you, whatever things you ask when you pray, believe 
that you receive them and you will have them. And whenever 
you stand praying, if you have anything against anyone, forgive 
him. that your father in heaven may 
also forgive you your trespasses. But if you do not forgive, neither 
will your father in heaven forgive your trespasses. Then they came 
again to Jerusalem. And as he was walking in the 
temple, the chief priests, the scribes, and the elders came 
to him. And they said to him, by what authority are you doing 
these things? And who gave you this authority 
to do these things? But Jesus answered and said to 
them, I also will ask you one question. Then answer me, and 
I will tell you by what authority I do these things. The baptism 
of John, was it from heaven or from men? Answer me. And they 
reasoned among themselves, saying, if we say from heaven, he will 
say, why then did you not believe him? But if we say from men, 
they feared the people, for all counted John to have been a prophet 
indeed. So they answered and said to 
Jesus, we do not know. And Jesus answered and said to 
them, Neither will I tell you by what authority I do these 
things. Amen. Let us pray. Heavenly Father, 
we thank you for this time. We thank you for the reading 
of the Holy Scriptures. Again, we thank you that we can 
hold full Bibles in our hands. We thank you that we can read 
this inspired account of the life of the Lord Jesus Christ. 
And we thank you for his words. We do pray that you would help 
us always as we read the scriptures to appreciate what we are reading. We are not just reading a dusty 
tome of antiquated things, but we are reading the very word 
of God. We do pray that you would always 
bless us as we read the holy scriptures, especially as a gathered 
corporate body. We do pray that we would gain 
much from a reading of your word, that we would rejoice in the 
Savior to whom your word points. and that we would give you honor 
and glory for revealing yourselves and your will and your gospel 
to the sons of men. And we just rejoice in these 
things and ask that you'd continue to be with us in worship. And 
we pray again for the South Surrey Bible study that you would watch 
over those who are gathering there, watch over Mike as he 
instructs and as he brings the word to bear upon that audience. 
And we do pray that you would richly bless that work, that 
once again in due time we would see a church planted in that 
area. And we do pray for our own studies here, that you would 
be with Pastor Butler as he brings the teaching on Wednesday nights. 
We do pray that you would bless everyone that gathers, that we 
would gain appreciation of the word, of your word to us, that 
we would learn of you, that we would learn of our Savior, the 
Lord Jesus Christ, that we would grow in the grace and in the 
knowledge of Jesus Christ whenever we gather for these things. And 
so we now pray again, coming back to this gathering, that 
you'd bless us as we continue in worship As we pray and sing 
and engage in preaching, we pray once again that you would be 
honored and glorified, that we would be strengthened and edified, 
and that all that we do this morning and this evening, Lord 
God, would be done unto the praise of your most glorious name. And 
we pray in the name of our Savior, the Lord Jesus Christ. Amen. 
Let's stand and sing together. Our last hymn before the preaching 
is hymn 254 to a familiar tune. That's hymn number 254. Give us new life with humble 
hope that our Redeemers reach. True in faith, our doubts and 
fears remove, And kindle in our breasts the flames of ever-dying 
love. Convince us of our sin, then 
lead to Jesus' blood, and to our wandering will reveal the 
secret law of God. It's time to cleanse the heart, 
to sanctify the soul, to pour fresh life in every part and 
every angle. For in our eyes, our minds, the 
mind is free. There we shall go in praise and 
love, the Father, Son, and Hear. Amen. Well, please turn with me in 
your Bibles to Matthew chapter 26. Matthew chapter 26, we're still 
considering Christ before the Sanhedrin. Specifically this 
morning, our focus will be verses 65 to 68. I do, however, want 
to begin reading 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. Seize 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 12 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 priest's courtyard, and he went 
in and sat with the servants to see the end. Now the chief 
priests, the elders, and all the council 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 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, from 
now on, 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. Well, let us pray. Our 
Father in heaven, we come to this passage of scripture and 
it's a sobering look at the wickedness and the depravity of men. And 
yet it is a heart-cheering look at the commitment of our Savior 
to go through such things for us men and for our salvation. We rejoice in Christ. We rejoice 
in the gospel. We rejoice in your goodness and 
in your mercy and in your graciousness displayed to us. That this one, 
this champion, this one prophesied in the Old Testament, came in 
the fullness of the times, born of a woman, born under the law, 
to redeem those under the law. We praise you, most high God, 
for your sovereign grace and your electing love. We praise 
you, most high God, for the redeeming power of the Lord Jesus Christ. 
And we praise you for the Holy Spirit. And we would ask, even 
now, that the Spirit of God would be at work in our hearts, that 
we would appreciate afresh the love of our Savior for us. that 
we would see what He went through and that we would see our own 
sinfulness in a passage like this. And God in heaven, for 
any and all who have come here this morning outside of Christ, 
may they see this Christ as the one who is altogether lovely 
and chief among ten thousand, this one in whom alone there 
is forgiveness, even redemption through His precious blood. Be 
merciful to us. Forgive us now for our sins and 
cause your spirit to be at work in our minds and hearts. And 
we ask through Jesus Christ our Lord. Amen. Well, as I've said, 
we've been in this for two previous messages, and we have considered 
in the first place the setting of the hearing in verses 57 and 
58. Verse 57 essentially introduces 
what we find in verses 59 to 67, Christ's trial or hearing 
before the Sanhedrin, and then verse 58, with reference to Peter, 
sets the stage or introduces what we'll see, God willing, 
next week in terms of his denial of Christ in the courtyard. We 
also considered the testimony of the witnesses in verses 59 
to 61. Remember that the Sanhedrin is 
building their case. They do not have the power to 
execute a criminal offender. They are subject to the Roman 
Empire. Therefore, they have to build a case against the Lord 
Jesus and send him to Pilate so that Pilate can give the kill 
order with reference to our beloved Savior. So they have to amass 
witnesses. They can't just say, we don't 
like Jesus, put him to death. Though at essence, or at the 
root of it, that's essentially what's happening with these men, 
plotting and wanting to destroy Jesus even in his earthly ministry. 
So these two witnesses come along and they say, we have heard this 
fellow say that I am able to destroy the temple of God. and 
to build it in three days." Now we saw last week that that was 
a misquote. Jesus in John 2 doesn't say, 
I am going to destroy, but he says, destroy this temple. He's 
making a comment, an observation. And then they misinterpret his 
words. He's not speaking as a terrorist. 
He's not speaking as a revolutionary. He's not speaking as one who's 
going to walk into the temple precincts with C4 and send everybody 
to the other side. It was theological in nature. 
John interprets for us in John 2, 19 to 22, that he was speaking 
about the temple of his body. He was speaking about his own 
death and his resurrection. When he says, and in three days 
I will raise it up, it is obvious shorthand for what would happen 
in terms of the cross and crucifixion and then his resurrection. So 
this was false representation. But as far as the high priest 
is concerned, this seals the case. This makes the case. We 
have two witnesses. Now we can send them forth in 
order to be tried at the hands of Pilate. So he asks Christ, 
what do you say in response to this? And Jesus is silent. Remember, look at verses 54 and 
56 for just a moment. In 54, Jesus says, how then could 
the scriptures be fulfilled that it must happen thus? And then 
in verse 56, but all this was done that the scriptures of the 
prophets might be fulfilled. This passage before us this morning, 
specifically verses 57 to 67, is a place where so many prophetic 
scriptures are fulfilled in the life and the ministry of Christ. 
His silence is consistent with Isaiah the prophet, chapter 53, 
verse 7. He is led like a lamb to its slaughter, and he keeps 
his mouth shut. He doesn't offer up this sort 
of testimony or defense of himself, and that angers the high priest. 
So then the high priest puts him under an oath. I adjure you, 
by the living God, tell us if you are the Christ, the Son of 
God. Christ does answer here. He must indeed affirm who he 
is, because that's the whole essence of this gospel narrative. So He says, it is as you said, 
nevertheless, or indeed, I say to you, from now on you will 
see the Son of Man sitting at the right hand of the power and 
coming on the clouds of heaven. Remember, this is an amazing 
statement by our Savior. The Lord Jesus not only affirms 
that He is the Christ, that He is the Messiah. but he also affirms 
that he is the one enthroned to the right hand of God most 
high. He occupies that position of 
preeminence and absolute authority in accordance with Psalm 110.1. But he's also that Daniel 7, 
13 and 14 son of man, that one who comes to the ancient of days, 
that one who is given a kingdom by Yahweh, that one who is given 
rule and authority and dominion and power. And so he says this 
to the high priest, and now we come finally to the formal charge 
of blasphemy. And I wanna look at three things 
here this morning. First, the indictment of the 
high priest. Secondly, the verdict of the 
Sanhedrin. And then thirdly, the mistreatment 
of the son of man. But note the indictment of the 
high priest in verse 65. 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. 
So this outrage is appropriate if Jesus is a fake. In other 
words, outrage like this would be consistent if you were in 
the presence of a false prophet, if you were in the presence of 
a blasphemer. If you remember Paul and Barnabas 
on their missionary journey, The pagans, they bow down to 
them and they want to offer sacrifices to that. And so, Baal and Barnabas 
rip their garments and say, don't do that. We are men of like nature 
with you. In the presence of blasphemy, 
the rending of garments is a very consistent response. But the 
unfortunate reality, or the sinful or wretched reality, is that 
in this man's charge of blasphemy against Christ, it is he that 
is blaspheming. It is he that is misaligning. 
It is he that is misrepresenting the Holy Son of God. Now note 
the specific indictment. He says he has spoken blasphemy. This is an assertion of guilt 
here, not based on witness testimony, but on the self-incriminating 
evidence of the Son of God. They tried to do this in Matthew 
chapter 22. Notice in verse 15 in Matthew 
22. Interesting what they come to 
him initially with. This will come up later in his 
trial before the Romans. But notice in Matthew chapter 
22, verse 15, then the Pharisees went and plotted how they might 
entangle him in his talk. You see, this has always been 
their desire, to have him make some sort of subversive statement, 
to make some sort of incriminating statement that will give them 
legitimacy to sue out and to ultimately prosecute him for 
violent crimes or for vile crimes. And here, specifically, it's 
tax evasion. Do you forbid the paying of taxes 
to Caesar? This is going to come up when 
they make their case to Pilate. Pilate probably wasn't as concerned 
about a charge of blasphemy. But when Pilate hears that this 
man is teaching tax evasion, Pilate says, we've got to get 
rid of him. We can't have a menace like that in society. We don't 
let that sort of thing flourish in the empire. We don't want 
persons to have a great following and tell them not to pay their 
taxes. Try that in Canada and see how 
it goes with you. You will have great pressure. 
Canada Revenue or Revenue Canada will be knocking at your door 
and they will indeed try to silence you. That is precisely one of 
the means by which they try and get Jesus. We see very similarly 
what's happening in the parallel accounts before the Sanhedrin 
and then again before the Romans. Before the Sanhedrin, he is a 
blasphemer because he has asserted himself as this one having authority 
and a position and preeminence. And when he gets before the Romans, 
it's because he asserts that he is the king of the Jews. Well, 
here specifically, as far as Caiaphas is concerned, they have 
the evidence that is necessary. The conclusion of this preliminary 
hearing has come. He says he has spoken blasphemy. What further need do we have 
of witnesses? Look, now you have heard his 
blasphemy. What do you think? Now, this has troubled some persons 
in terms of what was written later concerning the Sanhedrin. In other words, if a man was 
going to be charged with blasphemy, he would have at least had to 
utter the name of God. And if you notice in verse 64, 
Jesus doesn't do that. Jesus says, from now on, you 
will see the Son of Man sitting at the right hand of God. the 
power. He doesn't mention God, he doesn't 
mention father. Sassam, taking that document 
that came about 200 years later, said, well this is wrong, they 
shouldn't have charged him with blasphemy because he never uttered 
the sacred name. But research and commentators 
and scholarship has shown that blasphemy was probably broader 
than just a misuse of the name of God. And blasphemy most likely 
included Christ setting himself against the temple. So when Jesus, 
again, I'm not suggesting that he did, but in light of the false 
witness testimony that it was Jesus that was going to destroy 
this temple, that would have been an affirmation of blasphemy. To suggest that one was superior 
to the temple, to suggest that one was going to destroy the 
temple, would certainly mark that man as a blasphemer. But 
as well, blasphemy would have included a speaking against the 
high priest, a speaking against the Sanhedrin. In Exodus chapter 
22, this is utilized in Paul's ministry against him as well. 
In Exodus 22 verse 28, it says, you shall not revile God nor 
curse a ruler of your people. So some suggest that blasphemy 
law would have included that as well, for Christ to speak 
as he did in verse 64. Nevertheless, indeed, I say to 
you, from now on, you will see the Son of Man sitting at the 
right hand of power, coming on the clouds of heaven. What was 
the implication there? The tables are going to be turned, 
Caiaphas. I may presently be on trial before 
you, but there is a day coming when you will see the Son of 
Man coming on the clouds of heaven, and he will render judgment upon 
you and upon this kangaroo court. So this could be considered blasphemy 
as well. But then also, in terms of verse 
64, Christ asserted a position of proximity to and shared authority 
with God. You see, brethren, as I mentioned 
last week, verse 65 shouldn't surprise us in light of verse 
64, any more than John 8 should surprise us when they take up 
stones to cast at Jesus. When Jesus says, before Abraham 
was, I am. Before Abraham was, I am. It shouldn't surprise those of 
us familiar with Exodus 3.14, and those of us familiar with 
the prophet Isaiah, how that I am is used of Yahweh several 
times, specifically in chapters 41 to 43. It shouldn't surprise 
us that godless, unbelieving, wicked men would take up stones 
to throw at him. Well, on the heels of verse 64, 
if you don't have faith, this is going to be your response. 
If you don't have faith that the one speaking, verse 64, is 
indeed true, then verse 65 naturally follows. You see this sort of 
thing today, don't you? We go out and we preach Christ, 
the Son of God. We preach Christ as the one who 
has absolute authority. We preach Christ as the judge 
of the living and the dead. And what do people say if they're 
in false religions like Judaism? or they're in false religions 
like Islam, they accuse us of blasphemy. How dare you arrogate 
to this man Jesus the authority and the power and the judgment 
of God himself? That's blasphemy as far as these 
false religions are concerned. But in terms of paganism or unbelievers, 
we assert the lordship of Christ. We assert the fact that He's 
enthroned at the right hand of the Father on high. We assert 
that He is coming on the clouds of heaven, not in terms of the 
second coming immediately, but His ascension on high to the 
right hand of the Father. But He is coming in judgment 
again one day. What do they say? It's all so 
much foolishness to them, isn't it? I mean, they may not rip 
their garments and say, you blasphemer, but they say, what nuts? What 
looney tunes? You're crazy. You actually think 
that this man in Nazareth was indeed the son of God, that he 
was indeed the second person of the Trinity, the one who assumed 
our humanity with all of the essential properties and common 
infirmities thereof, yet without sin? You actually believe that? Yes, we most certainly believe 
that. What do we meet with? We meet 
with Caiaphas-like responses from unbelievers. They tear their 
garments and they say, you're nuts. You remember Paul before 
Festus? Much learning is driving you 
mad, Festus says to Paul. I love Paul's response there. 
I am not mad, most noble Festus, but I speak the words of truth 
and reason. What's Paul's point? Festus, 
you're mad. You see the revolutionary character 
of gospel preaching. Brethren, we need to stand fast 
and never compromise the glory and the majesty and the power 
and the excellence of our Lord Jesus Christ. In light of this 
claim concerning that he asserts a position of authority to and 
shared authority, a proximity to and shared authority with 
God, the high priest says he has spoken blasphemy. France 
says, by placing himself at God's right hand, he had overstepped 
the boundary of what might properly be claimed by any human being, 
however exalted, let alone a Galilean village preacher of questionable 
authority. Let that sink in for a moment. 
Remember that we are in Jerusalem now. standing before the high 
priest in the highest court in terms of Judaism, both criminal 
hearings, religious hearings, ecclesiastical. This is the Supreme 
Court. And Jesus was a Galilean preacher. And he's standing before Caiaphas, 
and he says, it is as you said, I am the Son of God. I am the 
Messiah. I am the one prophesied from 
of old. Indeed, it is as you say, and 
from now on, you will see me enthroned at the right hand of 
the Father. Psalm 110.1. Caiaphas knew that 
passage when he says, coming on the clouds of heaven. Caiaphas 
knew Daniel 7, 13, and 14. That's why Caiaphas rends his 
garments and says, it's blasphemy. He's crazy. There is absolutely 
no way we as the the Jewish leadership can have truck with this revolutionary. Davies and Allison say the accusation 
of blasphemy is a response to Christology. Jesus, by claiming 
to be God's son, to have a heavenly throne, and to be the exalted 
figure of Daniel 7.13, insults the majesty of God. Again, he's 
not saying this is true, but in terms of Caiaphas, why he 
rends his garment, and why he says that this is blasphemy. 
This is an insult to the majesty of God if you reject the Lord 
Jesus Christ as the Son of David. Spurgeon boils it all down in 
a way that I think is most helpful. He says, his hearers rightly 
understood him to claim to be divine, and gladly do we acknowledge 
the justice of his claim. So that's where we're at in terms 
of the indictment of the high priest. Now notice, secondly, 
the verdict of the Sanhedrin. The high priest moves them to 
a decision. He moves them to a verdict. Notice 
in the beginning of verse 66, what do you think? They answered 
and said, he is deserving of death. The answer indicates their 
agreement that he was guilty of blasphemy. They don't say, 
well, you know, we want to ponder this anew. This was already their 
plan, 26-4. They had already concocted this. 
Way back in Matthew 12, they wanted to destroy him. They have 
found now the opportunity, these false witness testimonies, but 
even better, the Lord Jesus has said to the high priest under 
direct question, direct examination, it is as you said, but it's much 
more than what you've said, because I'm the 110-1 man, I'm the Daniel 
7, 13, 14 man, and I'm gonna come in judgment over you men. The Sanhedrin jumps on the bandwagon. And notice, when they say, he 
is deserving of death, this is consistent with their law. This 
is what the law recommends, or demands rather, for blasphemy. Leviticus chapter 24, 16 says, 
whoever blasphemes the name of Yahweh shall surely be put to 
death. All the congregation shall certainly 
stone him, the stranger as well as him who was born in the land. 
When he blasphemes the name of Yahweh, he shall be put to death." 
You see, this was the legit punishment. This was a capital crime. It wasn't like today where every 
other person you meet, every other word from their lips is 
a blasphemous statement concerning our great and glorious God or 
his beloved son, Jesus Christ. It wasn't the case that in old 
covenant Israel, when you hit your thumb with a hammer while 
you were building your house, you blaspheme. Because if you 
did, you would be executed. And persons say, wow, that seems 
harsh. That seems severe. We dealt with 
something like this on Wednesday night. Here's how man responds 
to the judgment of God. Specifically on Wednesday night, 
those she bears that Elisha saw maul 42 of the youths of Bethel 
that came out to mock and try and drive away the very prophet 
of God. Elisha pronounces a curse on those youths, and what happens? 
Two she-bears come out. Kids, that means female bears. 
And female bears, because they're even more vicious, probably they 
were mothers, and their cubs weren't with them, their whelps 
weren't present. And so they're vicious, they 
come out, and they maul 42 of the youths. We modern readers 
read that and we go, wow, that's just so severe and so harsh that 
God would do something like that. Why don't we ever reflect upon 
the fact that 42 of them, that means there were more than 42. 
And this more than 42 went out of the city of Bethel to find 
the prophet. And they said, go up, bald head, 
either like Elijah before you and get out of our hair or go 
up out of our city of Bethel because we don't want you here. 
Why isn't it that their sin is offensive and wretched to us? And when we see the judgment 
of God come, we cry out, amen. Why isn't it that way? The same 
sort of thing in a situation like this. Oh, that's harsh that 
God would have somebody executed for blaspheming his name. No, 
it's harsh that the creature would blaspheme the holy name 
of God. We got it backwards. It's like 
the prophet says to Yahweh, or God through Yahweh says to the 
people. The children of your people say 
the way of Yahweh is not fair. God says, but it's their way 
that's not fair. You see, we say, oh, how in the 
world could it ever be the case that God would have somebody 
executed for blasphemy? Rather than saying, how could 
it ever be the case that a creature come from the hand of such a 
good creator would blaspheme his name? We wouldn't tolerate 
that. We don't tolerate that in our 
home. Now, I'm not suggesting we execute our children when 
they curse us out or something like that. We certainly repudiate 
it, don't we? It certainly incenses us. How 
in the world could you take my fair name and turn it into a 
blasphemous curse when I've given you everything, life and health 
and food and shelter and clothing, all this stuff, and this is the 
way you repay me? You see, blasphemy should be 
executed. Blasphemers should be put to 
death. Now, of course, Christ is not 
a genuine blasphemer. Now, remember what happens with 
reference to the Sanhedrin. This was their intention all 
along. Look at 26. 26, 4, and plotted to take Jesus by 
trickery and kill Him. It's the same group of men, according 
to verse 3, that are assembled here that Jesus is standing before. 
Then the chief priests, the scribes, and the elders of the people 
assembled at the palace of the high priest who was called Caiaphas. So that was their desire. They 
lacked authority to carry out capital punishment. Some suggest 
that, no, they did perhaps have it. The definitive study by a 
man named Sherwin White says, no, they didn't have the authority. 
When they executed Stephen and when they executed James, those 
were unauthorized exceptions. They shouldn't have done that. 
When they drove Stephen out and they stoned him to death, that 
was sin on their part. It was rebellion and transgression. 
Perhaps the Roman magistrate really didn't care too much about 
such things, but it nevertheless was wrong. They know they lack 
the authority, according to John 18.31. You can turn there to 
sort of see again what's happening in terms of the Sanhedrin and 
why it's important that they build their case at this preliminary 
hearing. John 18.31. We'll just back up for a moment 
and see the sort of way that they deal with this situation. 
Verse 28, and they led Jesus from Caiaphas to the Praetorium, 
and it was early morning, but they themselves did not go into 
the Praetorium, lest they should be defiled, but that they might 
eat the Passover. Anybody have a problem with that? 
These guys are going to commit capital murder on an innocent 
man, but they don't want to defile themselves by entering into the 
Praetorium. You see the irony