WEBVTT

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 Amen.

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 We're in Matthew 26 verses 36 to 46.

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!

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 It's one that's repeated three times.

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 So look at verse 39.

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 Where Jesus says, where it says,

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 Going a little farther, Jesus fell on his face and he prayed, saying,

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 My father, if it be possible, let this cup pass from me.

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 Nevertheless, not as I will, but as you will.

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 And that prayer is repeated three times.

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 And so it's obviously, isn't it, the key to the whole section.

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 I've got two points that I want to make and then three applications.

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 The first point is the agony of the son.

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 The second point is the will of the father.

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 So look with me at the agony of the son in verse 38.

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 Then Jesus said to them, My soul is very sorrowful.

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 My soul is overwhelmingly sorrowful, even to death.

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 Remain here and watch with me.

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 And going a little farther, he fell on his face.

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 Fell to the ground.

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 And at this point, we're out of our depth here.

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 There's that hymn as they view him prostrate in the garden.

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 On the ground, your maker lies.

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 And it seems like there is a sorrow that is so deep that it almost kills him.

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 Jesus is all but overwhelmed by grief.

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 But why?

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 What does it mean?

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 What is distinctive about Jesus' suffering and the death that is ahead of him?

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 And I think we need to make some distinctions here between Jesus' death and other deaths.

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 I can only mention a couple.

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 First of all, what you see here is no passionate longing for martyrdom.

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 He's not like the fanatics.

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 He's not like kamikaze pilots in the Second World War driving into boats.

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 He's not like a terrorist suicide bomber, thinking that if he blows himself up, this is the way to paradise.

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 Jesus is not a fanatic.

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 There's another way of our death, which we're most likely to fall into, and that's the stoic death, isn't it?

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 To cheerfully accept what we do.

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 Sometimes by the courage of unbelievers.

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 You know the kind of thing, you'll have read it.

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 They faced death bravely with no qualms but a smile on their lips.

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 And Jesus is not like that here, is he?

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 Here is no cheerful courage.

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 He is not a stoic.

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 And he is not a fanatic.

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 And according to this account, it's not actually death which is terrifying him.

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 Many young men have faced death in war, and they've not been intimidated by it.

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 So what is it that fills Jesus here with such shuddering horror?

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 And look carefully at the story.

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 It's immediately plain that it's not physical pain.

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 It's not physical death.

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 It's not even the suffering that is ahead of him mentally.

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 It is put here in one word.

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 Can you see it in verse 39?

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 My father, if it be possible, let this cup pass from me.

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 And then go to verse 42.

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 Again, for the second time, he went and he prayed, my father, if this cannot pass unless I drink it, speaking of the cup again, your will be done.

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 Now I think we've seen that Matthew is writing for his countrymen.

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 One of all the gospels, Matthew is the most Jewish gospel.

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 Matthew's readers are familiar with the Old Testament.

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 And sometimes it's not so easy for us to kind of grasp his meaning because we're not so familiar with the Old Testament.

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 But I want to give you two references to the cup.

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 And the cup in the Old Testament had one meaning.

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 First, Isaiah 51 and verse 17.

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 Isaiah 51 verse 17, where the prophet says,

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 Wake yourself, wake yourself.

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 Stand up, O Jerusalem.

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 You who have drunk from the hand of the Lord.

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 The cup of his wrath.

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 Who have drunk to it the dregs, the bowl, the cup of staggering.

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 They're not comfortable words, are they?

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 The cup of God's anger that has to be drunk by rebellious Jerusalem, the prophet is saying.

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 You go to the next book of the Old Testament, Jeremiah.

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 Jeremiah 25 verse 15.

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 And thus the Lord, the God of Israel, said to me,

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 Take from my hand this cup of wine of wrath.

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 And make all the nations to whom I send you drink it.

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 They shall drink and stagger and be crazed because of the sword that I am sending among them.

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 And so in Isaiah 51 verse 17 and Jeremiah 25 verse 15,

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 the cup, if we understand it as the Old Testament would define it,

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 is the cup of God's anger.

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 And this cup that Jesus is talking about is the righteous indignation of almighty God.

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 There's no bad temper with God.

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 It is righteous indignation against willful rebellion.

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 And so what Matthew is teaching you and I is that Good Friday is a judgment day.

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 It's a day when the rightful anger of God against a rebellious humanity comes upon Jesus.

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 But how can the divine anger of God fall upon Jesus?

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 That's the question, isn't it?

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 How can it fall of all men upon him?

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 Him whom the Father has told us,

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 This is my Son with whom I am well pleased.

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 Faith, utterly pleasing to the Father, sinless.

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 One who from all eternity has been one with the Father and enjoyed his love.

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 And there can be only one explanation.

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 We're pointed back to last week, aren't we?

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 And the Passover.

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 Do you remember the Passover where the lamb is killed instead of the oldest son?

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 And so the oldest son is safe from the angel of death because the little lamb was killed instead.

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 And the blood is applied to the doorpost.

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 And so John the Baptist, do you remember when he sees Jesus coming?

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 He says, behold the lamb of God who takes away the sin of the world.

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 And obviously here there are depths that we can't plumb.

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 And so I think what we have to do is we have to turn to the Bible to give us the words to explain what is happening.

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 And so the obvious chapter is Isaiah 53.

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 So if you've got a Bible, turn to Isaiah chapter 53.

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 And I want you to notice there the simplicity of the language.

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 Listen to the prophet.

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 It's impossible to misunderstand him.

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 In Isaiah chapter 53, there are at least 12 illustrations or metaphors of substitution.

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 That is one suffering for many.

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 So Isaiah 53 verse 4.

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 The prophet tells us, surely he has borne our griefs.

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 And he's carried our sorrows.

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 Yet we esteemed him stricken.

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 Smitten by God and afflicted.

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 Verse 5.

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 But he was pierced for our transgressions.

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 He was crushed for our iniquities.

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 Upon him was the chastisement that brought us peace.

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 And with his wounds we are healed.

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 And now, for ultimate simplicity,

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 even though it's talking about things beyond what you and I can understand,

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 it's so simple.

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 We all like sheep have gone astray.

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 That's the ultimate sin.

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 It's the ultimate rebellion to live in God's world without God.

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 To go my way.

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 All we like sheep have gone astray.

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 We've turned every single one of us to his own way.

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 And yet the prophet says the Lord has laid on him the iniquity of us all.

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 You see that too, if you go to verse 10 and 11 and 12.

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 It was the Lord's will to crush him and cause him to suffer and to make his life a guilt offering.

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 Verse 11, it talks about the suffering of his soul.

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 Verse 12.

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 Because he poured out his soul to death and was numbered with the transgressors,

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 yet he bore the sin of many.

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 This is what the Old Testament prophet teaches.

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 What this great deed that Jesus is going to do is going to mean.

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 And I think that really helps you and I to stop making some mistakes.

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 Come back with me to Matthew chapter 26.

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 That the suffering of the Lord Jesus, the suffering of Calvary,

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 the cross of Christ Jesus is not primarily physical.

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 I think preachers are tempted sometimes to rub your nose in the blood and the gore of crucifixion.

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 But when you come to the Gospels, there's so little of that.

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 In the Gospel account, just flick over the page to Matthew 27, verse 35.

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 You come to the point of crucifixion,

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 and we imagine that we're going to hear about the hammering of the nails,

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 or the pierced flesh, the lifting up of the body.

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 But actually, we don't read that at all.

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 We read Matthew 27, verse 35.

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 And when they crucified him, they divided up his garments among them by casting lots.

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 That's all.

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 So you see, Matthew is crying out to us this morning,

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 Do not concentrate on the visible things.

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 The things which a painter can put down,

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 or an actor can portray in a film,

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 because that will never tell you the story.

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 That will not penetrate the mystery.

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 What is it all about?

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 It is about God putting our sins to his account,

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 an invisible transaction.

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 And the anger of God being visited upon him.

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 The agony of the Son.

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 Secondly, the will of the Father.

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 There's no doubt that, as you read this passage,

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 you'll see that Jesus is utterly committed to the will of the Father.

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 To his Father's will.

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 There's no doubt, is there, that Jesus will go God's way.

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 Verse 39 and verse 42 are really plain.

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 Yet not as I will, but as you will.

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 Verse 42, may your will be done.

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 You know that, don't you?

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 We pray that in the Lord's Prayer.

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 Jesus has taught us to pray your will be done.

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 And there's no doubt he will practice what he preaches.

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 He's going to go God's way.

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 But faced with this intolerable cup,

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 he asks with the deepest reverence,

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 can another way be found?

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 Father, is this the only way for your people to be redeemed?

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 Just look at the language of possibility.

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 I've not seen that before.

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 Look at the language of possibility in verse 39.

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 He says, if it is possible.

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 Look at this language in verse 42.

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 If it is not possible.

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 The Bible tells us, doesn't it, that all things are possible with God.

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 Don't we believe that?

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 And so surely there's some possibility in the wisdom of Almighty God to find another route for his people to be saved.

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 For another route for his people to be saved than through Christ's sacrifice.

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 But it's quite plain, isn't it, that there is no other way.

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 There is no other way that even for God in his almighty wisdom, in his omnipotence, with his knowledge of the issues before us,

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 that he, having decided to save mankind from the pains of hell,

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 can at the same time save his son from drinking this cup.

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 He cannot save us and save his son.

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 Here's a problem to tax even the wisdom of God.

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 And if I understand the story correctly, there was no other way.

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 There was no other good enough to pay the price of sin.

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 He only could unlock the door of heaven and let us in.

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 He only.

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 It was not possible, it is not possible,

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 for you and I to be saved from our sins without the death of God's only son.

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 And so here are the three applications, okay?

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 First of all, God with us.

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 Can you see that?

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 I hope you've been following me along in Matthew's Gospel.

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 Do you remember right at the start of Matthew's Gospel, in the introduction,

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 it opens with Jesus being given a name.

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 What name is he given?

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 He's given the name Emmanuel, which means God with us.

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 Go to the end of Matthew's Gospel.

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 And Matthew's Gospel ends with Jesus saying,

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 I am with you always.

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 And central to Matthew's Gospel is an affirmation that God is not too proud to be God with us.

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 And the Garden of Gethsemane shows us dramatically, I think, a with us God.

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 How with us God is willing to be.

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 That in Jesus, he knew what it was to be abandoned by his friends.

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 In Jesus, he knew what it was to be lonely.

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 In Jesus, he knew what it was to be betrayed.

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 He knew what it was to be afraid.

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 He knows what it is to be in agony of spirit.

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 And the letter to the Hebrews says,

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 we do not have a high priest who is unable to sympathize with our weaknesses,

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 but we have one who's been tempted in every way as we are yet.

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 He did not sin.

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 And so this morning, if you are lonely,

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 or you are betrayed,

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 or you're afraid,

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 well, in the mystery of the incarnation of the Son of God in Christ,

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 he's been there with you.

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 He knows what it's like.

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 He understands.

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 Donald MacLeod writes so movingly,

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 for a moment,

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 he stands with the millions of people

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 who have found God's will almost unendurable,

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 shrunk from the work given them to do,

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 shuddered at the prospect set before them,

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 and prayed that God would change his mind.

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 But solidarity is not the main thing here.

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 This is not a road less traveled.

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 It is a road never trodden.

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 Before or since,

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 the cup of one man,

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 the Son of God,

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 he shudders,

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 hesitates for a moment.

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 The whole salvation of the world,

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 the whole of God's determinate counsel,

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 hangs in the balance,

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 suspended on the free,

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 unconstrained decision of this man.

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 There is dread here,

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 and bewilderment,

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 and awe,

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 and self-doubt,

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 and fear.

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 He is God with us,

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 but that leads us on, doesn't it?

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 To God instead of us.

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 God with us,

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 God instead of us.

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 The Apostle Paul,

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 he reflects,

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 on the reality,

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 of the garden of Gethsemane,

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 on the agony of the son,

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 and the will of the father,

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 and he says,

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 he who knew no sin,

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 became sin for us.

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 And in the Passover,

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 God's judgment,

00:18:03.659 --> 00:18:04.919
 came upon Egypt,

00:18:05.219 --> 00:18:07.239
 but there was a safe place to stand,

00:18:07.319 --> 00:18:07.799
 do you remember?

00:18:08.939 --> 00:18:09.859
 That in the homes,

00:18:09.939 --> 00:18:11.059
 that had the blood of the lamb,

00:18:11.119 --> 00:18:11.679
 on the door,

00:18:12.759 --> 00:18:13.859
 that was the sign,

00:18:13.979 --> 00:18:16.059
 to the angel of death,

00:18:16.199 --> 00:18:16.739
 Passover.

00:18:17.899 --> 00:18:19.779
 Blood has already been shed here.

00:18:21.139 --> 00:18:22.979
 And what the blood marked door,

00:18:23.159 --> 00:18:24.319
 was for those houses,

00:18:24.559 --> 00:18:25.719
 the death of Jesus,

00:18:25.979 --> 00:18:26.799
 is for us,

00:18:26.859 --> 00:18:28.139
 who trust upon him.

00:18:29.119 --> 00:18:30.619
 To be a Christian,

00:18:30.839 --> 00:18:32.099
 is to stand there.

00:18:33.099 --> 00:18:34.779
 It is to look at the death,

00:18:34.819 --> 00:18:35.419
 of Jesus,

00:18:35.699 --> 00:18:36.199
 and say,

00:18:36.579 --> 00:18:38.399
 that was instead of me.

00:18:39.099 --> 00:18:40.019
 That cup,

00:18:40.259 --> 00:18:41.839
 was for me.

00:18:42.319 --> 00:18:43.839
 It was deserved,

00:18:43.959 --> 00:18:44.759
 by me.

00:18:45.439 --> 00:18:46.399
 But it was drunk,

00:18:46.519 --> 00:18:46.919
 by him.

00:18:48.379 --> 00:18:49.439
 He drinks,

00:18:49.959 --> 00:18:51.839
 the cup of God's wrath,

00:18:52.819 --> 00:18:54.139
 so that you and I,

00:18:54.339 --> 00:18:55.119
 might know,

00:18:55.239 --> 00:18:56.599
 the cup of God's blessing.

00:18:57.799 --> 00:18:58.979
 And so he is,

00:18:58.980 --> 00:18:59.960
 God with us.

00:19:01.120 --> 00:19:02.200
 He is God,

00:19:02.319 --> 00:19:03.380
 instead of us.

00:19:04.860 --> 00:19:05.460
 And thirdly,

00:19:05.519 --> 00:19:06.339
 he is Christ,

00:19:06.740 --> 00:19:07.519
 without us.

00:19:10.920 --> 00:19:12.039
 As we think upon this story,

00:19:12.160 --> 00:19:12.680
 we see,

00:19:12.759 --> 00:19:12.900
 don't we,

00:19:12.920 --> 00:19:13.599
 the frustration,

00:19:13.599 --> 00:19:14.420
 of Jesus,

00:19:16.299 --> 00:19:18.180
 that his disciples slept.

00:19:18.180 --> 00:19:22.580
 I think that was for the very human reason,

00:19:22.580 --> 00:19:24.120
 that he wanted their company.

00:19:25.539 --> 00:19:28.100
 This was his moment of trial,

00:19:29.060 --> 00:19:31.340
 and he did not want to face it all alone.

00:19:33.120 --> 00:19:33.600
 Nothing,

00:19:33.840 --> 00:19:34.259
 I think,

00:19:34.380 --> 00:19:37.840
 more graphically illustrates the reality of the incarnation,

00:19:37.839 --> 00:19:41.259
 the sense of dependence,

00:19:41.259 --> 00:19:42.779
 that went along with it,

00:19:43.019 --> 00:19:43.720
 the paradox,

00:19:43.839 --> 00:19:44.799
 that the Son of God,

00:19:45.299 --> 00:19:45.899
 the Almighty,

00:19:46.099 --> 00:19:47.399
 the Maker of Heaven and Earth,

00:19:47.819 --> 00:19:49.659
 he asks mortals,

00:19:50.059 --> 00:19:52.740
 to remember him in their prayers.

00:19:52.740 --> 00:19:56.660
 But there was another reason,

00:19:57.200 --> 00:19:58.519
 why,

00:19:58.759 --> 00:20:00.279
 they should not have slept.

00:20:01.920 --> 00:20:02.620
 There's a reason,

00:20:02.779 --> 00:20:03.640
 that you might not realize,

00:20:03.740 --> 00:20:04.640
 why they should not have slept.

00:20:05.660 --> 00:20:06.160
 Do you know what it is?

00:20:06.160 --> 00:20:06.279
 Because,

00:20:06.279 --> 00:20:08.840
 it's because,

00:20:09.560 --> 00:20:10.820
 during the Passover,

00:20:11.880 --> 00:20:13.660
 we're told in Exodus 12,

00:20:13.759 --> 00:20:14.360
 verse 42,

00:20:14.540 --> 00:20:15.540
 that the Lord,

00:20:16.300 --> 00:20:17.380
 kept vigil,

00:20:18.279 --> 00:20:19.620
 to bring them out of Egypt.

00:20:20.700 --> 00:20:21.860
 On this night,

00:20:22.220 --> 00:20:23.320
 all the Israelites,

00:20:24.040 --> 00:20:25.040
 are to keep vigil.

00:20:26.980 --> 00:20:27.960
 And so for the Israelites,

00:20:28.100 --> 00:20:29.160
 to observe the Passover,

00:20:29.440 --> 00:20:31.080
 you're meant to stay up all night.

00:20:32.880 --> 00:20:33.580
 And notice why,

00:20:33.720 --> 00:20:35.080
 why are you meant to stay up all night?

00:20:35.079 --> 00:20:36.339
 Because the Lord,

00:20:36.740 --> 00:20:37.759
 kept vigil,

00:20:38.720 --> 00:20:40.059
 to bring you out of Egypt.

00:20:42.220 --> 00:20:44.099
 In the language of the Exodus,

00:20:44.720 --> 00:20:45.419
 the Lord,

00:20:45.659 --> 00:20:47.579
 stayed awake all night,

00:20:48.339 --> 00:20:49.779
 to do his work of salvation.

00:20:51.980 --> 00:20:53.339
 And now on this night,

00:20:53.439 --> 00:20:54.619
 more than a thousand years,

00:20:54.799 --> 00:20:55.699
 after the Exodus,

00:20:56.079 --> 00:20:58.039
 Jesus stayed awake all night,

00:20:59.039 --> 00:21:00.679
 to do his work of salvation.

00:21:01.879 --> 00:21:03.259
 And he did so alone.

00:21:05.079 --> 00:21:06.740
 He alone stays awake.

00:21:06.859 --> 00:21:07.319
 He alone,

00:21:07.439 --> 00:21:08.480
 keeps vigil,

00:21:08.619 --> 00:21:09.919
 to secure our salvation.

00:21:11.319 --> 00:21:12.639
 Represented by the apostles,

00:21:12.879 --> 00:21:13.899
 the people of God,

00:21:14.659 --> 00:21:16.079
 they do nothing.

00:21:17.699 --> 00:21:19.119
 They are there,

00:21:19.240 --> 00:21:20.500
 but they don't contribute.

00:21:22.720 --> 00:21:23.819
 We see that the church,

00:21:23.919 --> 00:21:25.419
 it's a great and a precious gift,

00:21:25.720 --> 00:21:26.299
 but the church,

00:21:26.419 --> 00:21:27.939
 as represented by the disciples,

00:21:27.940 --> 00:21:29.019
 the apostles in the garden,

00:21:29.820 --> 00:21:31.900
 proved perfectly useless,

00:21:32.259 --> 00:21:34.140
 at the point of salvation.

00:21:36.380 --> 00:21:38.360
 Jesus did that by himself,

00:21:38.620 --> 00:21:41.539
 without us,

00:21:42.539 --> 00:21:44.019
 and yet for us.

00:21:44.019 --> 00:21:48.119
 Do you remember what Donald MacLeod said?

00:21:48.299 --> 00:21:50.279
 This is not a road less traveled,

00:21:50.480 --> 00:21:51.940
 it is a road never trodden.

00:21:53.039 --> 00:21:53.900
 Before or since,

00:21:53.980 --> 00:21:54.980
 the cup of one man,

00:21:55.240 --> 00:21:56.019
 the Son of God,

00:21:56.099 --> 00:21:56.660
 he shudders,

00:21:56.900 --> 00:21:57.680
 he hesitates.

00:21:58.279 --> 00:21:58.960
 For a moment,

00:21:59.180 --> 00:22:00.599
 the whole salvation of the world,

00:22:00.700 --> 00:22:02.960
 the whole of God's determinate counsel,

00:22:03.339 --> 00:22:04.559
 hangs in the balance.

00:22:05.839 --> 00:22:07.019
 Suspended on the free,

00:22:07.240 --> 00:22:09.400
 unconstrained decision of this man.

00:22:10.360 --> 00:22:11.540
 And there is dread here,

00:22:11.780 --> 00:22:12.980
 and there is bewilderment,

00:22:13.180 --> 00:22:14.259
 and there is awe,

00:22:14.540 --> 00:22:15.620
 and there is self-doubt,

00:22:15.840 --> 00:22:16.660
 and there is fear,

00:22:16.780 --> 00:22:17.780
 but look at verse 46.

00:22:20.660 --> 00:22:21.600
 Then he says,

00:22:22.200 --> 00:22:22.560
 rise.

00:22:24.420 --> 00:22:25.380
 Let us be going.

00:22:26.960 --> 00:22:27.880
 There is determination.

00:22:30.680 --> 00:22:32.400
 In the words of the hymn,

00:22:32.620 --> 00:22:34.660
 Jesus paid it all.

00:22:36.880 --> 00:22:37.759
 All to him.

00:22:39.400 --> 00:22:40.080
 I owe.

00:22:43.720 --> 00:22:44.620
 God with us.

00:22:47.019 --> 00:22:48.220
 God instead of us.

00:22:50.680 --> 00:22:51.840
 Christ alone.

00:22:54.620 --> 00:22:55.780
 What do I want you to do?

00:22:56.940 --> 00:22:57.800
 What's the application?

00:22:57.920 --> 00:22:58.640
 What do you want me to do?

00:23:00.519 --> 00:23:02.500
 I want you to go to the garden.

00:23:05.500 --> 00:23:07.100
 I want you to view him prostrate.

00:23:07.099 --> 00:23:11.759
 On the ground your maker lies.

00:23:13.559 --> 00:23:14.579
 And worship him.

00:23:16.259 --> 00:23:17.259
 And adore him.

00:23:19.259 --> 00:23:19.980
 And bow your knee.

00:23:21.919 --> 00:23:22.539
 Let's pray.

00:23:22.980 --> 00:23:22.980


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