WEBVTT 00:00:00.460 --> 00:00:05.700 Brilliant. Thanks so much, Alistair. If we haven't met, my name's Archie. I'm the pastor in training 00:00:05.700 --> 00:00:10.700 here. Let me add my welcome to that of JT. It's great to have you with us this morning. And in 00:00:10.700 --> 00:00:15.220 particular, it's brilliant to be opening God's word together. Do get that open in front of you. 00:00:15.280 --> 00:00:19.760 It's on page 1086 of the few Bibles. If you've got one in front of you, that would be great. 00:00:20.400 --> 00:00:26.940 We would love to allow God to speak this morning, to let his word speak much louder and much clearer 00:00:26.940 --> 00:00:35.179 than mine. And let me pray to that end. Heavenly Father, I pray that as you speak to us this 00:00:35.179 --> 00:00:42.200 morning, we would have ears to hear and hearts to receive what it is that you have to say. 00:00:43.280 --> 00:00:48.079 I pray that you would be at work by your Holy Spirit, helping us to see Jesus this morning, 00:00:48.719 --> 00:00:56.920 that he might increase, that I might decrease. Indeed, that we might see how great you are. 00:00:56.939 --> 00:01:02.000 In Jesus' name. Amen. Amen. 00:01:04.079 --> 00:01:13.840 Why is it that we are so fascinated with stories about crime? It's true. If you look at the charts, 00:01:14.219 --> 00:01:19.259 fiction book charts, lots of the top selling books are crime thrillers, detective novels, 00:01:19.379 --> 00:01:24.840 that sort of thing. It's the same with TV. It's the same with podcasts. With podcasts, it's actually 00:01:24.840 --> 00:01:31.000 true crime stories about things that have really happened. That's the most popular genre of podcasts 00:01:31.000 --> 00:01:40.480 by quite a long way. That storyline, I guess, really is about guilt and innocence, about who done it. 00:01:40.980 --> 00:01:47.120 And we're fascinated by it, aren't we? One of our favorite games to play at embassy with the teenagers 00:01:47.120 --> 00:01:52.020 is Mafia. If you don't know what Mafia is, ask one of the teenagers. We might even play it with them 00:01:52.019 --> 00:01:57.719 this morning. But we play that game because we love that storyline, guilt and innocence, who done it. 00:01:57.799 --> 00:02:02.759 For me, it's always been the Sherlock Holmes stories. I think Conan Doyle is just one of the best in this 00:02:02.759 --> 00:02:09.000 genre. Definitely, I'm drawn to the genius of the detective. But also, I think, by wanting to get to 00:02:09.000 --> 00:02:15.099 the truth. Who is guilty? Who is innocent? What really happened? What's really going on? 00:02:15.099 --> 00:02:22.259 So psychologists have labored over this question. Why are we so fascinated by that story? What is it 00:02:22.259 --> 00:02:27.159 about the true crime genre in particular that we find so gripping? And there are lots of theories. 00:02:27.280 --> 00:02:33.879 Of course there are. But I wonder if something in us just really wants to know the truth 00:02:33.879 --> 00:02:41.019 and to see justice done. You'll get this with basically any crime story. I think there are 00:02:41.020 --> 00:02:46.820 sort of two types of crime story. There's the sort where we're in the dark. We maybe know there's 00:02:46.820 --> 00:02:52.740 been a crime. We might even know what the crime is, but we don't know who did it. We're in the dark. 00:02:52.800 --> 00:02:57.460 And a good story will lead us down various paths at different moments. Was it Professor Plum or 00:02:57.460 --> 00:03:02.300 Colonel Mustard? We just want to know what's true. Maybe that's a familiar storyline. 00:03:03.240 --> 00:03:06.800 There's also this sort of story where we do know exactly what's going on, actually. 00:03:06.800 --> 00:03:14.020 We know who is guilty. We know who is innocent. And as we watch, we're crying out for justice to be 00:03:14.020 --> 00:03:21.180 done, to see the guilty party punished and to see the innocent go free. And this passage in John, 00:03:21.240 --> 00:03:27.720 it's a bit like that second sort of storyline. Jesus's trial, there's something especially 00:03:27.720 --> 00:03:33.040 jarring about it. If we've been following along in this series in John, I guess even if we haven't, 00:03:33.039 --> 00:03:37.840 we probably know, don't we, that Jesus is innocent. He hasn't committed any crime. 00:03:39.219 --> 00:03:47.879 And yet here he is on trial to be executed. It's the ultimate true crime thriller story, 00:03:47.979 --> 00:03:55.560 and particularly thrilling when read so well by Alistair. As we approach it together, it's worth 00:03:55.560 --> 00:04:02.620 just remembering that we're coming up to Easter. And in this story, we actually move on to the day, 00:04:02.620 --> 00:04:08.759 Good Friday, in this passage. The passage that we're in today, we actually enter the very same 00:04:08.759 --> 00:04:15.219 day that Jesus goes to the cross to die. What we're coming to here is the day that all of history 00:04:15.219 --> 00:04:22.000 actually revolves around. Revolves around that day because we'll see at the cross, everything changes, 00:04:22.120 --> 00:04:28.000 right? As Jesus, the God become man, that he goes to the cross to take our place, to die the death 00:04:28.000 --> 00:04:35.399 that we deserve to die. In that moment, he paid the price to redeem all of creation from the curse 00:04:35.399 --> 00:04:41.899 of sin. And so what we're coming to this morning, it's massive. It's the day that history revolves 00:04:41.899 --> 00:04:49.139 around. This is the true crime story of all true crime stories as the innocent man is on trial. 00:04:49.139 --> 00:04:56.680 And it's building all the tension for us as we build up to Easter. You know, we often spend maybe 00:04:56.680 --> 00:05:05.319 one week, maybe a weekend, maybe more often than not just one day thinking about this particularly 00:05:05.319 --> 00:05:11.620 massive event. But notice how much the narrative has slowed down in John's gospel, right? The first 00:05:11.620 --> 00:05:17.800 half of this book, right up to the end of chapter 11, literally covers years of Jesus's life. 00:05:17.800 --> 00:05:23.660 And then the entire second half of the book from chapter 12, right to the end covers less than a 00:05:23.660 --> 00:05:32.319 week. The story of Easter takes up half of this book. And it's been wonderful for me anyway, and 00:05:32.319 --> 00:05:39.420 hopefully for you too, to slow down with John, to spend time with Jesus in his final days like this. 00:05:40.379 --> 00:05:46.040 And so let's just intentionally over the next few weeks in the run up to Easter, appreciate this 00:05:46.040 --> 00:05:51.280 wonderful opportunity to deliberately prepare our hearts and our minds for what is coming. 00:05:52.280 --> 00:05:57.360 And to spend time, as I say, with Jesus now in the final hours before his death. 00:05:59.160 --> 00:06:05.939 With that in mind, as we look at this text, I think there are sort of two acts in the drama, 00:06:06.120 --> 00:06:12.240 if you like. You might think of it like going to see a play at the theatre. Act one is from verses 15 00:06:12.240 --> 00:06:21.360 to 28. And then act two from verses 28 to 40. And we'll see that each act contains three scenes. 00:06:21.920 --> 00:06:27.040 So the acts, they kind of mirror one another in that way. So come with me as we enter the drama. 00:06:27.620 --> 00:06:32.120 Act one, act one, scene one, here we are. We're in the high priest's courtyard. 00:06:33.199 --> 00:06:37.340 I've got some slides here. Probably someone well acquainted with ancient architecture knows that 00:06:37.339 --> 00:06:41.319 they're completely inaccurate. And they're just there to sort of help us picture the scene. 00:06:41.500 --> 00:06:46.979 Don't worry about them too much. But this is the high priest's courtyard. And we touched on this 00:06:46.979 --> 00:06:51.899 scene last week, verses 15 to 19. Jesus, he's been arrested by the Romans in the garden 00:06:51.899 --> 00:06:58.639 on behalf of the Jewish authorities. See there in verse 15, high priest's courtyard. We'll see this is 00:06:58.639 --> 00:07:05.099 Annas' house. And he's actually not the high priest at the time. Instead, under the Roman occupation, 00:07:05.100 --> 00:07:10.220 there are kind of like a few wealthy families who had come to dominate the office of high priest. 00:07:10.300 --> 00:07:16.939 And Annas was kind of like the godfather figure of that gang, if you like. He had been the high priest. 00:07:17.260 --> 00:07:22.580 Now his son-in-law, we'll see, holds the office. But really, he's the big boss. He's the power behind 00:07:22.580 --> 00:07:29.920 the throne. And so take yourself there. You're in his courtyard. Whatever a fancy first Jerusalem 00:07:29.920 --> 00:07:36.199 home might look like, I imagine it a bit like this. I don't know. And Peter, you'll see he has 00:07:36.199 --> 00:07:41.759 to wait outside until the other disciple, that's probably John, the guy who writes the gospel, 00:07:41.960 --> 00:07:48.980 persuades them to let Peter in. And then comes that famous denial. We touched on it last week. Notice 00:07:48.980 --> 00:07:55.759 verse 17. The servant girl just asks a very direct question. You aren't one of the man's disciples too, 00:07:55.759 --> 00:08:04.420 are you? I am not. See the detail in verse 18. John tells us it's cold. Put yourself there. Can you 00:08:04.420 --> 00:08:09.879 feel it? It's cold. They're gathered around a fire to keep warm. You might imagine they're probably 00:08:09.879 --> 00:08:16.680 huddled quite closely together. And we'll come back to denial in act one, scene three. But for now, 00:08:17.000 --> 00:08:24.199 there's scene one in the high priest's courtyard. Scene two, come with me, takes us inside Annas' house, 00:08:24.199 --> 00:08:28.719 or maybe in a kind of portico or cloister, maybe like this. Again, take yourself there. 00:08:29.420 --> 00:08:34.220 You might like to put yourselves in the shoes of Peter. You're in the courtyard. You can see Jesus 00:08:34.220 --> 00:08:40.200 being questioned through the columns or through the door. And see how Jesus answers his questioners 00:08:40.200 --> 00:08:46.860 in verses 20 and 21. He says, you've no need to question me. I haven't hidden anything. 00:08:47.439 --> 00:08:52.000 I haven't said anything secretly. You can ask anyone who's heard me. They'll tell you 00:08:52.000 --> 00:08:57.919 what I've taught. And then, bosh, right? Verse 22, one of the officials slaps Jesus right across 00:08:57.919 --> 00:09:05.259 the face. Just think how ridiculous a moment that is. This man is literally slapping God in the face. 00:09:07.220 --> 00:09:13.120 But maybe figuratively, there are ways that we do that too. If you're not a Christian here this 00:09:13.120 --> 00:09:18.120 morning, maybe especially for you, if you don't believe in God at all, and maybe you just think 00:09:18.120 --> 00:09:23.759 it's ridiculous to claim that this man, a random Middle Eastern man from 2,000 years ago, there's 00:09:23.759 --> 00:09:29.120 no way that his claims at being God could possibly be true. If that's you, can I urge you to just keep 00:09:29.120 --> 00:09:35.379 digging? Keep asking your questions. It's wonderful that you're here. But especially come to your Bible, 00:09:35.759 --> 00:09:42.120 come to the Bible with those questions. It's my experience that the more questions I ask of this 00:09:42.120 --> 00:09:48.100 book, the more amazed I am at its coherence and its ability to bear the weight of my questioning. 00:09:50.600 --> 00:09:57.000 Because so long as we remain in that place, ignorant of the God who created us, rejecting his mission to 00:09:57.000 --> 00:10:03.919 save us, so long as we do that, we, just like the official here, we slap him square in the face. 00:10:03.919 --> 00:10:12.299 And so come back to the scene with me. Imagine Peter's there. He's watching at a distance. Up to this 00:10:12.299 --> 00:10:17.360 point, Peter has been following Jesus, and there have been some tight situations. We've seen them in 00:10:17.360 --> 00:10:23.339 John's Gospel, but Jesus has always found a way through. But for Peter now, as he sees for the first 00:10:23.339 --> 00:10:30.379 time the physical humiliation of Jesus, things are beginning to get very real. Mike Tyson, the boxer, 00:10:30.379 --> 00:10:36.899 famously said, everyone's got a plan until they get punched in the face. Imagine Peter is beginning 00:10:36.899 --> 00:10:42.220 to get very scared. It doesn't look like Jesus is in control anymore. It looks like the plan is falling apart. 00:10:43.720 --> 00:10:49.379 But for Jesus, he's taken this blow. And look, for most people, I guess Tyson is right, isn't he? If I get 00:10:49.379 --> 00:10:54.120 slapped like that, any kind of plan, any kind of control in that situation just goes straight out of the window. 00:10:54.120 --> 00:11:01.620 But that is not the case for Jesus. He remains in control. Speaking against the high priest, 00:11:01.759 --> 00:11:09.919 like he has, was a genuine offense. But it wasn't wrong to speak the truth. And he testifies there to 00:11:09.919 --> 00:11:17.460 his innocence. And then Annas, I guess at a loss is what to do, the big boss, he sends him to Caiaphas. 00:11:17.460 --> 00:11:23.480 He's his son-in-law, like I said, the man who currently holds the actual office of high priest. 00:11:24.400 --> 00:11:32.300 And with that, verse 24, scene two closes. And we're straight into scene three, back into the 00:11:32.300 --> 00:11:39.019 courtyard. We've gone courtyard, into the house, back into the courtyard. Verse 25, Peter's still there 00:11:39.019 --> 00:11:45.139 warming himself by the fire. Again, you might imagine him huddled closely around with the others. And again, 00:11:45.139 --> 00:11:50.819 the very same question, you aren't one of his disciples too, are you? Now you can imagine that 00:11:50.819 --> 00:11:57.460 he's been regretting that first denial bitterly. He is one of Jesus's disciples. He loves Jesus. He 00:11:57.460 --> 00:12:02.679 promised actually in John's gospel just yesterday that he'd go to prison for him, that he'd even die 00:12:02.679 --> 00:12:10.179 for him. But he's just seen Jesus being slapped. It's all feeling very real. He's scared. And again, 00:12:10.179 --> 00:12:17.559 he denies it. I am not. And then it gets worse as someone else there recognizes him. 00:12:18.459 --> 00:12:23.519 Worse than that, it's a relative of the guy whose ear Peter had cut off. If you remember last week, 00:12:23.639 --> 00:12:28.699 verse 10 of this chapter, Peter cut off this guy's ear in the garden. And again, Peter's challenged, 00:12:28.859 --> 00:12:34.000 didn't I see you with him in the garden? In other words, I know exactly who you are. 00:12:34.000 --> 00:12:41.340 But now Peter is so deep into his lie. And again, he denies it. The rooster crows, 00:12:41.440 --> 00:12:48.120 just as Jesus said that it would. And the curtain comes down on scene three. It's the end of act one. 00:12:48.840 --> 00:12:55.360 Time for a quick interval for us then. And so it's worth just pausing here as we reflect on act one. 00:12:56.179 --> 00:13:00.659 And especially revisiting, I think, some of what Graham said last week as we think about the ways 00:13:00.659 --> 00:13:07.379 that we deny Jesus. It'll be different for each and every one of us. It would be great, 00:13:07.519 --> 00:13:11.539 actually, to talk about ways that this works out for you in your growth groups this week. 00:13:12.819 --> 00:13:18.939 We might betray him just like Peter does. You get that question? You're not one of those Christians, 00:13:18.939 --> 00:13:25.299 are you? What, me? It might be very direct like that, but it might be very subtle, 00:13:25.299 --> 00:13:31.000 simple, given the opportunity to speak up, to defend Jesus when others are mocking him, 00:13:31.939 --> 00:13:37.359 simply to stand up for what Christians believe is true when people are speaking out against it. 00:13:39.219 --> 00:13:45.500 It might not be what we say or don't say at all, but simply how we live, our actions, 00:13:46.559 --> 00:13:54.399 denying that we're followers of Jesus, when we ignore those who are in need to just keep on walking on by. 00:13:55.299 --> 00:14:00.579 It's much easier, isn't it, to just go with the crowd, to do what everyone else is doing, 00:14:01.379 --> 00:14:06.299 maybe to have one beer too many, another glass of wine. It could be something like that. 00:14:07.500 --> 00:14:12.439 If someone watched a video recording of everything that you did yesterday, 00:14:13.439 --> 00:14:16.620 would they know that you were a follower of Jesus? 00:14:16.620 --> 00:14:26.460 Jesus. And just like Peter, every time we deny him, every time we fail to speak up for him, 00:14:26.779 --> 00:14:29.659 it gets harder not to do the same next time. 00:14:31.560 --> 00:14:35.440 And so just one practical thing for you, maybe especially if you're, I don't know, 00:14:35.480 --> 00:14:39.519 starting a new job or if you move to a new city, maybe you're new to Edinburgh, 00:14:39.519 --> 00:14:45.019 or if you join a new team or have a new group of friends, you find yourself in a new setting, 00:14:45.620 --> 00:14:49.840 it's so helpful to nail your colours to the mast as early as you can. 00:14:51.360 --> 00:14:54.939 If Peter hadn't denied Jesus that first time, he wouldn't have done it again, 00:14:55.620 --> 00:14:56.779 and he wouldn't have done it again. 00:14:57.519 --> 00:15:01.059 And so the first opportunity you get, I am with Jesus. 00:15:01.059 --> 00:15:03.859 How do you do that? 00:15:04.519 --> 00:15:07.459 Well, maybe just very simply, you could tell them about your weekend, 00:15:07.639 --> 00:15:09.299 tell them you went to church on Sunday. 00:15:10.559 --> 00:15:13.439 One of Katie, my wife, one of her tutors at university, 00:15:13.439 --> 00:15:15.639 she noticed this a couple of weeks ago. 00:15:15.779 --> 00:15:18.959 One of her tutors has a Bible verse in her profile picture. 00:15:20.199 --> 00:15:23.119 Just a very simple way of letting people know, I am with Jesus. 00:15:23.239 --> 00:15:25.719 And a massive encouragement that was for Katie. 00:15:25.839 --> 00:15:28.319 You might be surprised as you nail your colours to the mast. 00:15:28.399 --> 00:15:30.979 Just who else around you might be a follower of Jesus too. 00:15:31.479 --> 00:15:32.519 Who has yet to do the same. 00:15:32.599 --> 00:15:33.859 Could you encourage them in that way? 00:15:35.479 --> 00:15:39.179 The longer you leave it, the more you deny him, 00:15:39.219 --> 00:15:42.219 the harder it will be to make that stand when the time comes. 00:15:44.099 --> 00:15:47.379 And more generally, as we spend time during this interval, 00:15:47.599 --> 00:15:49.779 dwelling on the ways that we have denied Jesus, 00:15:50.919 --> 00:15:54.779 I hope you can see that as John tells the true crime story, 00:15:55.239 --> 00:15:58.439 on the surface it looks as though it is Jesus who is on trial, 00:15:58.539 --> 00:15:59.579 who is being questioned. 00:15:59.580 --> 00:16:02.840 But really, in Act 1, what we've just seen, 00:16:02.920 --> 00:16:06.759 it's not Jesus who is on trial there, but Peter. 00:16:08.280 --> 00:16:10.580 Peter is on trial for his denial. 00:16:10.580 --> 00:16:13.040 And I'm on trial for mine. 00:16:14.120 --> 00:16:15.600 And you are for yours too. 00:16:16.840 --> 00:16:20.920 And honestly, we cannot possibly hope to be found completely innocent in this, can we? 00:16:20.919 --> 00:16:24.799 There are ways that all of us deny Jesus. 00:16:25.339 --> 00:16:29.419 But stay with me, because there is good news for the guilty here. 00:16:29.879 --> 00:16:31.240 Come with me to Act 2. 00:16:32.379 --> 00:16:34.939 Act 2, we're now in the palace of the Roman governor. 00:16:34.940 --> 00:16:42.260 If you remember in verse 24, at the end of Act 1, scene 2, Annas has sent Jesus to Caiaphas. 00:16:43.060 --> 00:16:48.760 And now in verse 28, he's taken straight from Caiaphas to the palace of the Roman governor. 00:16:50.040 --> 00:16:52.120 John isn't concerned with what happened with Caiaphas. 00:16:52.240 --> 00:16:56.340 We know from the other gospels that he was first tried informally by him, 00:16:56.340 --> 00:17:00.940 and then formally by the whole Sanhedrin, the kind of Jewish ruling council. 00:17:01.100 --> 00:17:02.379 But now he's being taken. 00:17:02.580 --> 00:17:03.300 See verse 28. 00:17:03.440 --> 00:17:04.519 It's early in the morning. 00:17:05.220 --> 00:17:06.539 Again, take yourself there. 00:17:06.620 --> 00:17:09.860 This is now Good Friday, the day of the cross. 00:17:10.180 --> 00:17:12.279 And he's being taken to the Roman governor. 00:17:13.460 --> 00:17:16.700 Caiaphas and his Jewish pals, they won't enter the palace. 00:17:17.620 --> 00:17:19.100 Notice the irony here. 00:17:19.100 --> 00:17:21.720 It says, John tells us that they won't enter the palace 00:17:21.720 --> 00:17:25.960 because then they'd be unclean for the ongoing Passover festival. 00:17:25.960 --> 00:17:30.539 The irony, of course, is they worry and fuss over the minutia of the law 00:17:30.539 --> 00:17:34.079 is that they're delivering its author over to death. 00:17:35.259 --> 00:17:36.819 And so they remain outside. 00:17:36.920 --> 00:17:39.720 And this is where the action of Act 2, scene 1, takes place. 00:17:39.819 --> 00:17:41.980 We're in a courtyard again, maybe a slightly different one, 00:17:42.500 --> 00:17:44.860 maybe a little bit fancier, looks like this. 00:17:45.640 --> 00:17:48.940 And Pilate, he's the Roman governor, he comes out to them 00:17:48.940 --> 00:17:51.220 and he asks them, see in verse 29, 00:17:52.299 --> 00:17:54.980 what charges are you bringing against this man? 00:17:55.960 --> 00:17:57.640 And they don't really have an answer. 00:17:57.819 --> 00:17:58.579 I mean, of course they don't. 00:17:58.660 --> 00:17:59.519 Jesus is innocent. 00:17:59.860 --> 00:18:02.240 And so they simply say, verse 30, basically they're saying, 00:18:02.299 --> 00:18:04.519 he's a criminal, you should just trust us. 00:18:04.860 --> 00:18:05.420 He's a criminal. 00:18:06.759 --> 00:18:10.160 If he's a criminal, then why won't you charge him yourself, asked Pilate? 00:18:11.120 --> 00:18:14.500 Because we cannot execute him, they reply. 00:18:15.440 --> 00:18:16.360 And that was quite true. 00:18:16.480 --> 00:18:18.980 The Jewish leaders under Roman authority, 00:18:18.980 --> 00:18:22.200 they didn't have the power to order execution by law, 00:18:22.200 --> 00:18:24.539 but execution is what they wanted. 00:18:24.680 --> 00:18:26.340 And so they handed him over to Rome. 00:18:26.380 --> 00:18:28.980 You can do our dirty work for us. 00:18:29.019 --> 00:18:30.539 He's guilty, trust us. 00:18:32.059 --> 00:18:34.220 And John tells us there in verse 32, 00:18:34.960 --> 00:18:38.779 all this, it took place to fulfill what Jesus had said 00:18:38.779 --> 00:18:40.940 about the kind of death he was going to die. 00:18:42.059 --> 00:18:45.059 Because of course, Jesus had said that he would be crucified. 00:18:45.059 --> 00:18:47.579 And that was the Roman method of execution. 00:18:48.779 --> 00:18:50.259 And that's a key verse for us. 00:18:50.339 --> 00:18:51.980 Maybe keep that in your back pocket. 00:18:52.099 --> 00:18:54.240 We'll come back to it as we put this whole thing together. 00:18:55.079 --> 00:18:57.220 But that's the end of act two, scene one. 00:18:57.720 --> 00:18:58.779 We've been in the courtyard. 00:18:59.599 --> 00:19:02.579 And scene two begins in verse 33, through the keyhole. 00:19:02.799 --> 00:19:04.879 We're now inside the palace. 00:19:06.200 --> 00:19:08.899 And Pilate summons Jesus for questioning. 00:19:09.079 --> 00:19:10.919 He says, are you king of the Jews? 00:19:12.599 --> 00:19:14.039 That's an interesting question. 00:19:14.039 --> 00:19:15.720 It could mean one of two things. 00:19:15.980 --> 00:19:18.139 If he's asking from a Roman perspective, 00:19:18.139 --> 00:19:19.420 the question is like this. 00:19:19.460 --> 00:19:22.339 Are you setting yourself up in opposition to Rome? 00:19:23.240 --> 00:19:26.899 Are you claiming to be like a Jewish political leader, 00:19:27.059 --> 00:19:28.420 the head of a rebellion? 00:19:30.339 --> 00:19:31.319 On the other hand, 00:19:31.379 --> 00:19:33.379 if it's a question from the Jewish perspective, 00:19:33.659 --> 00:19:35.940 it's a, are you the long awaited Messiah? 00:19:36.599 --> 00:19:38.480 Are you the king who has come to establish 00:19:38.480 --> 00:19:41.399 an everlasting and eternal kingdom for your people? 00:19:41.399 --> 00:19:44.019 Are you claiming to be a sort of spiritual king? 00:19:45.039 --> 00:19:47.460 The Roman question is a political one. 00:19:48.039 --> 00:19:51.099 The Jewish question is a spiritual one. 00:19:52.399 --> 00:19:54.500 And so Jesus asks in verse 34, 00:19:54.680 --> 00:19:55.859 is that your own idea? 00:19:56.099 --> 00:19:57.700 In other words, is that a Roman question? 00:19:58.460 --> 00:20:00.420 Or did others talk to you about me? 00:20:00.440 --> 00:20:02.440 In other words, is it a Jewish question? 00:20:03.440 --> 00:20:05.500 And notice Pilate just deflects. 00:20:05.639 --> 00:20:06.619 He says, am I a Jew? 00:20:07.159 --> 00:20:10.079 And then he changes his line of questioning in verse 35. 00:20:11.379 --> 00:20:14.559 Just directly asks, well, what is it you have done? 00:20:15.659 --> 00:20:18.119 And this is just the most ridiculous question, isn't it? 00:20:18.879 --> 00:20:20.539 In our true crime story, 00:20:20.599 --> 00:20:22.519 if you think about the whole story of John's gospel, 00:20:22.659 --> 00:20:23.639 what has Jesus done? 00:20:24.559 --> 00:20:25.979 He's turned water into wine. 00:20:26.740 --> 00:20:27.920 He's healed the sick. 00:20:28.319 --> 00:20:29.660 He's fed the crowd. 00:20:29.860 --> 00:20:31.180 He's given sight to the blind. 00:20:31.259 --> 00:20:32.500 He's even raised the dead. 00:20:32.860 --> 00:20:34.059 What has Jesus done? 00:20:35.640 --> 00:20:37.960 But notice that's not how he defends himself. 00:20:39.319 --> 00:20:41.640 Instead, he speaks of his kingdom. 00:20:42.680 --> 00:20:45.000 He's really answering Pilate's first question. 00:20:45.099 --> 00:20:45.960 Are you a king? 00:20:45.960 --> 00:20:48.720 And he says that he does have a kingdom, 00:20:49.420 --> 00:20:52.120 a kingdom that is not of this world. 00:20:53.160 --> 00:20:54.400 Notice verse 36. 00:20:54.740 --> 00:20:56.759 That means that his servants didn't fight 00:20:56.759 --> 00:20:58.880 to prevent his arrest. 00:21:00.079 --> 00:21:01.039 Just a brief aside, 00:21:01.160 --> 00:21:02.779 as we come out of the play for a second, 00:21:03.480 --> 00:21:05.400 there is a lesson in that for us, I think. 00:21:05.500 --> 00:21:07.519 We tend to imagine that if we could just get 00:21:07.519 --> 00:21:09.960 evangelical Christians into the halls of power, 00:21:10.779 --> 00:21:12.579 into government or the media 00:21:12.579 --> 00:21:14.380 or the top FTSE 100 companies 00:21:14.380 --> 00:21:15.480 or whatever it is, 00:21:15.480 --> 00:21:17.460 if we could only return to a time 00:21:17.460 --> 00:21:19.099 when the church was respected 00:21:19.099 --> 00:21:20.660 and had real influence, 00:21:20.799 --> 00:21:22.259 then we would see revival, right? 00:21:22.720 --> 00:21:25.259 Then we would see people return to church. 00:21:26.539 --> 00:21:28.620 That's not how his kingdom grows 00:21:28.620 --> 00:21:30.960 because his kingdom is not of this world. 00:21:32.039 --> 00:21:33.799 That's not to say that it would be a bad thing 00:21:33.799 --> 00:21:35.539 for the Christian influence in this country to grow. 00:21:35.640 --> 00:21:37.200 I trust that would be a very good thing. 00:21:38.519 --> 00:21:41.360 But it is not the means by which his kingdom will grow. 00:21:42.599 --> 00:21:44.099 Peter got that quite wrong, didn't he, 00:21:44.099 --> 00:21:45.740 when he cut the man's ear off. 00:21:47.079 --> 00:21:49.419 Jesus' kingdom is not one that is extended 00:21:49.419 --> 00:21:50.759 at the point of a sword, 00:21:51.139 --> 00:21:53.219 for it is a spiritual kingdom. 00:21:53.339 --> 00:21:57.139 It will not grow by any sort of worldly power. 00:21:58.139 --> 00:22:00.279 His kingdom is not of this world. 00:22:00.279 --> 00:22:03.519 You are a king then, 00:22:04.019 --> 00:22:07.259 Pilate responds back in our drama, verse 37. 00:22:07.920 --> 00:22:10.279 Now, I'm no Greek scholar at all. 00:22:10.359 --> 00:22:11.859 I do read people who are, 00:22:11.960 --> 00:22:15.059 and they would tell me that the you here is emphatic. 00:22:15.879 --> 00:22:16.799 In other words, he's saying, 00:22:17.059 --> 00:22:20.579 you, scruffy, crownless, handcuffed man, 00:22:21.259 --> 00:22:23.500 you whose followers deny you, 00:22:23.579 --> 00:22:26.079 who has been handed over to me by your own people, 00:22:26.079 --> 00:22:28.720 you, a carpenter from Nazareth. 00:22:29.639 --> 00:22:31.899 You call yourself a king. 00:22:33.319 --> 00:22:36.639 You say that I am, Jesus replies, still in verse 37. 00:22:38.000 --> 00:22:40.960 In fact, Jesus says that the reason I was born 00:22:40.960 --> 00:22:42.399 and came into the world, 00:22:43.059 --> 00:22:45.679 notice that is a very unusual way to speak, isn't it? 00:22:46.679 --> 00:22:48.460 I was born and you were born, 00:22:48.579 --> 00:22:50.339 but we did not come into the world 00:22:50.339 --> 00:22:53.639 as though we had existed beforehand in some other place. 00:22:53.640 --> 00:22:55.980 But Jesus, he's eternal. 00:22:56.480 --> 00:22:59.560 He wasn't simply born, but he came into the world. 00:23:00.480 --> 00:23:03.040 And he says that he came into the world for a purpose, 00:23:04.040 --> 00:23:06.620 to testify to the truth. 00:23:07.720 --> 00:23:09.380 Now, when Jesus speaks of the truth here, 00:23:09.420 --> 00:23:11.280 it's not as we would often think of truth 00:23:11.280 --> 00:23:14.000 as simply the opposite of falsehood. 00:23:14.080 --> 00:23:15.520 When I talk about truth, 00:23:15.520 --> 00:23:18.620 I'm usually referring to an abstract concept like that. 00:23:19.380 --> 00:23:21.540 That is something, usually a statement, 00:23:21.539 --> 00:23:24.139 that corresponds accurately to reality. 00:23:25.099 --> 00:23:27.159 Jesus uses the word quite differently, 00:23:27.319 --> 00:23:28.899 not as an abstract concept, 00:23:29.139 --> 00:23:32.299 but as a personal quality, a characteristic. 00:23:33.399 --> 00:23:34.980 It's not just Jesus who does this. 00:23:35.019 --> 00:23:37.180 That's really how the Bible employs truth. 00:23:37.279 --> 00:23:38.659 In fact, words for truth, 00:23:38.779 --> 00:23:39.960 especially in the Old Testament, 00:23:40.139 --> 00:23:43.119 are often translated in our English translations 00:23:43.119 --> 00:23:46.539 like faithfulness or reliability or trustworthiness. 00:23:47.480 --> 00:23:48.579 They're personal qualities. 00:23:48.579 --> 00:23:50.439 And more often than not, 00:23:50.500 --> 00:23:53.059 those words are used to describe God, 00:23:54.000 --> 00:23:55.439 a God who is faithful, 00:23:56.960 --> 00:23:59.539 a God who is reliable and trustworthy. 00:23:59.799 --> 00:24:02.500 Yes, a God who does not lie, cannot lie. 00:24:02.679 --> 00:24:03.819 It's his character. 00:24:05.119 --> 00:24:06.019 And most crucially, 00:24:06.179 --> 00:24:09.339 God who is consistent with his self-revelation. 00:24:10.019 --> 00:24:12.299 In other words, what he says about himself 00:24:12.299 --> 00:24:15.079 corresponds accurately to reality. 00:24:15.079 --> 00:24:19.299 So you see, truth is not teaching about God 00:24:19.299 --> 00:24:22.559 so much as it is the revelation of God himself, 00:24:22.659 --> 00:24:23.460 of his character. 00:24:23.980 --> 00:24:27.579 And of course, Jesus is the ultimate expression of that. 00:24:28.500 --> 00:24:32.379 He reveals God to us absolutely and truly. 00:24:33.519 --> 00:24:35.619 So he came to testify to the truth. 00:24:35.679 --> 00:24:38.099 In other words, to reveal what God is really like. 00:24:39.179 --> 00:24:40.339 Indeed, verse 37, 00:24:40.339 --> 00:24:43.679 Jesus's whole truth was to come 00:24:43.679 --> 00:24:46.259 and to be that truth on trial. 00:24:48.039 --> 00:24:49.240 What is truth? 00:24:49.939 --> 00:24:51.039 Pilate retorts. 00:24:51.899 --> 00:24:54.000 Now that is not a deep philosophical statement 00:24:54.000 --> 00:24:55.079 from the Roman governor. 00:24:55.220 --> 00:24:56.980 It's not said in the same way 00:24:56.980 --> 00:24:58.119 as someone today might say, 00:24:58.199 --> 00:24:59.179 well, you have your truth. 00:24:59.259 --> 00:25:00.119 I have my truth. 00:25:00.240 --> 00:25:01.139 Every truth is true. 00:25:02.119 --> 00:25:04.419 No, Pilate is simply bringing the conversation 00:25:04.419 --> 00:25:05.399 to an end here. 00:25:05.879 --> 00:25:08.079 He's saying it doesn't actually matter what is true. 00:25:08.179 --> 00:25:09.179 The truth is irrelevant. 00:25:09.180 --> 00:25:11.440 It's not going to help you here. 00:25:12.140 --> 00:25:14.860 He's not denying that there is an objective truth. 00:25:14.940 --> 00:25:16.480 He's just saying what that objective truth 00:25:16.480 --> 00:25:17.240 does not matter. 00:25:18.680 --> 00:25:21.660 And with that, the curtain comes down on scene two 00:25:21.660 --> 00:25:23.680 and enter scene three. 00:25:23.820 --> 00:25:26.019 We're back in the Roman governor's courtyard. 00:25:27.080 --> 00:25:28.580 Second half of verse 38. 00:25:29.720 --> 00:25:32.060 Pilate heads back out to the Jewish crowd. 00:25:32.700 --> 00:25:34.000 Outside, remember they're outside 00:25:34.000 --> 00:25:35.700 to avoid ritual uncleanness 00:25:35.700 --> 00:25:37.519 because they want to do the Passover thing. 00:25:37.519 --> 00:25:39.700 And Pilate says, 00:25:39.779 --> 00:25:42.480 I find no basis for a charge against him. 00:25:43.339 --> 00:25:45.220 In other words, he's innocent. 00:25:45.660 --> 00:25:47.019 According to Roman law, 00:25:47.160 --> 00:25:48.940 Jesus hasn't done anything wrong. 00:25:50.139 --> 00:25:52.319 And I guess in this true crime thriller, 00:25:52.460 --> 00:25:53.859 we ought to be rejoicing. 00:25:54.819 --> 00:25:55.839 This is the big moment. 00:25:55.900 --> 00:25:56.660 As we watch on, 00:25:56.720 --> 00:25:59.599 the innocent man has been found to be innocent 00:25:59.599 --> 00:26:00.799 by the biggest power, 00:26:01.099 --> 00:26:01.859 the biggest player. 00:26:02.039 --> 00:26:03.279 Justice is going to be done. 00:26:03.619 --> 00:26:05.019 Surely he's going to be set free. 00:26:05.019 --> 00:26:07.460 And yet, 00:26:08.319 --> 00:26:10.200 and I guess to avoid upsetting anyone, 00:26:11.200 --> 00:26:12.619 he gives the group in the courtyard 00:26:12.619 --> 00:26:15.139 the opportunity to make that decision for him. 00:26:16.079 --> 00:26:16.799 Verse 39. 00:26:17.000 --> 00:26:19.119 Do you want me to release the king of the Jews? 00:26:19.779 --> 00:26:22.319 And then comes the horrible plot twist. 00:26:22.879 --> 00:26:25.980 They do not want to see Jesus set free. 00:26:26.079 --> 00:26:28.799 They don't want to see the innocent man go free. 00:26:29.619 --> 00:26:30.579 Instead, they shout, 00:26:30.740 --> 00:26:32.359 give us Barabbas. 00:26:33.220 --> 00:26:34.539 They would rather have, 00:26:34.619 --> 00:26:36.579 as the NIV rather politely puts it, 00:26:36.599 --> 00:26:38.799 a man who has taken part in an uprising. 00:26:39.700 --> 00:26:40.720 Between the gospels, 00:26:40.799 --> 00:26:42.419 they variously describe Barabbas 00:26:42.419 --> 00:26:43.779 as an insurrectionist, 00:26:43.879 --> 00:26:44.759 a robber, 00:26:44.839 --> 00:26:45.359 a criminal. 00:26:45.539 --> 00:26:47.720 Lots of commentators basically think 00:26:47.720 --> 00:26:49.279 that he was a Jewish freedom fighter 00:26:49.279 --> 00:26:52.220 or a terrorist fighting the Roman occupation. 00:26:53.460 --> 00:26:54.379 Whatever he is, 00:26:54.419 --> 00:26:55.019 we know this, 00:26:55.059 --> 00:26:55.740 he's guilty. 00:26:55.740 --> 00:26:58.900 Jesus is innocent. 00:27:00.000 --> 00:27:01.579 And yet it is the guilty man 00:27:01.579 --> 00:27:02.620 that they want to be free. 00:27:02.720 --> 00:27:04.759 There's another brilliant irony here from John. 00:27:05.380 --> 00:27:08.440 For Barabbas' name means son of the father. 00:27:09.539 --> 00:27:11.599 So you see the pretender goes free 00:27:11.599 --> 00:27:14.220 as the true son of the father 00:27:14.220 --> 00:27:15.759 takes his place. 00:27:17.319 --> 00:27:19.000 And so the drama ends. 00:27:19.599 --> 00:27:20.640 End of scene three. 00:27:21.079 --> 00:27:22.000 End of act two. 00:27:22.140 --> 00:27:24.819 End of this episode of the true crime drama. 00:27:24.819 --> 00:27:28.379 So let's just quickly recap. 00:27:29.700 --> 00:27:31.700 Act one takes place at Annas' house. 00:27:31.919 --> 00:27:34.379 Annas represents the Jewish ruling classes. 00:27:34.720 --> 00:27:35.759 It goes from the courtyard 00:27:35.759 --> 00:27:37.659 into Annas' house 00:27:37.659 --> 00:27:39.859 and then back into the courtyard. 00:27:40.980 --> 00:27:42.299 And then act two, 00:27:42.460 --> 00:27:44.799 the action moves to the Roman governor's palace. 00:27:44.939 --> 00:27:47.419 Pilate there represents the Roman empire. 00:27:47.879 --> 00:27:48.379 And again, 00:27:48.460 --> 00:27:49.500 it goes from courtyard 00:27:49.500 --> 00:27:50.679 through the keyhole, 00:27:50.759 --> 00:27:51.339 as it were, 00:27:51.339 --> 00:27:52.799 into the palace 00:27:52.799 --> 00:27:54.899 and then back into the courtyard. 00:27:56.119 --> 00:27:57.439 And all this, 00:27:57.599 --> 00:27:58.319 verse 32, 00:27:58.559 --> 00:27:59.379 took place 00:27:59.379 --> 00:28:01.459 to fulfill what Jesus had said 00:28:01.459 --> 00:28:02.579 about the kind of death 00:28:02.579 --> 00:28:03.980 he was going to die. 00:28:05.199 --> 00:28:06.959 Two parallel acts 00:28:06.959 --> 00:28:07.799 in this drama, 00:28:08.000 --> 00:28:08.740 two trials, 00:28:09.819 --> 00:28:10.919 all taking place 00:28:10.919 --> 00:28:11.699 to fulfill 00:28:11.699 --> 00:28:12.899 God's plan. 00:28:13.899 --> 00:28:15.480 It's a true crime story 00:28:15.480 --> 00:28:17.179 leading us to Easter, 00:28:18.119 --> 00:28:19.539 making a way for Jesus 00:28:19.539 --> 00:28:20.839 to go to the cross. 00:28:22.539 --> 00:28:24.019 It's true that we all love 00:28:24.019 --> 00:28:25.680 a true crime story 00:28:25.680 --> 00:28:28.579 because we desire justice. 00:28:29.379 --> 00:28:30.539 And this story 00:28:30.539 --> 00:28:32.779 is a massive injustice. 00:28:32.960 --> 00:28:34.279 It's the great injustice. 00:28:35.500 --> 00:28:36.319 In many ways, 00:28:36.379 --> 00:28:37.119 I think this chapter 00:28:37.119 --> 00:28:37.899 of John's gospel 00:28:37.899 --> 00:28:39.200 is a frustrating read. 00:28:39.200 --> 00:28:39.920 For Jesus, 00:28:40.559 --> 00:28:42.100 the innocent man, 00:28:42.500 --> 00:28:43.220 is being sent 00:28:43.220 --> 00:28:44.519 to the cross to die 00:28:44.519 --> 00:28:45.700 and Barabbas, 00:28:45.799 --> 00:28:46.620 the guilty man, 00:28:46.700 --> 00:28:47.559 is set free. 00:28:49.180 --> 00:28:49.819 And yet, 00:28:49.900 --> 00:28:50.819 in God's plan, 00:28:51.259 --> 00:28:52.160 that is precisely 00:28:52.160 --> 00:28:53.460 the true crime drama 00:28:53.460 --> 00:28:54.180 that we needed. 00:28:55.559 --> 00:28:56.460 And this is where 00:28:56.460 --> 00:28:57.299 I want to land. 00:28:57.920 --> 00:28:58.799 As we look ahead 00:28:58.799 --> 00:28:59.640 to Golgotha, 00:28:59.740 --> 00:29:00.700 the hillside 00:29:00.700 --> 00:29:01.960 where Jesus was crucified, 00:29:03.000 --> 00:29:04.440 he's there, 00:29:04.600 --> 00:29:05.059 crucified, 00:29:05.299 --> 00:29:05.660 we're told, 00:29:05.740 --> 00:29:07.160 between two guilty men. 00:29:07.160 --> 00:29:09.380 Two men described 00:29:09.380 --> 00:29:10.720 in exactly the same way 00:29:10.720 --> 00:29:11.900 as Barabbas is described. 00:29:12.120 --> 00:29:12.860 They are rebels, 00:29:13.420 --> 00:29:14.519 they are insurrectionists, 00:29:14.580 --> 00:29:15.560 they are freedom fighters 00:29:15.560 --> 00:29:16.300 just like him. 00:29:16.340 --> 00:29:17.519 They may have even been part 00:29:17.519 --> 00:29:18.420 of the same rebellion 00:29:18.420 --> 00:29:19.560 as Barabbas was. 00:29:19.920 --> 00:29:21.279 There were three crosses 00:29:21.279 --> 00:29:22.660 for three guilty men. 00:29:24.500 --> 00:29:24.840 And so, 00:29:24.960 --> 00:29:25.580 as Jesus, 00:29:25.759 --> 00:29:26.620 utterly innocent, 00:29:26.800 --> 00:29:27.279 is there, 00:29:27.440 --> 00:29:29.000 hanging on the middle cross, 00:29:29.600 --> 00:29:31.160 we are supposed to think 00:29:31.160 --> 00:29:33.300 that is Barabbas' cross. 00:29:33.299 --> 00:29:37.259 But we also have to think, 00:29:37.579 --> 00:29:39.419 I am Barabbas. 00:29:41.259 --> 00:29:42.259 Because we've seen, 00:29:42.399 --> 00:29:42.740 haven't we, 00:29:42.759 --> 00:29:43.940 that we're all guilty 00:29:43.940 --> 00:29:45.599 in one way or another. 00:29:47.659 --> 00:29:49.000 I began by talking about 00:29:49.000 --> 00:29:50.279 how much I love Sherlock Holmes, 00:29:50.339 --> 00:29:51.680 and there's this amazing story 00:29:51.680 --> 00:29:52.379 about the author, 00:29:52.519 --> 00:29:53.440 Arthur Conan Doyle. 00:29:53.680 --> 00:29:54.460 I actually don't think 00:29:54.460 --> 00:29:55.299 this story is true. 00:29:55.379 --> 00:29:56.200 I kind of wish it was, 00:29:56.240 --> 00:29:57.159 and you can probably imagine 00:29:57.159 --> 00:29:57.859 that it would be. 00:29:58.180 --> 00:29:58.500 Apparently, 00:29:58.579 --> 00:30:00.339 he sent anonymous telegrams 00:30:00.339 --> 00:30:01.899 to 12 of his friends, 00:30:01.900 --> 00:30:02.900 important men. 00:30:03.519 --> 00:30:05.120 And the telegram simply said this, 00:30:05.220 --> 00:30:06.240 we are discovered, 00:30:07.100 --> 00:30:08.400 flee at once. 00:30:09.759 --> 00:30:11.060 And within 24 hours, 00:30:11.120 --> 00:30:12.920 all 12 had left the country. 00:30:13.840 --> 00:30:15.700 Such were their guilty consciences. 00:30:16.660 --> 00:30:17.460 And whether that story 00:30:17.460 --> 00:30:18.200 is true or not, 00:30:18.259 --> 00:30:18.980 it is revealing, 00:30:19.120 --> 00:30:19.680 isn't it? 00:30:20.880 --> 00:30:21.940 Whether that would be enough 00:30:21.940 --> 00:30:22.860 to force us to flee 00:30:22.860 --> 00:30:24.220 the country or not, 00:30:24.320 --> 00:30:26.000 I imagine probably not. 00:30:26.120 --> 00:30:27.240 But as we examine 00:30:27.240 --> 00:30:28.360 our own hearts, 00:30:29.220 --> 00:30:30.460 as we examine 00:30:30.460 --> 00:30:31.480 our own lives, 00:30:31.480 --> 00:30:32.799 as we are put on trial 00:30:32.799 --> 00:30:34.180 by the gospel this morning, 00:30:34.980 --> 00:30:36.000 we have to say 00:30:36.000 --> 00:30:36.819 that we are guilty. 00:30:38.740 --> 00:30:39.460 There are ways 00:30:39.460 --> 00:30:40.740 that we've rejected Jesus 00:30:40.740 --> 00:30:41.740 just like the Jewish 00:30:41.740 --> 00:30:42.799 authorities did. 00:30:43.640 --> 00:30:44.559 There are ways, 00:30:44.720 --> 00:30:44.980 certainly, 00:30:45.120 --> 00:30:45.960 that we've denied him 00:30:45.960 --> 00:30:46.740 just like Peter. 00:30:47.860 --> 00:30:48.380 And so, 00:30:48.519 --> 00:30:49.039 ultimately, 00:30:49.220 --> 00:30:50.160 we have caused him 00:30:50.160 --> 00:30:50.920 to be crucified 00:30:50.920 --> 00:30:52.000 just like the Romans. 00:30:53.680 --> 00:30:54.220 None of us 00:30:54.220 --> 00:30:55.039 can stand trial 00:30:55.039 --> 00:30:56.559 and be declared innocent, 00:30:56.819 --> 00:30:57.140 and yet, 00:30:57.259 --> 00:30:58.200 this is the wonderful 00:30:58.200 --> 00:30:58.960 good news 00:30:58.960 --> 00:30:59.960 of the gospel. 00:30:59.960 --> 00:31:02.380 as Jesus takes 00:31:02.380 --> 00:31:03.519 Barabbas' cross, 00:31:03.579 --> 00:31:04.680 as the guilty man 00:31:04.680 --> 00:31:05.539 walks free, 00:31:06.000 --> 00:31:07.279 I am Barabbas, 00:31:07.940 --> 00:31:09.779 you are Barabbas. 00:31:10.559 --> 00:31:11.720 The middle cross 00:31:11.720 --> 00:31:12.960 was my cross, 00:31:13.279 --> 00:31:15.100 and it was your cross. 00:31:16.360 --> 00:31:17.340 And Jesus, 00:31:17.600 --> 00:31:19.160 the innocent and true 00:31:19.160 --> 00:31:20.220 son of the father, 00:31:20.380 --> 00:31:22.059 he takes that cross, 00:31:22.180 --> 00:31:22.640 my cross, 00:31:22.740 --> 00:31:22.960 your cross, 00:31:22.960 --> 00:31:23.500 cross, 00:31:23.500 --> 00:31:25.039 as we are declared 00:31:25.039 --> 00:31:25.500 guilty, 00:31:25.680 --> 00:31:27.420 even as we are condemned, 00:31:27.539 --> 00:31:29.220 yet he takes our place, 00:31:30.039 --> 00:31:31.079 and we go free. 00:31:33.519 --> 00:31:34.100 And so, 00:31:35.299 --> 00:31:36.720 we mustn't make the mistake 00:31:36.720 --> 00:31:37.420 that a friend of mine 00:31:37.420 --> 00:31:38.700 from rugby made this week. 00:31:38.840 --> 00:31:39.640 On Thursday, 00:31:39.640 --> 00:31:40.799 we were talking about him 00:31:40.799 --> 00:31:41.700 coming along to church 00:31:41.700 --> 00:31:42.240 one day, 00:31:42.400 --> 00:31:43.400 and he joked that 00:31:43.400 --> 00:31:44.180 if he did come, 00:31:44.259 --> 00:31:44.860 that he would walk 00:31:44.860 --> 00:31:45.980 through the doors of church, 00:31:45.980 --> 00:31:46.740 and he would probably 00:31:46.740 --> 00:31:47.880 burst into flames. 00:31:48.700 --> 00:31:50.140 Knowing all that he's done, 00:31:50.259 --> 00:31:51.079 knowing how thoroughly 00:31:51.079 --> 00:31:52.879 he's rejected Christianity, 00:31:52.879 --> 00:31:54.500 he just has his eyes 00:31:54.500 --> 00:31:55.919 fixed on himself 00:31:55.919 --> 00:31:56.799 and his guilt. 00:31:58.039 --> 00:31:59.220 Let us not make 00:31:59.220 --> 00:32:00.139 that mistake. 00:32:01.579 --> 00:32:02.639 If you're a Christian 00:32:02.639 --> 00:32:03.419 here this morning, 00:32:03.460 --> 00:32:04.480 and this is the invite 00:32:04.480 --> 00:32:05.199 of your not, 00:32:06.139 --> 00:32:07.099 take your eyes 00:32:07.099 --> 00:32:08.000 off yourself. 00:32:09.539 --> 00:32:10.480 Even as we've 00:32:10.480 --> 00:32:11.919 intentionally spent time 00:32:11.919 --> 00:32:13.139 thinking about our own guilt, 00:32:13.199 --> 00:32:14.079 as we've seen ourselves 00:32:14.079 --> 00:32:14.619 on trial, 00:32:14.779 --> 00:32:15.139 now, 00:32:15.480 --> 00:32:16.599 as Robert Murray Machain, 00:32:16.659 --> 00:32:17.539 the Scottish pastor 00:32:17.539 --> 00:32:18.659 from the 19th century, 00:32:18.779 --> 00:32:19.319 put it, 00:32:19.319 --> 00:32:21.259 for every look 00:32:21.259 --> 00:32:21.859 at yourself, 00:32:22.819 --> 00:32:23.779 take ten looks 00:32:23.779 --> 00:32:24.460 at Christ. 00:32:26.259 --> 00:32:28.059 Such infinite majesty, 00:32:28.279 --> 00:32:29.419 and yet such meekness 00:32:29.419 --> 00:32:30.000 and grace, 00:32:30.200 --> 00:32:31.859 and all for sinners, 00:32:32.200 --> 00:32:33.200 even the chief. 00:32:34.779 --> 00:32:36.359 If you feel yourself 00:32:36.359 --> 00:32:36.960 this morning 00:32:36.960 --> 00:32:38.559 to be even the chief 00:32:38.559 --> 00:32:39.179 of sinners, 00:32:39.319 --> 00:32:40.579 then look to Christ, 00:32:41.439 --> 00:32:42.919 and then look again, 00:32:43.799 --> 00:32:44.659 and then again, 00:32:44.759 --> 00:32:46.259 and keep on looking 00:32:46.259 --> 00:32:47.220 at him. 00:32:47.220 --> 00:32:47.419 And then look again, 00:32:49.319 --> 00:32:50.359 one of the great ways 00:32:50.359 --> 00:32:51.139 that we do that 00:32:51.139 --> 00:32:52.339 is as we sing together, 00:32:53.480 --> 00:32:54.339 and we're about to close 00:32:54.339 --> 00:32:54.839 our service 00:32:54.839 --> 00:32:56.299 by doing exactly that. 00:32:57.019 --> 00:32:58.059 And as we do, 00:32:58.279 --> 00:32:59.559 let yourself be carried 00:32:59.559 --> 00:33:00.779 to that hillside, 00:33:01.279 --> 00:33:03.599 and behold the man 00:33:03.599 --> 00:33:04.619 upon the cross. 00:33:06.259 --> 00:33:07.659 Let your mind's eye 00:33:07.659 --> 00:33:08.899 see him there, 00:33:09.439 --> 00:33:11.179 my sin upon his shoulders, 00:33:12.179 --> 00:33:14.559 and know all that he has done 00:33:14.559 --> 00:33:15.119 for you, 00:33:15.200 --> 00:33:16.939 the innocent in your place, 00:33:16.940 --> 00:33:19.160 so that finally 00:33:19.160 --> 00:33:20.240 we can sing together 00:33:20.240 --> 00:33:21.299 as we look to Easter, 00:33:21.380 --> 00:33:22.240 and let's really sing 00:33:22.240 --> 00:33:22.779 this together, 00:33:23.039 --> 00:33:24.920 I will boast in Jesus Christ, 00:33:25.820 --> 00:33:26.600 his death, 00:33:27.279 --> 00:33:28.000 and resurrection. 00:33:29.700 --> 00:33:30.519 Let me pray. 00:33:36.360 --> 00:33:37.140 Heavenly Father, 00:33:37.259 --> 00:33:38.700 we thank you so much 00:33:38.700 --> 00:33:39.279 for Jesus. 00:33:39.279 --> 00:33:43.200 Lord, 00:33:43.279 --> 00:33:44.259 that in your innocence 00:33:44.259 --> 00:33:45.500 we can go free. 00:33:48.599 --> 00:33:49.259 Help us, 00:33:49.319 --> 00:33:49.819 Holy Spirit, 00:33:49.960 --> 00:33:50.859 be with us now. 00:33:51.559 --> 00:33:51.980 Help us, 00:33:52.059 --> 00:33:53.480 even as we sing together, 00:33:53.639 --> 00:33:54.980 to fix our eyes 00:33:54.980 --> 00:33:55.539 on Jesus, 00:33:56.319 --> 00:33:59.019 to take great comfort 00:33:59.019 --> 00:34:00.180 and great joy 00:34:00.180 --> 00:34:00.920 in the freedom 00:34:00.920 --> 00:34:02.660 that he has won for us 00:34:02.660 --> 00:34:05.440 in going to the cross. 00:34:05.440 --> 00:34:07.500 And Lord, 00:34:07.519 --> 00:34:08.460 would you cause us 00:34:08.460 --> 00:34:09.619 to keep our eyes 00:34:09.619 --> 00:34:10.519 on him 00:34:10.519 --> 00:34:11.860 as we eagerly await 00:34:11.860 --> 00:34:13.200 the resurrection of Easter. 00:34:15.220 --> 00:34:16.220 For we pray 00:34:16.220 --> 00:34:17.539 in his precious name. 00:34:18.700 --> 00:34:19.059 Amen.