Betrayal and Arrest of Our Lord, Part 2

Introduction and Prayer for Illumination

0:06 This sermon was preached on Sunday morning, September 17th, 1989, at the Trinity Baptist Church in Montville, New Jersey. Now let us turn in our Bibles to the 14th chapter of Mark's Gospel, Mark chapter 14. And I shall read in your hearing verses 43 through 52.

0:33 Mark 14, beginning the reading at verse 43. And straightway, while he yet spake, cometh Judas, one of the twelve, and with him a multitude with swords and staves from the chief priests and the scribes and the elders. Now he that betrayed him had given them a token, or a mutually agreed upon sign, saying, Whomsoever I shall kiss, that is he, take him. And he that betrayed him, take him.

1:08 And he that betrayed him, take him. And lead him away safely. And when he was come, straightway he came to him and saith, Rabbi, and kissed him. And they laid hands on him and took him.

1:24 But a certain one of them that stood by drew his sword and smote the servant of the high priest and struck off his ear. And Jesus answered and said unto them, Are ye come out as against? Are ye a robber, a brigand, a professional thug, or mugger, with swords and clubs to seize me? I was daily with you in the temple teaching, and ye took me not.

1:55 But this is done, that the scriptures might be fulfilled. And they all left him and fled. And a certain young man followed with him, having a linen cloth cast. And they laid hold on him, and he left the linen cloth, and fled naked.

2:20 Now let us again seek the face of God, that the Holy Spirit would come and be our teacher as we study the word together.

2:33 Our Father, we have sung together of what it is to behold our Lord Jesus in his suffering and in his rejection. And the ultimate expression of that suffering upon the cross. And as we once again come to this portion of your word, in which the prelude to that apex of his suffering is set before us. We ask that the Holy Spirit would take all dullness from our minds and our hearts.

3:05 All hardness and insensitivity. And will take us by his hand. His own almighty ministry, working by and with the word. Into a new dimension of understanding of what it meant for our Lord.

3:22 As the good and the great shepherd to lay down his life for the sheep. Come Lord and help us, we pray. For we feel our utter inability to set forth these great mysteries of the gospel. Come by the Spirit.

3:42 And to aid both preacher and people alike, we plead through Jesus Christ our Lord, Amen. For those of you that have been following the expositions of the gospel of Mark. It will not surprise you to remind you that after leaving the upper room on that most eventful of all Passover nights. Jesus with the eleven disciples made his way out of the city.

Recap of Gethsemane and Jesus' Resolve

4:16 Of Jerusalem. Crossed over the Brook Kidron. And entered into a section of the Mount of Olives. That was a very well known section to him.

4:28 And his disciples according to John 18 verses 1 and 2. And the very special place into which he entered was a grove of olive trees named Gethsemane. Leaving eight of the eleven disciples by the entrance. To the Mount of Olives.

4:46 To that special garden. That special grove of olive trees. He presses a bit further into the garden with the chosen three. Peter, James and John.

5:01 And while he is walking with them into that more inner sanctuary of the garden of Gethsemane. The crushing weight of tremendous sorrow and grief. So overwhelms him. That he staggers and he falls to the ground.

5:19 As he begins to pour out his soul in holy wrestlings with his father. And in the midst of those wrestlings broken only by his visits to the slumbering three disciples. Our Lord enters such a mystery of agony. That his sweat is mingled with blood.

5:43 And becomes little globlets of blood falling down to the ground. And central to those wrestlings was this issue of the cup of suffering which the father was holding before him. But after that third bout of holy wrestlings. Strengthened by the visit of an angel.

6:07 Our Lord comes forth. No longer pressed down and bent over. And prostrated with horror and anguish. But he comes forth with a princely dignity.

6:22 And settled determination to go forth. And to take all that will unfold in the course of drinking that cup. And so as he comes from the place of secret retreat. Somewhat distant from the three.

6:40 And more distant from the eight. He says in verse 42. Arise let us be going. Behold he that betrays me.

6:50 It is at hand. We saw in our study last week. That somewhere near the entrance to that garden. As the Lord comes with the three.

7:00 And joins the eleven. There come to meet him this mixed multitude. Or there comes to meet him this mixed multitude. Made up of soldiers.

7:12 Of temple guards. Or temple police. And a representation of the Sanhedrin. And possibly as well.

7:23 Others who make up this mixed multitude. And the scripture tells us. That straightway while he yet spake. Comes Judas.

7:33 One of the twelve. And with him. A multitude with swords and clubs. From the chief priests and the scribes.

7:41 And the elders. And we considered together. This initial act of betrayal. And the apprehension.

The Impulsive Attempt to Defend Our Lord

7:50 Of our Lord Jesus Christ. There in the garden. Now we take up our study this morning. Beginning at verse 47.

8:01 In which we have a completion of this scene. That took place there by the entrance. Or just inside the entrance. To the garden of Gethsemane.

8:13 For in this record. We not only have the Holy Spirit. Giving to us. An account of this mixed multitude.

8:21 Led by Judas. That identifies Jesus. And finds the Lord Jesus. Identifying himself.

8:32 And making it plain. That he is prepared to place himself. In their hands. But we also have.

8:39 The record. Of what followed immediately. Upon our Lord's willingness. So to put himself.

8:47 In the hands. Of his captors. And it is my. Design this morning.

8:53 To complete our study. Of verses 47 through 52. Bringing in. Some of the very helpful side lights.

9:03 Of the other gospel witnesses. Namely Matthew. Luke. And John.

9:09 And the first thing. I would ask you to note with me. In our study this morning. Is what I am calling.

9:15 The impulsive attempt. To defend our Lord. And themselves. The impulsive attempt.

9:24 To defend our Lord. And themselves. When we bring together. The total witness.

9:34 Of the four gospel writers. It becomes plain. That the attempts. Of the disciples.

9:40 To defend their Lord. And themselves. Through channels of expression. First of all.

9:44 There is the question. Of the disciples. As recorded in Luke. And then the action.

9:49 Of one. Of their number. As recorded here. In Mark.

9:53 There is first of all. A question. Asked. By at least.

9:57 Two. And possibly. All eleven. Of the disciples.

10:01 Of the disciples. Of the disciples. Of the disciples. Of the disciples.

10:05 Of the disciples. Of the disciples. Of the disciples. Of the disciples.

10:09 Of the disciples. As. Indicated. In Luke.

10:13 Chapter 22. And verse. 49. No.

10:17 Sooner. Does. Judas. Betray.

10:21 The son of man. With a kiss. But Luke. Writes.

10:25 And when. They. That were. About.

10:29 Him. Saw. What. Would.

10:35 Follow. That is. They saw. The Lord.

10:39 Was about. They said, it's in the plural, so at least two of them, maybe all of them, Lord, smite with the sword. When they see the soldiers and the temple guards apprehending our Lord, it becomes clear that our Lord is not going to oppose them. Our Lord has made plain that he could utterly annihilate them with a word if he chose to.

11:10 For we saw last week from the witness of John that in that momentary outbreaking of his glory and power, they went backwards and staggered to the ground, recovering from that breaking forth of his glory and approaching him again, and Jesus repeating the question, Whom seek ye? And they said, Jesus. And he identifies himself and puts himself in their hands. Once that begins, it becomes plain there is this impulsive attempt on the part of the disciples to defend both their Lord and themselves.

11:51 And the first expression of that attempt is in terms of a question in which they seek the consent of the Lord Jesus to use the two swords that they had brought with them into the garden. For verse 38 of Luke says, And they said, Lord, behold, here are two swords, and he said unto them, It is enough. So two of them possessed swords. We know who one of them was as we follow out the narrative.

12:22 So it could be that the entire eleven regarding those two swords as their corporate possession broke out almost simultaneously and with one voice saying, Lord, shall we take the sword? Lord, do we have your sentience? And are we to defend both you and ourselves with the swords? Shall we smite with the sword?

12:56 And then that initial inquiry that is offered by the disciples is followed by the action of one of their number, Mark 14, 47. Mark leaves this person unnamed. And he later on says, and smote the servant of the high priest and struck off his ear. Matthew, in a parallel, also sets him forth as a nameless man.

13:30 Mark leaves him nameless. Luke leaves him nameless. But in John chapter 18 and verse 10, he is precisely identified as Simon Peter, obviously had one of the swords. And John tells us in the 10th verse of the 18th chapter that he drew his sword and cut off the ear of the slave of the high priest.

14:02 Now this person, called a servant or a slave, is identified with a definite article pointing most likely to the fact that he was a personal slave or servant of Caiaphas who was a slave of the high priest. And you remember it was in collusion with the chief priest and the other leaders of the Sanhedrin that Judas had agreed to betray the Lord. And what is probably occurring here is that Caiaphas charged this personal slave or house servant to go with the arresting party and to report back to him exactly what happened. So next to Judas, he is right at the front. He is right at the front of the arresting party. And without waiting for an answer from their Lord, at least two who possess the two swords, or possibly the whole group having asked the question, shall we smite with the sword, before waiting for any response from their Lord, so like impulsive Peter, out comes his sword and he goes to hacking.

15:16 And the scripture tells us that he cut off an ear of this slave, or servant, of the high priest, Caiaphas. Luke even gives the detail that he struck off his right ear. Now before we laugh at the ludicrousness of this situation, saying what in the world is Peter doing? In this action of striking out the slave or servant of the high priest, what is in the minds of the eleven?

15:54 When they see this great multitude, with at least a large segment of a Roman cohort, comprised of six hundred soldiers, so there may have well been several hundred soldiers, and the temple police with their big clubs, and this other element of the mixed multitude, what in the world is in their minds asking the question, shall we smite with the sword? We eleven will take them all, and then Peter waxing bold enough and impetuous enough to draw out his sword and go to whacking and to slashing. Well remember what they had just seen.

16:38 They had just seen our Lord bring to physical prostration at least the entire rank of that mixed mob by simply speaking a word. Seek ye Jesus of Nazareth, and ye and John, you've just seen such a display of your Lord. And you are not yet convinced that He is voluntarily and deliberately going forth to die, and that your salvation can only be secured in that course of voluntary suffering unto death, the drinking of the cup which the Father had put to His hands, and even now was drawing near to His lips, it is not surprising that they thought, surely if our Lord with a word can call His dead men, if He will attend our efforts to protect us with His mighty power, we eleven can take on this mob, for had not God said, one shall chase a thousand,

18:02 and two shall put ten thousand to flight. So it's a very situation of a kind of perverse faith coupled with a carnal,

18:15 and all of it in terror of limited spiritual perception and understanding. But such as it is, here is the account of the impulsive attempt of Peter and the others to protect both their Lord and ultimately themselves. But now consider with me secondly the decisive response of our Lord to this attempt.

The Decisive Response of Our Lord: Deed

18:48 We've looked at the Lord, we've looked at the impulsive attempt to defend Him, but that is met by a decisive response of our Lord to this attempt. And this response of our Lord was a response of deed and of word. Now let's look at that response in that order. First of all, His deed or His action toward the slave of the high priest.

19:18 And here again, we look to Luke, who alone records this incident. As my wife and I were going off to sleep last night, somewhere around eleven o'clock or ten after eleven, and I was going over some of the elements of the message, she asked me, she said, Dear, why would only Luke record this miracle? Such an astounding thing. And I had to say what we say to all such questions, only God knows.

19:47 But thank God Luke does record it. And by the inspiration, by the inspiration of the Holy Spirit, Luke tells us in very simple, straightforward language, chapter 22, verses 50 and 51, and a certain one of them, whom we know from John's testimony to be Simon Peter, smote the servant of the high priest and struck off his right ear. And Jesus answered and said, Suffer ye, and notice the word them is in italics, if you have the 1901, suffer ye, thus far. And he touched his ear and healed him.

20:26 Get the picture. They have already lands upon our Lord Jesus. And when the disciples see what is about to happen, they cry out,

20:40 Peter saw Ringo off the right ear of the slave of the high priest. Perhaps it was just hanging by a little thread of skin. I like to picture it that way. Somewhere down here, close to his shoulder or his neck.

20:54 And Jesus said, He says to his captors, Suffer ye thus far. In other words, permit me enough liberty. Take your hands off my hands, that I may stretch forth these hands and undo the fruit of my impetuous disciples' use of the sword. And without any incantations or fanfare, without any record that he so much as lifted up his eyes to heaven, those hands by his captors are temporarily released.

21:35 And he stretches out at least one of them, touches this ear. I like to picture him gently picking it up as it dangles by the side of his neck, puts it in his place, presses it back, lines it up correctly, and by the time he takes his hand away, it's as though the sword had never done, it's slashing work. He did in an instant of time what man, modern technology, could only do with hours of careful microsurgery and weeks of prolonged recovery. Jesus stretches out his hand and with a touch makes him perfectly whole.

22:28 And I want you to note, by way of application, how significant, how significant this deed is. This was done to one of his captors, even the one most close to the ringleader of this lynch mob. Remember, it was the high priest, this very high priest, it was that high priest who said, recorded in John chapter 11, you know nothing at all, and then goes on to say that if we get rid of Jesus, our nation will not in any way, be frowned upon by Rome. And John says when he spoke those words, one should die for the nation without even knowing it, that godless was being a prophet, prophesying that Jesus' death would indeed be the death of divinely appointed substitution. And Jesus, knowing that this one comes out as it were of the very womb of hell from that time, association with Caiaphas, this captor, this slave of the high priest, when his ear is dangling by the side of his neck,

23:56 asked permission to be released sufficiently and long enough to perform an act of mercy and of kindness. If ever we have an example of doing good to those that despitefully use us, of blessing and cursing not, we find it in our Lord Jesus. And surely this was done not only to express the very disposition he had enjoined upon his disciples in earlier teaching, but it was done to protect his own from being apprehended as vigilantes who were ready to take the law. For remember he said, if you seek me, let these go that the scriptures might be fulfilled. Of those whom thou hast given me, I have lost, none. And if you're a military man and you've seen someone draw his sword and blood is spurting forth to all of your instincts, I can only imagine how many of those Roman soldiers already had their hand upon their swords with their swords drawn. Who knows what would have happened in the next few moments to those very disciples whom Jesus was committed to preserve from the ordeal of martyrdom for they were not yet prepared to bear it.

25:21 And so our Lord in this act is not all manifested.

25:27 He has enjoined upon his disciples doing good to those that despitefully use us, blessing and cursing not. But he is continuing as the great shepherd of the sheep to protect his own weak sheep from what would no doubt have followed and that would have been a setting upon of those soldiers, upon the entire group once they declared themselves vigilantes ready to fight it out to the death. And it's interesting that this is the last recorded miracle of healing done for Jesus Christ. And he does it in the midst of a situation in which he is being apprehended in order to go to the cross underscoring again that he goes willingly and voluntarily for the hand that reaches out and can heal a severed ear in a moment is the hand that could have been stretched out and brought down the thunderbolts and the lightning of God's judgment upon that entire motley crowd. But his response was not only a response of deed, it was also a response of word.

The Decisive Response of Our Lord: Word

26:53 He responded to this impulsive attempt to protect him not only by the deed of healing the servant of the high priest but by directing his word to Peter and to the other disciples. And when we bring together in a composite way the witness of each of the gospel writers we see that his word breaks down into two categories as directed to the disciples. He first of all gives a command and a warning with respect to the sword and then secondly a series of questions with reference to his present condition and his unseen but very present heavenly father. And this response verbally is not directed to the multitude but is directed to these overly eager disciples ready to go to the cross. And he says, He says, He says, To smite with the sword and of course to the one that actually did smite with the sword. There is first of all a command and a warning with respect to the sword.

28:06 And this is recorded for us in Matthew 26 verses 52 and 53. Matthew 26 verses 52 and 53. Then Jesus said unto him that is to Peter put up again thy sword into its place for all that take the sword shall perish with the sword. A command and a warning with reference to the sword.

28:43 What is the command? Sword away. Had you waited for a response to your question Lord shall we smite with the sword? I would have told you no smiting with the sword.

29:02 Have I not made point to you? I am going from my place of retreat. I have said rise from your sleep. Let us be going.

29:20 I've manifested my power. I've stricken them to the ground with the word no swords. But now that one of you has drawn one of them put up the sword again into its scabbard. I do not need the carnal of your piece of sharpened steel to accomplish myself.

29:43 My father's will put to its scabbard. Then he gives the warning. Look at the warning at the latter part of verse 52 in Matthew 26.

29:58 They for all they that take the sword shall perish with the sword. And whatever further application this word may have and I believe it has tremendous applications. In this sense, letting surely it means if you attempt by physical strength and self-chosen means to escape this situation you will not have my protection nor my deliverance. In the context the words mean take the sword and the sword of these Roman soldiers for I will protect you in your efforts to protect me or yourself by this carnal means. I have already made the way of your escape by forcing these men to declare that I am the one they have come to seize. I have already handed them if ye seize gold.

31:09 I don't need your sword nor do you. If you take the sword you'll perish with it. So his word directed to Peter and the other disciples is first of all a command and a warning with reference to the sword but then there is a series of questions that he presses into their consciences with reference to his present state in relationship to his unseen heavenly father. There is first of all the question concerning the father's protection verse 53 of Matthew 26 Or thinkest thou that I cannot beseech my father? And he shall even now into this present set of circumstances send me twelve legions of angels. The first question concerns protection. He showed he would be delighted to send me not a cohort

32:36 one tenth of a legion six hundred a legion being six thousand but twelve think that even send me and if they were listening at all how they would be I must have been ashamed. Two little swords against this mob when Jesus had at his disposal holy angels bright ready to come forth with shining swords to defend their very creator and sustainer and to crush in a moment that entire arresting band and all who had chosen to cast in their lot with them. The question concerning the father's protection you see Jesus stands in regal dignity knowing after the rest of submission to drink the cup that he will have the father's upholding grace in every step leading to the point that he will drain the cup and if ever angels were aware of what goes on on earth

34:05 and were straining straining straining looking eagerly to the throne for just a glance from the father's eye that would say you're really if ever angels sinned I think they might have sinned in vying to be part of that seventy two thousand plus maybe that's why the Lord said send me at least it's a thought maybe some who weren't even commissioned would say I want to sneak in on this mission to protect our maker to protect our maker to protect our maker to protect our maker to protect our maker to protect our maker to protect our maker to protect our maker to protect our maker and sustainer so there's the question concerning the father's protection but then there's a second question the question concerning the father's will and he directs this to the disciples as well and we find that in John 18 and verse 11 and notice it's in this setting right after the cutting off of the servant's right ear and then we learn from Luke that immediately Jesus healed that servant's ear now we read in verse 11 of John 18 Jesus said to Peter put up the sword into the sheath the cup which the father hath given me shall I not drink it the father give me if I am

35:32 more regions of angels cares for me shall I not drink the cup that he has put into my hands oh yes he has pulled back in the realm of my consciousness consciousness something that I have never experienced before of what it will mean actually to drain the cup yes that was real agony a few moments ago in the inner parts of Gethsemane those were real drops of sweat mingled with blood let this cup pass from me but when I said not my will but thine be done and I came forth strengthened by the visitation of an angel and I said to your eyes let us be going and made plain drink the cup I now press the question to your conscience the cup which this same father who is ready to send me more than twelve legions of angels it's the cup which my father has given me oh yes

36:53 these men with all their venomous foolish hatred and envy and with their determination to mock me and to shame me will be his instruments but ultimately it's the cup which the father has given shall I not drink it shall I not now go forth into those circumstances which will find their culmination in taking that cup into my hands and draining every last dark drop of the wrath of God against the sins of those for whom I came to die and then there is a third question and the third question is the question concerning the father's word and we go back here to Matthew 26 he asks them a question concerning the father's protection the second question concerning the father's will but now he asks a question concerning the father's word Matthew 26 and verse 54 how then a question should the scriptures be fulfilled thus it must be asked the father

38:22 and he words and legions of angels could protect me how fulfilled should the scriptures be fulfilled that thus my father's word given over many centuries in many ways through many instruments again and again with ever increasing clarity unfolded the purpose of my father that from that first promise setting enmity between the seed of the woman and the seed of the serpent onward to Isaiah's clear almost eyewitness depiction of the suffering servant of Jehovah who would be numbered with the transgressors who would be bruised whose visage would be marred more than the sons of man who would be the lamb upon whom the sins of his people would be charged then will the father's word be fulfilled that thus it must be all my disciples he says there's something more important for me than avoidance of pain and shame and unjust treatment

39:48 something more important to me than even the most important the most important the most important the most important the most important the most important the most important thing is that the scriptures be not broken I have gone on record as saying the scriptures cannot be broken should the scriptures be fulfilled that thus it must be and so in his word the Lord fully parries and makes amends and then explains his deed and word he makes full of his word full of his word full amends and then explains why he cannot accept their clumsy efforts to defend and deliver him from the way that will lead to the cross but then having considered in the passage the impulsive attempt to defend our Lord secondly the decisive response of our Lord now thirdly note the searching inquisition by our Lord the searching inquisition by our Lord and I want you to note two things of whom is this inquisition made who are the objects of it and what was the essence of that inquisition

The Searching Inquisition by Our Lord

41:17 Mark writes in a very broad stroke of generality he tells us in Mark 14 and verse 48 and Jesus answered and said unto them are you ye come out as against a robber with swords and staves to seize me I was daily with you in the temple teaching and you took me not but this is done that the scriptures might be fulfilled Mark writes with a very general description Jesus answered and said unto them and we have to assume from the context that the them is the crowd that came to arrest him but with more precision we are told in Luke 22 52 that these words of inquisition had a peculiar application to the chief priests and captains of the temple and the elders that were come out against him you see the more specific fits into the general Mark has given a general description he said unto them by the inspiration of the spirit Luke is more precise in indicating that though the words would be heard by the multitude they were particularly directed to those

42:46 who were at the vanguard of the arresting party those who were conscious of what they were doing and why they were doing it from the human perspective his inquisition then has in peculiar ways referenced to the chief priests captains of the temple and the elders that were come out against him now what was the essence of his inquisition if the objects was the crowd in general but the leaders and the heads of the arresting party in particular what was the essence of the inquisition well there are three things a question an affirmation and an explanation first of all there's a question look at Mark 14 48 Jesus answered and said unto them are you come out against a robber with swords and clubs to seize me now this word translated in the 1901 robber the old authorized translated thief we must not think of it in terms of just someone who occasionally indulges in an act of thievery as evil as that is this is the same word used to describe

44:14 those professional muggers who did in the man of Samaria in Luke chapter 10 you know the parable of the good Samaritan and one of Jesus describes a certain man was going down in a certain direction and thieves fell upon him and how did they do it how did they leave him they left him robbed beaten and half dead now this is the word that is used and almost all of the commentators pick up on this and say a better rendering would be a brigand to use an old English word to go back to old wild west days this would be a professional stagecoach thief who comes riding up on his horse and goes shooting away with his Winchester to knock off the guy that's riding on his horse and goes shooting away with his Winchester to knock off the guy that's riding on his horse the riding shotgun that's where the term comes from then gets the rider and then jumps off his horse and brings the horses to a stop takes the money shoots everybody in it that's the picture and Jesus obviously feels a touch of holy indignation that he should be put to such public shame he says are you against me as against a professional brigand as against a mugger as against one who tracks

45:38 Ethics in the heart is of beating up and killing people to forcibly take their goods. And these men were known to be those who would do anything rather than surrender to the authorities. For they knew if they surrendered, they'd be put to death. And so they figured, I'll take as many as I can with me.

45:59 He says, you've come at me with swords, with clubs, as though I was with our lances or sword. He asks a question that should have immediately gone to their consciences, to the very quick of their consciences. His question is, are you treating him in a way commensurate with who you know me to be? But then he follows the question with an affirmation, verse 53, I'm sorry, verse 49.

46:39 I was daily with you in the temple, and you took me not. What? He reminds them. And that's why Luke's stroke is very helpful.

46:53 He was not with the Roman soldiers daily in the temple, with perhaps a mixed mob, but with these religious leaders the week before. Day in the temple on those days preceding Passover, triumphal entry to that third, or Wednesday. He was daily in the temple with these very leaders, using no weapons but the weapons of the word of God. He sat, and he talked, and expounded, and answered their questions, and utterly silenced all of their objections.

47:31 And so he affirms in their hearing a fact which they could not, which they dared not deny. He reminds them, I was daily with you, close to you, in intimate proximity to you, in the very temple, teaching. If I were causing problems, why did not? The temple guards fall upon me there, and threaten me with their clubs.

48:00 Why? The light, with lanterns and torches, with swords and with clubs, and in a great multitude, as though you were tracking down a common professional mugger, a brigand, a thug. He makes an affirmation, but then he gives an explanation. At the end of verse 49, look at it.

48:28 But, but, and in the old 1901, the words, this is done, are in italics, they're not in the original. It's an incomplete sentence, and it's eloquent in its incompleteness. But, that the scriptures might be fulfilled.

48:47 You see the inquisition of our Lord, that began with a question, are you come out as against a professional mugger? Followed with an affirmation. I was daily with you in the temple, and you took me not. Comes to its climax in this explanation.

49:09 The explanation in Mark is this incomplete sentence. But, that the scriptures might be fulfilled.

49:19 Whether you know it or not, you are but instruments in the hands of a sovereign God, even my heavenly Father. To fulfill all that has been written. In the book of Moses. In the book of Moses.

49:31 In the book of Moses. In the book of Moses. And in the Psalms, and in the prophets concerning me. And a beautiful little stroke is added in Luke chapter 22 and verse 53.

49:42 That furthers the explanation. But, that the scriptures might be fulfilled. Now notice, verse 53 of Luke 22. I was daily with you in the temple, and you stretched not forth your hands against me.

50:01 But. This is your hour, and the power of darkness.

50:09 Put the two together, and what do you have? But, that the scriptures might be fulfilled.

50:18 You will be free to do what you intend to do. But, in doing it, you are but fulfilling the scriptures under the hand of a sovereign God. Who has prophesied all that will come to pass. And behind your actions.

50:37 This is your hour. You are the angel of this horrible scourge. Of this maverick teacher called Jesus. You are but the pawns and the dupes of the devil.

50:54 This is your hour. And the power or the authority of darkness.

51:03 Jesus tells them in no uncertain terms. Who is in control. He tells them in words that cannot be misunderstood. That in a very real world.

51:17 In a very real sense. They are on trial. Jesus becomes the inquisitor. They become the ones who are on trial.

51:28 He asks the question. He makes the affirmation. Gives the explanation. And there is no indication that anyone dared raise a voice in refutation.

51:40 They stood self-condemned in the theater of their own conscience. When Jesus was done. With his inquisition. My friend before we move on to our concluding head this morning.

Application: Jesus' Inquisition at the Last Day

51:56 May I say that's exactly the way Jesus will deal with you. When you come to the great inquisition of the last day. He will know precisely how to go straight to the citadel of your conscience. And he will know how to ask questions.

52:17 Make affirmations. And give infallible explanations. That will bring you with a shut mouth. Condemned before his bar.

52:28 That when you sink in your impenitence into hell. You won't even be able to mumble under your breath. It isn't fair. It isn't fair.

52:39 His sentence departs from you. This is what I deserve. For my love of sin. My rejection of the son of God.

52:55 My refusal to turn from sin and the world. And to embrace him as the pearl of great price. For as far as I'm concerned. Jesus died for nothing.

53:09 My world was the world of my lust. My things. My relationships. My ambitions.

53:17 My pleasures. And when he's done with his inquisition of you. In the last day my friend. Your mouth will be shut.

53:26 As was theirs. But then we see finally in this passage. Not only the impulsive attempt to defend our Lord. The decisive response of our Lord.

The Inclusive Desertion of Our Lord

53:38 Then the inquisition by our Lord. But then it closes on a sad and doleful note. The inclusive desertion of our Lord. By all his followers.

53:53 Look at the terse statement in Mark's gospel. We read at the end of that paragraph. Verse 50. And they all left him.

54:10 And fled. And the difference in verbal forms would lead to a translation a little more accurately. That would go like this. And having all.

54:25 They fled. They couldn't flee. Till they left him. The verb of emphasis is they fled.

54:38 But you see they couldn't flee. Until they left him. It doesn't say having left the crowd. Having left the ruckus.

54:45 Having left the sphere of danger. The emphasis falls upon their personal abandonment. Of Jesus himself. And having left him.

54:58 They all fled. There is the inclusive desertion of our Lord by all his followers. First by the eleven. They all having forsook him.

55:13 Fled. Whatever that burst of glory and temporary reprieve was. They now see it clearly. Show him the quest of Rome.

55:36 Excluding himself deliberately and knowingly and voluntarily in their hands. His own words ring in their ears. If you seek me. Let these go their way.

55:49 Rebuke their efforts to defend him. And themselves. Becoming clean. To do what he's been telling us all along.

56:01 He's going to Jerusalem. He's going to be turned over to the Gentiles. He's going to be scourged. And be mocked.

56:10 And crucified. Let's split. And save our own hide. And they split.

56:16 And there is the account. Brief. But all inclusive of the eleven. But then this strange unnamed follower is added by Mark.

56:28 And only by Mark. And because he's unnamed. I am not going to waste thirty seconds. Giving you the conjectures of who it might be.

56:37 If his identity were important. God would have revealed it. The significance is not in his identity. Or God would have named him.

56:45 The significance is in what he did. And a certain young man. And that word for young man places him. As a man in his early twenties.

56:55 When a man has that unusual back. Of the recklessness of his teenage years. Barely with him. Joyful and moral.

57:09 Of young manhood. The kind of men that make crack marines for assault troops. And it was such a young man. Who followed with him.

57:20 Now notice the description of him. Having a linen cloth. Cast about him. Over his naked body.

57:28 The best I've been able to do in my research. This is Mark's way of saying. That this young man. Who was following with him.

57:36 Notice the attachment is. For some reason to Jesus. And a certain young man. Was following.

57:46 Now at what point did he begin to follow. Was he a previous disciple. We don't know. Had he been one who always.

58:00 We know this situation. One thing seems clear. In all of the disruption. Of the gathering of this mixed mob.

58:08 To come and apprehend the Lord Jesus. He became aware of it. And very quickly. Jumped out of bed.

58:16 And wrapped his bed sheet around him. The ordinary outer clothing. That all the others would have been wearing. Would have been made of wool.

58:24 The normal outer garments. And so he stood out in this crowd. As much as you would. If in the midst of your nap.

58:32 This afternoon. There was a ruckus in your neighborhood. And everyone ran to the place. Where there was a ruckus.

58:40 Standing there. In various kinds of ordinary street clothes. And you showed up. Wrapped only in a bed sheet.

58:49 You'd be standing out like a sore thumb. So they immediately could see. This young man stood. And I believe motivated.

59:04 By the sense of frustration. That all of his followers. That we know were his followers. They were with him in that garden.

59:14 We'll never apprehend them. Full of their venomous hate to Christ. What do they do? They say aha look at him.

59:23 He seems to be particularly interested. I bet he's one of his followers. Let's grab him. And when they reached out their hands.

59:31 He split and ran away naked. As his bed sheet was stripped off him. By the apprehending party. And why is that included?

59:40 Not that we could write pages of conjecture. Whether it was Mark. Or anybody else. But to show my friends.

59:48 That from here on in. The desertion of our Lord. Was all inclusive. The inclusive desertion of our Lord.

59:59 By his followers. The eleven. Having forsaken him. Have fled.

60:07 And now this strange. Unnamed follower. Who as one man has said. If ever.

60:16 If ever. Would be valiant for truth. That night. It would have been a young man.

60:24 At that stage in life. When heroism is most likely. To emerge. And yet he too joins the eleven.

60:32 Forsakes our Lord. And flees into the night. Naked. Well that's where the text leaves us.

Concluding Reflections on Christ's Aloneness and Personal Application

60:42 And as we pick up. The narrative God willing. Next week. And begin to see these.

60:51 Scenes in which our Lord is taken. From one place of examination. And judgment to another. Until it culminates.

60:59 With his cry upon the cross. My God. My God. Why hast thou forsaken me?

61:07 I trust God will bring home. To our hearts. As never before. The utter aloneness.

61:16 Of our Lord's passion. Of his suffering. And his death. In meditating upon this passage.

61:25 In my study last night. I found myself singing. A song. That I hadn't thought of for years.

61:33 And I couldn't even recall all of the words. One that I used to sing years ago. It was alone. The Savior prayed.

61:42 In dark Gethsemane. It was alone. The Savior died. On Calvary.

61:50 Alone. He suffered all alone. And something of the horror. Of that utter aloneness.

61:58 Began to steal. Into my own soul. And yet as I look. At the narrative.

62:06 I see our Lord going forth. With princely dignity. To tread the wine press. Alone.

62:15 Now I want to ask. Every thinking man, woman, boy or girl. In this place. Is this all just.

62:23 A fairy story? Or is this a real. Spirit inspired account. Half of the likes of us.

62:43 If so my friend. I ask you. Two very simple questions. Do you regard the sin.

62:53 For which he suffered. Do you regard him. Who suffered for the sin. I know of no two questions.

63:05 That go more quickly. To the root of the issue. Than those. I want.

63:28 Indifference. To God. And to his law. Young people.

63:36 Teenagers. Young adults. Old men and women. How do you.

63:50 For Jesus to go forth. To the horrible. Loneliness of everything. That he would experience.

63:58 From here. Do you take that sin lightly. Oh listen to the words of our hymn. You who think.

64:06 Of sin but lightly. May estimate. And then my second question. What do you think of him who bore the sin.

64:20 Do you think of him. As one whose fellowship. And attachment to him. Is negotiable.

64:29 That when something of great. Interest comes into the. Even unto death. But you like these.

64:41 To spare yourself. To spare your lusts. To spare your own ambition. Oh my friend the scripture says.

64:50 To all who are truly saved. He is the pearl of great price. For whom we are willing. To sell all that we might have him.

64:58 And I pray God. That he'll show him. To be just that to your heart. And that you will embrace.

65:06 This one. Who when his disciples came forth. In carnal efforts to protect him. Said no I don't need such protection.

65:15 Put up your sword. I could speak to my father. But my father's given me a cup. I must drink.

65:23 Drink it I must. Drink it I shall. That the scriptures might be fulfilled. Let us pray.

Closing Prayer

65:40 Father how we thank you. For the privilege of traversing. The holy ground of that gateway. To Gethsemane.

65:49 To hear our Lord Jesus. Speaking to his own. To hear him. Probing the consciences of his captors.

65:57 To see him. Showing kindness. To that slave of the high priest. Oh and beholding him.

66:06 We see our own wretchedness. And cry out. Have mercy upon us. We see our own sin.

66:14 And it appears ugly. In the face of his virtue. But above all we thank you. We see him.

66:22 Moving deliberately. Without faltering step. To that place. Where he would die.

66:31 The just for the unjust. That we might be brought to you. Oh Holy Spirit. Shine upon the face of Christ.

66:39 And make him precious. And make our sins odious. Hear us. And answer us.

66:47 For his dear name's sake. Amen.