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Let us read now from the Gospel by Matthew and chapter twenty six. The Gospel by Matthew and chapter twenty six, beginning in verse twenty six. And as they were eating, Jesus took bread and blessed and brake it. And he gave to the disciples and said, take, eat, this is my body. And he took a cup and gave thanks and gave to them, saying, drink you all of it. This is the my blood of the covenant, which is shed for many unto remission of sins.
But I say unto you, I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Father's kingdom. And when they had sung a hymn, they went out unto the Mount of Olives. And then some verses in chapter twenty seven, Beginning there in verse thirty three. And when they were come unto a place called Golgotha, that is to say, the place of a skull, they gave him wine to drink mingled with gall.
And when he had tasted it, he would not drink. When they had crucified him, they parted his garments among them, casting lots. And they sat and watched him there. And they set up over his head his accusation written, this is Jesus, the King of the Jews. Then are there crucified with him two robbers, one on the right hand and one on the left. And they that passed by railed on him, wagging their heads and saying, Thou that destroyest the temple and buildest it in three days, save thyself.
If thou art the Son of God, come down from the cross. In like manner also, the chief priests mocking him with the scribes and elders said, he saved others, himself he cannot save. He is the king of Israel. Let him now come down from the cross, and we will believe on him. He trusteth on God. Let him deliver him now, if he desireth him, for he said, I am the Son of God. And the robbers also that were crucified with him cast upon him the same reproach.
Now from the sixth hour there was darkness over all the land until the ninth hour. And about the ninth hour Jesus cried with a loud voice saying, Eli, eli, lama sabachthani. That is, my God, my God, why hast thou forsaken me? Some of them that stood there when they heard it said, This man calleth Elijah. And straightway one of them ran and took a sponge and filled it with vinegar and put it on a reed and gave him to drink. And the rest said, Let us, let be, let us see whether Elijah cometh to save him.
Jesus cried again with a loud voice and yielded up his spirit. And behold, the veil of the temple was rent in twain from the top to the bottom, and the earth did quake, and the rocks were rent. And the tombs were opened, and many bodies of the saints that had fallen asleep were raised. And coming forth out of the tombs after his resurrection, they entered into the holy city and appeared unto many. Now the centurion and they that were with him watching Jesus when he saw the earthquake and the things that were done, feared exceedingly, saying, truly this was the Son of God.
Thus far the word of God, and may he bless it to all our hearts. In the course of the Sunday evening studies in the Gospel by Matthew, we have been considering together the witness of the early church to Jesus Christ, our Lord. And maybe some of you have felt, as indeed many people in this world feel, that while the witness of the early church to Jesus Christ may be interesting, the danger, indeed the probability is, that that witness to Jesus Christ was the pure invention of the early church.
A story that they made up in order to start a religion and, to put it crudely, get themselves good job as the high priests and apostles of that new religion. Nowhere, perhaps, is the temptation thus to be cynical and unbelieving. Nowhere, I say, is that temptation stronger than it is with the doctrine that lies at the very heart of Christianity. There are all sorts of doctrines, are there not, that are associated with Christianity? But the central doctrine of Christianity, according to the early church, is this: that Christ died for our sins, according to the scriptures, that he was buried, that he rose again the third day, according to the scriptures.
And that is the pe- part of the gospel, perhaps, that people find most difficult to believe. For pray consider a moment what it implies. It implies that in Jesus Christ we have the Son of God, God himself incarnate, having invaded our planet, planet. In order that he might come and die for our sins, according to Holy Scripture. That in itself sounds to the modern man exceedingly fantastic. Easier to believe in a Jesus who was a remarkable prophet and went about preaching to people that they ought to do good and keep the golden rule, who offended the Pharisees maybe by rebuking their cynicism and hypocrisy.
Easier to believe in Jesus the Prophet. But to be asked to go that second step, to believe that Jesus Christ was God incarnate, come to die for the sins of the whole world, that many people find considerably more difficult. And of course, there is the other point, is there not? The validity of his death for the sins of the whole world depends on this second stupendous thing. The witness of the early church that on the third day after his death and burial, Jesus Christ rose again from the dead on that third day.
In our modern scientific and cynical and unbelieving world, these things sound too fantastic to consider. And therefore some say, well, these are fairy stories. They are the invention of the church, a late addition to the message of Jesus Christ. He went about as a tolerably good man and an exceedingly powerful prophet, telling people to be good. And when the Jews got the upper hand and crucified him, then the Christians, to cover their disappointment, invented this story of his atoning death and his glorious resurrection. Well, if that is how people feel about it, and many do, let us tonight come back to the records of the early church and see what we may find therein about this stupendous story.
No good putting our head in the sands, is it? None of us wishes to follow cunningly devised fables. Let us, as far as we can, ascertain the truth of these things. Is this great doctrine of the atoning death of Christ an invention of the church? Are these words that we have read in Matthew's gospel some fairy story religious make-believe, invented by Peter, James, and John and his collaborators. A first survey of the material will perhaps immediately give us pause. Is this story an invention of the church? Let me take two details from it that Matthew tells us.
Matthew, the great Christian apostle, and he tells us himself that at the critical moment when Jesus Christ came to die, all his apostles without exception ran away from him and deserted him. Some wonderful founders of a new religion, weren't they based on Jesus Christ, if this story be true? Do you suppose they invented it, if it weren't true? They not only tell us that in the hour of his critical need, when he was being arrested, tried, and then crucified, that they ran away, every single one of them ran away.
They tell us that when they heard what he had to say about himself and his death, they denied him and dissociated themselves from what he said. Or at least one of them did, and he the chiefest. Curious story, isn't it? Do you suppose they invented it if it weren't true? Come, how would it sound? For somebody recommending some goods round your door, he's got a car cleaner. No, I better choose a better example.
He's representing some politician. And he's re- re- recommending the politician to you that you should follow him and says, you know, when he was around, of course, I ran away from him and denied him and disagreed with what he was teaching. Ah, but they have something else that should give us pause. These records and invention of these early Christians, who come to us with this story of a Jesus, and they've made it up and added a lot of tinsel and fairy story and exaggeration and myth, and they come now to tell us about him, and they say that in that crucial moment when Jesus Christ hung upon a cross and his enemies were strutting past the foot of that cross and mocking him and appealing to him, come down from the cross, you Jesus.
You say that, uh, God desires you and you're God's son. Prove it to us and come down from the cross. And the story goes from the pen of Matthew that as his enemies said that, Jesus Christ admitted that God had forsaken him. Do you suppose the early church made that up? If it isn't true. The two questions are surely enough to give us pause. Let us therefore pursue the matter a bit further.
This doctrine of the atoning death, that the central point of what Jesus Christ claimed is that he was God incarnate who had come to lay down his life as a sacrifice for human sin. How do we know that that is what Jesus Christ actually claimed and not the make-believe of the church. For one very good reason, amongst many others. It is traceable in history, even the hostile Christian cr- critics of the Christians, like Tacitus the Roman historian, record it for us, that right from the very beginning, the Christians used to meet one day a week at least, and they normally met on what they call the first day of the week, and they met to celebrate their Jesus Christ.
And the evidence of history is that right from the very first they remembered him in a very special way. As they gathered, central to what they did was this, that they took bread and divided it among themselves, and they took a cup of wine and divided that as they all drank some of it. And they did so. Now, pray, consider the symbolism. As a memorial that their Jesus Christ had been forsaken of God. You suppose that they would have invented the ceremony, thereafter celebrated it every week, if it weren't true.
Why bread and wine? To remember the Lord Jesus with. They tell us, of course, why they say that it doesn't go back to them, it goes back to Jesus himself. And they did it because he told them to do it. If that be true, an interesting thing it is indeed, isn't it? When Jesus Christ chose for his people a means for remembering him and summing up and per considering what was central to all his mission.
Because the ceremony of eating bread and drinking wine, a memorial of his death. He could, could he not, have had a memorial of this kind, that as the Christians gathered from time to time, one of them should stand up and in the name of Jesus Christ read the Sermon on the Mount. Jesus Christ would have been remembered as a great ethical teacher, but that isn't what they did. He could have arranged that his early apostles, as they met together, could have formed a dramatic group, as the manner of some is nowadays, and uh, mined one of the great miracles.
Jesus Christ would have been remembered as a miracle worker, though he did many miracles. That isn't how he asked himself to be remembered. Thing he asked them to do that men might perceive what lies at the very heart of Christ's work and message is, as I say, that they should take bread, remembering he gave his body for us, and took wine, remembering he shed his blood for the forgiveness of sin.
They did it so we are told, on the first day of the week, which, historically speaking, is an exceedingly interesting thing for the early Christians, to a man were Jews, brought up through all their centuries-long tradition in observing one day a week as a holy Sabbath, and that day the seventh day of the week. How came it that all of a sudden and overnight, uh, these Jews began to meet on the first day of the week? Why should they need to change? Sure, now they were Christians as well as being Jews. They sang Jewish hymns based on the Psalms when they were Jews.
Well, now they've become Christians, they they sing, uh, hymns based on the Psalms. Why, you don't need to sing them on a different day. Before they became Christians, they met together and read the Old Testament scripture on a Sabbath. Well, now they've become Christians, they meet together and they read the Old Testament scripture. Why should they do it on Sunday now as well as Saturday? That they did so is a plain fact of history. Let them tell us what made them take this new day. On that day, you see, they tell you, Jesus Christ rose from the dead.
We keep the feast to remember how he died for us, was forsaken of God, but we do it on a Sunday. Because on that day he rose from the dead, and all his claims were vindicated. God indicated that his sacrifice for our sin was accepted. Let us think just a little bit more, if we will, as we read this ancient story from the early Christians. So then this idea that Jesus Christ's central mission was this, that being God incarnate, he died for our sins and rose again for our justification.
If that goes back to Jesus, now let us hear from the apostles themselves what they thought of it when first they heard of it. A man who tells us an interesting story, aimed at, among other things, pointing out to us that the early Christians, right up almost to the eve of our Lord's death, were not expecting him even to die. We are told that a few days before he was crucified, two days indeed, he was in the house of a certain Simon the leper, and while he was at table, there came a woman and anointed him with exceedingly costly ointment.
The apostles were drawn into a criticism of this act, led by Judas himself. They said this ointment might have been sold for a very large price, and the money given to the poor. Why this extravagance? Why this waste of ointment? Using such exceedingly costly ointment simply to anoint the Lord Jesus. Our Lord's reply was this. Gentlemen, said he, your concern for the poor is, generally speaking, good. Let me point out to you that you have the poor always with me.
You haven't me always. Two days and he would be dead. They never realized it. This woman, what she has done, says Jesus Christ, it will be heralded around the world wherever the story of my death goes, that this woman came two days before my death to anoint me for my burial. Wonderfully perceptive woman, streets ahead in perception of the apostles themselves, streets ahead maybe in her devotion to the Savior. uh two days before he died, she came to anoint him to the burial.
Why not leave it till he was dead? Ah, because he would then rise again, that's why. But the apostles? Now let me put a proposition to you. They weren't expecting him to die, were they? Do you suppose if they had really understood he was about to die two days from now, they would have begrudged the money. You, sir. Of course you love your wife. You already had a new automatic washer this year.
And the latest carpet sweeper. And of course she's had a new bathroom suite in the second bathroom. If you please, she now wants a cruise around the s- western side of America in her private yacht, and it cost ten thousand. What do you say, my dear? It's a little bit, uh, extreme. Suppose the day before she asked you, sir, the medics had told you that she would be dead in...
in six months. And that nothing you could do would hurt her now. He liked to go on a holiday, but that was okay to take. You knew it was the last time. Would you begrudge the man if you had him for the cruise? Do you suppose the apostles of Jesus Christ, some of whom would have laid down their lives for him, begrudged him this sum of money? If they had known, it was the last time they had to show their gratitude before he died.
Plain fact is, they weren't expecting him to die. His atoning death wasn't a story that originated with them. I'll tell you something else, they weren't only not expecting him to die, when they saw he was determined to, they disagreed with him. Read Matthew's account again, how at length they came to the garden of Gethsemane. And Matthew was at pains to tell us precisely when it was and at what juncture they all forsook him and fled.
It was like this, says Matthew, we were there in the garden, and presently through the murky darkness there came the troops with their blazing torches and Judas with his treacherous kiss. When we saw what was going to happen, one of our number called Simon Peter drew his sword, valiant man. What chance had he against a whole gang of soldiers? What chance he had, he didn't care. He would fight for the Messiah against any odds you liked. Isn't that what the Maccabees had done? Against fantastic and impossible odds, they had taken on the He- He- Hellenistic rulers and their armies, and God more than once had given them mighty ba- a mighty victory in the battle against all odds, and some of them had perished.
What did they care? They went down in the martyr's memorial roll book. Peter would do the same. He would fight for Messiah. Surely God would give them the victory. Into his great chagrin and grief, Messiah told him to put his sword back into its sheath and forbade him to fight, even to protect Messiah himself. He said to Peter, what are you thinking, my man? Do you think I couldn't this very moment call to my father and he would presently give me twelve legions of angels, each with a sword in his scabbard.
But if I did that and smoke my enemies, then how would the Old Testament be fulfilled? Thus it must be. For the Old Testament has said it must be. We should be wounded for our transgressions, bruised for our iniquities. The chastisement of our peace would be upon him, and by his strike s- stroke we should be healed. When the apostles saw that he wouldn't let them fight, and when they saw he was determined to let the soldiers arrest him and go to his death.
Then, says Matthew, then. They said, we're out, out of this, boys. If he's not going to fight, we're off. I'll tell you again, the doctrine of the atoning sufferings of Christ didn't originate with the church. I tell you something more still. When Peter saw that our Lord had allowed himself to be arrested and taken to the high priest's court, he went out of curiosity, perhaps a remainder afterglow of loyalty, to see what would happen, to see the end of it all.
There came that tense moment when Peter was listening, eyes and mouth. And he heard the high priest eventually say, tell us, as he put Jesus Christ on oath solemnly to tell the truth, tell us, are you the Christ? The court was strangely hushed. There wasn't anybody in the court that realized that if Jesus Christ said, yes, I am, that would be the end of him. For they would judge it to be blasphemy and execute him on that account. Peter was listening. What will he say? He'll never say yes, will he?
I mean, when he had an army, a little army, or two swords around him and could have fought for it and proved he was Messiah, then to claim you are Messiah makes sense. But to let yourself be arrested, to say that you're determined to die, and then claim to be the Son of God. Well, that's suicide. And Peter, listen. Are you the Christ? Tell us plainly, said the high priest. Said Jesus Christ, yes.
Little maid nudged Peter's sleeve. What do you want, said Peter. She said, you're one of those people, aren't you? I certainly am not. I certainly am not. You suppose that the Christians invented it? Here is the man who held the keys of the early church. When Jesus was asked, was he the Son of God? Peter, seeing it would mean his death, denied any association. with it. If that story is the invention of the early church, it is an exceedingly curious invention.
Involved in the claim that Jesus Christ was the Son of God, come to lay down his life for our sins, is of course the other claim that in order to offer a sacrifice for sin, he must be sinless himself. Where could you find evidence that Jesus Christ was sinless. For that ultimately, of course, you must have the verdict of God. Interestingly enough, there are though testimonies, not just one, that Jesus Christ was innocent and just.
Say they are the invention of the early Christian. You see, when they got this idea of of putting Jesus across to the world as a sacrifice for sin, then they built up this character that he was excellent and just and perfectly innocent. It's not the story Matthew tells. Matthew says in those critical moments, when Jesus Christ came to be tried and then executed, the apostles had deny- uh, Peter had denied him, and the rest had fled.
But there were testimonies. Consider them briefly. There came first Judas that had betrayed him. What will he say? Interesting character, Judas. Will he say that the man is a deceiver, worthy of death. You say he'll never, never, never admit that Jesus was innocent, will he?
For if Jesus Christ be innocent, Judas has one foot in hell already. Judas has betrayed him. Judas has gone past the very last entreaty of Christ. And sold him to his enemy. If Jesus Christ be innocent, Judas will one day be in hell. Already the poor man has got one foot over into the grave.
And with a hoarse voice of a conscience, almost demented, he brings the silver into the treasury. He says, I've sinned. I have betrayed innocent blood. Oh friend, don't take it from me just now. Take it from that voice that comes to you from the very lip of hell itself. Jesus was innocent. You don't want to listen to Christians, listen to Pilate.
Says Matthew, at the critical moment in the trial, presently he took a basin of water and he washed his hands, saying, I am innocent of the blood of this just person, you see to it. So he was just then, according to Pilate. No cause of death found, in spite of all the rigorous trial and examination by torture, no fault found. According to Pilate. Why did Pilate confess it? The crowd were pushing him.
The crowd, at least the high priests, had a very, very cogent case. They only had to tell the emperor that Jesus Christ had claimed to be king. And if Pilate didn't crucify him, Pilate would be for execution himself. What does it matter? The life of a peasant, whether justice were done or not done. Why didn't Pilate do what ten thousand rulers have done in his day? Just let the innocent be executed to save his own skin. Ah, but Matthew tells us, you see, at that critical juncture, there came a letter to him from his wife and said, see thou do nothing to that just man, for I have suffered many things this day because of him in a dream.
Say, there you are, you Christians, you see, dream. You expect us to believe dreams? No, I don't expect you to believe dreams. I'm not so sure of some of you. You've given up your Christianity. I shouldn't be surprised, really, in my heart, half what hocus pocus, like stars in the woman's magazine and your horoscope and consulting, uh, people as to where the horse has gone. You know, witchcraft and goodness knows what else. I wouldn't, I wouldn't, I wouldn't put it beyond you. Not if you've given up true faith. All kind of funny things you might believe. But you see, this wasn't a Christian, this was a Gentile. Strong Roman soldier, but pagan. Who believed in his pagan world and pagan deities.
And call it superstition if you will, he believed in dreams. And if the there would be any time when Pilate would speak the truth, this is the moment when Pilate had reason to believe, rightly or wrongly, that the gods had spoken. And if his wife had had a dream and the gods were saying things, then there was somebody more important than the emperor to consider. Pilate decided he better make clear where he stood, and he washed his hands.
I'm innocent of the blood of this just person. Well, just now don't take it from me. Don't take it merely from a voice that is about to be swallowed up in hell. Take it to that pagan voice. Now under what he believes the influence of heaven itself. Jesus Christ was just. There's that centurion too, isn't there?
He was a really tough egg. Why, ladies and gentlemen, let's not be squeamish. It was his job to crucify people. You can't be in the trade of crucifying people without eventually getting very hard-boiled and tough. And he'd heard them, not one or two, but scores of them. He'd heard them shriek. His soldiers put nails in their hands and feet. He heard them whimper and he'd heard them curse. What was he interested in religion anyway? Thou whole stupid parade, look at those silly stupid men dressed up in their robes, those pompous hypocrites.
Crucifying somebody for the sake of religion. The man had heard nothing so daft in all his life. He hadn't lived to see the Middle Ages anyway. And he heard this man, and he heard him pray. He heard him pray forgiveness on his enemies. He heard him praise Almighty God. Then, to his amazement, he heard him cry with a loud voice. For somebody exhausted with the pangs of crucifixion said to Centurion, you know, I think that man is superhuman.
For man, he knew nothing of the doctrine of the Trinity, did he? Said he, according to the Greek translation of his words, this is a son of God. It all depends, doesn't it? This story of the death of Christ, the atoning death of Christ, for its validity. Finally, on the resurrection, for if Christ be not raised, you're still in your sin. There's nothing you need. Be just or unjust. Jesus Christ is amoldering in the tomb this night.
There is no Christian gospel. The Christians say he rose again the third day. You say, that's the trouble. You see, the Christians say it. They made it up. Now you say, if we had some evidence from the world outside, we might consider it, but you see, the evidence comes from the Christians. Wait a minute. First bit of evidence didn't come from the Christians, according to Matthew. First the world heard of the resurrection of Christ, according to Matthew, they heard it from his enemies, the Jews. For there went a saying about the city, and it was set about by certain soldiers that had been detailed to form the guard to the tomb.
The high priests had gone to Pilate and requested a guard, for they said, sir, you know, this deceiver, while he lived, had said he was going to rise again the third day. It's all part of this charade, you know, this stage managed thing. And presently, if we don't have a guard, his disciples will come and steal him away while we sleep, and they'll put this record, this record about the praise he's risen from the dead. And you know how stupid people are. They'll believe any old religion, the absurder the better. Put a guard on. Stop his disciples stealing the body. Three days later, a story began to circulate around Jerusalem that that is precisely what the sol- the the disciples had done. They had stolen the body. How did it come?
Oh well, the soldiers were asleep, so the story went. Marvelous story. While they slept, on duty, mind you, Roman soldiers, capital offense anyway. While they slept, the disciples came and stole the body, and how they knew who it was that stole it when they were asleep, who knows? And you can't believe that silly story? I'm not asking you to. You say, why ever did they invent such a stupid story? Well, that's a point. Why on earth did they invent so stupid a story? Well, obviously because they were trying to forestall the Christians, because if they didn't get their story in first, the Christians would come along with another story.
And we're all inclined to believe the first story we hear, aren't we? So they got in. They forced all these Christians, these city Christians will come along and say he'd risen from the dead, they must scotch it first. Because one bit of curious evidence was awkward, the tomb was now empty. So they told their story and got it circulated. And then the Christians. Dear souls, they said nothing. Nothing. Sheer nothing. For the next forty days and more. So, for a month and a half, the Jews it was, put the story about that the tomb was empty.
And if you can't believe their explanation why it was empty, at least accept it from them that the tomb was empty. But evidence that the atoning death of Christ is true. Ah, that depends on something deeper than these pieces of historical evidence, doesn't it? We shall need the history, need the evidence for the resurrection. Tonight, if we are to benefit from this great atoning death, we shall need evidence that comes nearer than that.
Why should we think that Jesus is the Son of God and came to die for our sins? How shall I know it true? Where if ever God speaks to you or me, he'll speak here. According to the Christians, there is one place on earth central to all human history, central between the eternities that span time.
In the center of the great immensities is our universe. According to Christianity, if God can be found, he will be found here at the cross of Jesus Christ, on the hillock of Calvary. Come and stay there a moment. If God is ever going to get through to you, it will be here. Notice with me that the high priests and others, as they passed by, had three jeering comments to make on Jesus Christ.
Let's hear them. Let's hear the sarcasm. Let's hear the insult. Yes. And you who are Christians, nerve your hearts a bit, and let's hear the insult, the rival mockery of the absurd ridiculousity of the whole thing. They said. Now, do you know what he said? Seems funny now, doesn't it, when he's now spiked on that tree.
See what he said? You know, these absurd religious mongers. What they will say. He said. He said he would destroy our temple. Build another in three days. Our temple, look at it. Built by Herod. Enshrining the traditions of centuries of hallowed re- religious ritual and custom. To think of this upstart, this religious maniac, supposing he's going to change our religion and upset our temple.
What an absurdity. One little lone man, and he cannot even boast that he's been to rabbinic school. He's going to change the religion of centuries. Well, let's see him do it. Start now, please. We have an open mind. Come down from the cross and destroy our temple now. But there you are, they said, you see, he saved others. You, you, you have to admit it if you're going to be honest, and of course we're honest.
We don't deny it, actually. He did affect a cure here and there. He saved others. You can, you know, if you have a little personality, a little charisma, a little who knows what, occult gift may be, a certain presence, and find some poor old soul doubled up with psychosomatic disease and highly suggestible, and if you have the right agra- agra-tadabra, well, you can get them cured. I mean, look at all these hot spots, quack medicine things that people will pay hundreds of pounds for and get cured of their psychosomatic, psychological illnesses. Well, Jesus Christ did a little of that.
We all understand that kind of thing. Saved others. He'll have a job to save himself now, won't he? In any sense that's worth hearing about, saving mankind. Bringing peace to the world. Come on now, they said, you come down from the cross and save yourself, and we shall believe. Finally, they put their QED on the whole thing. They said, you see, it's foolish to play about with true religion and Almighty God.
He said God delighted in him. What? Let God deliver him. And nothing happened. How can you answer it? And presently, there came from the cry- the cross, torn from the depths of the soul of Jesus Christ, the public declaration that God had forsaken.
Well, my friend, the church didn't invent that one. What are we making? You say that proves him to have been an imposter then. God didn't deliver him. Well, one way of looking at it, it would, wouldn't it? But there is one other possibility, and it is a gigantic possibility that swallows up everything else. Suppose. Ah, suppose it were true that this man was just, as Pilate said, and God has forsaken the just man.
What can it mean? Can it mean that this world is topsy-turvy? There is no hope for this world, never to make sense of its injustice. Could it be this, that this was the center of all history, when God forsook the just man because that just man was God's son who died, the just for the unjust... to bring us to God. Oh my friend, it's an all or nothing.
Between you now and eternity, you'll not have to settle, you'll face the question more than one. This is the claim. Yes, Jesus Christ was forsaken of God. Because he was God's son, because he was just, and come to die the just for the unjust. And it pleased the Lord to bruise him, and he put him to grief.
He was wounded for our transgression, bruised for our iniquity, and the chastisement of our peace was on him. God paying the price of sin. I tell you what, you need it. I tell you, friend, if this be true, you're a lost soul. This is a filthy world, full of injustice.
In people, in government, in the buyer, in the seller. And deep in your heart there's a conscience that is stained like mine is with sin and guilt. Though this world tomorrow were turned into a paradise, your guilty conscience would ruin it. You need... you need something for that guilty conscience. Here it is, friend.
God forsook Jesus and bruised him that we might be free from guilt. He's not come to tell us, primarily to tell us, to be better, to try harder, to be kinder. Now, all these things we must try to do and be. Millions of prophets have told us that. There is only one. Who came to say he would die, came to die for our sin, to make the sacrifice that would reconcile us to God.
Saved the Jews. Saved others, didn't he? Why doesn't he save himself? I wonder how many would have got converted had he come down from the cross that moment. Seeing such a stupendous miracle. Why could I do a miracle here tonight in Apsley Street? This place would have been bung full, and they would have been sitting in the loft. What good would it do you? And miracles galore, and free bread and butter every day of the week. If he had left unsolved the ultimate problem of death He'd itself.
say. Where's Napoleon now? And Brezhnev. And William the Conqueror and Churchill. Where are they now? And who will help you after your life of pleasure and ease when you gasp out your last breath. A few little miracles will be irrelevant. Jesus made no attempt to come down from the cross. Why not? He came not to entertain you with a few miracles. He came to deal with your last enemy, death itself.
And by dying, conquer him that had the power of death. That is the devil. And this night I have a gospel to preach to you. Not a little entertainment. I preach you God's own son who died to break the power of death. When he said, it is finished, there came an earthquake, and bodies of saints which had thus far slept in the grave came out.
Total demonstration of what shall be. On the third day, Jesus Christ rose from the dead, the first fruits of them that slept, and as in Adam all die, so in Christ shall all be made alive. The gospel indeed of the cross and death of Jesus. One last criticism and one la- last answer. They said he claimed he would destroy our temple. They said absurd. That wild kind of preaching that you're liable to hear if you attend conventicles of the poor and lower classes, instead of the cultured ritual of our temple, time-honored, uh, ceremonies, the beautiful aesthetics of it.
Why, you were only to stand there to see the priest and his breastplate and the gold, and the very appealing sense of incense, and the lies, and all the gorgeous singing, and the antiphonal responses. And him, with his cheap little soapbox corner street messages on you must be born again. He thinks he's going to change our religion, does he? Well, we'll see.
Another job to destroy our temple now. Presently he said he was forsaken. And presently the darkness of the cloud passed, and he said, Father, to thy hands I commend my spirit. And the verve of the temple was rent. And you say, you don't expect me to believe that, do you? That's, that's Christian propaganda, that. You can take a shorter cut to believing. What did the thing stand for?
It was in the very heart of Judaism, and it said this, that when you're done your very best at all your sacrifices, you couldn't come into the presence of God. There had to be a veil between you and God. And only once, solitary once in a year, could the high priest go into the holiest of all. Man must learn to keep outside and hope, but hope is the best he could do. He could not enter the holiest of all. Ah, poor religion. And religion is the same to the very present day. Do your best, sir. Do your best, madam. And when you come to die, well then, all uncertain, hope that you might get into God's presence.
Jesus Christ came for those who understand to destroy it forever. How? By being forsaken of God, and giving us to understand that God's wrath has been appeased. He has offered a sacrifice that has appeased God forever. That the way is open into the very presence of God. You say, how shall I know it? Sir, you could know it sitting where you sit right now. How shall I know it, you say? Madam, you could experience it right now.
Concerned about where you will spend eternity. Concerned about your relationship with God. Uncertain, after all your religion, about whether you are accepted with God. This very moment you could prove the truth of Jesus Christ where you sit. Standing before his cross, with all hope in all else and all trust in everything else abandoned. And in true repentance, believing on the Lord Jesus Christ. And God would show you whether it be true or not.
He would so give you his spirit and give you the assurance that your sins are forgiven, that the very gates of heaven would open to your heart, and you would know in your spirit that you've been accepted with right even now to enter the holiest of all. And knowing that, friend, you wouldn't want a religious ceremony anymore. The Christians eventually left the temple. They didn't try to pull it down. You know that, don't you? Why did they leave? Who's going to bother about featuring robes, breastplates, and incense altars, and there, in the temple here on earth, and through Christ's atoning death, he has peace with God and knows what it is daily to enter the holiest of all.
Amen. In the end, it is what it comes to. I stand before the cross of Christ, meet my God about my sin. Here I may find the dawn of heaven, while upon that cross I gaze. No, all my sin forgiven, acceptance with God, for now and for eternity.
