Let's pray. Bow our heads in prayer.
Father, it's snowy, it's cold.
We thank you that we can be where it's warm and where it's not snowing.
We ask, Lord, that you would help us to know deeply the truth of your word,
the truth of your gospel, and how we should then live,
given that the gospel is truly true.
Father, bring this home to our hearts this morning.
We ask this in the name of Jesus, your Son and our Savior. Amen.
Please be seated.
So quite a few years ago, one of my children started to have very severe breathing problems one evening.
And she has an asthma problem.
We knew that she had an asthma problem.
She was quite young, very, very young.
But her breathing problems, even when we gave her puffers, it didn't fix things.
Things just got worse.
And so we eventually decided that I had to take her to the hospital.
We didn't call the ambulance.
I drove her to the hospital.
And she continued to go downhill, actually.
And it felt afterwards I discovered that it was a bit of touch and go
as to whether they were actually going to be able to save her life.
But I can't remember if it was the day after a very, very hard night or two days after two hard nights.
I'd been sleeping at the hospital, sleeping in quotation marks on a chair beside my daughter's bed.
But she had turned the corner.
Still not better, but she turned the corner.
The things were looking good.
The machines and the trend lines were going in good directions now.
And I went down to the cafeteria of the Children's Hospital of Eastern Ontario to get a muffin or something like that.
And no surprise, a cup of coffee, a very big one because I was very tired.
And as I'm leaving the cafeteria, I bump into somebody who was a regular, occasional-slash-regular member of the church whom I knew.
And I had forgotten that this guy attended the church.
But not only was he a doctor at the Children's Hospital of Eastern Ontario,
he was actually the head of a department in the hospital.
So he was sort of a big mucky-muck guy.
And he said, George, what are you doing here?
And I just told him.
And he said, oh, is she all right?
And I said, oh, yeah, it looks like things are going well.
And he said, are they treating you well and her well?
And I said, yeah, I have no complaints.
They're doing a great job.
And he said, well, I'm going to come up and see her.
Now, I don't know.
Afterwards, I was wondering if he was thinking of this and this and this and all these other things.
But he says he'll come up and see me.
And I don't really sort of realize the significance of this until we get out of the hospital,
the elevator at the floor that my daughter was on.
And there happened to be a senior doctor walking by with a group of interns, obviously.
And the doctor stopped suddenly and turned and said, I'll call him Andy.
Andy, what are you doing here?
And so Andy said to this doctor, whom we'll call Bob,
Andy said, oh, you know, this is my really good friend.
And he's also my pastor and his daughter's in your ward.
And all of a sudden, Andy got a Bob, the doctor.
They got very concerned.
I found out that this Dr. Bob was actually the doctor who was in charge of that whole department.
That's, I guess, why she was really surprised when a doctor from another apartment came onto her floor
to see one of her patients.
And so Bob got instantly concerned as to whether I was being treated right.
You could just tell from the body language, like, oh, is everything going all right?
Are you being treated all right?
And I said, no, I'm fine.
There's no problems.
And then Bob says to me, well, listen, at any time while you're here,
if you have any problems, this is my name.
The nurses know how to reach me.
You get a hold of me.
I'll make sure things are put right.
And then, of course, the head of the department from then on came and visited my daughter.
Now, why am I telling you this story?
What I've described is something which is just very, very deeply human.
People look after their friends and sort of just their tribe, their friend.
They look after each other often.
And I don't know if this doctor from our congregation, Andy,
he sort of wanted to guarantee that I would get treated really well by making an appearance.
Like, I don't know all that, the politics, and I never asked him.
And he's no longer with us.
But we got even better treatment after that.
But here's the thing.
It's very, very deeply human to do something like what this doctor did.
And she sees an important person in the hospital.
I'm that person's friend and pastor.
And you look after each other.
That's what you do.
That's human.
Now, I mention this because it's actually a dynamic of what's going on in the story.
And it's a very important dynamic in this story.
And it's one of the reasons why this dynamic which I'm describing,
which when I point it out to you, you'll see that it's there in the story.
And it's one of the reasons why the Christian faith transformed the world.
Like, it's very hard maybe for some of you to believe that,
but the Christian faith transformed the world.
Well, let's see how.
If you turn in your Bibles to Mark chapter 10, sorry, Mark chapter 14.
And we're going to be reading from verse 53 on.
Mark 14, 53 on.
We're preaching through the book of Mark.
And that's why we come to this story.
And I'm going to do, once again, the same type of technique I did last week.
Imagine this is a European, some Europeans or the BBC or some British group has decided to put all of this into a bit of a series,
a limited edition series.
And so there's a succession of episodes to tell the overarching story.
And you might or might not remember, but last week ended on a cliffhanger.
I'm watching The Last of Us.
And those of you who've been following that along, last week ended with a cliffhanger.
And there's a similar cliffhanger that happens here.
The story ends with all of Jesus' friends abandoning him and a group of men armed with clubs and other weapons have seized him.
And they've carted him away in the night.
And now the story continues.
And so we'll call this first scene, scene one, the right quorum.
Scene one, the right quorum.
And it's verse 53.
And here's how it goes.
And they led Jesus to the high priest.
And all the chief priests and the elders and the scribes came together.
Now, you can listen to my last two sermons.
I'm not going to go into the significance of naming the chief priests, the elders and the scribes.
But here we see now the high priest.
We know now, in fact, later on, it's covered up in our translation.
It's the Sanhedrin.
And there's one high priest and 70 other members that make up this gathering.
I mean, but there's, and by the way, when it says here, they led Jesus to the high priest, it's not as if they led Jesus there.
This is where you need to, you know, the filmmaker would have to make sure that the episode shows this.
They lead him there with clubs, seized.
So they've seized him to make sure he can't run away.
They're all armed, heavily armed.
Jesus is in the midst of them.
And that's how they lead him to the high priest.
And when it says all, and this is going to be important throughout the story, wherever you see the word all or whole,
they don't mean every single priest and every single scribe and every single elder.
And they don't even mean every single one who's on the Sanhedrin.
What they're referring to is basically that a quorum has been reached.
And ancient people who wrote at that time that we have their records of what they wrote,
we know that in those days a quorum was the high priest and 22 other people.
And if you had the high priest and 22 other people, you had everybody there.
You had all, in a sense, that's what all refers to.
And that's later on what whole refers to.
And when they say the decision is unanimous, that's what it's referring to.
It's a valid meaning on one level of the Sanhedrin.
They can make decisions.
And that fits in with why in other of the ancient biographies it says that some people remember the council
and they wouldn't have voted against this.
Well, that's not a discounting of what's happening right here.
The quorum has been reached.
And here's the thing with my introductory story.
It's a normal human thing to care for your group, so to speak.
And my parishioner that I've called, Andy, he sees me there in the hospital.
He knows I shouldn't be there.
And he wants to make sure, I mean, he is a doctor.
He loves children.
He's a doctor because he loves to see children made well.
So he has both a natural human desire to go see my daughter.
But at the same time, he's wanting to make sure I'm carried well.
But that can also get twisted so that we make sure the right people, our people, are in positions of power and authority.
And the high priest is manufacturing and the others are manufacturing this.
And they might say beforehand, we're going to be gathering people together.
We've got to get our people there.
We've got to get our people there who are sound.
Right?
You know, don't bring in Fred or, you know, or Smith.
They're on our side.
But, you know, they get wishy-washy and caught up on legalities and all of that stuff.
And don't bring in, you know, Abe.
And don't bring in, you know, Sam.
Because, you know, I don't know, they're a bit sympathetic to it.
And we want to make sure our people, the sound people, from our point of view, are there.
And that's the dynamic that's going on.
And they're successful.
They're successful.
So the right quorum is there.
So now the next bit is sort of odd.
And if, once again, we were doing this as a television series, we're setting up something here that's going to be central to the very next episode.
The next episode seems to be taken aside from the storyline.
And it's setting it up with this small incident.
But there's also something very important for us to notice in it.
So scene two is he knows better with a question mark.
He knows better.
And it's verse 54.
And it goes like this.
And Peter had followed Jesus at a distance right into the courtyard of the high priest.
And Peter was sitting with the guards and warming himself at the fire.
Now, when we'd last seen Peter, he'd fled.
Obviously, he has a bit of a change of heart.
And he follows along at a distance.
And now he comes right into the courtyard.
Now, why do I call it he knows better?
This is deeply human.
Deeply, deeply human.
Jesus has warned Peter that he, Peter, is going to deny Jesus three times before the cock crows, before the rooster crows.
Although there's a different way to understand that, which we'll talk about next week.
And Peter has seen that every time Jesus speaks, Jesus is correct.
And so Peter here thinks, I know better.
Because what does he do?
He actually goes and sits with the guards.
Like, you know, this is actually just saying, I know better.
Like, Peter, Jesus is going to be wrong.
I'm not going to deny him.
And, you know, maybe that would be hard for Peter to deny him if he'd gone and just hidden off somewhere by himself for the night.
You know, trying to pray and screw up the curds and things.
But he, in a sense, tempts fate.
He tests the limits.
Right?
And he actually goes right amongst a whole pile of guards.
Some of whom are going to recognize him.
And who are going to ask him if, you know, he's tempting.
You know, he's like, not that any of this happened to any of our, any of us when we were young.
And our parent says to us, well, why did you go to that party?
Or why did you go off with those people?
Didn't you know that if you went with those people, they were going to do this and that was going to happen?
Well, you did.
But you thought you could sort of go up to the line but not cross the line?
It's very deeply human.
That's what Peter thought he could do.
You could go up to the line but not cross it.
And as we'll see next week, he crosses it.
But in the meantime, something also deeply human, weirdly human, happens next.
See, one of the things about this story is that everything about it could easily be filmed in a realistic series.
It's something, once again, which is weirdly human that we don't often think about.
And that's the next thing.
It's scene number three, the show trial.
Some of you know what a show trial is.
The show trial, verse 55, and it goes like this.
Now, the chief priests and the whole council, that's the Sanhedrin literally,
were seeking testimony against Jesus to put him to death, but they found none.
Now, a show trial is something that comes from the Soviet era where basically everybody knew that the person was going to be found guilty.
Everybody knows that in advance.
But they go through the appearance of having a legal trial.
But everything about it is a sham.
The person's going to probably confess, has been beaten or tortured until they confess,
or threatened with the death of their loved ones until they confess.
Everybody knows, involved in the trial, that there's no justice there.
It's all just appearance.
But, you know, here's the thing.
This is what's so deeply human about it.
We can say, oh, you know, those terrible Soviet Union or, you know, other more modern examples of it, right?
Because they're not seeking a trial to figure out what happened.
You know, look what it says again.
They're seeking testimony against Jesus to put him to death.
And that's what they're seeking to do.
But we all know that they just want to have Jesus killed, but they're looking for evidence, so to speak.
And, you know, most people won't just come out and say, yeah, that's a lie.
I did that just because I'm selfish.
And I just did it, you know, because I don't like you.
I hate you.
Nobody says that.
Well, they say, well, you know, there's this reason and there's this circumstance and I'm pursuing justice and I'm doing this and I'm doing that.
Like, that's a deeply human thing.
We rationalize our actions.
In fact, it's almost as if in Genesis 3, which is whether or not you believe it's literally true,
and I actually believe that it's literally true,
it's deeply psychologically true that we human beings continue to love fig leaves.
That after we've done something wrong, and the people who matter know we've done something wrong,
we like to have some type of fig leaf to try to cover that, the revelation that we've done something wrong.
We like to have things to make it look like we're, it was really good.
And we see that in Canada.
We see it in our own lives.
It's something deeply human.
So they are going to have a pretend process, but everything about this is wrong.
If you'll notice here in the previous story, it said that Jesus, or the previous verse,
that Peter had followed them into the courtyard of the high priest.
Like, this is a trial happening in the middle of the night,
and it's happening not where the Sanhedrin has their meeting, nor in the high court,
but in the high priest's personal residence, where guards are out front,
to make sure that inconvenient, nasty people who might want to give other type of testimony
definitely can't even appear.
Everything about this stinks, but they still want to make it look like there's evidence.
They still want to make it look like they're just concerned with the truth.
They have valid reasons, but everything about it stinks.
So how does it work out for them?
Well, we already had a hint, but how does it work out for them?
The next scene is scene four, the false witnesses mess up.
That's what it's called, the false witnesses mess up.
Verses 56 to 59.
I mean, there's another problem.
We're in the middle of the night.
Like, where do these witnesses show up?
Like, how is it that a quorum shows up?
Like, these things don't naturally happen, right?
Everything about this is a conspiracy.
The right people are there.
It's all a show trial.
It's all a stage, but they still mess up.
Verse 56.
For many bore false witness against Jesus, but their testimony did not agree.
And some stood up and bore false witness against Jesus, saying,
We heard him say, I will destroy this temple that is made with hands,
and in three days I will build another not made with hands.
Yet even about this their testimony did not agree.
Now, what's going on here is probably the high priest who's organizing this whole thing,
along with a couple of his buddies.
He's going to himself, like, we got morons as false witnesses.
Like, he's probably going to later on give a tongue lashing to some of his assistants and aides,
because they got complete idiots and fools to come up and do the false witness.
Like, can't you even do something as simple as this correctly?
And then what we see in the text is actually a very important moment for us as Christians.
Notice here in verse 58 it says,
We heard him say, I will destroy this temple that is made with hands,
and in three days I will build another not made with hands.
And you wonder, well, where's the contradiction in that?
But here's what's gone on.
Mark has summarized their argument better than they could put it.
That's what he's done.
They probably have bits and pieces of this, and the bits and pieces are contradictory.
They're maybe internally contradictory and contradict each other,
and they're not able to put it together.
They can't get their lie straight.
And Mark has summarized their argument and stated it really clearly, better than they could.
Now, just as a bit of an aside, how on earth would Mark know this?
Well, here's the problem.
And this goes right to the heart of why it is that we're even reading a text like this 2,000 years later.
They had a perfect plan.
The chief priests had an absolutely perfect, brilliant plan.
Who knows how many other times they had successfully got something like this off.
There was just one hugely inconvenient fact.
That dang Jesus rose from the dead.
Like, that massively screwed up all of their calculations.
When the tomb is empty, and Jesus appears alive, and he spends 40 days with them, teaching them.
And that's separate from the fact that maybe some of these priests and others who are there later on become Christians
and let people know what happens.
Now, here's the thing.
If you could put up the first point, Claire, that would be good.
Since Jesus is the way and the truth and the life,
the way of truth is solid and clear.
And the way of the lie is vain, empty, complexity.
You lie, and then people challenge you on it.
You tell another couple of lies, and then later on you have to recount it.
And now it's harder to remember your multiple lies than if you just actually tell the truth.
I mean, that's just, that's been true time and time and time again.
And the fact of the matter is, is if you're pursuing a lie, that is something vain,
both in a sense vain that you'll never accomplish it,
but also vain that it's something involving your own self-flattery.
Lies are empty, and it just raises you into a whole area of complexity where you can't keep it straight.
And you've just seen that with these people who want to give lying testimony.
And their lying testimony are empty, and there's the complexity,
and because of the complexity, they can't get their lies straight.
And this, by the way, is when I said that, you know, when you're looking at these stories
and you see how they fit, how quite literally,
some guys and gals at Netflix or BBC or, you know, some European broadcasting thing,
they could make these things into a realistic show.
And why that is very, very important, and why it is that Christianity changed the world,
is that the other religions and spiritualities of the world,
truth is based in story and in myth and in feeling and in mystical experience,
but not in real life.
Not in real life.
And the Christian claim is that this actually happened.
Truth is in history. Truth is historical.
And that, as that idea launches into the Roman Empire
and then eventually into all of the other,
into many other cultures in the world,
then you start to realize that you, like, there's something to pursuing truth.
And not just religious truth, but historical truth,
and economic truth, and scientific truth,
and technological truth, and moral truth.
And you can see in our culture,
where our culture increasingly is what you can describe validly as a post-truth society.
Why?
Because in our society increasingly,
what matters is truth is connected to your feeling,
to your story, or to your myth,
and not in what is actually real.
And as these things, in a sense,
it's a return to ancient paganism,
it's a return to many of the Eastern religions
prior to the advent of Christianity,
where people are always just as smart
and always just as clever.
And people never completely got lost.
You can't live in the world without being concerned with true.
You notice if your apples are stolen,
because there's fewer than there were there.
But Christianity, the Bible, Christ,
introduces into human consciousness
this idea,
the Bible introduces this revolutionary idea
that becomes a virus that infects the human race.
Truth is solid and clear.
It's historical.
And you do not go just to story and myth and feeling
to understand what's happening.
You seek the truth.
And the truth is solid and clear.
And that's why Mark is able to summarize their lies
better than they are.
Because he's seeking the truth.
Even the truth of what their accusation is,
he seeks the truth.
They seek lies and can't get it straight.
Now, in a series,
it's often the case,
if you were doing this as a BBC thing or whatever,
it's often the case that sometimes,
in a subsequent episode,
you revisit something from an earlier episode
that just seemed to be a little bit of a small thing.
And you spend the whole episode
sort of trying to actually understand that small thing,
because that small thing is actually very important.
And that's how I'd like to approach this now.
And that's the next scene,
is scene five.
And we go back to verse 58.
Scene five, verse 58.
And it's titled,
The Ironic Ignorance of Lies.
Now, and look here,
in verse 58 it goes,
we heard him say,
and here's how Mark has summarized
what they were trying to get at.
I will destroy this temple that is made with hands,
and in three days I will build another,
not made with hands.
Now, this is one of the cases where
the original,
knowing the original language
helps you to understand what's going on.
And what's going on is that when it says temple,
so first of all,
Jesus didn't say this, by the way,
but it's something Jesus would agree with.
And the deep irony is,
it's actually a summarizing,
like the basic principle
is a summary of the Torah,
the Tanakh, Old Testament teaching.
It's a fundamental summary
of Genesis to Malachi.
Now, applied to the temple,
but it's actually a deeply biblical teaching.
And interestingly enough,
it's a teaching that secularists in Canada
and atheists actually believe as well.
And here's what is going on.
I will destroy this temple,
and in the original language,
the word temple here
isn't just referring to the entire place,
you know, where there's,
you know, some residences
and storehouses and places of prayer.
It's referring to the most holy place
and the holy of holies.
That's what it's referring to.
The very holy place
where God is supposed to dwell
and meets with the high priest
only once a year with sacrifices
and the holy of holies.
And outside of that,
only the high priest can go in
after sacrifices,
and it's where God dwells.
So they say that Jesus said,
I will destroy this holy place,
this holy of holies.
And here's what the claim is,
that it's made with hands.
And if you go back
and you were to read
what we call the Old Testament,
what our Jewish friends
called the Tanakh or the Torah,
the way they describe idols
are gods that are what?
Made with hands.
And if you go back
and read the entire Old Testament,
they say that's completely ridiculous.
Why is it that you make something
with your own hands
and then you bow down
and worship it?
Like, and that's exactly
what you would hear
if you were to go
down Rideau Street
and down Bank Street
and you would go to the bars
and the places
where people are having dim sum
and they haven't gone to church
and if you were to press them on it,
they might eventually articulate it
in some such way.
I think it's completely crazy
that people go to the synagogue,
the temple, the mosque,
the church,
or anything like that.
They're just taking ideas
that they've made up themselves
and then they sort of
try to worship it
and they want to get us worship it.
And of course,
that's just completely ridiculous.
Like, you know,
I make my, you know,
we're just making your stuff up
out of yourself.
And so what they're saying
is that the Holy of Holies
is just made with hands.
And then in three days,
and Jesus does talk about this,
I will build another
and he does talk about
this a little bit specifically.
He will make another
and he does talk about this.
He's going to in fact say
that the place where we meet with God
is ultimately him.
And when it says
not made with hands,
that, once again,
if you go back to the Old Testament,
that's what the contrast is.
Idols are just stuff made by hands.
There's wonderful texts in the Bible
where the prophets mock
the peoples of the world
and say they go into a bush
and they cut down a tree
and they take half of the tree
and they burn their game
that they've caught
and with the other half
they make an idol
and fall down and worship.
Like, isn't that
the most ridiculous thing
in the world?
We believe in the God
who makes, in a sense,
his kingdom
and the holy of holies.
It's not made with hands.
It's made by God.
If you could put up
the second point,
what humans have made
to be holy
is not holy.
What the triune God
has made to be holy
is truly holy.
See, here's where we now
disagree with our secular friends.
We say,
we agree with you.
We agree with you
a thousand percent.
You're completely right.
If it's just people
making up stuff
out of their own heads,
it doesn't matter
how bespoke it is
and how solemn
we talk about it
or the music
or the effects
or whatever.
It's just stuff
made up by hands.
Just, you know,
crap that people make
and you shouldn't worship it.
But what if
there really is a God
that does exist
who has made certain things
to be holy?
He's done it.
Not us.
We just receive it.
Well, you know,
in fact,
if we live in a world
where nothing is ever made
by the triune God
and there's nothing
that's actually
really truly holy,
then we live
in a meaningless universe.
And there is a part of us,
and it's because
we ultimately
are made in the image
of God,
that longs
to not live
in a meaningless,
empty universe.
And so for many people,
they don't understand
that that sense
that they make,
that they have,
which is very,
very deep,
is only made clear
and understood
in the gospel.
Now,
from his enemy's
point of view,
the question is,
can this be fixed?
Well, here we get
to scene six.
Scene six,
which is entitled
The Ironic Witness
of the Leading Enemy.
Right?
So the last scene
was called
The Ironic
Ignorance of Lies.
They actually
are on to something.
But here we see
this next scene
is called
The Ironic Witness
of the Leading Enemy.
Verses 60 to 61,
and here's how it goes.
And the high priest
stood up in the midst,
and in the original language,
this is a dramatic
moment of emphasis.
He's been sitting,
in a sense,
like up here,
running things,
and now all of a sudden
he leaves his place,
goes right into the middle,
face to face,
right in the middle.
And makes this thing.
And the high priest
stood up in the middle
and asked Jesus,
Have you no answer to make?
What is it that these men
testify against you?
But Jesus remained silent
and made no answer.
Again,
the high priest asked him,
Are you the Christ,
the Son of the Blessed?
Are you the Christ,
the Son of the Blessed?
And Son of the Blessed
means Son of God.
Blessed is a way
that they have avoided
using the name of God,
which had already developed
as a habit
in those days.
And just to be clear,
they understood
in a way that
we understand
on one level,
except that so many people
in our culture
now believe lies,
right?
That what is in,
you know,
we have at least
one woman here
in the congregation
who's going to have a baby,
and we all know
that what is in that baby,
what is in her womb,
will not come out
as a kitten
or a dog.
It is human.
human.
Humans beget humans.
They have human nature.
We know that,
but we don't know that
because our culture
increasingly believes lies.
And when you believe lies,
you enter into vain,
empty complexity.
And vain,
empty complexity
is where evil grows.
Where evil grows.
So he's saying,
are you the Messiah?
Are you God,
the Son of God?
Are you claiming
that you are God,
that there is God the Father
and God the Son?
Are you claiming that,
the high priest says?
Now just so you know,
there's a,
I'm going to entitle
this sermon,
by the way,
The Trial of God,
Part 1.
Then we're going to have
an interlude,
and then we're going to have
The Trial of God,
Part 2.
And in a sense,
The Trial of God,
Part 1,
is the trial of the committed
and the engaged,
and trial number two
is the trial of the apotheists.
People don't really give a hoot.
People don't give a hoot.
Apotheists.
And what we see here
is that they're going to need
to have two things
to convict Jesus,
because there's going to have
to be two trials,
because they're not allowed
to pass a death sentence
on anybody.
The Romans have to do that.
So from their point of view,
they want a charge of blasphemy,
because by their law,
blasphemy is a capital offense,
and they can sentence
Jesus to death.
But they're also looking
for something
that the Romans will see
as being worthy of death.
And they're looking
for two things,
and the high priest,
ironically,
nails it.
Are you the Messiah?
Messiah.
If Jesus says yes,
Rome's got him.
Because as far as they're concerned,
the Messiah means
a king,
a ruler,
who will overthrow the Romans
and bring in Jewish rule
over all the earth.
If you say you're the Messiah,
got you.
And if you say
you are God,
the Son of God,
you are guilty of blasphemy,
the Romans don't give a hoot
about that,
but we give a hoot about it.
You're deserving of death.
And here we see something
which is very, very, very,
very important.
You know, the Bible says
that the demons know perfectly
about who God is
and about who Jesus is,
yet it doesn't cause them
to love him
or to want to know him,
but it only deepens their hatred.
We often think
that if we just know what's true,
we'll submit to it.
We'll want to follow it.
We'll want to believe it.
But that's, in fact,
a very shallow view
of human nature.
Often, the more clearly we know,
the more we hate.
So will Jesus stay silent?
Let's go to the next scene.
Scene 7, verse 62.
Truth, death, and vindication.
And we're almost done.
Truth, death, and vindication.
Scene number 7, verse 62.
It goes like this.
And Jesus said, right,
so the charge is,
are you the Christ?
That's the Messiah.
Are you the Son of the Blessed?
In other words,
are you the Son of God?
Are you God, the Son of God?
And Jesus said,
I am.
Yes.
He's been silent.
He's been silent to all the lies
and all the confusion
and all the vain complexity.
Now he says,
yes, I am.
And you will see
the Son of Man,
that's a semi-divine figure,
now understood to be fully divine,
seated at the right hand of God
in the place of honor
and coming later
with the clouds of heaven.
Now here's the thing.
If you could put up
the next point,
Claire,
it would be very helpful.
This is very significant.
On trial for his life,
because that's what he is.
He's on trial for his life.
The Bishop of Ottawa,
just a few months
before we left
the Diocese of Ottawa,
called me in,
improperly,
probably illegally,
on a Saturday afternoon
to fire me.
And he made a huge
strategic mistake.
He had a lawyer with him.
I was very worried.
I thought I was going to get fired
and it would mess up us
leaving the church
and everything like that.
But when I went in
and I saw the lawyer,
at that point in time,
they didn't know
that we had a lawyer.
And I said to him,
I see that you have
a lawyer present.
And my lawyer has told me
to never be in a room
alone with you
when you have a lawyer
and I don't.
Here's his card.
Your lawyer can call my lawyer
and set up a time
for us to have this meeting.
Now I ended up answering
a couple of questions.
I'd been trained
by another lawyer
about what to say.
But the point is,
I avoided being fired.
Jesus is on trial
for his life.
And here's the point.
On trial for his life,
Jesus testifies
that he is both
the Messiah
and God,
the Son of God.
On trial
for his life,
he testifies
publicly
to his enemies
that he is both
the Messiah
and God,
the Son of God.
If you could put up
the next point as well.
And here's the other thing
which he is saying
when he says,
and you will see
me at the right hand
of God,
the Father,
and you will see me
coming again
with the clouds of heaven.
There is an implication here
that he knows
that he is going to die
and he's going to rise
from the dead
and he's going to ascend
and he's going to return.
The resurrection of Jesus
is a vindication
of who he is,
what he accomplished,
and what he taught.
The resurrection of Jesus
is a vindication
of who he is,
what he accomplished,
what he taught.
You know,
there are some,
I'm not going to go
into all the details,
there were quite a few times
within the first
ten years
that I was a Christian
where I almost gave up
the Christian faith.
And I have to tell you,
it was,
you know,
my education
at Carleton University
and then going to
an ultra, ultra,
ultra liberal seminary.
And I have to confess,
you know,
in heaven I'll discover
that there was
a little old lady,
maybe Beryl,
praying for me
and that's why
I didn't lose my faith.
That's what I'll discover.
But I will say to you
that one of the things
that helped me,
and just,
I think some of you
have heard this before,
but for me,
if I was to stop
being a Christian,
I would be a nihilist.
I think that's
the best option.
All things are permissible.
There is no God.
There is no meaning in life.
And partly what stopped me
from losing my faith
was that I didn't see
any middle ground
beyond that,
but the other thing was
that Jesus just,
dang it,
he rose from the dead.
And even though
I might not know
how to solve
this intellectual problem
or this dilemma
or this moral thing,
the fact of the matter is
Jesus really did rise
from the dead.
And if that is the case,
it vindicates
that he is God,
the son of God.
He is the Messiah.
It does vindicate
that he accomplished
something on the cross
for me to make me
right with him
because that's what
he taught.
And it vindicates him.
It vindicates him.
And then almost
to the end,
if you could put up
the final point,
Claire,
the only judgment
that matters
is the judgment
made by the triune God.
The only judgment
that matters
is the judgment
made by the triune God.
See,
this is the beauty
of the gospel,
is the beauty
of the gospel
is that what Jesus
taught is when we,
in a sense,
put our faith
and trust in him,
that what he's accomplished
for us,
his taking away
of our sin
and gifting us
his righteous life,
we know
what God's judgment
will be about us
because we are
in Christ.
and we will know
that Christ
has dealt
with everything
that needed
to be dealt
with in your life
and mine
so that the justice
of God
could be satisfied
and the mercy
of God
could be revealed.
And so when we put
our faith
and trust in Christ,
we can know
with absolute certainty
that the only judgment
that matters
is made by him.
And he will say,
welcome my son
or welcome my daughter.
Just in closing,
I'll just read
the last few verses.
Scene number eight,
how to prove yourself wrong.
How to prove yourself wrong.
Verses 63 to 65.
And the high priest
tore his garments
and said,
what further witnesses
do we need?
You have heard his blasphemy.
What is your decision?
And they all,
like trained seals,
said,
condemned him
as deserving death.
And then some began
to spit on him
and cover his face
and strike him
saying,
ha, ha, ha, ha,
prophesy that.
You can't prophesy anything.
Prophesy that.
And the guards
received him with blows.
If you go back
and you read
Mark chapter 10
verse 33 and 34,
Jesus said
that after he was condemned,
he would be spit upon
and beaten with blows.
And I'm sorry,
those fools mocking
that he couldn't prophesy
fulfilled the prophecy
by what they did.
They made themselves foolish.
Invite you to stand.
Let's bow our heads in prayer.
Father,
we confess
that we are human.
And Father,
for those of us
who are in Christ,
on one hand,
Father,
we know that
you have made us
born again.
When we put our faith
and trust in Jesus,
you made us born again.
And that Jesus
is our hope of glory.
And that one day
we will stand
before you face to face,
not based on
our own righteousness
or our own accomplishments,
but purely and utterly
because of the grace
of our Lord Jesus Christ
and his finished work
upon the cross
and our faith
and trust in him.
And even that,
Father,
is a moving of your Holy Spirit
to help us to do that.
And so,
Father,
we know
that that is our destiny,
but there is still
a part of us,
Father,
that loves lies
and doesn't love the truth.
And Father,
we ask that you would
make the gospel
more and more real
to our heart,
to form us
to love truth,
to love true truth
and truth
in the spiritual world,
the aesthetic world,
the world of economics,
the world of science,
the world of justice,
just the world
of how it is,
that you,
Father,
more and more
would grip us
with the gospel
so that our desire,
our heart's desire
is to have
eyes that see the truth
and a heart
that desires
not just the truth,
but also to see the truth
within the context
of love and mercy
and grace,
a concern for justice,
true justice
and true right and wrong,
all,
Father,
with a humbling knowledge
that we ourselves
are sinners
who need to be
redeemed by grace.
Father,
we ask that you would
so grip us
with the gospel
that you would do
that work of sanctification
in our lives.
And Father,
if there are any
who are hearing this message
who have not yet
given their life to Christ,
that you would,
Father,
by your Holy Spirit,
help them to cross
that important line
where they
call out to you
that you,
Father,
would be their Father
in heaven
as they put their faith
and trust in Jesus.
And we ask all these things
in the name of Jesus,
your Son,
and our Savior,
and all God's people said,
Amen.