Understanding the Passion Week

April 11, 2017 Understanding the Passion Week

Jim Allman, Mark L. Bailey, Darrell L. Bock, and Mikel Del Rosario
Reclame

E Vineri… dar, VINE DUMINICA !!!! [My King]

E vineri – Isus se roaga
Petru a adormit, Iuda tradeaza
Dar Duminica vine!
E vineri – Pilat e zbuciumat
Consiliul comploteaza, multimea defaima
Ei nici macar nu stiu ca vine Duminica!

E vineri – Ucenicii alearga ca oile fara pastor
Maria plange, Petru se leapada
Dar ei nu stiu ca Duminica vine!
E vineri – Romanii lovesc in Isus al meu
L-au imbracat in purpura, L-au incoronat cu spini
Dar ei nu stiu ca Duminica vine!

E vineri – Priviti-L pe Isus urcand Calvarul
Sangele ii curge suvoi, trupul i se poticneste si sufletul ii arde
Dar vedeti, e doar vineri! Duminica vine!
E vineri – Lumea invinge, oamenii pacatuiesc, Diavolul ranjeste
E vineri – Soldatii bat cuie in mainile Salvatorului meu pe cruce
Bat cuie in picioarele Salvatorului meu pe cruce si apoi il ridica langa criminali.

E vineri – Dar sa stii ca Duminica e aproape
E vineri – Ucenicii se intreaba ce se intampla cu Regele lor?
Fariseii sarbatoresc ca aceasta crima a fost indeplinita
Dar ei nu stiu ca e doar vineri. Duminca e aproape!
E vineri – El atarna pe cruce strigand iertare catre Tatal Sau
Lasat singur si pe moarte, nu-L poate salva nimeni?
E vineri, dar Duminica vine!

E vineri – Pamantul se cutremura, cerul se intuneca
Regele meu isi inalta sufletul
E vineri, speranta e pierduta, moartea a invins
Pacatul a biruit si Satan e doar ranjet
E vineri – Isus e ingropat. Soldatii stau de paza
si o piatra e pusa deasupra mormantului
Dar e vineri, doar vineri
Duminica soseste!

Ioan 11:25 – Isus i -a zis: ,,Eu sînt învierea şi viaţa. Cine crede în Mine, chiar dacă ar fi murit, va trăi.

HRISTOS a INVIAT !!!!

VIDEO by OTNIELBN

Matei 28

28 La sfîrşitul zilei Sabatului, cînd începea să se lumineze în spre ziua dintîi a săptămînii, Maria Magdalina şi cealaltă Marie au venit să vadă mormîntul. Şi iatăcă s’a făcut un mare cutremur de pămînt; căci un înger al Domnului s’a pogorît din cer, a venit şi a prăvălit piatra dela uşa mormîntului, şi a şezut pe ea. Înfăţişarea lui era ca fulgerul, şi îmbrăcămintea lui albă ca zăpada. Străjerii au tremurat de frica lui, şi au rămas ca nişte morţi. Dar îngerul a luat cuvîntul, şi a zis femeilor: ,,Nu vă temeţi; căci ştiu că voi căutaţi pe Isus, care a fost răstignit. Nu este aici; a înviat, după cum zisese. Veniţi de vedeţi locul unde zăcea Domnul; şi duceţi-vă repede de spuneţi ucenicilor Lui că a înviat dintre cei morţi. Iată că El merge înaintea voastră în Galilea; acolo Îl veţi vedea. Iată că v’am spus lucrul acesta.„ Ele au plecat repede de la mormînt, cu frică şi cu mare bucurie, şi au alergat să dea de veste ucenicilor Lui. Dar iată că le -a întîmpinat Isus, şi le -a zis: ,,Bucuraţi-vă!„ Ele s’au apropiat să -I cuprindă picioarele, şi I s’au închinat. 10 Atunci Isus le -a zis: ,,Nu vă temeţi; duceţi-vă de spuneţi fraţilor Mei să meargă în Galilea: acolo Mă vor vedea.„

Marcu 16

După ce a trecut ziua Sabatului, Maria Magdalina, Maria, mama lui Iacov, şi Salome, au cumpărat miresme, ca să se ducă să ungă trupul lui Isus. În ziua dintîi a săptămînii, s’au dus la mormînt dis de dimineaţă, pe cînd răsărea soarele. Femeile ziceau una către alta: ,,Cine ne va prăvăli piatra de la uşa mormîntului?„ Şi cînd şi-au ridicat ochii, au văzut că piatra, care era foarte mare, fusese prăvălită. Au intrat în mormînt, au văzut pe un tinerel şezînd la dreapta, îmbrăcat într’un veşmînt alb, şi s’au spăimîntat. El le -a zis: ,,Nu vă spăimîntaţi! Căutaţi pe Isus din Nazaret, care a fost răstignit: a înviat, nu este aici; iată locul unde îl puseseră. Dar duceţi-vă de spuneţi ucenicilor Lui, şi lui Petru, că merge înaintea voastră în Galilea: acolo Îl veţi vedea, cum v’a spus.„

Luca 24

24 În ziua întîi a săptămînii, femeile acestea, şi altele împreună cu ele, au venit la mormînt dis de dimineaţă, şi au adus miresmele, pe cari le pregătiseră. Au găsit piatra răsturnată de pe mormînt, au intrat înlăuntru, şi n’au găsit trupul Domnului Isus. Fiindcă nu ştiau ce să creadă, iată că li s’au arătat doi bărbaţi, îmbrăcaţi în haine strălucitoare. Îngrozite, femeile şi-au plecat feţele la pămînt. Dar ei le-au zis: ,,Pentruce căutaţi între cei morţi pe Cel ce este viu? Nu este aici, ci a înviat. Aduceţi-vă aminte ce v’a spus pe cînd era încă în Galilea, cînd zicea că Fiul omului trebuie să fie dat în mînile păcătoşilor, să fie răstignit, şi a treia zi să învieze.„ Şi ele şi-au adus aminte de cuvintele lui Isus. La întoarcerea lor dela mormînt, au povestit toate aceste lucruri celor unsprezece şi tuturor celorlalţi.

Ioan 20

În ziua dintîi a săptămînii, Maria Magdalina s’a dus disdedimineaţă la mormînt, pe cînd era încă întunerec; şi a văzut că piatra fusese luată de pe mormînt. A alergat la Simon Petru şi la celalt ucenic, pe care -l iubea Isus, şi le -a zis: ,,Au luat pe Domnul din mormînt, şi nu ştiu unde L-au pus.„ Petru şi celalt ucenic au ieşit, şi au plecat spre mormînt. Au început să alerge amîndoi împreună. Dar celalt ucenic alerga mai repede decît Petru, şi a ajuns cel dintîi la mormînt. S’a plecat şi s’a uitat înlăuntru, a văzut făşiile de pînză jos, dar n’a intrat. Simon Petru, care venea după el, a ajuns şi el, a intrat în mormînt, şi a văzut făşiile de pînză jos. Iar ştergarul, care fusese pus pe capul lui Isus, nu era cu făşiile de pînză, ci făcut sul şi pus într’un alt loc singur. Atunci celalt ucenic, care ajunsese cel dintîi la mormînt, a intrat şi el; şi a văzut, şi a crezut. Căci tot nu pricepeau că, după Scriptură, Isus trebuia să învieze din morţi. 10 Apoi ucenicii s’au întors acasă. 11 Dar Maria şedea afară lîngă mormînt, şi plîngea. Pe cînd plîngea s’a plecat să se uite în mormînt. 12 Şi a văzut doi îngeri în alb, şezînd în locul unde fusese culcat trupul lui Isus; unul la cap şi altul la picioare. 13 ,,Femeie„, i-au zis ei, ,,pentruce plîngi?„ Ea le -a răspuns: ,,Pentrucă au luat pe Domnul meu, şi nu ştiu unde L-au pus.„ 14 Dupăce a zis aceste vorbe, s’a întors, şi a văzut pe Isus stînd acolo în picioare; dar nu ştia că este Isus. 15 ,,Femeie„, i -a zis Isus, ,,de ce plîngi? Pe cine cauţi?„ Ea a crezut că este grădinarul, şi I -a zis: ,,Domnule, dacă L-ai luat, spune-mi unde L-ai pus, şi mă voi duce să -L iau.„ 16 Isus i -a zis: ,,Marie!„ Ea s’a întors, şi I -a zis în evreieşte: ,,Rabuni!„ adică: ,,Învăţătorule!„ 17 ,,Nu mă ţinea„, i -a zis Isus; ,,căci încă nu M’am suit la Tatăl Meu. Ci, du-te la fraţii Mei, şi spune-le că Mă sui la Tatăl Meu şi Tatăl vostru, la Dumnezeul Meu şi Dumnezeul vostru.„ 18 Maria Magdalina s’a dus, şi a vestit ucenicilor că a văzut pe Domnul, şi că i -a spus aceste lucruri.

Passion Week – Good Friday Events 2/2 – Jesus arrested and crucified – It is finished!

Pentru traducere automata, fa click aici – Romanian

 

 

  1. Jesus is taken for an informal hearing before Annas. (Annas served as high priest from A.D. 6–15; his son-in-law, Caiaphas, was high priest from A.D. 18–37.) Archaeologists have uncovered what would have been a two-level, 6,500 square foot mansion in the Upper City, which may have been Annas’ residence and may be the site of this initial hearing. The apostle John is able to enter the court with Jesus; Peter stays outside.
  2. Annas binds Jesus and sends him to stand before Caiaphas and some members of the Sanhedrin Council, where he is mocked and beaten. They render him guilty of blasphemy. Then the Jewish portion of his trial concludes with Jesus bound before the full Sanhedrin, perhaps after or through sunrise.

(VIA) Justin Taylor at the Gospel Coalition

Holy Week: What Happened on Good Friday?

With help from the ESV Study Bible, here’s an attempted a harmony/chronology of the words and actions of Jesus in the final week of his pre-resurrection life.

Jesus is betrayed by Judas and arrested by the authorities (perhaps after midnight, early Friday morning)

Matthew 26:47-56 Mark 14:43-52 Luke 22:47-53 John 18:2-12

Jewish trial, phase 1: Jesus has a hearing before Annas (former high priest and Caiaphas’s father-in-law)
John 18:13-14, 19-24

Jewish trial, phase 2: Jesus stands trial before Caiaphas and part of the Sanhedrin

Matthew 26:57-68 Mark 14:53-65

Peter denies Jesus

Matthew 26:69-75 Mark 14:66-72 Luke 22:55-62 John 18:15-18, 25-27

Perhaps after sunrise, phase 3 of Jesus’ Jewish trial: final consultation before the full Sanhedrin; sent to Pilate

Matthew 27:1-2 Mark 15:1 Luke 22:66-71

Judas hangs himself

Matthew 27:3-10

Phase 1 of Jesus’ Roman trial: first appearance before Pontius Pilate; sent to Herod Antipas

Matthew 27:11-14 Mark 15:2-5 Luke 23:1-7

Phase 2 of Jesus’ Roman trial: appears before Herod Antipas; sent back to Pontius Pilate

Luke 23:6-12

Phase 3 of Jesus’ Roman trial: Jesus’ second appearance before Pilate; condemned to die
Matthew 27:15-26 Mark 15:6-15 Luke 23:13-25 John 18:28-19:16

Jesus is crucified (from approximately 9 AM until Noon)

Matthew 27:27-54 Mark 15:16-39 Luke 23:26-49 John 19:16-37

The Arrest
Matthew 26:47-56

47 While he was still speaking, Judas, one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. 48 (Now the betrayer had given them a sign, saying, “The one I kiss is the man. Arrest him!”) 49 Immediately he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 50 Jesus said to him, “Friend, do what you are here to do.” Then they came and took hold of Jesus and arrested him. 51 But one of those with Jesus grabbed his sword, drew it out, and struck the high priest’s slave, cutting off his ear. 52 Then Jesus said to him, “Put your sword back in its place! For all who take hold of the sword will die by the sword. 53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now? 54 How then would the scriptures that say it must happen this way be fulfilled?” 55 At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? Day after day I sat teaching in the temple courts, yet you did not arrest me. 56 But this has happened so that the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled (Matthew 26:47-56).

Jesus was not “overtaken;” our Lord came from the garden (or orchard) to meet Judas and the multitude who accompanied him. Taking all the Gospels into account, we see that a very large group – a multitude – had come out to arrest Him. This group included Judas, the high priest and his servants, the chief priests, the scribes, the elders of the Jews, the temple police, and a cohort of Roman soldiers. These folks came prepared for the worst. Not only were they armed with swords and clubs (verse 47), they also had lanterns and torches. They seemed to expect Jesus to resist arrest, and they were ready for it, or so they thought.

4 Then Jesus, because he knew everything that was going to happen to him, came and asked them, “Who are you looking for?” 5 They replied, “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) 6 So when Jesus said to them, “I am he,” they retreated and fell to the ground. 7 Then Jesus asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.” 8 Jesus replied, “I told you that I am he. If you are looking for me, let these men go.” 9 He said this to fulfill the word he had spoken, “I have not lost a single one of those whom you gave me” (John 18:4-9, emphasis mine).

John’s account makes it clear that Jesus is still in control. He went out to meet those who sought Him. He asked who they were looking for. When they told Him they were seeking Jesus, He responded, “I am.” Now it is likely that they understood this to mean, “I am He; I am the one you seek.” But it is difficult for the reader not to understand this response in the light of John 8:58 and Exodus 3:14:

Jesus said to them, “I tell you the solemn truth, before Abraham came into existence, I am!” (John 8:58)

Those who came so prepared to overpower Jesus find themselves backing away from His presence, and falling all over themselves. They are so disarmed by this confrontation of Jesus that they let Jesus’ disciples walk (run?) away, untouched. In this way, Jesus fulfills His promise to keep them (John 18:9).

Matthew provides a somewhat more abridged account. A large crowd arrives at the garden (or orchard), and Judas steps forward to kiss Jesus. This is the sign he had prearranged with the soldiers so that they would know who it was they were to arrest. How ironic that Judas would choose a kiss, a token of love and affection, to identify Jesus. Remarkably, Jesus finds it possible to refer to Judas as “friend” (verse 50). No words of malice or even rebuke are spoken to Judas here, something that may have later haunted Judas. As the soldiers stepped forward to arrest Jesus, “one of the disciples” (we all know it is Peter, thanks to John 18:10) pulled out his sword and cut off the ear of Malchus (again, we have his name thanks to John), the slave of the high priest. It is clear from Luke’s account that some of the other disciples were thinking the same thing:

When those who were around him saw what was about to happen, they said, “Lord, should we use our swords?” (Luke 22:49)

Peter was already taking action, which comes as no surprise to the reader. Jesus rebuked His over-zealous, sword-swinging, disciple. Peter’s response was wrong for several reasons. First, he was wrong because violence begets violence. “All who take hold of the sword will die by the sword” (verse 52). The kingdom of God will not be achieved by the use of force or violence. The disciples were to “take up their cross” and not their swords. Secondly, Peter’s hasty use of the sword betrayed a lack of faith in the Messiah’s ability to defend Himself, and in God’s ability to come to His defense, should He wish to do so. At any point in time, Jesus could have called upon the host of heaven at His disposal and annihilated His enemies. This was indeed the challenge put to Jesus while on the cross:

41 In the same way even the chief priests—together with the experts in the law and elders—were mocking him: 42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down now from the cross, we will believe in him! 43 He trusts in God—let God, if he wants to, deliver him now because he said, ‘I am God’s Son’!” (Matthew 27:41-43)

The wonder of wonders is that Jesus chose to remain on that cross, to die for those who hated Him.
Thirdly, Jesus must be arrested, tried, and executed in this manner because the Scriptures must be fulfilled (verse 54). Jesus had indicated earlier that He must be arrested, persecuted, and crucified. He was to be opposed by unbelieving Jews, and also by Gentiles. Peter and the disciples saw what was coming and reached for their swords. Jesus knew everything that was about to happen to Him (John 18:4), but since this is what God had purposed to take place, Jesus would not allow any of the disciples to defend Him by force. It must happen this way.

After rebuking His disciples for attempting to defend Him by force, Jesus then turned to those who had come to arrest Him. Why were they seeking to take Him by force? What was the need for this great “posse” (to use a term from the old Western movies – a large party of folks authorized to assist in the arrest of Jesus)? Why did they have to arrest Him at night? Jesus had not been in hiding, as if He were a wanted felon. He had publicly taught in the temple. He was never more accessible for arrest than during the previous week. If the disciples’ (threatened) use of force revealed some wrong thinking, so did the show of force by those who came to arrest Jesus in the garden.

Let us leave these verses by taking note that Peter surely was willing to die for His Lord, just as he had claimed earlier. No one would start swinging his sword against an armed force this large without expecting to die (or at least expecting our Lord to intervene with some “heavenly firepower”). Our Lord was indicating to Peter and the rest that if He needed heaven’s intervention, He could do so without His disciples precipitating violence.

You can read the entire article at Bible.org

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The Day Christ Died

By Bob Deffinbaugh at Bible.org

For many in Jerusalem, it looked just like any other day. Simon of Cyrene was on his way into the city from the country (Mark 15:21). Little did he know that Jesus had been arrested, tried during the night and early morning hours, and had just been delivered over for crucifixion, taking, it would seem, the place of Barabbas. A centurion and several other soldiers had drawn the duty of executing three men. They had probably performed this duty numerous times, and so today’s task did not appear to be anything new or unusual.

It was not an ordinary day for the two thieves. These men were scheduled for execution on this day. We are not told what these men knew about Jesus, but it may have been very little, since we can assume that Jesus would have been a last-minute addition to their number as they took up their crosses and made their way to Golgotha. After nailing Jesus and the others to their crosses, the soldiers settled down to a ritual they knew all too well. Little did anyone know what this day held in store for them. It was, however, a day no one would ever be able to forget. It was the day Christ died.

Act 1: Jesus Endures the Wrath of Men
Matthew 27:32-44

32 As they were going out, they found a man from Cyrene named Simon, whom they forced to carry his cross. 33 They came to a place called Golgotha (which means “Place of the Skull”) 34 and offered Jesus wine mixed with gall to drink. But after tasting it, he would not drink it. 35 When they had crucified him, they divided his clothes by throwing dice. 36 Then they sat down and kept guard over him there. 37 Above his head they put the charge against him, which read: “This is Jesus, the king of the Jews.” 38 Then two outlaws were crucified with him, one on his right and one on his left. 39 Those who passed by defamed him, shaking their heads 40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! If you are God’s Son, come down from the cross!” 41 In the same way even the chief priests—together with the experts in the law and elders—were mocking him: 42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down now from the cross, we will believe in him! 43 He trusts in God—let God, if he wants to, deliver him now because he said, ‘I am God’s Son’!” 44 The robbers who were crucified with him also spoke abusively to him.

Pilate knew that Jesus was innocent, but he could not seem to find a way to release Him. Eventually, he gave in to the demands of the crowd and released Barabbas, handing Jesus over for crucifixion. The condemned normally carried their own cross, but it would seem that Jesus had endured such abuse that He no longer had the strength to carry His. A man named Simon, from Cyrene, a north African city of Libya, happened by. A large crowd was following Jesus, made up mainly of women (Luke 23:27). Simon does not appear to have been following Jesus, but rather was coming into Jerusalem from the country (Luke 23:26). Perhaps he was passing by Jesus just as our Lord stumbled under the load of His cross. Simon was forced to take up our Lord’s cross, an unforeseen event that I believe changed the course of Simon’s life.

Why is this man mentioned by name in all three of the Synoptic Gospels (Matthew, Mark, and Luke)? And why are we told the city from which he came? Mark goes even further, telling us that Simon was the father of Alexander and Rufus (Mark 15:21). I believe Mark expects his readers to recognize this man, and his sons. It is my opinion that until this fateful day, Simon was an unbeliever, but what he saw on this day, the day Christ died, changed him forever, bringing him into God’s kingdom.

The procession arrives at last at Golgotha, where all three men are to be crucified. They offer our Lord “wine mixed with gall,” but when He realizes what it is, He refuses to drink it. More than likely this was provided for the condemned as a kind of sedative or pain reliever. Jesus refused anything which would diminish His suffering, for He must drink the cup of God’s wrath on guilty sinners to the brim.

Notice how quickly Matthew (and the other Gospel writers) pass by the description of the actual crucifixion procedures. We are not told all the gory details about how the nails were driven through our Lord’s hands, though we know that they were (see John 20:25, 27). Neither Matthew nor any of the other Gospel writers dwells on the physical sufferings of our Lord, though there was much that could have been written about this. Matthew turns our attention to the soldiers, who throw the dice to determine who will get our Lord’s garments. John provides greater detail here (John 19:23-24); he alone specifically calls attention to this as the fulfillment of prophecy:

23 Now when the soldiers crucified Jesus, they took his clothes and made four shares, one for each soldier, and the tunic remained. (Now the tunic was seamless, woven from top to bottom as a single piece.) 24 So the soldiers said to one another, “Let’s not tear it, but throw dice to see who will get it.”This took place to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” So the soldiers did these things (John 19:23-24, emphasis mine).

This is a citation from Psalm 22 (verse18), a psalm whose prophecies are fulfilled several times in the crucifixion of our Lord.

The thing I wish to point out is that these soldiers have little or no interest in who Jesus is, or in what He has done. This is just another day on the job for them. After casting lots, they settle down for what they have come to expect – a number of hours of human agony, to which they seem to turn a deaf ear. Later events will cause them to get much more interested in what is happening on this day, the day Christ died.

Then there is the sign, posted on the top of our Lord’s cross: “This is Jesus, the king of the Jews” (Matthew 27:37). John’s Gospel makes much of this, because the Jews didn’t like the wording of the sign. They much preferred that the sign clearly indicate this was merely what Jesus claimed. Pilate seemed to take pleasure in their displeasure, using the sign to irritate them. It was really what this was all about, anyway. Jesus was here because He claimed to be the King of the Jews, and the Jews refused to accept Him as such.

The emphasis of the paragraph in Matthew 27:32-44 is upon the mocking of those who looked on as Jesus was being crucified. Consider several characteristics of this mocking.

First, this mocking was virtually unanimous. Everyone there took part in mocking Jesus. In our text, Matthew specifically names “those who passed by” (Matthew 27:39), the chief priests, experts in the law, and the elders (27:41-43), and the two robbers who were crucified along with Jesus (Matthew 27:44). Luke also includes the soldiers who stood by (Luke 23:36-37). One gets the impression that Jesus was the center of attention and that all who were there joined in mocking Him. He bore the wrath of men, and of God, alone.

Second, this mocking was intense and angry. There is a deep hostility and anger evident in the words spoken. If Jesus were a murderer, like Barabbas, one could understand how angry words could be spoken to Him and of Him. I am reminded of the title of one of the last chapters in R. C. Sproul’s book, The Holiness of God: “God in the Hands of Angry Sinners.” That is what we see here. The wrath of men is being poured out upon the sinless Savior.

Third, this mocking is against the essence of what our Lord Jesus claimed and taught concerning Himself.While the disciples seemed obtuse to much of what our Lord was teaching, the crowd has it nearly right. They don’t mock Jesus for advocating revolution, or for teaching that they should not pay their taxes. They mock Jesus for claiming to be “the King of the Jews” (Matthew 27:37), the “King of Israel” (Matthew 27:42), “the Son of God” (Matthew 27:40, 43), for “saving others” (Matthew 27:42), and for “trusting in God” (Matthew 27:43). The only thing they had somewhat twisted was our Lord’s alleged claim to be able to destroy the temple and rebuild it in three days (Matthew 27:40).

Fourth, this mocking is a really a dare, and thus a recurrence of the same kinds of temptation our Lord experienced in the wilderness. Satan’s challenge, “If you are the Son of God…” (Matthew 4:3, 6), is echoed by those who now say, “If you are God’s Son, come down from the cross!” (Matthew 27:40b). In both cases, the temptation is for Jesus to act in a way that men would expect, in a way that men would do, if they were the Son of God. In other words, the temptation is for our Lord to use His divine power to avoid pain and suffering and to satisfy Himself. They cannot conceive of Jesus having the power to save Himself, and not using it to do so. They cannot conceive of God suffering at the hands of sinful men.

Fifth, the mocking of those who witnessed the death of Christ was a challenge for our Lord to act in a way that would nullify His saving work. If men had their way, our Lord would have saved Himself, and at the same time, He would have ventured from the predetermined plan of God whereby sinful men could be saved. Men are not acting in the best interest of our Lord, and they are not acting in their own best interest, either.

In this first act, men seem to have the upper hand, and Jesus appears to be the helpless victim. Men pour out their wrath on Jesus for not acting as they would expect, as they demand. The guards cast lots for the garments of our Lord, and then settle down for what experience has taught them will be a long vigil. Things quickly and radically change by the time we come to act two, as we are about to see.

Act 2: Our Lord Endures the Wrath of God
Matthew 27:45-56

45 Now from noon until three, darkness came over all the land. 46 At about three o’clock Jesus shouted with a loud voice, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 47 When some of the bystanders heard it, they said, “This man is calling for Elijah.” 48 Immediately one of them ran and got a sponge, filled it with sour wine, put it on a stick, and gave it to him to drink. 49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” 50 Then Jesus cried out again with a loud voice and gave up his spirit. 51 Just then the temple curtain was torn in two, from top to bottom. The earth shook and the rocks were split apart. 52 And tombs were opened, and the bodies of many saints who had died were raised. 53 (They came out of the tombs after his resurrection and went into the holy city and appeared to many people.) 54 Now when the centurion and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!” 55 Many women who had followed Jesus from Galilee and given him support were also there, watching from a distance. 56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee (Matthew 27:45-56).

What a difference three hours can make. It was high noon, and yet darkness suddenly fell over all the land, a darkness that lasted for three hours. Matthew, Mark, and Luke all call attention to this darkness, yet none of them attempts to explain how it happened. There really is no simple explanation. We do not get the impression that this is a dust storm, a cloudy day, or an eclipse. This is sudden and sustained darkness. The best example of this kind of darkness is found in the Book of Exodus, when God brought darkness over the land of Egypt:

21 The Lord said to Moses, “Extend your hand toward heaven so that there may be darkness over the land of Egypt, even darkness that can be felt.” 22 So Moses extended his hand toward heaven, and there was a thick darkness in all the land of Egypt for three days. 23 No one could see another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived (Exodus 10:21-23).

I believe that this darkness that fell over the land of Israel during the crucifixion of our Lord was the same intense darkness we read about in Exodus. I suspect that a hush fell over the crowd, and that all that could be heard were gasps of fear, even terror. You will remember that when Paul was stopped short on the road to Damascus he was stricken with blindness for three days. It gave him time to ponder what he had just experienced.

I believe the main reason for this three-hour darkness over the land of Israel was to place a veil of darkness over the suffering of our Lord, suffering at the hand of His Father. Jesus is now suffering the eternal wrath of God on sinners. While Mel Gibson’s movie, The Passion of the Christ, may dramatically depict the driving of nails through the hands of our Lord (something the Scriptures don’t describe), there is no way any human could depict the separation our Lord experienced from the Father. This agony our Lord bore alone, veiled from the eyes of those who mocked Him.

I should add that while we rightly make much of the suffering of our Lord, let us not forget what this meant to the Father. Those of us who have children know how painful it is for us to observe the suffering of our children. Add to this the fact that the suffering of the Son was the plan and purpose of the Father. Can you imagine what it would have been like for the Father to put His Son on the cross, and then to hear sinners daring Him to save His Son? What a price the Father and the Son paid to save unworthy sinners like us.

At the end of this three-hour period of darkness, Jesus uttered this cry in a loud voice: “Eli, Eli, lema sabachthani?” (Matthew 27:46). Matthew interprets it for us: “My God, my God, why have you forsaken me?” (Matthew 27:46). We know that Jesus is calling out the first words of Psalm 22, a Messianic Psalm that depicts the suffering of Messiah at Calvary. Several prophecies found in this psalm are fulfilled in the death of Jesus at Calvary. Jesus is identifying Himself as the Suffering Servant, the Messiah whose death will bring about salvation for lost sinners.

It is almost amazing to read that a number of the bystanders didn’t realize what Jesus was saying. They did not see this as our Lord’s citation of Psalm 22:1; they saw it as Jesus calling to Elijah for help. I’m not surprised that some of the bystanders would fail to grasp the meaning of our Lord’s words here. What I wonder is what the Jewish religious leaders thought Jesus was saying. Would they not recognize this as the first words ofPsalm 22? And if they did, what did they make of that? We are not told. We are told that one of them obtained a sponge and dipped it in sour wine to give Jesus a drink. Some of the others urged Him to hold back and see if Elijah would come to His rescue. It may well be that this was said in jest or sarcasm. But it may also be that some were not entirely convinced that Jesus would be left to suffer on His cross. Some might have been curious to see if God did come to rescue Jesus.

Notice that this time Jesus does drink some of the wine. If this wine did contain any tranquilizer or pain reliever, it would not have had time to produce its effect, for Jesus will die almost immediately after He drinks some of the wine. My own sense is that Jesus took some of the wine to relieve His parched throat, so that His final, triumphant shouts would be loud and clearly heard. When taking all the Gospels into account, I am inclined to think that Jesus first shouted, “It is finished!” (John 19:30), followed by, “Father, into your hands I commit my spirit!” (Luke 23:46). It is the latter statement that would seem to have preceded our Lord’s giving up of His spirit, so that it was apparent to all that He gave up His life. His life was not taken from Him; He voluntarily gave it up:

17 This is why the Father loves me—because I lay down my life, so that I may take it back again. 18 No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father” (John 10:17-18).

Our Lord’s death occurred at the moment He cried His last utterance, but His death was but the first of a sequence of miraculous events. Matthew is the one Gospel that emphasizes the supernatural phenomenon that accompanied our Lord’s death:

50 Then Jesus cried out again with a loud voice and gave up his spirit. 51 Just then the temple curtain was torn in two, from top to bottom. The earth shook and the rocks were split apart. 52 And tombs were opened, and the bodies of many saints who had died were raised. 53 (They came out of the tombs after his resurrection and went into the holy city and appeared to many people.) (Matthew 27:50-53)

All three Synoptic Gospels record the rending of the temple veil at the moment of our Lord’s death; only John’s account omits this. The implications of this symbolic event are immense, but they are not spelled out here. These matters will be taken up later in the New Testament. In short, the rending of the veil signified the end of the Old Covenant, under which people had to keep their distance from God, and the commencement of the New Covenant, under which men and women may draw near, through the shed blood of Jesus (note Hebrews 9; 10:19-24).

Now we come to something that is unique to Matthew: the great earthquake, in which rocks were split, tombs were opened, and dead saints were raised to life. What a punctuation mark God placed at the death of His Son! Jesus cries out triumphantly, proclaiming that His work is finished, and committing His spirit to the Father. Jesus then breathes His last and gives up His spirit. At the very moment of His death, the temple veil was rent, and a great earthquake shook the place so hard that the rocks split and graves were broken open. All this took place in close proximity to the three hours of darkness.

We know that the dead were not raised until after the resurrection (Matthew 27:53), so why are we told here that the tombs were opened? Why not wait until the resurrection itself? For one thing, I believe Matthew wants us to see the hand of God plainly in the events surrounding the death of our Lord. For another, I believe that the graves were opened in preparation for the resurrection of these Jerusalem saints coinciding with our Lord’s resurrection. The earthquake sets the stage for the resurrection of the dead Jerusalem saints. Third, I believe that we are meant to see the connection between the death of our Lord and His resurrection. The death of our Lord was a supernatural event, and the spectacular phenomena that accompany it underscore this fact. To Matthew (and the other apostles – see Acts 2:22-36), the resurrection of our Lord is a necessary corollary to the cross, and he wants us to recognize this.

Now, the bodies of “many saints who had died” and had been buried were raised to life, and they went into “the holy city” (Jerusalem) where they appeared to many people (Matthew 27:53). This is amazing! Can you imagine the impact this would have had on the people of Jerusalem? What a way to underscore the resurrection of our Lord. Not only did Jesus rise from the dead, but a large group of saints were raised at the same time. It might be worth considering just who some of these resurrected folks could have been:

33 Nevertheless I must go on my way today and tomorrow and the next day, because it is impossible that a prophet should be killed outside Jerusalem.’ 34 O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it! (Luke 13:33-34; see also Matthew 23:37)

Jerusalem was where the prophets were killed and were buried:

29 “Woe to you, experts in the law and you Pharisees, hypocrites! You build tombs for the prophets and decorate the graves of the righteous. 30 And you say, ‘If we had lived in the days of our ancestors, we would not have participated with them in shedding the blood of the prophets’” (Matthew 23:39-30).

I think it is therefore reasonable to assume that some of those who were raised and who went about Jerusalem were martyred prophets. What a story they would have had to tell! And what an impact they must have had on the people of Jerusalem.

But let’s get back to the cross and the moment of our Lord’s death. There were those who were greatly impacted by the way our Lord died:

Now when the centurion and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!” (Matthew 27:54)

Mark and Luke have similar statements:

Now when the centurion, who stood in front of him, saw how he died, he said, “Truly this man was God’s Son!” (Mark 15:39)

47 Now when the centurion saw what had happened, he praised God and said, “Certainly this man was innocent!” 48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts (Luke 23:47-48).

Luke has the centurion declaring our Lord’s innocence, adding to the testimony (in Matthew) of Judas (Matthew 27:4), Pilate (Matthew 27:23-24; see also Acts 3:13; 13:28), and Pilate’s wife (Matthew 27:19). Luke adds some other details. First, he has the centurion praising God, not just confessing Jesus’ innocence. Second, he informs us that the crowds went home “beating their breasts” (Matthew 23:48). The crowds may not have been willing to declare the innocence of our Lord, but they most certainly did not go home with a satisfied smile on their faces. They knew that something terrible had happened that day, something they did not understand, but which terrified them greatly. There was no pleasure for them in this crucifixion.

Unlike the other Gospel accounts, Matthew goes beyond the confession of the centurion himself. Matthew tells us that the centurion, along with the other soldiers who were guarding Jesus, confessed that Jesus was the Son of God. These soldiers, who had just a few hours earlier settled down for a long vigil, aloof to the suffering of Jesus (and even joining in on the mockery of Jesus – see Luke 23:36-37), were now wide-eyed with terror. They could do nothing other than confess that Jesus’ claim to be the Son of God was true. What a powerful testimony this was.

Matthew, like Mark (15:40-41) and Luke (23:49), tells about the women who had supported Jesus throughout His earthly ministry, looking on from some distance away. It was all they could do. They were the only ones, it would seem, who did not take part in mocking Jesus. They remained faithful to Jesus, not forsaking him (as it would seem ten of His disciples did). One wonders what they were thinking as they observed the supernatural phenomena that accompanied the death of the Savior.

Act 3: The Burial of Jesus
Matthew 27:57-61

57 Now when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 58 He went to Pilate and asked for the body of Jesus. Then Pilate ordered that it be given to him. 59 Joseph took the body, wrapped it in a clean linen cloth, 60 and placed it in his own new tomb that he had cut in the rock. Then he rolled a great stone across the entrance of the tomb and went away. 61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.) (Matthew 27:57-61)

Joseph of Arimathea is a most interesting fellow. We have not met him before, and we shall not meet him again, except in the parallel accounts of the other Gospels. Every Gospel mentions the burial of our Lord by Joseph of Arimathea. John’s Gospel informs us that Nicodemus assisted Joseph of Arimathea in burying Jesus (Matthew 19:39-42). Matthew tells us that Joseph was a disciple of Jesus (Matthew 27:57), but John adds that he was a secret disciple because he feared the Jews (Matthew 19:38). Mark informs us that he was a highly regarded member of the Sanhedrin, who was looking forward to the kingdom of God (Matthew 15:43). Luke adds that “he was a good and righteous man” (Matthew 23:50), who did not consent to the Sanhedrin’s decision to kill Jesus (Matthew 23:51).

Mark tells us that Joseph went “boldly” to Pilate and asked for the body of Jesus (Matthew 15:43). One would have to say that it must have taken great courage to identify with Jesus as this moment in time. Peter and our Lord’s disciples were not yet willing to do so, at least after His arrest. Even more so, I am impressed with Joseph’s boldness in distinguishing himself from his colleagues on the Sanhedrin. You can well imagine that Joseph was no longer welcome on the council after he publicly identified with Jesus. His actions spoke louder than words, for it became evident that he was a follower of Jesus, and therefore distanced himself from the other members of the Sanhedrin and the action they had taken.

Being a rich man (Matthew 27:57), Joseph had a tomb already prepared for his own burial, a new tomb that had been cut out of the rock (Matthew 27:60). Time was short, and the Jews were eager to get the bodies down from the crosses so that they could observe Passover. I am inclined to think that many of the executed criminals may not even have been buried. Joseph knew that his tomb was nearby and available, so he made good use of it. The body of Jesus was hastily prepared (probably with the assumption that further preparations could be made after Sabbath) and placed in the tomb. A large stone was then rolled across the entrance as Mary Magdalene and “the other Mary” looked on (Matthew 27:61).

Conclusion

Let us first give thought to the importance of our text and to the death of our Lord Jesus Christ. I believe that Matthew has written this Gospel in a way that makes the cross the main climax of the book. Here is what our Lord has been about from the beginning. The death of Christ on the cross of Calvary is the one and only way by which men can obtain the forgiveness of sins and the gift of eternal life.

14 Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 so that everyone who believes in him may have eternal life.” 16 For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but that the world should be saved through him (John 3:14-17).

This week I will preach the funeral service for a neighbor who just passed away. I’m going to use this passage in Matthew for my funeral text, even though I’ve never used it for a funeral message before. The death of our Lord Jesus Christ puts death (especially the death of a Christian) in a whole new light. The death of our Lord, ugly and wicked though it was (so far as man’s participation in it is concerned), was such that it drew people to faith. Christ’s death can be the death of death for us, if we trust in the saving work of our Lord on the cross. He was innocent, as Judas, Pilate, Pilate’s wife, one of the two thieves who hung beside Jesus, and the Roman soldiers testified. This is what makes His death unique and effective for us. He did not die for His sins (because He was innocent), but for the sins of lost men and women like you and me.

We should see ourselves in those who rejected our Lord and mocked Him as He was dying on the cross. We should see only innocence and perfect righteousness in Jesus. Let us acknowledge our sin, and the fact that the death He died was for the sins of others, and not His own. Let us trust in His death in our place, bearing the penalty for our sins, for the forgiveness of our sins, and the gift of eternal life.

The death of our Lord Jesus is the payment for our sins, and the only way that we will ever obtain eternal life. But it is also a pattern for us to follow:

18 Slaves, be subject to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 19 For this finds God’s favor, if because of conscience toward God someone endures hardships in suffering unjustly. 20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God. 21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 22 He committed no sin nor was deceit found in his mouth. 23 When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly. 24 He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness. By his wounds you were healed. 25 For you were going astray like sheep but now you have turned back to the shepherd and guardian of your souls (1 Peter 2:18-25).

Just as our Lord Jesus “took up His cross,” so we too must take up our cross, daily:

23 Then he said to them all, “If anyone wants to become my follower, he must deny himself, take up his cross daily, and follow me. 24 For whoever wants to save his life will lose it, but whoever loses his life for my sake will save it” (Luke 9:23-24).

The cross alone is the basis for our boasting, for salvation is not a work that we do, but a work that He has done, which we receive as a gift:

But may I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world (Galatians 6:14).

As we focus on Matthew’s account of the death of our Lord, we should ask ourselves why he has placed such great emphasis on the cross, on the death of our Lord. In particular, why does Matthew make a point of including the report of so many miracles in connection with the death of the Lord Jesus? Aside from the fact that it is only through the death (and subsequent resurrection) of the Lord Jesus that lost sinners can be saved, there are a couple of other reasons for Matthew’s emphasis on miracles in conjunction with the death of the Savior.

First, I would suggest that these miracles in Matthew testify to the uniqueness of the death of the Lord Jesus. No one ever died like this before or will ever die like this in the future. The death of the sinless Son of God in the sinner’s place is a most unique thing. This was no ordinary crucifixion, no ordinary death. Even those who refused to believe in Jesus left Golgotha beating their breasts, as Luke has informed us.

Second, I would suggest that these miracles in Matthew testify to the presence of God in the process by which He had chosen to save men – through our Lord’s rejection, suffering, and sacrificial death. It is on the cross that our Lord suffered the eternal torment of separation from the Father. This is why our Lord cried out using the words of Psalm 22, verse 1. There is a sense, then, that God was not there, that is, God the Father had withdrawn from the Son. This had to be since the penalty for our sin is death – separation from God. Jesus had to experience that in our place. But these miraculous events remind us that while the Father was separated from the Son while He was on the cross, He was present in the event. The death of Christ was the sovereignly ordained purpose of the Father:

22 “Men of Israel, listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, wonders, and miraculous signs that God performed among you through him, just as you yourselves know— 23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed by nailing him to a cross at the hands of Gentiles (Acts 2:22-23).

36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” 37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.” 39 Going a little farther, he threw himself down with his face to the ground and prayed, “My Father, if possible, let this cup pass from me! Yet not what I will, but what you will” (Matthew 26:36-39).

5 You should have the same attitude toward one another that Christ Jesus had, 6 who though he existed in the form of God did not regard equality with God as something to be grasped, 7 but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature. 8 He humbled himself, by becoming obedient to the point of death —even death on a cross! 9 As a result God exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee will bow —in heaven and on earth and under the earth— 11 and every tongue confess that Jesus Christ is Lord to the glory of God the Father (Philippians 2:5-11).

Our Lord Jesus submitted Himself to the will of the Father that He should die on the cross of Calvary, and then be raised again. On the cross, the Son suffered separation from the Father, but the miracles associated with our Lord’s death tell us that the Father was in this, for it was His will and purpose to save men in this way.

Third, these miracles testify to the fact that Jesus was who He claimed to be. I believe that all of these – Simon of Cyrene, one of the two thieves, Joseph of Arimathea, Nicodemus, and the centurion with his soldiers – came to recognize that the events surrounding the death of Christ proved Him to be the Son of God, the King of Israel. The unbelief of the crowds revealed that the hearts of many were hardened to the point that this compelling evidence was somehow set aside. But there were those who could do nothing else than to believe, because of what they saw. We don’t know about Simon of Cyrene, but we would probably be correct to assume that the thief on the cross and the Roman soldiers had little background or knowledge of Israel’s Messiah. In spite of this, they found the evidence so compelling that they believed the same claims for which Jesus had earlier been mocked.

Think of it. These folks believed in Jesus while He was dying, and before His resurrection. Some (like the thief on the cross) believed even before the miraculous events occurred. How could Jesus, a man dying as a criminal, be so convincing? Because He died like no one else had ever died, and because God testified to the uniqueness of Jesus and His death by the miracles associated with His crucifixion and death.

While miracles are certainly prominent here, there is something missing, something we are accustomed to seeing. Up till now, Matthew has made it a point to show how the events of our Lord’s life fulfill prophecy. We saw this at the time of our Lord’s birth and early childhood (see Matthew 1:22; 2:15, 17, 23). We saw it again during Matthew’s account of our Lord’s public ministry (Matthew 4:14; 8:17; 12:17-18; 13:14, 35). And now, we know that many of the events Matthew describes pertaining to our Lord’s death are the fulfillment of Old Testament prophecies, and yet Matthew does not make a point of indicating this. Why not? I am inclined to think that it is for two reasons.

First, the people who witness these events did not recognize them as the fulfillment of prophecy at the time they occurred. And second, Matthew wants us to see that people believed because of the sheer weight of the evidence, apart from the prophecies they fulfilled. In other words, they were not predisposed to believe; they just saw no other option than to believe.

The death of our Lord Jesus is the most unique death in all of human history. It will radically change the way we view death if we are Christians. It is a death that is so unique that men have come to faith in Jesus even before the resurrection.

Every Sunday we celebrate communion, and in so doing, we commemorate the death of our Lord:

For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes (1 Corinthians 11:26).

I believe that we are to observe communion weekly for several reasons. First, it appears to be the practice of the early church (Acts 20:7; 1 Corinthians 11). Second, it is because the death of Christ is so central to the gospel message (see 1 Corinthians 1:18-25). Third, it is because the cross is so central to the way we are to live out our daily lives (see Romans 6). Fourth, it is because the cross of Christ is so strongly detested and opposed by the world:

18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.” 20 Where is the wise man? Where is the expert in the Mosaic law? Where is the debater of this age? Has God not made the wisdom of the world foolish? 21 For since in the wisdom of God the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching. 22 For Jews demand miraculous signs and Greeks ask for wisdom, 23 but we preach about a crucified Christ, a stumbling block to Jews and foolishness to Gentiles. 24 But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. 25 For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength (1 Corinthians 1:18-25).

The message the world hates is the truth that we celebrate. The message the world hates is the only message that will save lost sinners, the only message that we should proclaim. Jesus Christ died on the cross of Calvary, bearing the penalty for my sins, and setting a pattern for the kind of life I should live as a Christian. The cross of Christ is such a glorious mystery that it will take all eternity to begin to fathom what God has done in this magnificent event, to His glory.

You can read the entire article at Bible.org.

Passion Week – Good Friday Events 1/2 – The hurt of Peter’s denial of Christ

Photo from www.eons.com

Pentru traducere automata, fa click aici – Romanian

How many times did the rooster crow when Peter denied Jesus?


Matthew 26:34 (also Luke 22:34, John 13:38)

„I tell you the truth,” Jesus answered, „this very night, before the rooster crows, you will disown me three times.”

Mark 14:30

„I tell you the truth,” Jesus answered, „today – yes, tonight – before the rooster crows twice you yourself will disown me three times.”


Mark 14:66-72

While Peter was below in the courtyard, one of the servant girls of the high priest came by. When she saw Peter warming himself, she looked closely at him.

„You also were with that Nazarene, Jesus,” she said.

But he denied it. „I don’t know or understand what you’re talking about,” he said, and went out into the entryway.

When the servant girl saw him there, she said again to those standing around, „This fellow is one of them.” Again he denied it.

After a little while, those standing near said to Peter, „Surely you are one of them, for you are a Galilean.”

He began to call down curses on himself, and he swore to them, „I don’t know this man you’re talking about.”

Immediately the rooster crowed the second time. Then Peter remembered the word Jesus had spoken to him: „Before the rooster crows twice you will disown me three times.” And he broke down and wept.

From www.rationalchristianity.net

Jesus’ Great Confession; Peter’s Great Denial
Matthew 26:57-68

57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house the experts in the law and the elders had gathered. 58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After going in, he sat with the guards to see the outcome. 59 The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 60 But they did not find anything, though many false witnesses came forward. Finally two came forward 61 and declared, “This man said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 62 So the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 63 But Jesus was silent. The high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, the Son of God.” 64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven.” 65 Then the high priest tore his clothes and declared, “He has blasphemed! Why do we still need witnesses? Now you have heard the blasphemy! 66 What is your verdict?” They answered, “He is guilty and deserves death.” 67 Then they spat in his face and struck him with their fists. And some slapped him, 68 saying, “Prophesy for us, you Christ! Who hit you?” (Matthew 26:57-68)

Two events are being described simultaneously by Matthew in this paragraph and the next, so as to set them in contrast to each other. The first is our Lord’s interrogation by Caiaphas, the high priest, and the Sanhedrin. The second is Peter’s “interrogation” by those around him. At the very moments Peter is denying His Lord, our Lord Jesus is affirming His identity as the Messiah – His “great confession.”

It is the middle of the night, and Jesus has been sent from Annas to stand before Caiaphas. The whole Sanhedrin is present (see also Mark 14:55), including the chief priests, scribes, and elders (Matthew 26:57-59). This is far from a legal gathering. In our terms, Jesus is not getting “due process of the law” here. These “judges” are far from neutral. They seek any testimony that will justify their resolve to kill Jesus (verse 59), but they can’t do it.

These are horrible and shameful moments in Israel’s history, but at times the account comes close to being amusing. Here is this pompous group of Israel’s “cream of the crop.” It is something like the convening of the Supreme Court in our day. These are the top religious and legal experts, and they are determined to execute Jesus. They resolved that they would not arrest or kill Jesus until “after the feast” (Matthew 26:5), but Jesus forced their hand when He informed Judas and the disciples that He would be betrayed by one of them (Matthew 26:21). Jesus even let Judas know that he was the one who would betray Him (Matthew 26:25). Judas no longer had the luxury of time. He had to act now to earn his fee, whether the Jewish leaders liked it or not.

The religious leaders were in a real bind. They seem compelled to include the Romans (Pilate, Herod, and the Roman soldiers). They were forced to crucify Jesus, a very public death. And they must complete this matter before Passover, lest they be defiled, and thus would have been prevented from participating in Passover (seeJohn 18:28; 19:14; Mark 15:42-43). A few hours earlier, it would have appeared that they had almost two weeks to prepare for the execution of Jesus. They have not had any time to acquire and “coach” witnesses, and this was very obvious. Imagine these fellows attempting to give an air of sobriety and propriety, while things are in total chaos. Their witnesses disagree so badly that even with their disposition to accept any charge, it is evident this testimony won’t suffice. A parade of witnesses pass by, and all fail to meet minimum requirements. No two witnesses agree, and when two finally agree, the charges were not viable. It was, at best, a corruption of what Jesus had said (“Destroy this temple and in three days I will raise it up” – John 2:19). Even if their words were true, it isn’t a crime to say that you are able to do such a thing; it would be a crime if you attempted it. This case would have been thrown out of any court in our land.

You can imagine how frustrated these fellows must have been. Their case was stalling, and there seemed to be nothing they could do about it. The high priest sought to induce Jesus to violate His Fifth Amendment rights (in today’s terms) by giving testimony against Himself. “What did Jesus have to say to this charge?” Jesus had nothing to say. He need not have spoken. The charges were not worthy of comment or of defense. It was not His duty to provide them with evidence; it was their duty to produce evidence of a crime.

Then the high priest had an inspiration. He would charge Jesus under oath to answer this question: “Are you the Christ, the Son of God?” (Matthew 26:63). This was a question Jesus was not legally obliged to answer. And yet Jesus chose to answer. I used to think that this was because the high priest put Him under oath. I now look at it differently. This was a question Jesus must answer. To refuse to answer would imply that He was not the Messiah, the Son of God. If He were the Messiah, the Son of God, then why would He not answer to this effect? This was the crux of the coming of our Lord – to reveal Himself as the Messiah, and as the Son of God.

Our Lord’s answer was far from tentative. Not only did He identify Himself as the Messiah, the Son of God, He also referred to Himself as the Son of Man:

Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven” (Matthew 26:67).

This is an incredibly powerful statement. Jesus affirms His identity. He is the Messiah. He is the Son of God. He is also the Son of Man, which means that He will return to the earth in power, to deal with His enemies and to establish justice.

These words, if believed, should have struck terror into the hearts of the Jewish religious leaders. Instead, they were taken as blasphemy, a capital offense by Jewish law (see Leviticus 24:10-16; Numbers 15:30). No one in that group paused to reflect on the implications of Jesus’ claim. No one gave serious thought as to whether this claim might be true. In their minds, this was all they needed to condemn Jesus to death. And so the high priest musters all the righteous indignation he can produce, and calls for the death of Jesus:

Then the high priest tore his clothes and declared, “He has blasphemed! Why do we still need witnesses? Now you have heard the blasphemy!” (Matthew 26:65)

His colleagues heartily agreed, and they pronounced sentence on our Lord.

What follows is particularly significant. Once the guilty verdict is pronounced, there is a disproportionate outpouring of wrath and contempt on our Lord. They spit in His face – they spit in God’s face! They strike Him with their fists, pouring out their wrath on God incarnate. They slap Him, and challenge Him to prophesy who hit Him (26:67-68). Here is the highest court in the land, and look at its conduct. Here is God, in the hands of angry sinners.

69 Now Peter was sitting outside in the courtyard. A slave girl came to him and said, “You also were with Jesus the Galilean.” 70 But he denied it in front of them all: “I don’t know what you’re talking about!” 71 When he went out to the gateway, another slave girl saw him and said to the people there, “This man was with Jesus the Nazarene.” 72 He denied it again with an oath, “I do not know the man!” 73 After a little while, those standing there came up to Peter and said, “You really are one of them too—even your accent gives you away!” 74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. 75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly (Matthew 26:69-75).

Meanwhile, Peter is sitting in the courtyard of the high priest’s house, warming himself by the fire. A mere slave girl314 identifies him as one of Jesus’ disciples. Peter denies it. Initially, Peter does not pointedly deny knowing Jesus; he simply responds that he doesn’t know what she is talking about. Apparently this is sufficient to silence this first slave girl. But then another slave girl confronts Peter. She does not just question Peter; she speaks to those standing around: “This man was with Jesus the Nazarene” (Matthew 26:71). From Peter’s point of view, this is much more threatening. He denies his association with Jesus, underscoring his denial with an oath. Finally, a third person – one standing nearby – came up to Peter, and this time with an even more persuasive accusation: “You really are one of them too—even your accent gives you away!” (verse 73). Peter more pointedly denied even knowing Jesus, let alone associating with Him. This time he felt it necessary to punctuate his denial with cursing.

At that moment, a rooster crowed, and Peter remembered Jesus’ words indicating that he would deny Him. Peter went outside and wept bitterly. Strangely, this is the last time Matthew refers to Peter by name in this Gospel. While Matthew does provide an account of the final outcome for Judas (Matthew 27:3-10), he does not do so for Peter. Is this because he knows that such an account will take a great deal more time and information? Is this because he knows that a subsequent history of the church (including Peter) will be written? For whatever reason, Matthew does not feel compelled to give us the “rest of the story” regarding Peter.

Conclusion

If our text demonstrates anything, it is that all mankind, without exception, is desperately sinful and, apart from the grace of God in Christ Jesus, hopelessly lost:

“There is no one righteous, not even one,

11 there is no one who understands,

there is no one who seeks God.

12 All have turned away,

together they have become worthless;

there is no one who shows kindness,

not even one” (Romans 3:10b-12).

Whether at his finest, or at his worst, every human being is a sinner, desperately wicked in heart and often in deed. There is no way that we can ever earn our own righteousness, that we can attain God’s favor by our efforts. We need salvation from some source outside of ourselves. We need Jesus, for He alone can save.

Our text dramatically demonstrates the sinfulness of man and the perfection of our Lord Jesus Christ. In our text, no one comes out looking good, no one except Jesus, that is. Everything Jesus predicted happened just as He said it would. Under more stress and pressure than we will ever know, Jesus never failed. His words and His deeds are amazing to us. Though men (like Peter, or Judas, or the religious leaders) failed, Jesus did not. Though His closest friends forsook Him, He will not forsake His own – those who have trusted in Him for the forgiveness of sins and the gift of eternal life. Jesus Never Fails; He is always faithful, even when we fail:

Just before the Passover feast, Jesus knew that his time had come to depart from this world to the Father. Having loved his own who were in the world, he now loved them to the very end (John 13:1).

If we are unfaithful, he remains faithful, since he cannot deny himself (2 Timothy 2:13).

Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you” (Hebrews 13:5).

In mankind’s darkest hour, the perfections of our Lord shine ever so bright. He alone is worthy of our trust, and of our worship, obedience, and service. Do not let the horrors of these events in our Lord’s last hours distract your attention from Jesus. He deserves center stage. His perfections deserve our praise.

We should probably say a word about Peter’s denials. Let us not fail to read this text, describing Peter’s worst moments, without bearing in mind “the rest of the story.” We may have seen the last of Peter (by name) in Matthew, but we find a very different Peter in the Book of Acts. With the resurrection and ascension of our Lord, and the coming of the Holy Spirit at Pentecost, we find a transformed Peter. We find a man who now boldly proclaims the gospel, in spite of the opposition and the risks:

8 Then Peter, filled with the Holy Spirit, replied, “Rulers of the people and elders, 9 if we are being examined today for a good deed done to a sick man—by what means this man was healed— 10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 11 This Jesus is the stone that was rejected by you, the builders, that has become the cornerstone. 12 And there is salvation in no one else, for there is no other name under heaven given among people by which we must be saved.” 13 When they saw the boldness of Peter and John, and discovered that they were uneducated and ordinary men, they were amazed and recognized these men had been with Jesus. 14 And because they saw the man who had been healed standing with them, they had nothing to say against this (Acts 4:8-14).

As a result of the work of Jesus Christ at Calvary, and the presence and power of the Holy Spirit, Peter not only boldly identifies with His Lord, He instructs us to do so as well:

13 For who is going to harm you if you are devoted to what is good? 14 But in fact, if you happen to suffer for doing what is right, you are blessed. But do not be terrified of them or be shaken. 15 But set Christ apart as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 16 Yet do it with courtesy and respect, keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 17 For it is better to suffer for doing good, if God wills it, than for doing evil (1 Peter 3:13-17).

The events of our text underscore for us the trustworthiness and authority of the Scriptures. Just as at the birth of our Lord, so also here we find that Matthew repeatedly points out to us that the Scriptures are being fulfilled at every point of this procession to the cross. God’s Word is true. It never fails. Even when men try their hardest to resist God and to rebel against His purposes, they end up unwittingly fulfilling His purposes and promises. We can trust His Word.

Let me end with one more observation and application. Our text describes the darkest hour in all of human history, and yet we gather every Sunday to remember the death of Jesus. More than that, we come every Sunday to celebrate His death. This is due to the fact that His suffering and His death is the only means by which sinful men may be saved, and have eternal life. It is also due to the fact that the resurrection of Jesus enables us to view these events in a whole new way. At the cross, Jesus took the curse (death) and made it the cure (His atoning work on our behalf). God used the most cruel and wicked actions of men to accomplish His eternal plan of salvation.

Surely this is an example of the truth that is proclaimed in Romans 8:

28 And we know that all things work together for good for those who love God, who are called according to his purpose, 29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. 30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified (Romans 8:28-30).

God was able to make the horrid events of our Lord’s rejection and crucifixion into a salvation so blessed that it will take all eternity to fathom it. If our Lord can transform this kind of apparent tragedy into a triumphant work of redemption, then is it not reasonable for us to believe that God will cause every event in our lives to work out for His glory, and for our good?

Thursday Events – Passion Week – The Last Supper in the Upper Room & Gethsemane

Pentru traducere automata, fa click aici – Romanian

(via) Justin Taylor from the Gospel Coalition

Holy Week: What Happened on Thursday?

With help from the ESV Study Bible, here’s an attempted harmony/chronology of the words and actions of Jesus in the final week of his pre-resurrection life.

Jesus instructs his disciples Peter and John to secure a large upper room in a house in Jerusalem and to prepare for the Passover meal

Matthew 26:17-19 Mark 14:12-16 Luke 22:7-13

In the evening Jesus eats the Passover meal with the Twelve, tells them of the coming betrayal, and institutes the Lord’s Supper

Mathew 26:20-29 Mark 14:17-23 Luke 22:14-30

After supper Jesus washes the disciples’ feet, interacts with them, and delivers the Upper Room Discourse

John 13:1-17:26

Jesus and the disciples sing a hymn together (probably from Psalms 113–118), then depart to the Mount of OlivesMatthew 26:30 Mark 14:26 Luke 22:39

Jesus foretells Peter’s denials
Jesus gives his disciples practical commands about supplies and provisions

Jesus and the disciples go to Gethsemane, where he struggles in prayer and they struggle to stay awake late into the night

Matthew 26:36-46 Mark 14:32-42 Luke 22:40-46

The Last Supper

By Bob Deffinbaugh at Bible.org: We find Luke’s account (and, the other gospel accounts as well) of the last supper amazingly brief and unembellished. Somewhere 30 to 50 years after our Lord’s death, resurrection, and ascension, the gospel of Luke was written (depending upon which conservative scholar you read). In spite of all the time which passed, and of the great significance of the “Lord’s Supper” or “Communion,” neither Luke nor any other gospel writer makes a great deal out of the celebration of the last Passover, just before our Lord’s death. I am not saying this celebration was unimportant, but rather that because of its importance, I would have expected it to have been a more detailed account. This brevity is the first of several “tensions of the text.”

There are other tensions as well. Why is nearly as much space devoted to the preparation for the Passover meal as for the partaking of it? Furthermore, why was Jesus so eager to partake of the Passover, when it preceded and even anticipated His death? Finally, why is there such confusion and consternation (including a deletion of some of the text) over Luke’s account of the Lord’s Table, in which it appears that the (traditional) order of the bread and wine may have been reversed?

Events Surrounding the Last Supper

Before we begin to look more closely at the partaking of the Passover, let us pause for just a moment to remind ourselves of the broader setting in which this event is found. The Jewish religious leaders in Jerusalem have already determined that Jesus must die (not to mention Lazarus, John 11:47-53; 12:9-10).After the meal at the house of Simon the Leper, at which Mary anointed the feet of Jesus, “wasting” her expensive perfume on him, Judas decided to betray the Lord, approached the chief priests, and received an advance payment (Matthew 26:14-16; Luke 22:1-6). Jesus made His triumphal entry into Jerusalem, and after He cleansed the temple, the sparks really began to fly, with the religious leaders making every effort to discredit Him, or to get Him into trouble with the Roman authorities (Luke 20:19-20). When these efforts, as well as their attempts to penetrate the ranks of our Lord’s disciples miserably failed, the chief priests were delighted to have Judas approach them with his offer. It was only a matter now of waiting for the right chance. This could have been the Lord’s celebration of the Passover, along with His disciples.

At the meal itself, a number of events took place. It would seem that the Lord’s washing of the feet of the disciples was the first item on the agenda (John 13:1-20). During the meal, once (cf. Matthew 26:20-25; Mark 14:17-21), if not more (Luke 22:21-23), the Lord spoke of His betrayer. The meal seems to have included some (perhaps most all) of the traditional Passover elements, and in addition, the commencement of the Lord’s Supper, with words that I doubt the disciples had ever heard at a Passover meal (Luke 22:19-20). John’s gospel avoids giving us yet another description of this ceremony. He, unlike the other gospel writers, includes an extensive message known as the “upper room discourse” (John 14-16), concluded by the Lord’s “high priestly prayer” of intercession for His followers, which may have been prayed during the meal time, or perhaps later on in Gethsemane (John 17). The synoptic gospels (Matthew, Mark, and Luke) report the disciples’ argument about who would be the greatest, along with our Lord’s response (cf. Luke 22:24-3), the Lord’s specific words to the over-confident Peter (Luke 22:31-34), and then His words about being prepared to face a hostile world (Luke 22:35-38). With this the party is said to have sung a hymn and to have departed to the Garden of Gethsemane, where our Lord prayed, with little help from His disciples (Luke 22:39-46). The arrest of Jesus then follows, concluding in His being handed over for crucifixion.

The point in all of this is simply to remind you that the meal was a lengthy one, during which time the Passover was memorialized, and also the Lord’s Supper was inaugurated. It was also during this time that a great deal of teaching took place, as recorded primarily by John. Click here to read the entire article at Bible.org.

Jesus and the Martyr

by Stephen Witmer – Here is an article by Stephen Witmer posted at the Gospel Coalition on Jesus in the garden of Ghetsemane and His divine nature. (Jesus and the Martyrs.)

And he withdrew from them about a stone’s throw, and knelt down and prayed, saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.” And there appeared to him an angel from heaven, strengthening him. And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground (Luke 22:41-44).

In this passage, the eternal Son of God pleads with God the Father not to make him go to the cross, requires the help of an angel, and experiences great emotional upheaval in light of his approaching death. He is profoundly shaken. Early in church history, already in the second century, critics of Christianity were pointing to Jesus’ agonized prayer as reason to doubt that he was divine. The problem is heightened when we compare Jesus’ reaction in the face of death to other martyrs, ancient and modern, who appear to be more composed and able to face death with greater dignity than Jesus showed (see Timothy Keller’s The Reason for God for an insightful treatment of this). Here I provide three such examples.

Stephen Witmer gives examples of 3 ancient and modern cases of martyrdom where the men involved appear to face death with a calm dignity and contrasts it with Jesus’ agonizing prayer.

He concludes-

first, the Gospel writers had to be honest, to include such passages of struggling by Jesus and

second, ‘ What sets Jesus’ death apart from the death of any other person in the history of the world is the spiritual component of his suffering’.

We have an indication of that terrible spiritual reality in Luke 22:42: “Father, if you are willing, remove this cup from me.” To what “cup” is Jesus referring?

We get an answer in the Old Testament. Psalm 75:6-8 uses the imagery of a cup to refer to God’s judgment upon his enemies:

For not from the east or from the west and not from the wilderness comes lifting up, but it is God who executes judgment, putting down one and lifting up another. For in the hand of the LORD there is a cup with foaming wine, well mixed, and he pours out from it, and all the wicked of the earth shall drain it down to the dregs.

Isaiah 51:17 makes explicit that the “cup” is the cup of God’s wrath: “Wake yourself, wake yourself, stand up, O Jerusalem, you who have drunk from the hand of the LORD the cup of his wrath, who have drunk to the dregs the bowl, the cup of staggering.”

The “cup” Jesus is going to drink on the cross is far worse than the horrific physical suffering of crucifixion he faces. Jesus’ “cup” is the infinite wrath and judgment of almighty God upon human sin. The wrath of God that Jesus will experience on the cross is, very literally, hell. On the cross, he will experience separation from God the Father. He will be cut off from God. He will be considered an enemy of God because our sins will be counted as his (2 Cor. 5:21).

This is why Jesus agonizes and struggles in the Garden—because he knows he will soon be crushed under the infinite weight of the wrath of God.

click here to read the entire article…

Tuesday – Olivet Discourse – Passion Week

Pentru traducere automata, fa click aici – Romanian (pentru tot articolul).

Saptamana Mare – Ce s-a intamplat Marti.
~~~In drum inapoi spre Ierusalim, ucenicii vad ca smochinul blestemat s-a uscat. (Matei 21 si Marcu 11)
~~~Autoritatea lui Isus este contestata de preoti la Templu
~~~Matei 22
Pilde care ne invata despre venirea Domnului
~~~Matei 23
Vai de voi cărturari şi farisei ipocriţi!
~~~Olivet discourse – Isus invata pe Muntele Maslinilor
Luca 21 & Matei 25 vorbeste despre revenirea Lui
Pilda fecioarelor, pilda talantilor, si judecata finala

  1. On the way back to Jerusalem in the morning the disciples see the withered fig tree.
  2. In Jerusalem there are more temple controversies, and then Jesus delivers the Olivet Discourse on the return back to Bethany.

„Olivet Discourse” is a name given to 4 special chapters in the Bible. It includes Matthew 24th-25th, Mark 13th and Luke 21st chapters. In all of these chapters Jesus speaks about the „End-Times” which will come upon humanity. Jesus gave these messages to the apostles while they were upon the Mount of Olives, hence the name: Olivet Discourse.

A study by Hampton Keathley IV at Bible.org

Introduction

You must be aware that these are probably the most debated parables in the Bible. Many of the books and journal articles and articles on the internet that I read said all the characters in these parables were believers. Instead of seeing that these are parables about salvation, they see them as parables about rewards or loss of rewards. It is the same argument that we dealt with a few weeks ago in our discussion of the marriage feast and the outer darkness.

Because of the context and because the punishment for the unfaithful is so severe, I see them as all dealing with salvation issues. But rewards are also taught.

These are extremely difficult parables to interpret. I’m tempted to just tell you what I think they mean and ignore all the other views, but I think it is good for you to hear the other interpretations and do your own wrestling with the details.

Context of Matthew 25

Olivet discourse – events of tribulation leading up to 2nd coming.

In Matt 24:36 Jesus begins to answer the question of when He will be returning.

It will be just like in Noah’s day when people didn’t believe Noah and were surprised when it started raining. In the same way, even when people are in the tribulation, experiencing the wrath of God, many are still not going to believe.

So, the when it says „two will be in the field, and one will be taken…” the one taken will be taken to judgment. And the appearance of the thief in the next section is to judge the unbelieving. They didn’t believe the thief was coming. They didn’t believe that God was coming to hold them accountable.

I think that this theme of judging the unbelieving is continued in these next four parables. Although the text doesn’t use the word believe, those that get judged all have actions that indicate they didn’t believe. And their judgment is severe: they get cut to pieces, locked outside, sent to the outer darkness, etc.

And in each parable those who are judged are contrasted to others who not only believed, but were prepared, faithful, fruitful, etc. And those got rewarded for their faithfulness.

We talked about it a couple weeks ago, but this is what some call „Matthew’s rejection imagery.” He always mixes rewards for some with eternal damnation for others, like it all happens at the same event. It sort of makes you wonder if perhaps it does? But then that would make us amillennial or something like that.

Anyway, I want to give you the plot up front. Because I’m going to be discussing other views mixed with my views (notice I didn’t say „the correct view”), I think it might be helpful to have the „Big Idea” in your heads as we study the parables.

These parables are designed to teach the immanent return of Christ. It could be real soon, or it could be a long time away. But either way, we need to go ahead and live our lives but stay prepared. We need to live and work like the master is going to be back any minute. Because we are going to be rewarded for how hard we worked while he was gone.

Wise and Evil Slaves contrasted

Matthew 24:45-51 also in Luke 12:41-48

Some say because these are slaves, they are both saved. And some say that there is only one slave in the parable. The slave starts off being faithful, but then changes later in life and becomes an unfaithful, evil slave. Dillow makes a big deal out of the word „that” in vs 48 saying that it proves that this is the same slave. And since the slave was once very faithful, he must now just be carnal. Since he was saved, he still is saved, but just carnal or unfaithful, he does not go to hell. He just loses rewards and is very sad.

But, concerning the idea that „since they are both slaves, they are both saved” – In all of Jesus’ parables he contrasts two or three people with the same social status. How else is he going to create tension and contrast? He always uses slaves and sons because God is the Master of all. Slaves and sons are the natural examples to represent this relationship between God and man. The idea behind all these parables is that humans have an equal opportunity to respond, believe, etc. Some do, and some don’t. And here’s what’s going to happen to them.

Concerning the idea that this is one slave who changes. The phrase „if that slave” does refer back to this hypothetical slave. This is not a story about a slave who later in life started backsliding. Jesus is just giving an example.

Jesus is saying: Let’s take a slave… If that slave does this… he will be rewarded. However, if that slave does this… he will be cut into pieces.

He is a wise slave if he believes and anticipates master’s return and faithfully carries out the master’s orders. If he does this, he will be rewarded.

He is an evil slave if he doesn’t believe his master will return.

If the slave takes no note of the coming return and deludes himself into thinking either it will never happen or that he will have time to reform, he will be severely punished. It says he will be cut to pieces.

I believe “cut off” may be a better translation because in Qumran literature this word is used for excommunication and being cut off from the rest of the group. And I think the idea of separation fits better with the context – the punishment that all the bad guys receive in this string of parables is separation from God. Either way, it is severe punishment. Perhaps too severe for a believer?

Application:

This represents a universal principle. If a person doesn’t really believe that there is a God who will hold them accountable when they die, they aren’t very likely to feel a need to “trust” in God or obey his commandments.

I’ve also heard of people who believed that there was a God and he would hold them accountable, but they didn’t want to change their lifestyle and figured they would just „get religion” later. This parable speaks to them too. You never know when God will return or if you will die in a car wreck tomorrow.

We also see the result is a lifestyle that is abusive (beat his fellow slaves) and destructive (eat and drink with drunkards.)

Speaking of „beating his fellow slaves.” Some say because he beat his fellow slaves then he must be saved because they were his fellow slaves. My question is „who else is a slave going to beat?” Free men? If he is going to be abusive to his fellow man, it has got to be another slave. We can’t read into this „a salvation relationship with God” because of his association with other slaves. Just like we can’t read into the passage that because we have two slaves, we have two saved people in view.

Ten Virgins

This is a much debated parable. No one can agree what anything means.

“Virgins” – Some say that they are called “virgins” to emphasize their purity and that this means all ten were Christians (Dillow). Most say they represent people in the tribulation.

“Lamps” People argue whether these were little bowl lamps or torches. Then they argue about what the lamps represent. Some think the lamps and their light represent knowledge. Stedman says the ladies each had light to start with. Which would equate to people having a certain degree of knowledge about the Lord’s return. But for five of them, that knowledge was just academic. It really hadn’t gripped them.

Others think the lamps represents works which are the believer’s „light” or testimony to the world.

The light was supplied by the oil, and therefore it was absolutely essential that they have an adequate supply of oil, otherwise their light would go out. So what does the oil represent.

“Oil” – Some say it is the Holy Spirit (Walvoord, Stedman), some say it is works, others say it is faith.

Here is an example of the type of reasoning you run across when reading the commentators.

In verse 3 we have one of the major interpretive problems of the parable. What does the olive-oil represent? There is a quick answer that suggest that the olive-oil is a symbol of the Holy Spirit. However that interpretation must be resisted because the Holy Spirit is a gift and cannot be bought. The instructions to go and buy some more would make no sense at all in the case of the Holy Spirit. I think the answer must be found in seeing that the oil is only important when it is set on fire. In other words when it is giving light. The symbol of light rather than oil helps us because then we realize that Jesus is talking about the good works of the believer which he/she does before men which constitutes them the light of the world. The foolish virgins had no oil therefore they had no works with which to greet the bride-groom.1

His argument against this being the Holy Spirit because you can’t buy the Holy Spirit doesn’t make any sense. You can’t buy works or faith either. So that is no argument. It is a good example of one’s conclusion driving his reasons. When I come across a paragraph like that, it makes me want to stop reading the rest of the paper because I question the validity of any of his arguments.

If you think the oil is works, then you have to decide if the five foolish ladies were saved or not. If they were not saved, then the lack of works proved that they were not saved (lordship view). And not getting into the banquet is the same as not getting into heaven.

If you think the ladies were saved, then you will say that the ladies didn’t get any rewards. And that the banquet represents rewards or reigning with Christ (Free Grace view).

Some say that the foolish virgins had oil to start with (Dillow) and so had faith and so were saved. But others argue that that is not necessarily so (Walvoord). It says they rose, trimmed their lamps and lit them. But since they did not have oil in them, they immediately went out. So, it is more probable that they didn’t have any oil to start with.

What do I think?

Because this parable starts off with “the kingdom of heaven is like…” I think it is a salvation parable. Matthew uses this phrase eleven times and in the other parables where this phrase is used, the parables are about salvation and getting into the kingdom of heaven. Maybe I should say that out of these eleven parables. They are clearly about salvation or debated. None are clearly not about salvation.

The term virgins is not significant. The idea is just that they were young unmarried ladies. The term “virgin” was often used that way. Perhaps bridesmaids would be a better term.

Five are prepared – have their own oil. Five are unprepared – couldn’t borrow oil. I think that the symbolism is that you can’t get into heaven with someone else’s faith.

Banquet imagery to an Israelite is a reference to kingdom with God and His bride, Israel. This is not the Bema and wedding feast with Christ and Church. Remember the context is judgment at the 2nd coming, not the rapture.

The five were left outside (never made it in banquet hall as in Matt 22). So if you go to Matt 22 and make a big deal about the fact that the guy without wedding clothes made it into the banquet and was therefore saved, then those that argue that the virgins are saved (to be consistent with their interpretation of Matt 22) have to reconcile the fact that here they didn’t get in.

The Lord didn’t know them – cf. Matt 7:21 which is the same statement and those clearly do not enter the kingdom of heaven.

Once the door was closed, it was too late to enter. Those who are shut out miss not simply a fine meal, but also the kingdom itself. Similar imagery to Luke 13:22–29 which talks about the narrow door, not being known by the Lord, banquet imagery and weeping and gnashing of teeth.

Application:

Where the last parable taught that the Lord could return sooner than expected, this one teaches that there may be quite a delay before the Lord returns. We know that in fact there has been. It’s been almost 2,000 years so far. Both the wise and foolish virgins slept. But they are not condemned for it. Perhaps the point is that we need to go ahead and live our lives. Not sell everything and go wait on the mountain top for the Lord’s return.The main point of the parable is that even if it might be a long time before the Lord returns, don’t wait until the last minute to get prepared, because you never know when that last minute will be and you may miss out.

And I think preparation is faith.

Talents

Another Kingdom of heaven is like parable – “it is like” refers back to 25:1 – Some try to say this is different because 25:14 doesn’t say “kingdom,” but the “it” has to have an antecedent. What else are you going to link the “it” to?

Big debate is whether or not the slaves represent saved people or not. Some try to argue that since they were all slaves, they were all saved. We’ve already dealt with that assumption.

But, there is a big contrast going on between the first two slaves and the third slave. The third slave did not know the master. He thought he understood what was required of him, but he was wrong. Maybe it is like the person who thinks he will get into heaven for being mostly good.

When confronted by the master, this wicked slave argued beligerantly and attempted to make his laziness a necessity and a virtue. By defaming the master, portraying him as one who enriched himself by exploiting others, he attempted to excuse his own actions. When I read his response, my thought is this: There may be shame at the Bema seat when Christ reveals our deeds, but not defiance. Does this sound like a Christian at the Bema seat? Does it sound like he “knows” the Master? Therefore, I have difficulty thinking that this third slave is saved.

This man seems to have given in to some cunning reasoning. It is much like the thinking of Judas Iscariot when he sold his Lord. Judas reasoned, if He is really the Messiah, my betrayal will not hurt anything and I will get my money from the High Priest. If He is not the Messiah, then at least I get the money. This one-talent man reasoned somewhat the same way. His lord was going on a far journey. If the servant put the money in the bank, he would have to register it in his lord’s name. Then when his lord did not come back, his heirs could claim it. He reasoned, however, that if be buried it in the backyard, there would be no record. If his master did not come back, the servant would have it for himself. If he does come back, he could not accuse him of dishonesty because he could produce the talent. It was a cunning that was built upon uncertainty that the Lord was returning. He just did not believe that his lord was coming back. If he had, he would have handled the money differently. This is what the lord meant when be said that he was a wicked servant.2

The mixture of rewards and judgment – fits Matthew’s rejection imagery. He usually globs these together like an OT prophet did when looking at the 1st and 2nd advents of Christ. Also, the Bible talks about rewards and loss of rewards (1 Cor 3:15) at Bema, not rewards and judgment. So, I think we must be careful not to say that, because some got rewards, we are at the Bema and all were saved, and the third guy just lost rewards. I think his punishment is too severe.

The description of the servant’s attitude suggests something qualitatively different from the other two servants found faithful. There is a definite contrast going on here. The works are indicative of the relationship with the master. The third slave had no works which in the gospels is the same as having no faith.

Free grace people balk at this statement because Lordship people think the logical conclusion is that one has to have good works to prove that he is saved. In the gospels we do have statements like when Jesus says, “Why do you call me Lord and do not do what I say?” But when we read Paul we get in to issues such as carnality, getting to heaven as though through fire, etc. So we know that works don’t always follow. But when we are dealing with parables, we need to let them use their terminology.

Sheep and Goats

We see the Son of Man coming in glory with his angels. This is the second coming, not the rapture.

Judgment results in entrance to heaven or being sent to hell.

The rejection of the goats was not based on what they did, but on what they failed to do. It was a sin of omission toward “the least of these” (cf. the rich man and Lazarus in Luke 16:19–31). God abhors not simply the performing of sinful acts but also the omission of deeds. Failure to do good is in fact to do evil. In addition the free gift of grace (as represented in Matt 20:1–16) has to be reconciled with the role of works (as here in 25:31–46 {Matt 25}). The works are the fruit that demonstrates the reality of the conversion of one’s heart. The love shown by these deeds of mercy springs from true faith. As Walvoord affirms, “What is presented here is not the basis or ground of salvation but the evidence of it…. Accordingly, while works are not the ground of justification for salvation, they can be the fruit or evidence of it.”

Since our section started off with judgment resulting in hell and Since it is clear from this parable that they are judged by their works and sent to hell for not having the works – which represent faith – why do people have such a difficult time believing that the parables in between say the same basic thing?

Summary

In summary several points are worth highlighting.

First, in each parable the judgment occurs at the consummation of this age. While the timing of that event is unknown, each follower is to be ready for and anticipate the coming kingdom.

Second, the essential nature of the judgment is soteriological. The judgment will render decisions that are eternal in nature, reflecting the status of each human being with regard to his or her eternal relationship to the kingdom. Phrases such as “the darkness outside,” the “fiery furnace,” and “weeping and gnashing of teeth” describe eternal separation from the kingdom. They are not simply expressions of grief over a Christian life that did not count for much in the kingdom, for they are figures and phrases representing an eternal exclusion from the presence of God. With this in view, it has been suggested that salvation in these parables is viewed as a “whole,” not simply as a point of entry. The “sons of the kingdom” and the “sons of the evil one” (Matt 13:38) are on opposite sides of the soteriological divide. There is no room for purgatory, universalism, or a view that some may miss the heavenly “banquet” while yet retaining a right to entry into the kingdom (i.e. “salvation,” in Pauline terms). Those who are rejected are permanently excluded.

Third, the basis for this eternal judgment is the individual’s works. In some cases the emphasis is on faithfulness to a job assigned: perhaps in a picture of preparation for an event, or a picture of the fruit of the believer. But however it was pictured, works were the key to the judgment.

What complicates the problem is that the decision for rejection or acceptance is presented as a soteriological decision based on these works. Such a judgment is highlighted by the parables of the Wheat and the Tares (perhaps along with the Narrow Door and the Virgins) in which those who appear to fit into the proper categories do not do so (even when they think they do) since they were not properly prepared for the kingdom. Perhaps the clearest example is the parable of the Sheep and the Goats, in which eternal life and eternal perdition are the options meted out based on how people treated the followers of the Son of Man.

Works are not separated from the faith one exercises for entrance to the kingdom for works are evidence of that faith. A true change of heart will be reflected in a person’s life. A lack of that change is apparently enough to prevent entrance into the eschatological kingdom (the goats are prohibited from entrance because of their actions while the sheep are given entrance because of their works); but works are never ultimately separated from the faith of the individual, for it was also shown that works are not in themselves enough to impress the Son of Man positively in His role as judge (cf. Matt 7:21–23).

Paul wrote with different emphases in mind, focusing clearly on the entrance requirements into salvation, namely, justification by faith. While the Synoptics support the role of faith in establishing one’s relationship with God (usually in phrases such as “repent and believe the gospel”), they tend to emphasize the whole life of faith for the believer. In other words the life of a follower of Jesus is to be a constant exercise of faith in order to obey and please God. Paul clearly recognized this same truth, for he knew that something started by faith cannot be perfected by works (the burden of Galatians).

Conclusion

These parables are designed to teach the immanent return of Christ. It could be real soon, or it could be a long time away. But either way, we need to be go ahead and live our lives (sleep like the virgins did) but stay prepared. We need to live and work like the master is going to be back any minute (like the faithful servant did), because we are going to be rewarded for how hard we worked while he was gone (parable of talents).

 

One Perfect Life (COMPLETE): (1) Jesus of Nazareth (2) Jesus the Messiah (Special Easter Program) Dramatic Reading for Palm Sunday from John MacArthur

This is an outstanding way to share the Passion Week, most especially if you have younger children – It starts out from Jesus’s Palm Sunday entry into Jerusalem, and the story is told through the Gospel, as written in the Books of Matthew, Mark, Luke, and John. This narration, with audio effects in the background that take you into that time and place, is also interspersed by short commentary from John MacArthur.

From JohnMacArthurGTY:  Mar 22, 2013 http://www.gty.org/oplradio

Dramatic Readings of Scripture with Commentary by John MacArthur

How can you make your celebration of the Lord’s resurrection meaningful and memorable this year? While that’s a worthy goal, it’s not easily accomplished. The overt secularization of the holiday is a major distraction for many believers. The profound truth at the heart of the holiday ends up being obscured.

To help focus your family’s Easter celebration on the Person and work of Christ, we’re pleased to make this unique program available to you. Based on John MacArthur’s new book One Perfect Life, the program features dramatic Scripture readings accompanied by commentary from John.

Jesus the Messiah

View Jesus’ path in events from Passion week with Google maps

Jesus's Passion week google mapsFor easy access to this page year round, you will always find it on the right sidebar of the blog when you click on the picture immediately to the right-

This post contains Biblical material on each day of the week, beginning with Jesus’s entry into Jerusalem on Palm Sunday, featuring each day’s events as written in the Gospels of Matthew, Mark, Luke and John. It features all of the content (articles) which will also be posted daily in correspondence with the day of the week each event took place in the Bible for the Passion Week. This is material I have gathered in the last few years that comments on the blessed events of Passion Week, and I pray that you will be blessed reading and meditating on the facts that took place in the most important week in the course of human history!!! As you read it, may the desire in your heart burn to know Christ better and to love Him more!!!

Displaying content from www.esv.org, Crossway,Craig Blomberg,ESV,Justin Taylor.

Click on the red balloons to open description of day and event for that day.  You can also scroll in closer using the + key and scroll to East, West, North and South using the arrows.

If you want to move around on the map-click and hold mouse key down and drag in the direction you want to go.
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Passion Week

C. Monday- Cleansing the Temple (click for story)

On the way back to Jerusalem Jesus curses the fig tree.

When he arrives in Jerusalem, he cleanses the temple (though it’s debated, this is likely the area of the Royal Stoa, described by Josephus in Antiquitites 15.411–415, which ran the length of the southern wall of the Temple Mount).

Jesus then did miracles in the temple and received challenges from the Jewish leaders and astonishment from the crowd.

In the evening Jesus and the twelve return to Bethany.

D. Tuesday: Olivet discourse   (click here for story)

On the way back to Jerusalem in the morning the disciples see the withered fig tree.

In Jerusalem there are more temple controversies, and then Jesus delivers the Olivet Discourse on the return back to Bethany.

F. Thursday: The Last Supper (click for story here)

On Thursday evening in an upper room in Jerusalem, Jesus and his 12 disciples eat the Passover meal. They likely reclined on couches arranged in a square-shaped U, with Judas on Jesus’ left and John on his right. With four cups of wine, a part of Ex. 6:6–7a would have been recited, along with singing from Psalms 113–118.

Jesus institutes the Last Supper and indicates that Judas will betray him. Jesus washes his disciples’ feet during their time together and delivers the upper room discourse, which includes teaching them how to pray. Jesus predicts but Peter denies that he will deny Jesus.

They sing a hymn and head for the Mount of Olives.

G. Thursday: Ghetsemane

While in the Garden of Gethsemane (on the western slopes of Olivet, northeast of the temple across the Kidron Valley), the disciples sleep as Jesus prays in anguished submission to his Father about drinking the cup of his wrath.

Perhaps after midnight (hence early Friday morning), Jesus is betrayed by Judas with a kiss, and arrested by a band of soldiers, their captain, and the officers of the Jews. With his sword, Peter cuts off the ear of Malchus (servant of the high priest), but Jesus heals his ear. The disciples flee.

H.Friday: Jesus before Anas and Caiaphas, Peter denies Jesus (click for story here)

Jesus is taken for an informal hearing before Annas. (Annas served as high priest from A.D. 6–15; his son-in-law, Caiaphas, was high priest from A.D. 18–37.) Archaeologists have uncovered what would have been a two-level, 6,500 square foot mansion in the Upper City, which may have been Annas’ residence and may be the site of this initial hearing. The apostle John is able to enter the court with Jesus; Peter stays outside.

Annas binds Jesus and sends him to stand before Caiaphas and some members of the Sanhedrin Council, where he is mocked and beaten. They render him guilty of blasphemy. Then the Jewish portion of his trial concludes with Jesus bound before the full Sanhedrin, perhaps after or through sunrise.

I. Friday: Jesus before Pilate

Jesus’ Roman trial begins as he is delivered over to stand before Pontius Pilate, the Roman governor of the province Iudaea from A.D. 26–36. Pilate normally resided in Caesarea Maritima, but was in Jerusalem for the Passover. During his stays in Jerusalem, he would reside in “Herod’s Palace,” which had been the Jerusalem home of Herod the Great from 24–4 B.C.

J. Friday: Jesus before Herod

Upon learning that Jesus was a Galilean (and hence under the jurisdiction of Herod Antipas [“Herod the Tetrarch”]), Pilate sent Jesus to stand before Herod, who lived in the Hasmonean Palace during his reign from 4 B.C.–A.D. 39. Herod questioned Jesus, and the chief priests and scribes accused him, but Jesus did not answer. They therefore responded with contempt and mockery, arraying him in splendid clothing and returning him to Pilate.

K. Friday: Jesus before Pilate, flogged

The Praetorium, a raised stone pavement used for official judgments, stood outside Herod’s Palace and was the site of Jesus’ condemnation under Pilate. The crowd urged Pilate to crucify Jesus and to free the insurrectionist/terrorist Barabbas instead.

Jesus is flogged by a metal-tipped rope that caused gaping wounds in the flesh and the muscles. (For medical details on the physical sufferings of Jesus, see this 1986 article in the Journal of the American Medical Association [PDF].) Jesus was then stripped and mockingly dressed in a scarlet robe and made to wear a crown of thorns and given a reed as a scepter (with which they hit him on the head). They then stripped the robe and put his clothes back on him.

L. Friday: Simon of Cyrene caries Jesus’ cross

Probably passing through the Gennath (Garden) Gate, Jesus is unable to carry the cross, and Simon from Cyrene is recruited to carry it for him.

M. Friday: Jesus crucified

Jesus is led to the hill of Golgotha overlooking a quarry (most likely at the present-day site of the Church of the Holy Sepulchre).

There, between approximately 9AM and 3PM, Jesus is crucified between two insurrectionists. He was offered (but refused to drink) wine mixed with gall. His clothes were divided among the soldiers by lot. He was mocked by the insurrectionists being crucified on either side of him, by Pilate’s sign above his head (identifying him as “King of the Jews”), by those passing by, and by the Jewish rulers.

From noon until 3 pm there was darkness over the land.

His last seven words were: (1) Father, forgive them, for they know not what they do. (2) [To one of the insurrectionists] Truly, I say to you, today you will be with me in Paradise. (3) [To the beloved disciple (John) concerning Mary] Behold, your mother! (4) “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” (5) I thirst. (6) It is finished. (7) Father, into your hands I commit my spirit!

As Jesus died, an earthquake opened up tombs causing the dead to raise to life. A centurion filled with awe exclaimed that Jesus truly was the innocent Son of God.

To ensure death, the legs of the two insurrectionists were broken, but a soldier instead pierced Jesus’ side with a spear, pouring forth blood and water.

N. Friday: Tearing of the Temple curtain

As Jesus died, the massive curtain in Herod’s Temple, separating the Holy Place from the Most Holy Place (where the priest could enter only once a year on the Day of Atonement) was torn in two. An earthquake opened up tombs causing the dead to raise to life. At Golgotha, a centurion filled with awe exclaimed that Jesus truly was the innocent Son of God.

O. Friday: Jesus buried

Joseph of Arimathea, a wealthy member of the Sanhedrin and a secret disciple of Jesus, requested and received permission from Pilate to have the body. Joseph and Nicodemus wrapped Jesus’ body in a clean linen shroud along with 75 pounds of myrrh and aloe. That evening they buried Jesus in Joseph’s newly hewn, unused rock tomb located in a garden near Golgotha. They rolled a massive stone over the entrance.

P. Saturday: Pilate orders tomb sealed

On the Sabbath, at the suggestion of the chief priests and the Pharisees, Pilate orders the tomb sealed and a guard to stand watch over the tomb until Sunday.

Q. Jesus’ resurrection (click for stories here)

(The following is based on a helpful harmonization by Craig Blomberg, Jesus and the Gospels, pp. 354–355.)

Near dawn on Sunday morning, Mary Magdalene, Mary the mother of James, and Salome head to the tomb to anoint Jesus’ body with spices, with Mary Magdalene perhaps arriving first. They encounter two angels dressed in dazzling white, one of whom announces Jesus’ resurrection. Fearful and joyful, they are silent but then decide to report back to the other disciples; Mary Magdalene may have run ahead, telling Peter and John before the other women get there.

Jesus meets the other women heading back to the disciples and encourages them to tell them the others and to remind them that he’ll meet them in Galilee. Meanwhile Peter and John arrive at the tomb, discovering it to be empty. After they leave, Mary Magdalene returns to the tomb, seeing the angels and then Jesus (whom she thinks at first is a gardener).

That afternoon Jesus appears to Cleopas and another man on the road to Emmaus, and then (separately) to Peter. On Sunday evening Jesus appears to the 10 disciples (minus Judas and Thomas) behind locked doors in Jerusalem.

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Passion Week A. Friday/Saturday: Jesus arrives in Bethany

This post corresponds to the related Google map of Jesus’ Passion Week you can access here.

This is a telling of the Gospel story and event of Jesus and Mary who annointed Jesus’ head with oil, one week before he was to be crucified. The Gospel is told by C.J.Mahaney and transcribed by Alex Chediak for a Desiring God conference in 2007. You can read the entire message here

Extravagant Devotion

We then were asked to open our Bible’s to Mark 14:1-11. C.J. read the text. C.J. assured us that his text, Mark 14:1-11, revealed a truly historic moment as it contained a profound pronouncement. Nobody else except this woman receives this promise from the Savior: „wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her.” Why? Why her? Why now? Just her. Why her? C.J. wanted to help us discover „why her” so that we all might be affected by her.

The Mark 14 passage begins with disturbing descriptions of the chief priest: Only Jesus’ popularity and the threat of a riot slow have slowed them in their goal of killing him. That’s the backdrop to our passage. At the end of the evening, the chief priests will get some help from Judas.

The Alabaster Flask

And in between the intrigue of verses 1-2 and 10-11, there is a party taking place in Bethany. Jesus and his friends are gathered. They are in the home of „Simon the leper,” who – had he still been a leper – could not have been hosting the get-together. C.J. suggested he might have been previously healed by Jesus. John’s gospel, in a parallel passage, informs us that Lazarus was present, having recently been raised from the dead.

[C.J. joke: „Imagine being there with Lazarus. I’d find some way to recline next to him at some point in the evening. I’d have lots of questions for him. It’s not often you meet someone who has died. What was it like to die? Is it a bummer you have to do it again? What was heaven like? Who broke the news to you that you had to go back? How did they break the news to you? ‘Lazarus, your sisters won’t stop crying, now the Savior is crying, you’re going back, pal.’ And what was that like? Hearing the Savior say, ‘Lazarus, come forth.’ Going from Paradise to the graveclothes. What was that like? If I’m disoriented by frequent travel, how disoriented is Lazarus?”]

John also tells us Martha is present; the quintessential servant, she is catering the party. And most important, the Savior is there. Presumably, he is the guest of honor. One would expect the atmosphere to be warm and friendly – there are no Pharisees or chief priests present. Only those with every reason to be grateful to Jesus are present (except perhaps Judas, who is still under the radar at this point).

Suddenly, a woman (John tells us it was Mary) stands by Jesus and proceeds to break an alabaster flask of very expensive perfume. She pours the entirety of its contents over his head. The fragrance fills the room. It was impossible to ignore this public, dramatic, passionate display of affection. The disciples do not appreciate this act, and they scold her. The scene is no longer festive. Suddenly there is a dramatic change in the mood and atmosphere. A voice says leave her alone.

The Savior then makes the profound promise: „wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her.” Why? Why does he make this promise to her at this moment? What she has done must be told wherever the gospel is preached, because Mary uniquely exemplifies the transforming effect of the gospel, which is extravagant devotion to the Savior. She demonstrates the effect of the gospel by her extravagant love for Jesus. She was to be an example of piety to the church universal throughout history. Her story is told so that we might evaluate if we have been appropriately and effectively transformed by the gospel. Not just applause, but application: We should evaluate ourselves in relation to her.

Two points to be drawn:

1. Extravagant devotion is an evidence of conversion.

Earlier in Mark’s gospel we encounter a teacher of law who is told, „You are not far from the kingdom of God” (Mark 12:34). It was surely both an encouragement and a warning to this man. You are near, but not in. Well, it is clear that Mary’s not simply “near.” She’s “in.” Big-time. This is what being “in” looks like.

Where there is a profession of faith without affection for and obedience to the Savior, it’s authenticity should be questioned. Be assured if you are truly saved. If you have genuine affection for the Savior, and genuine obedience to the savior, then you can have fresh assurance.

C.J. expressed concern regarding the prevailing tendency among many in the church to grant false assurance to those who profess faith in the Savior, but whose lives bear no evidence to the miracle of regeneration (namely, affection for and obedience to Jesus Christ). C.J. lamented that in the U.S. evangelical church, it is quite common for someone to retain the lifestyle of those in the world, but with the (false) confidence that they possess eternal salvation.

Where does that confidence come from? In his novel The Painted House, John Grisham describes a Sunday school teacher eulogizing a mean character Jerry Sisco, killed the night before: “She made Jerry sound like a Christian, and like an innocent victim. As baptists we’d been taught that they only way you get to heaven is by accepting Jesus. Accept Jesus, or you went to hell. That’s where Jerry Sisco was, and we all knew it.” C.J. exhorted us not to emulate the example of this Sunday school teacher who gave false assurance to someone whose life displayed no evidence of salvation: affection or obedience. We are not serving the children we have the privilege to lead if we impart false assurance to them. Let us not encourage assurance where there is the absence of affection for, or obedience to, the Savior.

Given the size of this conference, C.J. noted, he would be remiss to assume that everyone present is genuinely converted. „I think I can assume most everyone here is, but given the large number, it would be unwise to assume that all are converted, and perhaps even now God is drawing near those who have maybe even made a profession of faith, are serving in children’s ministry, but without evidence of affection or obedience. There are other things you are more passionate about than the Savior. If that is a description of you, I would warn you right now to receive this plea as an expression of God’s mercy. If you are not genuinely converted recognize that God is demanding you to turn from your sins to the Savior for the forgiveness of your sins. Because extravagant devotion is an evidence of genuine conversion.” (My paraphrase of C.J.’s warning)

If I witness a person who is unaffected by truth, uninvolved in the local congregation, and uninterested in spiritual things, that individual is very unlike Mary, and therefore unconverted. Extravagant devotion to the Savior cannot be concealed. It must find expression. It is evidence of true conversion. This is the significance of Mary.

2. Extravagant devotion is the increasing experience of the converted.

C.J. asked us to consider if we recognized ourselves in the following illustration:

A woman took her children to the park to break the monotony of the summer days. Instead, she broke her heart. A young attractive woman skipped to a picnic table in a secluded spot. The mother wondered who she might be so eager to see. The mother grew preoccupied with her children and forgot to watch. But when she did look again, it made her heart hurt. The young woman was reading her Bible. She had so eagerly run from her car to meet the Lord. The mother knew she had lost this passion. Something had happened over the years of her walk with the Lord. She would not now be one to skip to meet the Lord. She wept in the park for her loss.

The question C.J. put to us is: Are we still skipping? Now all who are genuinely converted can, at times, recognize themselves in this illustration. In the Mark 14 episode, we are sometimes more like those criticizing Mary than we are like Mary.

What should have happened there in Mark 14? As Mary stood over the Savior pouring out the perfume, affectionately, passionately, appropriately, over His head….quietly, everyone present should have gotten up and formed a line behind her and should have said to her, “Mary, could you please save some for me to pour? For he has forgiven all of my sins. Mary, can I pour some? For he healed me of my leprosy. Mary, thank you for your example. Can I follow your example?” That’s what should have happened.

So who do you resemble more? The arrogant and critical disciples? Or humble Mary, expressing her love for the Savior through this extravagant display of affection. How can we become more like her? How can we cultivate extravagant devotion to Christ?

Application: We must review and reflect upon the gospel.

We must regularly read, and meditate upon, the gospel, particularly the events surrounding Christ’s death. The transforming effect of the gospel is extravagant devotion to the Savior. Therefore, if extravagant devotion is diminished, it normally means the gospel has been neglected. Charles Spurgeon said:

Are you content to follow Jesus from a distance? O, let me affectionately warn you for it is a grievous thing when we can live contentedly without the present enjoyment of the Savior’s face. Let us work to feel what an evil thing this is – little love to our own dying Savior, little joy in our precious Jesus, little fellowship with the Beloved! Hold a true Lent in your in your souls, while you sorrow over your hardness of heart. Don’t stop at sorrow. Remember where you first received salvation. Go at once to the cross. There, and there only can you get your spirit aroused. No matter how hard, how insensible, how dead we may have become, let’s go again in all the rags and poverty, and defilement of our natural condition. Let’s clasp that cross, let’s look into those languid eyes, let’s bathe in that fountain filled with blood – this will bring us back to our first love; this will restore the simplicity of our faith, and the tenderness of our heart….The more we dwell where the cries of Calvary can be heard the more noble our lives become. Nothing puts life into men like a dying Savior.

How often do we dwell where the cries of Calvary can be heard? Those cries were all necessary because of our sins, and those cries were sufficient for our salvation. The transforming effect of those cries is extravagant devotion to the One who uttered those cries.

C.J. than cautioned that if we don’t intentionally review and reflect upon the gospel each day, we will inevitably review our own sin – and, consequently, be more aware of our sin that of God’s grace. Reflection upon sin should be a means, never an end. Cry out for grace, and be amazed by grace.

C.J. encouraged us to custom-design a play so that we can each day survey the wondrous cross on which the Prince of glory died. And express extravagant devotion each day through the experience of dwelling where the cries of Calvary can be heard.

If our affections have grown cold, C.J. suggested we consider restricting our spiritual diet to dwell where the cries of Calvary have been heard. Study a gospel, particularly the passion week. Study the Savior as he resolves to go to Jerusalem, as he is overwhelmed in the garden of Gethsemane, and contemplates the experience of God’s full and righteous wrath against sin.

C.J. movingly recounted Jesus’ words on the cross as we sat with eyes closed. He then encouraged us to have Christ-centered, Sunday school curricula, so that the attention of our children is drawn to Christ and Him crucified with regularity. Finally, he prayed that all present would be encouraged in their ministry and sense the Savior’s pleasure, even as we take appropriate measures to maintain our first love for Christ.

Books which C.J. commended for „dwelling where the cries of Calvary can be heard”:

J.I. Packer quote C.J. displayed:

The preachers’ commission is to declare the whole counsel of God; but the cross is the center of that counsel, and the Puritans knew that the traveler through the Bible landscape misses his way as soon as he loses sight of the hill called Calvary.

PASSION WEEK EVENTS CHART – Follow by day, and by hour, with the Bible verse references

These are wonderful charts that you can print our, or save on your computer and follow the events of Passion Week. If you click on each of the 3 pictures, it will take you to the full size image. Josh Byers is a very resourceful and talented individual who comes up with all kinds of maps and charts based on Biblical passages. You can learn more and see more at http://joshbyers.com

CLICK on Letter Size Light to go to site – CLICK again on photo to ENLARGE

(Olivet discourse) Jesus’ prediction of the Temple’s destruction…from an eyewitness account (Part 1)

Jesus’ prediction of the Temple’s destruction…from an eyewitness account (Part 1) – National methodist | Examiner.com.

During the last week of Jesus’ life, when He was teaching in the Temple in Jerusalem, His disciples were awestruck by the Temple’s grandeur (as any Galilean peasants and fishermen would’ve been!).  Jesus told them that as impressive as it all looked, it would be destroyed brick by brick.  As they left Jerusalem later that afternoon and headed across the valley to the Mt. of Olives, the Disciples asked Jesus to clarify what He had told them.  When would the destruction happen and what would be the sign of His coming into power?

(Many readers of the Gospels, upon hearing the Disciples use the word „coming” have mistakenly assumed that they were asking Jesus about His „Second Coming” and thus the end of the world.  However, they were asking about His coming to power as Messiah, not His return from Heaven–they didn’t even believe that He was going to die at that point, much less ascend to Heaven for a few thousand years and then return afterwards!)

Jesus’ answer to their question, which has come to be known as the „Olivet Discourse”, can be found in 3 forms in Matthew (24:1-26:2), Mark (13:1-37), and Luke (21:5-38).  This Discourse is given in a format that is very much in keeping with Jesus’ role of 1st century apocalyptic prophet.  In it, He warns His followers of Jerusalem’s coming destruction at the hands of Rome using language and imagery that earlier Hebrew prophets such as Isaiah, Jeremiah, Ezekiel and Daniel used to warn God’s people of impending destruction and judgment at the hands of foreign oppressors.

What is especially interesting is that Jesus tells His Disciples that it would all happen within „this generation” (Lk 21:32 and parallels).  In Scripture, a generation is roughly 40 years, give or take a few.  Jesus spoke these words around 30-33 AD.  Jerusalem was destroyed in 70 AD…right on schedule.  This has led many scholars who deny the possibility that predictive prophecy can actually happen to hold the Olivet Discourse as an account composed after the fact and placed on the lips of Jesus in order to validate Him in the eyes of the faithful.

Others, mistaking His description of Jerusalem’s fall for a description of the end of the world have taken one of two approaches:

1) Jesus was describing the end of the world as taking place within that generation; and since it didn’t happen, Jesus was simply wrong.

2) Jesus was describing the end of the world, but the phrase „this generation” should be translated „this race” (i.e. the Jews) instead.  Thus, we are still waiting on the fulfillment of the Olivet Discourse to occur.

Neither of these approaches are acceptable from the perspective of the New Testament as a whole.  The first errs in not recognizing Jesus’ use of apocalyptic imagery to describe the fall of Jerusalem rather than the end of the world.  The second not only commits that same error, but also insists on translating the word that means „generation” every other time it’s used by Jesus as „race” in order to keep Jesus from being wrong in His timetable for the events He’s describing.  But in context, telling His Disciples that the Jewish people will not pass away until the world ends doesn’t make any sense with regard to the question they are asking and the events He is describing.

No, Jesus is describing the impending judgment by God upon His city and His Temple due to their rejection of His faithful messenger…who also happens to be their long-awaited Messiah!  Just as Jeremiah had done, Jesus weeps over Jerusalem for its hard-hearted disobedience as a whole (though just as in Jeremiah’s day, there is a large remnant of faithful Jews who would survive the destruction and continue bearing the promises of the People of God).

So reading Jesus’ words in the Olivet Discourse gives us a prophetic apocalyptic depiction of the destruction of Jerusalem.  But what did the event itself actually look like?  Is there any way for us to fast forward those 40 years and see it all take place?

Yes, there is.

The Jewish historian, Flavius Josephus, was an eyewitness to the destruction of Jerusalem and wrote about it extensively and in great detail in his historical work „The Jewish Wars.”  And when we read his account of the events of 70 AD, it gives us a whole new level of appreciation for the events Jesus warned His followers to be on the lookout for and flee the city before they were caught up in them.

It is to Josephus’ account that we will now turn.

[To be continued…]

By James-Michael Smith

B. Palm Sunday (3) Jesus Declares His Kingship

You can listen to the audio here from Desiring God, John Piper.

Matthew 21:1-17

When they had approached Jerusalem and had come to Bethphage, at the Mount of Olives, then Jesus sent two disciples, 2 saying to them, „Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me. 3 „If anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.” 4 This took place to fulfill what was spoken through the prophet: 5 „SAY TO THE DAUGHTER OF ZION, ‘BEHOLD YOUR KING IS COMING TO YOU, GENTLE, AND MOUNTED ON A DONKEY, EVEN ON A COLT, THE FOAL OF A BEAST OF BURDEN.'” 6 The disciples went and did just as Jesus had instructed them, 7 and brought the donkey and the colt, and laid their coats on them; and He sat on the coats. 8 Most of the crowd spread their coats in the road, and others were cutting branches from the trees and spreading them in the road. 9 The crowds going ahead of Him, and those who followed, were shouting, „Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!” 10 When He had entered Jerusalem, all the city was stirred, saying, „Who is this?” 11 And the crowds were saying, „This is the prophet Jesus, from Nazareth in Galilee.” 12 And Jesus entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves. 13 And He said to them, „It is written, ‘MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER’; but you are making it a ROBBERS’ DEN.” 14 And the blind and the lame came to Him in the temple, and He healed them. 15 But when the chief priests and the scribes saw the wonderful things that He had done, and the children who were shouting in the temple, „Hosanna to the Son of David,” they became indignant 16 and said to Him, „Do You hear what these children are saying?” And Jesus said to them, „Yes; have you never read, ‘OUT OF THE MOUTH OF INFANTS AND NURSING BABIES YOU HAVE PREPARED PRAISE FOR YOURSELF’?” 17 And He left them and went out of the city to Bethany, and spent the night there.

What I would like to do this morning is help you hear Jesus’ own declaration of his kingship. I want you to see from Matthew 21:1-17 how Jesus says, „I am your king.” And I would like to do it in a way that makes sure you see the nature of his kingship now and the different nature of his kingship when he comes a second time. And I want you to see and feel the difference because the nature of Jesus’ kingship now is creating a season of salvation in world history during which you can still switch sides and be saved from his wrath and judgment. There is still time – even now this morning – when you can accept the amnesty that King Jesus holds out to you, and renounce your allegiance to self and success and money and family and physical pleasure and security – and whatever else rules you more than Jesus. And you can bow and receive Christ as your King and swear allegiance to him, and be on his side with everlasting joy.

The Kingship of Jesus Will Look Different Than It Does Now

To help you feel the wonder of this brief season of salvation in world history – and yes I say brief, though it has lasted 2000 years; compared to how long we will exist in heaven or hell, it is very brief – to feel the wonder of this brief season of salvation in world history consider that the day is coming, and perhaps soon, when the kingship of Jesus will very different than it is now. Here is a description of that kingship, as John saw it in the last book of the Bible:

And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. 12 His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. 13 He is clothed with a robe dipped in blood, and His name is called The Word of God. 14 And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. 15 From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. 16 And on His robe and on His thigh He has a name written, „KING OF KINGS, AND LORD OF LORDS.” (Revelation 19:11-16)

When the kingship of Jesus appears in the skies like that, it will be too late to switch sides. „Behold, now is ‘the acceptable time,’ behold, now is ‘the day of salvation'” (2 Corinthians 6:2). I believe that is what Matthew is trying to say to us this morning in the way Jesus proclaims his kingship in Matthew 21:1-17. What he wants us to hear – what Jesus wants us to see – is that, yes, he is king, yes his kingship is not provincial or tribal or national, but international and global and universal. But it is for now meek, lowly, welcoming, seeking, forgiving, patient. He will, in a matter of days, shed his own blood to save all who will accept his free gift of amnesty and come over to his side. And until he comes again this is the wonder of his kingship. It saves sinners.

So let’s watch him make this declaration. I just want you to see him. I want you to hear him. Rivet your attention on Jesus this morning. He will win you. He will heal you. He will save you.

There are four ways that Jesus declares his kingship in this triumphal entry. All of them are Jewish. He was a Jew, and he was fulfilling Jewish promises of a coming king and Messiah. But all them are bigger than Jewish. Remember this gospel is going to end in chapter 28 with the words, „All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations” (Matthew 28:18-19). Jesus knows that he is the king over all nations, not just Israel.

So let’s listen and watch as he declares himself King of the Jews and King of the nations.

1. Jesus Declares His Kingship by Riding on a Donkey (Zech. 9:9)

First, notice Matthew 21:1-5. Jesus sends two of his disciples to get a donkey. Verse 2: „Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me.” Why? What is he doing? Why does he want a ride into Jerusalem on a donkey? Never before has he done such a thing. Matthew tells us why in verses 4-5, „This took place to fulfill what was spoken through the prophet: ‘Say to the daughter of Zion [that is, to Israel], „Behold your king is coming to you, gentle, and mounted on a donkey, even on a colt, the foal of a beast of burden.”‘”

This is a quote from the prophet Zechariah (9:9). Jesus has chosen to act out the fulfillment of this prophecy and to declare his kingship in the action of riding on a donkey. This means, yes, I am king, for that’s what the prophet says it means: „Behold your king.” „But,” he is saying, „I am gentle and lowly. I am not, in my first coming, on a white war-horse with a sword and a rod of iron. I am not coming to slay you. I am coming to save you. This time. Today is the day of salvation.

But is he only coming for the „daughter of Zion,” Israel? Listen to the context in Zechariah 9:9-10 – and Jesus knew the context –

Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. 10 I will cut off the chariot from Ephraim And the horse from Jerusalem; And the bow of war will be cut off. And He will speak peace to the nations; And His dominion [his kingship] will be from sea to sea, And from the River to the ends of the earth.

That’s declaration number one. Jesus very intentionally acts out the fulfillment of Zechariah 9:9 and declares his humble, gentile, saving, Jewish and global kingship. And invites you to receive it.

2. Jesus Declares His Kingship by Cleansing the Temple (Isa. 56:7)

Second, in verses 12-13 Jesus acts out another Old Testament text. It says he „entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves.” Don’t think that this meek, gentle, lowly Savior-King was without passion for his Father’s glory!

Then to explain what he is doing he quotes Isaiah 56:7. Verse 13: „And He said to them, ‘It is written, „My house shall be called a house of prayer;” but you are making it a robbers’ den.'” There are two things that make this action and this Old Testament quote so significant. One is that the context in Isaiah is about the coming kingdom of God, and so Jesus is putting himself in the position of the coming king. And the other is that the context is global, not just Jewish. Listen to Isaiah 56:6-8.

Also the foreigners who join themselves to the Lord. . . 7 Even those I will bring to My holy mountain And make them joyful in My house of prayer. . . . For My house will be called a house of prayer for all the peoples.” 8 The Lord GOD, who gathers the dispersed of Israel, declares, „Yet others I will gather to them, to those already gathered.”

So when Jesus chooses a prophetic word to interpret his action in the temple, he chooses one that underlines his coming on a donkey as king and the fact that his kingship is „for all the peoples.” It’s for you this morning. He is jealous to open his Father’s house to you for prayer.

3. Jesus Declares His Kingship by Healing (Isa. 35:4-6)

Third, in verse 14 it says, „And the blind and the lame came to him in the temple, and he healed them.” Imagine what an impact this must have had. We are talking about the most public place in the city – the temple. We are talking about blind people, and people who can’t walk – lame, paralyzed people. Not people with headaches and sore throats. This was a public demonstration of something. What?

We’ve already been told at least once. When John the Baptist was in jail he sent and asked Jesus, „Are You the Expected One, or shall we look for someone else?” In other words, are you the coming king of Israel, the Messiah? And Jesus sent this word back to John in Matthew 11:4-5, „Go and report to John what you hear and see: the blind receive sight and the lame walk.” In other words, „Yes. I am the coming king.”

Why? Why does the healing of the blind and the lame in the temple after coming into Jerusalem on a donkey mean: I am the coming king? Because in Isaiah 35 the prophet describes the coming kingship of the Messiah like this: ” Take courage, fear not. . . . The recompense of God will come, But He will save you. Then the eyes of the blind will be opened. And . . . Then the lame will leap like a deer” (35:4-6).

Jesus comes on a donkey, lowly and gentle and patient; he comes cleansing his Father’s house to make it a house of prayer for all the nations; he comes healing the blind and the lame – all to show what his kingship is now in part, and will be fully in the age to come. It is not just a kingship over other kings, but over disease and all nature. We will not just be safe and sick when he comes. We will be safe and whole – absolutely whole. Now is the acceptable time, now is the day of salvation. Trust him. Receive his amnesty. Become his subject.

4. Jesus Declares His Kingship by His Response to Children (Psa. 8)

Finally, Jesus declares his kingship by the way he responds to what the people and the children are doing and saying. In verse 8 the crowds are spreading their cloaks on the road in front of him. This is what they did when kings were crowned in the Old Testament (2 Kings 9:13). In verse 9 the crowds were shouting, „Hosanna [salvation!] to the Son of David [the hoped for king like David]; ‘Blessed is He who comes in the name of the Lord.'” (These are words from Psalm 118:25-26.)

Then in verse 15 the children were shouting the same things: „Hosanna to the Son of David.” In other words, „The king is here, the king is here!” But the chief priests became angry. So they said in verse 16, „Do You hear what these children are saying?” Now I think they could just as easily have said, „Did you hear what those crowds said? Did you see what they were doing when they put their cloaks on the ground?” They can’t believe Jesus is letting all this stand unchallenged.

Jesus answers their question with one simple word. And then an absolutely astonishing quote from Psalm 8. They say, „Do you hear what these children are saying?” And he answers in verse 16b, „Yes.” „Yes, I do. I not only hear it. I planned it. And I receive it. I would gladly receive it from you. And he would gladly receive it from us!”

Then, he ends this section by quoting Psalm 8, „Have you never read, ‘Out of the mouth of infants and nursing babies You have prepared praise for Yourself’?” What is so astonishing about this is that it refers to God. „O Lord, our Lord, How majestic is Your name in all the earth, Who have displayed Your splendor above the heavens! 2 From the mouth of infants and nursing babes You have established strength [or: praise] Because of Your adversaries.” Don’t miss this. Jesus receives the praises of little children and then explains it by quoting a psalm where children are praising God.

The King Has Come and Is Coming

So here is the concluding declaration and invitation: Jesus came the first time, and he is coming again, as the king over all kings. King of Israel, king of all the nations, king of nature and the universe. Until he comes again, there is a day of amnesty and forgiveness and patience. He still rides a donkey and not yet a white war-horse with a rod of iron. He is ready to save all who receive him as Savior and Treasure and King. Come to him. Know him. Receive him. Live your life in allegiance to him.

By John Piper. © Desiring God. Website: desiringGod.org

B. Palm Sunday (2) He (Jesus) set His face to go to Jerusalem! Palm Sunday

from Desiring God. You can listen to the audio for this John Piper sermon here.

Luke 9:51-56

Luke describes the arrival of Jesus in Jerusalem at the beginning of that last week of his earthly life:

As he was drawing near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, „Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest! (Luke 19:37, 38)

Palm Sunday: Today and To Come

There is no doubt what was in the disciples’ minds. This was the fulfillment of Zechariah’s prophecy given centuries earlier:

Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on an ass, on a colt, the foal of an ass. I will cut off the chariot from Ephraim and the war horse from Jerusalem, and the battle bow shall be cut off, and he shall command peace to the nations; his dominion shall be from sea to sea, and from the River to the ends of the earth. (Zechariah 9:9, 10)

The long-awaited Messiah had come, the king of Israel, and not just of Israel but of all the earth. Jerusalem would be his capital city. From here he would rule the world in peace and righteousness. What a day this was! How their hearts must have pounded in their chests! And must not their hands have been sweaty like warriors in readiness just before the bugle sounds the battle! How would he do it? Would he whip up the enthusiastic crowds and storm the Roman praetorium—a people’s revolution? Or would he call down fire from heaven to consume the enemies of God? Would any of his followers be lost in the struggle? The tension of the moment must have been tremendous!

The Pharisees had a double reason for wanting this kind of welcome silenced. On the one hand, this Jesus was a threat to their authority, and they envied his popularity (Mark 15:10). On the other hand, they feared a Roman backlash to all this seditious talk of another king (John 11:48). Therefore they say to Jesus, „‘Teacher, rebuke your disciples.’ But he answered, ‘I tell you, if these were silent, the very stones would cry out!”‘ (Luke 19:39, 40). No, he will not rebuke them for this. Not now. The hour has come. The authority of the Pharisees is done for. If the Romans come, they come. He will not silence the truth any longer. To be sure the disciples’ understanding of Jesus’ kingship at this point is flawed. But hastening events will correct that soon enough. In essence they are correct. Jesus is the king of Israel, and the kingdom he is inaugurating will bring peace to all the nations and spread from sea to sea. The book of Revelation pictures the final fulfillment of Palm Sunday in the age to come like this:

I looked and behold, a great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, „Salvation belongs to our God who sits upon the throne, and to the Lamb!” (Revelation 7:9, 10)

The entry into Jerusalem with waving palms (John 12:13) was a short-lived preview of the eternal Palm Sunday to come. It needed to be said. If the disciples hadn’t said it, the rocks would have.

I like to think of all our worship in this age as rehearsal for the age to come. One day we, who by God’s grace have been faithful to the Lord, are going to stand with innumerable millions of believers from Bangladesh, Poland, Egypt, Australia, Iceland, Cameroon, Ecuador, Burma, Borneo, Japan, and thousands of tribes and peoples and languages purified by Christ, with palms of praise in our hand. And when we raise them in salute to Christ, he will see an almost endless field of green, shimmering with life and pulsating with praise. And then like the sound of a thousand Russian choruses, we will sing our song of salvation, while the mighty Christ, with heartfelt love, looks out over those whom he bought with his own blood.

Had Jesus taken his throne on that first day of palms, none of us would ever be robed in white or waving palms of praise in the age to come. There had to be the cross, and that is what the disciples had not yet understood. Back in Luke 9, as Jesus prepared to set out for Jerusalem from Galilee, he tried to explain this to his disciples. In verse 22 he said, „The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.” And in verse 44 he told them, „Let these words sink into your ears; for the Son of Man is to be delivered into the hands of men.” But verse 45 tells us, „They did not understand this saying, and it was concealed from them that they should not perceive it; and they were afraid to ask him about this saying.” Therefore, their understanding of Jesus’ last journey to Jerusalem was flawed. They saw him as a king moving in to take control. And he was. But they could not grasp that the victory Jesus would win in Jerusalem over sin and Satan and death and all the enemies of righteousness and joy—that this victory would be won through his own horrible suffering and death; and that the kingdom which they thought would be established immediately (Luke 19:11) would, in fact, be thousands of years in coming. And their misunderstanding of Jesus’ journey to Jerusalem results in a misunderstanding of the meaning of discipleship. This is why this is important for us to see, lest we make the same mistake.

Jesus’ Resolution to Die

In Luke 9:51–56 we learn how not to understand Palm Sunday. Let’s look at it together. „When the days drew near for him to be received up, he set his face to go to Jerusalem.” To set his face towards Jerusalem meant something very different for Jesus than it did for the disciples. You can see the visions of greatness that danced in their heads in verse 46: „An argument arose among them as to which of them was the greatest.” Jerusalem and glory were just around the corner. O what it would mean when Jesus took the throne! But Jesus had another vision in his head. One wonders how he carried it all alone and so long. Here’s what Jerusalem meant for Jesus: „I must go on my way today and tomorrow and the day following; for it cannot be that a prophet should perish away from Jerusalem”(Luke 13:33). Jerusalem meant one thing for Jesus: certain death. Nor was he under any illusions of a quick and heroic death. He predicted in Luke 18:31f., „Behold, we are going up to Jerusalem, and everything that is written of the Son of man by the prophets will be accomplished. For he will be delivered to the Gentiles, and will be mocked and shamefully treated and spit upon; they will scourge him and kill him.” When Jesus set his face to go to Jerusalem, he set his face to die.

Remember, when you think of Jesus’ resolution to die, that he had a nature like ours. He shrunk back from pain like we do. He would have enjoyed marriage and children and grandchildren and a long life and esteem in the community. He had a mother and brothers and sisters. He had special places in the mountains. To turn his back on all this and set his face towards vicious whipping and beating and spitting and mocking and crucifixion was not easy. It was hard. O how we need to use our imagination to put ourselves back into his place and feel what he felt. I don’t know of any other way for us to begin to know how much he loved us. „Greater love has no man than this, that a man lay down his life for his friends” (John 15:13).

If we were to look at Jesus’ death merely as a result of a betrayer’s deceit and the Sanhedrin’s envy and Pilate’s spinelessness and the soldiers’ nails and spear, it might seem very involuntary. And the benefit of salvation that comes to us who believe from this death might be viewed as God’s way of making a virtue out of a necessity. But once you read Luke 9:51 all such thoughts vanish. Jesus was not accidentally entangled in a web of injustice. The saving benefits of his death for sinners were not an afterthought. God planned it all out of infinite love to sinners like us and appointed a time. Jesus, who was the very embodiment of his Father’s love for sinners, saw that the time had come and set his face to fulfill his mission: to die in Jerusalem for our sake. „No one takes my life from me (he said), but I lay it down of my own accord” (John 10:18).

Jesus’ Journey Is Our Journey

So Jesus sets out for Jerusalem, and it says in the text that „he sent messengers ahead of him, who went and entered a village of the Samaritans to make ready for him; but the people would not receive him because his face was set toward Jerusalem.” It doesn’t really matter whether this rejection is just because Jesus and his companions are Jews and Samaritans hate Jews, or whether the rejection is a more personal rejection of Jesus as the Messiah on his way to reign in Jerusalem. What matters for the story is simply that Jesus is already being rejected, and then the focus shifts to the disciples’ response, specifically the response of James and John.

James and John ask Jesus, „Lord, do you want us to bid fire to come down from heaven and consume them?” (verse 54). Jesus had already named these brothers „sons of thunder” (Mark 3:17). Here we get a glimpse of why. I take this passage very personally because my father named me after one of these sons of thunder. And I think I probably would have said what John did here: „Jesus, we are on the way to victory. Nothing can stop us now. Let the fire fall! Let the judgment begin! O, how Jerusalem will tremble when they see us coming!” Jesus turns, the text says, and rebuked them (verse 55). And they simply went to another town.

Now what does this mean? It means, first of all, that a mistaken view of Jesus’ journey to Jerusalem can lead to a mistaken view of discipleship. If Jesus had come to execute judgment and take up an earthly rule, then it would make sense for the sons of thunder to begin the judgment when the final siege of the Holy City starts. But if Jesus had come not to judge but to save, then a radically different form of discipleship is in order. Here is a question put to every believer by this text: does discipleship mean deploying God’s missiles against the enemy in righteous indignation? Or does discipleship mean following him on the Calvary road which leads to suffering and death? The answer of the whole New Testament is this: the surprise about Jesus the Messiah is that he came to live a life of sacrificial, dying service before he comes a second time to reign in glory. And the surprise about discipleship is that it demands a life of sacrificial, dying service before we can reign with Christ in glory.

What James and John had to learn—what we all must learn—is that Jesus’ journey to Jerusalem is our journey, and if he set his face to go there and die, we must set our face to die with him. One might be tempted to reason in just the opposite way: that since Jesus suffered so much and died in our place, therefore, we are free to go straight to the head of the class, as it were, and skip all the exams. He suffered so we could have comfort. He died so we could live. He bore abuse so we could be esteemed. He gave up the treasures of heaven so we could lay up treasures on earth. He brought the kingdom and paid for our entrance and now we live in it with all its earthly privileges. But all this is not biblical reasoning. It goes against the plain teaching in this very context. Luke 9:23, 24 reads: „If any man would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it; and whoever loses his life for my sake, he will save it.” When Jesus set his face to walk the Calvary road, he was not merely taking our place; he was setting our pattern. He is substitute and pacesetter. If we seek to secure our life through returning evil for evil or surrounding ourselves with luxury in the face of human need, we will lose our life. We can save our life only if we follow Christ on the Calvary road. Jesus died to save us from the power and punishment of sin, not from the suffering and sacrifices of simplicity for love’s sake.

By John Piper. © Desiring God. Website: desiringGod.org

The PASSION EVENTS – Friday/Saturday and Palm Sunday through Easter – Day by Day Events (Check here daily)

Interactive Google map of PASSION week

Visit the full page here.

Click on the red balloons to open description of day and event for that day. You can also scroll in closer using the + key and scroll to East, West, North and South using the arrows.

If you want to move around on the map-click and hold mouse key down and drag in the direction you want to go.
If you run into trouble and lose the red balloons playing with the map, just refresh your page.

Passion Week Songs, Poems and videos

  1. Easter songs: True love and Give me Jesus – Christ our eternal hope and salvation!!!! Christ is risen!!!! Hallelujah!!!! Easter songs –
  2. Easter song- Thank you for the cross, Worthy Is The Lamb, Crown Him .. Crown Him With Many Crowns – [lyrics]
  3. Gospel Easter songs – Garden Tomb and On My Father’s Side by The Barn Again Gang
  4. Revelation song on Easter Video: Jesus’ Crucifixion
  5. Petra – Show Your Power, Oh Lord, our God
  6. The hurt of Peter’s denial of Christ-’Just as I am’, Brian Doerkson
  7. Poem – The thief on the cross – Justified by John Piper
  8. Video clips from „Passion” The last 7 sayings of Jesus Christ on the cross
  9. Misty Edwards – I belong to the man from Nazareth
  10. Brooke Fraser – Hosanna in the highest!
  11. Mahalia Jackson (1960) – Holy City –and Paul Wilbur – Jesus enters Jerusalem
  12. Marantaha Singers – Blessed is He who comes in the name of the Lord: Hosanna, Hosanna, Hosanna (see the video below in this post)

Post Resurrection

What Happened Sunday

What Happened Saturday

What Happened Friday

What Happened Thursday

What Happened Wednesday

What Happened Tuesday

What Happened Monday

What happened Palm SUNDAY

John 12:12-13 – Jesus Comes to Jerusalem as King

12 The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem. 13They took palm branches and went out to meet him, shouting,

“Hosanna!”

“Blessed is he who comes in the name of the Lord!”

“Blessed is the king of Israel!”

Some Greeks seek Jesus. He responds to unbelievers, weeps over Jerusalem, enters and looks around the temple area, and then returns to Bethany.

(1) Tears of Sovereign Mercy– Jesus weeps over Jerusalem Luke 19:28-44

(2) He (Jesus) sets His face to go to Jerusalem (Palm Sunday)

(3) Jesus Declares His Kingship (Palm Sunday)

SONGS FOR PALM SUNDAY

 (1) Maranatha Singers – Blessed is He who comes in the Name of the Lord (video below)

Uploaded by

(2) Ofra Haza – Jerusalem song

(3) Mahalia Jackson – Holy City: Jerusalem, Jerusalem and Paul Wilbur – Entry into Jerusalem and Up to Jerusalem

(4) Brooke Fraser – Hosanna in the highest (video below)

gospelinnovation.com

I see the king of glory
Coming down the clouds with fire
The whole earth shakes, the whole earth shakes
I see his love and mercy
Washing over all our sin
The people sing, the people sing

Hosanna, hosanna
Hosanna in the highest

I see a generation
Rising up to take the place
With selfless faith, with selfless faith
I see a new revival
Staring as we pray and seek
We’re on our knees, we’re on our knees

Heal my heart and make it clean
Open up my eyes to the things unseen
Show me how to love like you have loved me
Break my heart for what is yours
Everything I am for your kingdom’s cause
As I walk from earth into eternity

What happened Friday/Saturday

A.  Friday/Saturday Jesus arrives at Bethany(click here for story)

Jesus arrives in Bethany; Mary anoints Jesus during a meal; the crowds come to see Jesus

This is a telling of the Gospel story and event of Jesus and Mary who annointed Jesus’ head with oil, one week before he was to be crucified.

Passion Week (E) Wednesday Events and John Piper-Judas Iscariot,the suicide of Satan and the Salvation of the World

(via) Justin Taylor from the Gospel Coalition

Holy Week: What Happened on Wednesday?

Jesus continues his daily teaching in the Temple

Luke 21:37-38

With Passover and the Feast of Unleavened Bread approaching, the chief priests, elders, and scribes plot to kill Jesus

Matthew 26:3-5   Mark 14:1-2   Luke 22:1-2

Satan enters Judas, who seeks out the Jewish authorities in order to betray Jesus for a price

Matthew 26:14-16   Mark 14:10-11  Luke 22:3-6

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Judas Iscariot, the Suicide of Satan, and the S…, posted with vodpod

Luke 22:1-6

Now the Feast of Unleavened Bread drew near, which is called the Passover. 2 And the chief priests and the scribes were seeking how to put him to death, for they feared the people. 3 Then Satan entered into Judas called Iscariot, who was of the number of the twelve. 4 He went away and conferred with the chief priests and officers how he might betray him to them. 5 And they were glad, and agreed to give him money. 6 So he consented and sought an opportunity to betray him to them in the absence of a crowd.

This is the final message in the series called Spectacular Sins and Their Global Purpose in the Glory of Christ. The aim has been to show that over and over in the history of the world, the epoch-making sins that changed the course of history never nullified but only fulfilled the global purposes of God to glorify his Son and save his people.

My prayer is that, as these great historical vistas of God’s sovereignty over sin take their place in your renewed mind, they would have a profoundly practical effect in making you strong in the face of breath-stopping sorrows and making you bold for Christ in the face of dangerous opposition. Christ-exalting strength in calamity and Christ-exalting courage in conflict. I pray that the Lord will weave cords of steel and silk into the fabric of your soul.

History’s Most Spectacular Sin: The Murder of Jesus

The most spectacular sin that has ever been committed in the history of the world is the brutal murder of Jesus Christ, the morally perfect, infinitely worthy, divine Son of God. And probably the most despicable act in the process of this murder was the betrayal of Jesus by one of his closest friends, Judas Iscariot.

Judas was one of the twelve apostles that Jesus had personally chosen and who had been with Jesus during his entire public ministry. He had been entrusted with the moneybag for the whole group (John 13:29). He was close enough to Jesus at the Last Supper to be dipping bread with him in the same cup (Mark 14:20).

“Satan Entered into Judas”

On the night of the Last Supper, Luke tells us in Luke 22:3-6 that “Satan entered into Judas. . . . He went away and conferred with the chief priests and officers how he might betray [Jesus] to them. And they were glad, and agreed to give him money. So he consented and sought an opportunity to betray him to them in the absence of a crowd.” Later he led the authorities to Jesus in the garden of Gethsemane and betrayed Jesus with a kiss (Luke 22:47-48). With that, Jesus’ death was sealed.

When Luke tells us in verse 3 that “Satan entered into Judas,” several questions come to our minds. 1) One is whether Satan simply mastered a good Judas or whether Judas was already walking in line with Satan and Satan simply decided that now is the time. 2) Another question is why Satan would do this since the death and resurrection of Jesus would result in Satan’s final defeat, and there is good reason to think Satan knew that. 3) And the third and most important question is: Where was God when this happened? What was his role or non-role in the most spectacular sin that ever was? So let’s take these questions one at a time.

1) Satan’s Power in Judas’ Sinful Passions

When it says in Luke 22:3 that “Satan entered into Judas,” how are we to think about the will of Judas and the power of Satan? Judas was not an innocent bystander when Satan entered into him. The apostle John tells us in John 12:6 that he was a thief. When Judas complained that Mary had wasted money in anointing Jesus, John comments, “He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it.”

If that sounds incredible, just think of the scandalous behavior of so-called Christian leaders today who use ministry gifts to buy $39,000 worth of clothes at one store in a year, and send their kids on a $29,000 trip to the Bahamas, and drive a white Lexus and a red Mercedes. As Judas sat beside Jesus with his pious, religious face and went out and cast out demons in Jesus’ name, he was not a righteous lover of Jesus. He loved money. He loved the power and pleasures that money could by.

Paul tells us how that works together with Satan’s power. Listen to Ephesians 2:1-3: “You were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air [notice the connection: dead in sins, following Satan], the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.” Dead in our sins, walking in the passions of the flesh, fulfilling the desires of body and mind, and therefore following the prince of the power of the air.

Satan does not take innocent people captive. There are no innocent people. Satan has power where sinful passions hold sway. Judas was a lover of money, and he covered it with a phony, external relationship with Jesus. And then he sold him for thirty pieces of silver. How many of his tribe are there still today! Don’t be one. And don’t be duped by one.

2) Satan’s Role in His Own Destruction

The second question is why Satan would lead Judas to betray Jesus. Doesn’t he know that the death and resurrection of Jesus would result in Satan’s final defeat (Colossians 2:13-15; Revelation 12:11)? There’s good reason to think Satan knew that.

When Jesus began his ministry on the way to the cross, Satan tried to turn him away from the path of suffering and sacrifice. In the wilderness, he tempted him to turn stones into bread and jump off the temple and get the rulership of the world by worshipping him (Matthew 4:1-11). The point of all these temptations is: Don’t walk the path of suffering and sacrifice and death. Use your power to escape suffering. If you’re the Son of God, show your right to reign. And I can help you do it. Whatever you do, don’t go to the cross.

Then do you remember the time when Jesus predicted he would suffer many things from the elders and the chief priests and be killed and Peter rebuked him and said, “Far be it from you, Lord! This shall never happen to you” (Matthew 16:22). In other words, I will never let you be killed like that. Jesus did not commend him. He said, “Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man” (Matthew 16:23). Hindering Jesus from going to the cross was the work of Satan. Satan did not want Jesus crucified. It would be his undoing.

But here he is in Luke 22:3 entering into Judas and leading him to betray the Lord and bring him to the cross. Why the about face? Why try to divert him from the cross and then take the initiative to bring him to the cross? We are not told. Here is my effort at an answer: Satan saw his efforts to divert Jesus from the cross failing. Time after time, Jesus kept the course. His face was set like flint to die, and Satan concludes that there is no stopping him. Therefore he resolves that if he can’t stop it, he will at least make it as ugly and painful and as heartbreaking as possible. Not just death, but death by betrayal. Death by abandonment. Death by denial (see Luke 22:31-32). If he could not stop it, he would drag others into it and do as much damage as he could. It was a spectacular sequence of sins that brought Jesus to the cross.

3) God’s Role in the Murder of His Son

Which brings us now to the third and final question—the most important one: Where was God when this happened? Or more precisely: What was God’s role or non-role in the most spectacular sin that ever happened—the murder of Jesus Christ?

To answer a question like that we should put our hands on our mouths and silence our philosophical speculations. Our opinions don’t count here. All that counts is what God himself as shown us in his word. And the first thing he shows us is that the details surrounding the death of Jesus are prophesied in God’s word hundreds of years before they happen.

The Scriptures prophesy that evil men will reject Jesus when he comes.

Matthew 21:42: “Jesus said to them (quoting Psalm 118:22), ‘Have you never read in the Scriptures: “The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is marvelous in our eyes”?’”

The Scriptures prophesy that Jesus must be hated.

In John 15:25, Jesus quoted Psalm 35:19 and said, “The word that is written in their Law must be fulfilled: ‘They hated me without a cause.’”

The Scriptures prophesy that the disciples would abandon Jesus.

In Matthew 26:31, he quotes Zechariah 13:7: “You will all fall away because of me this night. For it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’”

The Scriptures prophesy that Jesus will be pierced but none of his bones will be broken.

John quotes Psalm 34:20 and Zechariah 12:10 and says, “One of the soldiers pierced his side with a spear. . . . For these things took place that the Scripture might be fulfilled: ‘Not one of his bones will be broken.’ And again another Scripture says, ‘They will look on him whom they have pierced’” (John 19:34-37).

The Scriptures prophesy that Jesus would be betrayed by a close friend for thirty pieces of silver.

In John 13:18, Jesus cites Psalm 41:9 and says, “I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’”

And in Matthew 26:24, Jesus says, “The Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed!”

And in Matthew 27:9-10, it says, “Then was fulfilled what had been spoken by the prophet Jeremiah, saying, ‘And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, and they gave them for the potter’s field, as the Lord directed me’” (Jeremiah 19:1-13; Zechariah 11:12-13).

And not only the Scriptures, but Jesus himself prophesies, down to the details, how he will be killed.

In Mark 10:33-34, he says, “See, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles. And they will mock him and spit on him, and flog him and kill him. And after three days he will rise.”

And on that last night, Jesus looked at Peter and said, “Truly, I tell you, this very night, before the rooster crows, you will deny me three times” (Matthew 26:34).

According to His Sovereign Will

From all these prophesies, we know that God foresaw, and did not prevent, and therefore included in his plan that his Son would be rejected, hated, abandoned, betrayed, denied, condemned, spit upon, flogged, mocked, pierced, and killed. All these are explicitly in God’s mind before they happen as things that he plans will happen to Jesus. These things did not just happen. They were foretold in God’s word. God knew they would happen and could have planned to stop them, but didn’t. So they happened according to his sovereign will.

And all of them were evil. They were sin. It is sin to reject, hate, abandon, betray, deny, condemn, spit upon, flog, mock, pierce, and kill the morally perfect, infinitely worthy, divine Son of God. And yet the Bible is explicit and clear that God himself planned these things. It is explicit not only in all the prophetic texts we have seen, but also in passages that say even more plainly that God brought these things to pass.

God Brought It to Pass

For example, in Isaiah 53:6 and 10, it says, “All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all. . . . It was the will of the Lord to crush him; he has put him to grief.” So behind the spitting and flogging and mocking and piercing is the invisible hand and plan of God.

And I say that carefully and with trembling. This truth is too big and too weighty and too shocking to be glib about or to be cocky about. I choose to say that the invisible hand and plan of God are behind these most spectacular sins in all the universe—more grievous and more spectacular than the fall of Satan or any others. The reason I use these very words is because the Bible says it in those very words.

The Hand and Plan of God

In Acts 4:27-28, we have the clearest, most explicit statement about God’s hand and plan behind the horrific crucifixion of his Son. “Truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand (cheir) and your plan (boule) had predestined to take place.” Those are the two words I am using: the hand of God and the plan of God.

It is a strange way of speaking—to say that God’s hand and plan have predestined something to happen. One does not ordinarily think of God’s “hand” predestining. How does a hand predestine? Here’s what I think it means: The hand of God ordinarily stands for God’s exerted power—not power in the abstract, but earthly, effective exertions of power. The point of combining it with “plan” is to say that it is not just a theoretical plan; it is plan that will be executed by God’s own hand.

This explains Isaiah 53:10: “It was the will of the Lord to bruise him; he has put him to grief.” Or more literally, with the King James Version, “It pleased the Lord to bruise him; he hath put him to grief.” The Lord bruised him. Behind Herod and Pilate and the Gentiles and the people of Israel was Jesus’ own Father who loved him with an infinite love.

The Gospel: God At Work in Death

Why should this matter to you?  It should matter because if God were not the main Actor in the death of Christ, then the death of Christ could not save us from our sins and we would perish in hell forever. The reason the death of Christ is the heart of gospel—the heart of the good news—is God was doing it. Romans 5:8: “God shows his love for us in that while we were still sinners, Christ died for us.” If you break God’s activity from the death of Jesus, you lose the gospel. This was God’s doing. It is the highest and deepest point of his love for sinners. His love for you.

Romans 8:3: “Sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh.” God condemned sin in Jesus’ flesh with our condemnation. So we are free.

Galatians 3:13: “Christ redeemed us from the curse of the law by becoming a curse for us.” God cursed Jesus with the curse that belonged on us. So we are free.

2 Corinthians 5:21: “For our sake [God] made him to be sin who knew no sin, so that in him we might become the righteousness of God.” God imputed our sin to him, and now we go free in God’s righteousness.

Isaiah 53:5: “He was wounded for our transgressions; he was crushed for our iniquities.” God wounded him. God crushed him. For you and me. And we go free.

The Cross of Christ: The Work and Love of God

The reason why this series of messages matters is this. If you embrace the biblical truth (and I pray you will) that God ordains spectacular sins for the global glory of his Son, without in anyway becoming unholy or unrighteous or sinful in that act, then you will not shrink back from the cross of Christ as a work of God. You will not be among the number of those who call the most loving act that ever was “divine child abuse.” You will come to the cross and fall on your face. And you will say: This is no mere human conspiracy. This is the work of God and the love of God. You will it receive as his highest gift. And you will be saved. And Christ will be glorified. And I will not have preached in vain.

© Desiring God

View Jesus’ path in events from Passion week with Google maps

For easy access to this page year round, you will always find it on the right sidebar of the blog when you click on the picture immediately below-

Screen Shot 2015-06-30 at 11.26.05 PMThis post contains Biblical material on each day of the week, beginning with Jesus’s entry into Jerusalem on Palm Sunday, featuring each day’s events as written in the Gospels of Matthew, Mark, Luke and John. It features all of the content (articles) which will also be posted daily in correspondence with the day of the week each event took place in the Bible for the Passion Week. This is material I have gathered in the last few years that comments on the blessed events of Passion Week, and I pray that you will be blessed reading and meditating on the facts that took place in the most important week in the course of human history!!! As you read it, may the desire in your heart burn to know Christ better and to love Him more!!!
Displaying content from www.esv.org, Crossway,Craig Blomberg,ESV,Justin Taylor.

Click on the red balloons to open description of day and event for that day.  You can also scroll in closer using the + key and scroll to East, West, North and South using the arrows.

If you want to move around on the map-click and hold mouse key down and drag in the direction you want to go.
If you run into trouble and lose the red balloons playing with the map, just refresh your page.

~~~~~
For some reason the links no longer work to the map…(which is about 9 years old). If we shall find another working map, we will update it..
Passion Week

C. Monday- Cleansing the Temple (click for story)

On the way back to Jerusalem Jesus curses the fig tree.

When he arrives in Jerusalem, he cleanses the temple (though it’s debated, this is likely the area of the Royal Stoa, described by Josephus in Antiquitites 15.411–415, which ran the length of the southern wall of the Temple Mount).

Jesus then did miracles in the temple and received challenges from the Jewish leaders and astonishment from the crowd.

In the evening Jesus and the twelve return to Bethany.

D. Tuesday: Olivet discourse   (click here for story)

On the way back to Jerusalem in the morning the disciples see the withered fig tree.

In Jerusalem there are more temple controversies, and then Jesus delivers the Olivet Discourse on the return back to Bethany.

F. Thursday: The Last Supper (click for story here)

On Thursday evening in an upper room in Jerusalem, Jesus and his 12 disciples eat the Passover meal. They likely reclined on couches arranged in a square-shaped U, with Judas on Jesus’ left and John on his right. With four cups of wine, a part of Ex. 6:6–7a would have been recited, along with singing from Psalms 113–118.

Jesus institutes the Last Supper and indicates that Judas will betray him. Jesus washes his disciples’ feet during their time together and delivers the upper room discourse, which includes teaching them how to pray. Jesus predicts but Peter denies that he will deny Jesus.

They sing a hymn and head for the Mount of Olives.

G. Thursday: Ghetsemane

While in the Garden of Gethsemane (on the western slopes of Olivet, northeast of the temple across the Kidron Valley), the disciples sleep as Jesus prays in anguished submission to his Father about drinking the cup of his wrath.

Perhaps after midnight (hence early Friday morning), Jesus is betrayed by Judas with a kiss, and arrested by a band of soldiers, their captain, and the officers of the Jews. With his sword, Peter cuts off the ear of Malchus (servant of the high priest), but Jesus heals his ear. The disciples flee.

H.Friday: Jesus before Anas and Caiaphas, Peter denies Jesus (click for story here)

Jesus is taken for an informal hearing before Annas. (Annas served as high priest from A.D. 6–15; his son-in-law, Caiaphas, was high priest from A.D. 18–37.) Archaeologists have uncovered what would have been a two-level, 6,500 square foot mansion in the Upper City, which may have been Annas’ residence and may be the site of this initial hearing. The apostle John is able to enter the court with Jesus; Peter stays outside.

Annas binds Jesus and sends him to stand before Caiaphas and some members of the Sanhedrin Council, where he is mocked and beaten. They render him guilty of blasphemy. Then the Jewish portion of his trial concludes with Jesus bound before the full Sanhedrin, perhaps after or through sunrise.

I. Friday: Jesus before Pilate

Jesus’ Roman trial begins as he is delivered over to stand before Pontius Pilate, the Roman governor of the province Iudaea from A.D. 26–36. Pilate normally resided in Caesarea Maritima, but was in Jerusalem for the Passover. During his stays in Jerusalem, he would reside in “Herod’s Palace,” which had been the Jerusalem home of Herod the Great from 24–4 B.C.

J. Friday: Jesus before Herod

Upon learning that Jesus was a Galilean (and hence under the jurisdiction of Herod Antipas [“Herod the Tetrarch”]), Pilate sent Jesus to stand before Herod, who lived in the Hasmonean Palace during his reign from 4 B.C.–A.D. 39. Herod questioned Jesus, and the chief priests and scribes accused him, but Jesus did not answer. They therefore responded with contempt and mockery, arraying him in splendid clothing and returning him to Pilate.

K. Friday: Jesus before Pilate, flogged

The Praetorium, a raised stone pavement used for official judgments, stood outside Herod’s Palace and was the site of Jesus’ condemnation under Pilate. The crowd urged Pilate to crucify Jesus and to free the insurrectionist/terrorist Barabbas instead.

Jesus is flogged by a metal-tipped rope that caused gaping wounds in the flesh and the muscles. (For medical details on the physical sufferings of Jesus, see this 1986 article in the Journal of the American Medical Association [PDF].) Jesus was then stripped and mockingly dressed in a scarlet robe and made to wear a crown of thorns and given a reed as a scepter (with which they hit him on the head). They then stripped the robe and put his clothes back on him.

L. Friday: Simon of Cyrene caries Jesus’ cross

Probably passing through the Gennath (Garden) Gate, Jesus is unable to carry the cross, and Simon from Cyrene is recruited to carry it for him.

M. Friday: Jesus crucified

Jesus is led to the hill of Golgotha overlooking a quarry (most likely at the present-day site of the Church of the Holy Sepulchre).

There, between approximately 9AM and 3PM, Jesus is crucified between two insurrectionists. He was offered (but refused to drink) wine mixed with gall. His clothes were divided among the soldiers by lot. He was mocked by the insurrectionists being crucified on either side of him, by Pilate’s sign above his head (identifying him as “King of the Jews”), by those passing by, and by the Jewish rulers.

From noon until 3 pm there was darkness over the land.

His last seven words were: (1) Father, forgive them, for they know not what they do. (2) [To one of the insurrectionists] Truly, I say to you, today you will be with me in Paradise. (3) [To the beloved disciple (John) concerning Mary] Behold, your mother! (4) “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” (5) I thirst. (6) It is finished. (7) Father, into your hands I commit my spirit!

As Jesus died, an earthquake opened up tombs causing the dead to raise to life. A centurion filled with awe exclaimed that Jesus truly was the innocent Son of God.

To ensure death, the legs of the two insurrectionists were broken, but a soldier instead pierced Jesus’ side with a spear, pouring forth blood and water.

N. Friday: Tearing of the Temple curtain

As Jesus died, the massive curtain in Herod’s Temple, separating the Holy Place from the Most Holy Place (where the priest could enter only once a year on the Day of Atonement) was torn in two. An earthquake opened up tombs causing the dead to raise to life. At Golgotha, a centurion filled with awe exclaimed that Jesus truly was the innocent Son of God.

O. Friday: Jesus buried

Joseph of Arimathea, a wealthy member of the Sanhedrin and a secret disciple of Jesus, requested and received permission from Pilate to have the body. Joseph and Nicodemus wrapped Jesus’ body in a clean linen shroud along with 75 pounds of myrrh and aloe. That evening they buried Jesus in Joseph’s newly hewn, unused rock tomb located in a garden near Golgotha. They rolled a massive stone over the entrance.

P. Saturday: Pilate orders tomb sealed

On the Sabbath, at the suggestion of the chief priests and the Pharisees, Pilate orders the tomb sealed and a guard to stand watch over the tomb until Sunday.

Q. Jesus’ resurrection (click for stories here)

(The following is based on a helpful harmonization by Craig Blomberg, Jesus and the Gospels, pp. 354–355.)

Near dawn on Sunday morning, Mary Magdalene, Mary the mother of James, and Salome head to the tomb to anoint Jesus’ body with spices, with Mary Magdalene perhaps arriving first. They encounter two angels dressed in dazzling white, one of whom announces Jesus’ resurrection. Fearful and joyful, they are silent but then decide to report back to the other disciples; Mary Magdalene may have run ahead, telling Peter and John before the other women get there.

Jesus meets the other women heading back to the disciples and encourages them to tell them the others and to remind them that he’ll meet them in Galilee. Meanwhile Peter and John arrive at the tomb, discovering it to be empty. After they leave, Mary Magdalene returns to the tomb, seeing the angels and then Jesus (whom she thinks at first is a gardener).

That afternoon Jesus appears to Cleopas and another man on the road to Emmaus, and then (separately) to Peter. On Sunday evening Jesus appears to the 10 disciples (minus Judas and Thomas) behind locked doors in Jerusalem.

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