The Last 12-Hours of the Life of Jesus Christ - Part 1

Well, happy Sabbath once again to all of you. Great to see you today. The Son's even trying to break through, and God's Sabbath, that's always a beautiful thing. I don't normally give titles to my sermons, but I do for this one, as it is in two parts, and the title is The Last Twelve Hours in the Life of Jesus Christ. I will be speaking today, and next Sabbath, Mr. Graham was scheduled, but he has graciously been invited to speak at the Women's Enrichment Weekend, so he'll be there next Sabbath, and I will take his spot and give part two next week.

So again, the title is The Last Twelve Hours of the Life of Jesus Christ. Let's begin by going to Philippians 2, verses 3-11, because this helps set up an understanding of all that Jesus Christ experienced the last twelve hours of his life. And I think there are a lot of things that we can learn from looking at those events closely, and they are hinted at here in what Paul wrote to the congregation at Philippi, chapter 2, beginning in verse 3.

He said, Let nothing be done through selfish ambition or conceit, but in lowliness of mind and esteem others better than himself. Let each of you look not only out for his own interest, but also for the interests in others.

And he's leading to the fact that this is the way Jesus Christ was. He wasn't selfish. He didn't have ambition to be number one. He's going to explain in a minute. As a matter of fact, the tremendous demotion that Jesus Christ accepted. Jesus Christ always put the interest of others before himself. That's why he was willing to sacrifice and become the Lamb of God and shed his blood for the sins of all humanity.

Verse 5. Let this mind, to the one that he's been talking about, the kind of attitude and philosophy and approach he's been talking about, let this mind be in you, which was also in Christ Jesus, who being in the form of God, did not consider it robbery to be equal with God. Now there's a very poor translation there in verse 6. So I'm going to read it from the New International Version. Who being in the very nature of God, did not consider equality with God something to be grasped.

Like everything else in this world, God is different than humanity. Right now humanity is obsessive compulsive about equality. Everything's about equality. Equality. Equality. And here Jesus Christ was so humble that he gave up his role at being there by the right side of the Father. He took the biggest demotion that ever existed in the history of humanity and came down to earth to become a human being and to be abused by human beings.

So again, verse 6 here, I'm going to read it from the New Century Version. Who being in very nature God did not consider equality with God something to be grasped. Jesus Christ wasn't interested in power. He didn't have selfish ambition. He didn't think, well it's all about me and how much attention I get and where do I fit in?

Jesus Christ didn't have that kind of nature at all. Verse 7. But made himself of no reputation, so he went from being God to being a mere human being subject to abuse as he would be throughout his life. Taking the form of a bond servant, that's a Greek word, doulos, which means he made himself subservient. Remember our sermon a few weeks ago about being subservient? Jesus Christ was willing to be subservient. So he made himself of no reputation, taking the form of a bond servant and coming in the likeness of men and being found in appearance as a man he humbled himself and became obedient to the point of death, even the death of the cross.

Therefore, because he was willing to do that, in other words, the next step is therefore God also has highly exalted him and given him the name which is above every name, that at the name of Jesus every knee should bow and those in heaven and of those on the earth and those under the earth, and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father.

So this is a great introduction to what we're going to be talking about because in a few weeks we're going to be celebrating the New Covenant Passover service. And during that service we will read a few of the final events of the life of Christ during his last Passover. He walked physically on earth. We'll read some of his discussions afterward with his disciples. That's part of our traditional service. However, what we do not often closely study are the final 12 hours of his life.

If you were to ask a typical person knowledgeable about the Bible what happened to Jesus after the Passover service, they would say something like this. They would say, let's see, he went to the Garden of Gethsemane and he prayed and had some discussions with his disciples. Then he was arrested. Then he was led before Pontus Pilate and mobs. And then Jesus was beaten and he was condemned.

And then the Savior was forced to carry his own cross and was crucified at the location of Golgotha. That's what the average person would say occurred during the last 12 hours of the life of Jesus Christ. That isn't necessarily wrong, but it's not even half of the story. Jesus Christ was treated like a ping pong ball the last 12 hours of his life. And we may not fully be aware or appreciate how, because he was sent back and forth, sent here, sent there, sent back here, sent here, sent here, sent here, that he most likely didn't sleep all of that night. So from the period of time that he celebrated to pass over with his disciples, he most likely never slept again until he was crucified.

So he'd been up for well over 24 hours by the time his crucifixion had occurred. I want to explore the events of the last 12 hours of the life of Jesus Christ, because it'll better help us to understand and appreciate the incredible sacrifice he made on our behalf. Knowing all that he went through, all that he experienced through those last 12 hours, will help us to better understand why he prayed to the Father. In Matthew chapter 26, verse 39, he said, Oh, my Father, if it is possible, let this cup pass from me.

Nevertheless, not as I will, but as you will. He knew the things that he would experience. He knew prophecy. He knew the things that must come to pass. He knew the physical abuse that he would have to accept. He knew the taunting and the mocking that he would have to endure. He knew the internal struggles with his mind and with his physical body and the way that it would be abused emotionally and physically. He understood all that was about to come, and it was going to be very, very difficult.

So what events happened after the Passover and before the actual crucifixion the next day? What examples from Jesus can we learn from these events? As we know, Jesus willingly, voluntarily, died for you and me. How can we prove that? How can we know that? The actual events leading up to his death are enlightening. They're inspiring. And again, they can help us to appreciate that sacrifice of Jesus Christ for us, for you, for me, even more than ever before. So let's go to Matthew chapter 26 and verse 30. We're going to begin this timeline. Matthew chapter 26 and verse 30. I'm just going to read one sentence from a scripture, and it happens to be the same scripture that we end every Passover service on. Before we sing that final hymn. Matthew was inspired to write, and when they had sung a hymn, they went out to the Mount of Olives. Again, that's Matthew chapter 26 and verse 30. This is where we will start our study of the 12-hour timeline. To give some background, Jesus and his disciples had just completed sharing the Passover together. The year is 31 A.D. They left the upstairs room and began to walk and talk together on the way to the Mount of Olives, to a garden that they were familiar with. Jesus had been in numerous times. They traveled over the Kidron Brook and into the Mount of Olives and into that garden located on the Mount. It was during this time that Jesus had a long discourse, a sermon, we could say, with his disciples as they walked and talked and shared some moments together as recorded in the book of John, chapters 15, 16, 17. We read from some of these scriptures on the Passover during our service. This is where we're going to pick up the story as we look into Christ's final hours. I'm going to give times here for some of these events, but the times are only for reference. The Bible may use a phrase like early morning for a couple of events, so we have to just approximate when these events might have occurred. So please don't hold my feet to the fire. These times are approximations. The idea is to give us a little bit of a chronology of events, when one event started and when it might have ended and another event occurred. So that's why I give these times approximations. So let's go to Mark chapter 14 and verse 32, their arrival at the Garden of Gethsemane. Their arrival at the Garden of Gethsemane. Mark chapter 14 and verse 32. And I might add, we can only know and understand all of these events in their proper sequence by putting the four Gospels together.

If you read any one Gospel, you will not get this chronology that I'm going to be talking about the next couple of Sabbaths. You can only glean and put this all together, put these puzzle pieces together. If you have something like a concordance or something that connects the various Gospels and their timeline properly. So this is Tuesday night, what some would also call the eve of the day of Wednesday. It's approximately 8 p.m. to midnight that they arrive in the Garden of Gethsemane. Let's pick it up in Mark chapter 14 and verse 32. It says, Then they came to a place which was named Gethsemane, which itself means olive press. And he said to his disciples, Sit here while I pray. And he took Peter, James, and John with him, and he began to be troubled and deeply distressed. He knows in a very short period of time, it's all going to begin within just a few hours. Because from the time of his arrest, it gets brutal. For the rest of that night, all the way leading up to the next day, next morning when he is crucified. So he began to be troubled and deeply distressed. Then he said to them, My soul is exceedingly sorrowful, even to death. Stay here and watch. So he said, Stay awake. I'm going to go. I need to get some prayer. Take some time to pray, stand guard, and watch here. Then he went further and he fell on the ground and prayed that if it were possible, the hour might pass from him. Again, he knew all of the events that were to follow, that we're going to be discussing the next couple of Sabbaths. And he knew it would be torturous emotionally, that physically he would be abused to the point of being beyond recognition when the time of scourging came. And that he was going to go through some of the most hellacious hours ahead of him to begin very shortly. Again, the name of the garden, Gethsemane means olive press, and I'm sure Jesus Christ felt the weight of the world on his shoulders as he pondered the events that lie just ahead. He was like you and I. No one wants to die. No one who's healthy and vigorous and energetic would even consider death. They have every reason to live for. But yet he knew the fulfilled prophecy and for him to be ultimately the Lamb of God, that he was going to have to subject himself willingly and voluntarily to these things. So Jesus goes to the garden to pray for inner strength to be able to withstand a painful, horrible, and humiliating abuse in the next hours to come, ultimately leading to his death. So verse 36. And he said, Abba, which again is a very intimate, Aramaic term for Papa, Daddy, Abba, Father, all things are possible for you. Take this cup away from me, nevertheless not what I will, but what you will. So if he's saying, Father, if there's any way, any possible way, I can avoid needing to go through what I need to go through.

Please help me to understand and reveal it and allow it. Nevertheless, it isn't what I want, but I know that your will is for me to shed my blood as the sinless one, as the Lamb of God, so that salvation is possible for all humanity.

Verse 7. Then he came and found them sleeping, and said to Peter, Simon, are you sleeping? Could you not watch one hour? Couldn't you even stay awake one hour? Now, in their defense, it's been a long day. We're going to see in a few verses, their eyes are heavy. This is like 11 o'clock at night. They had a full day. I mean, they had to prepare for a Passover and all the rituals and so on. They had to get a lamb slaughtered. They had a pad. They shared the Passover together. It's been a long day. It's the time when normal people get to go to sleep. It's late at night. He said, Could you not watch one hour? Watch and pray, lest you enter into temptation.

And the temptation, of course, that Peter could enter into, let's see, might be becoming violent when Jesus is arrested, maybe pulling out his sword and lopping off the ear of the high pre-servant, maybe. Anyway, he says, lest you enter into temptation. The Spirit indeed is willing, but the flesh is weak. So from this point on, he now knows he can't count on their support. When you need your buddies, when you need that encouragement and that emotional support, he can't count on them. Because they're just mere carnal human beings who don't appreciate or get what he's about to go through.

Jesus, being human, struggles with an inner conflict about whether he really wanted to go through with this task. And what he needed at this time was emotional support from his friends, encouragement from his friends.

They were unconcerned, and they fell asleep. So what he would have to do, he realized that he would have to do alone. He couldn't count on their support. Verse 39, he again went and prayed and spoke the same words. He needs strength. He needs to be ready to do it, muster up the courage and the power of God's Spirit to be able to face the horrendous things that he must face.

So he spoke again and said the same words, and when he returned, he found them asleep again, for their eyes were heavy.

Again, this is the time of night when normal people are in bed, sleeping. They're tired, and they did not know what to answer him. So he speaks the same words again. He needs more strength. He comes back after communicating with his father, and he finds them once again asleep because they are exhausted.

Verse 41, then he came the third time. He prayed the third time. Three is the number of finality. After the third time of addressing the father with his concerns, he was now ready.

So he prayed the third time, and he went to them. Are you still sleeping or resting? It is enough. He says, I'm ready. Let's do it.

The hour has come. Behold, the Son of Man is being betrayed into the hands of sinners. Rise. Let us be going. The betrayer is at hand.

So after the third prayer time, he now has the inner strength to fulfill the purpose of his birth. He's now ready for his mission, and the story begins to unfold.

It's a good lesson here for you and I, and that is when there's something that's really important to us, go back to God at least three times.

And if after the third time that prayer isn't answered, maybe the answer is not now. Not right now. I'm going to answer this.

At three times we should be pretty well settled on whether the Father wants to intervene in our lives or whether we just have to deal with whatever it is that we're about or presently dealing with.

I think there's a very good lesson there for us.

So John chapter...let's go to John chapter 18 and verse 1. We're not going to go to John's account. I said to get the chronology correct, you have to go to the various gospels.

And the first verse here in John is John's shortened recap of what we just read. When Jesus had spoken these words, he went out with his disciples over the brook, Kidron, where there was a garden which he and his disciples entered.

So now we're going to be going into Wednesday morning. This is John's account, approximately. Again, this is approximation.

Midnight to 1 a.m. is when the arrest occurs, when all of these things happen. You notice John doesn't go into the kind of detail that we were just reading about from Mark or the other synoptic gospels because they were already written. And John, since he was the last one to write a gospel, was more interested in writing about things that had not been covered by the synoptic gospels.

John 18.

And Judas could betray him, also knew the place, knew where the garden was, for Jesus often met there with his disciples. Then Judas, having received a detachment of troops and officers from the chief priests and Pharisees, came there with lanterns, torches, and weapons.

Jesus, therefore, knowing all things that would come upon him, again, he understands the chronology that we're going to explain. That's why it's so hard for him.

Knowing all things that would come upon him went forward and said to them, whom are you seeking?

They answered him, Jesus of Nazareth. And Jesus said to them, I am he.

And Judas, who betrayed him, also stood with them. Now, when he said to them, I am he, by the way, he is not in the original Greek. You'll notice if you have a Bible, it's italicized. It's been added by translators so that it's more of a complete sentence and makes sense. What he said was, I am. Does that sound familiar? Like maybe something God said to Moses when he revealed himself to Moses? He said to him, I am.

And Judas, who betrayed him, also stood with them. Now, when he said to them, I am, they drew back and fell to the ground. Then he asked them again, whom are you seeking? And they said, Jesus of Nazareth. All right. Well, Jesus remarks, I am. Again, he is italicized and not in the original Greek text. This is the same title God used to identify himself to Moses. The officers were thrown back as Christ displays a small sample of his divine power. Jesus is showing them that he is in control of the situation. He's showing them by this example that he voluntarily allows them to do what they're about to do. This display of power, by the way, also convinces the troops to honor his request to let the disciples go free. So again, what happens? They go up. They say, we're seeking Jesus of Nazareth. Pow! I am! Invisible force throws them backward onto the ground. They get the point. He doesn't need to do this again. They understand their approach isn't going to be violent with him. They get the point. The point is that Jesus is in complete control of this situation. Later on, Jesus will tell Pilate in John 18, verse 36, that if my kingdom were of this world, my servants would fight, so that I should not be delivered to the Jews, but now my kingdom is not from here. In other words, Jesus knew that in a thought the entire Roman Empire would be potash. But that would not have fulfilled prophecy. That would not have fulfilled his divine role and what God wanted him to do. Jesus is completely in control of these events. He does not cringe in fear here, as many would have. He doesn't beg for mercy. He doesn't say, if I slip you 20, will you let me go?

He has strength here, and he's bold. The true definition of meekness is humility with boldness and strength. You can have meekness. You can have humility. You don't have to be arrogant. You can be strong. You can know what you believe. And we'll see he's very strong with Pilate later on, very strong with the things that he says to Annas and Caiaphas and others as we get to those points.

He's very strong in his beliefs and who and what he is. Yet he's always humble, and that's an important thing for us to appreciate and understand. Verse 8, Jesus answered, I have told you that I am he. At this time, they don't fall backward. They got the point the first time. He doesn't need to do that every time. He says, I am. I've told you that I am he. Therefore, if you seek me, let these go their way, that the saying might be fulfilled which he spoke of those whom you gave me. I have lost none, he said that in actually in Chapter 17. So because of his display of power is one of the reasons that these guards who have come here with the lanterns and all kinds of things to arrest him say, that's fine. They can go. Gotcha. Not a problem. Verse 10, then Simon Peter, obviously through Satan's influence, and Jesus warned him to pray and stay and watch, or he would fall into temptation. Simon Peter, having a sword, drew it and struck the high priest's servant and cut off his right ear. The servant's name was Malchus. So Jesus said to Peter, put your sword into the sheath. Shall I not drink the cup which my father has given me? So even though he could intervene, even though he could stop these events, even though Peter's ready, as Peter was wont to do, to take things under impetuous control, Jesus says, no, I have a duty to fulfill. I have a responsibility here. I have a divine appointment and I have to see this through. Verse 12, then the detachment of the troops and the captain of the officers of the Jews arrested Jesus and bound him. So Peter's conduct was a test not only for Peter, but it was a test to see if Jesus would now take matters into his own hands. Sometimes when someone gets violent, the next thing you know mob action breaks out. It only takes one. Have you ever seen like a bar room scene? It only takes the first person to throw a punch and then pretty soon everyone's going at it, right? And Jesus took things under control here. Let's now go to Luke chapter 22 and verse 50 because Luke adds a scripture here that shows us how compassionate Jesus Christ was. Luke's account is obviously a little different than what we just read here in John. Luke chapter 22 and verse 50. Luke chapter 22 and verse 50. And one of them struck the servant of the high priest and cut off his right ear. But Jesus answered and said, permit even this. Permit me to be arrested. It's okay. And he touched his ear and he healed him. So the difference, of course, in Luke's account is that it doesn't say that it was Peter and that it does say that the ear is divinely healed. This was yet another miraculous event showing the compassion of Jesus Christ. He didn't want to hurt anybody. He didn't, even though he would experience abuse, he didn't want anyone to be abused or harmed in any of these actions. Jesus didn't want any of his followers to become violent or attempt to alter these preordained prophetic events that he must fulfill.

So the next event is Jesus is taken to Annas. That's A-N-N-A-S. Jesus is taken to Annas. We're now early Wednesday morning, approximately 2 to 3 a.m. So it's very early in the morning. We're going to go back to the Gospel of John, John chapter 18 and verse 12. John chapter 18 and verse 12. Then detachment of troops and the captain and the officers of the Jews arrested Jesus and bound him. We just read that. But this is new. Verse 13, then they led him to Annas first, for he was the father-in-law of Caiaphas, who was high priest that year. Now it was Caiaphas who had advised the Jews that it was expedient that one man should die for the people. He said that earlier, of course, justifying the fact that they wanted to kill Jesus Christ. Annas was a former high priest. The name Annas means merciful, and for the few records that exist about him, he was anything but merciful in his attitude and approach. He was a former high priest from 7 to 15 AD. He still had great influence in the Jewish community. His son-in-law Caiaphas was the actual high priest during this period of time. Annas was a member of the Sadducean aristocracy who controlled the temple and how services went. And because of that, he was very wealthy. His peers, those who lived at that time, referred to him as arrogant and ambitious. So he doesn't appear to be a very nice man. And what the Scriptures say about him isn't very complimentary either. But he was simply trying to find a reason to accuse Christ of a crime in order to rush through a trial later that night. So he's just trying to get some information from Jesus to have an accusation, a reason. That's what he's looking for. We could call this a hearing. It's not a court, but it is a hearing, an ad hoc, spontaneous hearing. We're going to pick it up here in verses 19, John chapter 18 verse 19. The high priest then asked Jesus about his disciples and his doctrine, meaning his teachings.

What are these things that you're teaching? Jesus answered him, I spoke openly to the world. I always taught in synagogues and in the temple where the Jews always met. And in secret I've said nothing. Why do you ask me? Ask to those who have heard me what I said to them. Indeed, they know what I said. So Jesus says I've always been very transparent. I don't hide things. I've openly taught what I believe in the synagogues, in the temple, publicly, transparently, for over three years now. So anyone who's heard me can answer your question. In essence, Jesus says everyone knows what I've taught. I have nothing to hide, and I'm transparent. Verse 22, and when he had said these things, one of the officers who stood by Jesus struck Jesus with the palm of his hand. Now this is the first act of violence against Jesus, and we'll document all of them. Struck him with the palm of his hand, saying, do you answer the high priest like that? Well, actually it was the former high priest, but the high priest like that. Jesus answered him, if I have spoken evil, if I was out of line, if I said something disrespectful, bear witness of it. Tell me what it was. But if well, if I didn't say anything disrespectful, arrogant, then why did you hit me? What is the reason for your act of violence? Then Anna sent him bound to Caiaphas, the high priest. So I'm going to read verse 23 from the New Century Version. Jesus answered him, if I said something wrong, then show what it was. Of course, Jesus didn't say anything wrong. It's just that he didn't shake. He didn't cower down to the magnificence of the former high priest. He didn't beg for mercy. That's why he was hit with the palm of someone's hand. He said, continuing here in the New Century Version, but if what I said is true, why do you hit me? So again, he was struck because he wouldn't beg for mercy. He wouldn't stand in awe of Annas.

He tells the officer, if any proof that I've committed any evil or said something wrong, then tell me what it is. Otherwise, please explain your reason for hitting me. So now we're going to go. Jesus is taken to Caiaphas. This is early Wednesday morning, approximately 3 to 4 a.m. Jesus is taken to Caiaphas. Now this also was a night hearing. This is not an official Jewish trial.

Jewish law only permitted daylight proceedings for good reason, so the things like this wouldn't happen. So this could only be called a hearing. They're looking for reasons to condemn Jesus Christ. So we need to go to Matthew's account next to see what happens. So if you will turn with me, we'll go to Matthew chapter 26.

Matthew chapter 26, and while you're doing that, I'll give you a little background. On the high priest at that time, Caiaphas, he was the high priest from 18 to 36 A.D. So obviously 31 A.D. is the high priest during this time. His name means rock or a depression. He also was not conducting an actual trial but trying to find fault, trying to find a reason in a trial to be able to condemn Jesus Christ.

They wanted to have a mock trial quietly and quickly the next morning. And as the high priest, he was the one who felt most threatened by the teachings of Jesus Christ. So this guy is out to get Jesus Christ. He's jealous of the crowds that followed Jesus Christ. Jesus Christ is counter-culture. He doesn't fit in with the Sadducee and mindset of snobbish aristocracy. He doesn't fit in with the Pharisees. Jesus Christ is the Son of God. He's teaching the doctrine and the teachings directly from the Word of God. So what we're going to see here is just an ad hoc, spontaneous hearing that's taken place. Chapter 26, verse 57.

Even though many false witnesses came forward, they found none. So before I finish this sentence, the first part of this hearing, false witnesses come forward, and they either contradict each other, or what they say so stupid and ridiculous, no one can even believe it.

So they're all dismissed. They keep coming forward because this is a set-up. These individuals were most likely paid to come forward and condemn Jesus, but they got their rumors all mixed up, and they contradicted one another, and no one is buying it.

But at last two false witnesses came forward and said, this fellow said, so they're both at least saying the same thing. They've invented the same lie. So they said, this fellow said, I'm able to destroy the temple of God and build it in three days, and the high priest rose and said to him, do you answer nothing?

What is it that these men testify against you? But Jesus kept silent, and the high priest answered and said to him, I put you under oath by the living God. Tell us if you are the Christ, the Son of God. And Jesus said to him, it is as you said, nevertheless, I say to you hereafter, you will see the Son of Man sitting at the right hand of the power and coming on the clouds of heaven. Then the high priest tore his clothes, saying, he has spoken blasphemy. What further need do we have of witnesses? Look, now you have heard his blasphemy. What do you think?

And they answered and said, he is deserving of death. And then they spat in his face and beat him, second act of violence.

And others struck him with the palm of their hands.

So again, this is the second experience of abuse that he's saying to him, prophesy to Christ. Who is it who struck you? So they're mocking him. Now it's emotional abuse. It's not just physical abuse.

Now they're mocking him. So why does the high priest lose it? What is it that Jesus says that makes him snap his shower cap? Makes him flip his wig? What is it that Jesus says that puts him in a rage?

Well, I'm going to read verse 63 from the New International Version. It says, Jesus remains 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.

Jesus says in verse 64, Yes, it is as you say, Jesus replied, but in addition to that.

But that's not all, as they say in tele-commercials at three o'clock in the morning. But that's not all. Not only am I the Son of God.

Jesus replied, but I say to all of you in the future, you will see the Son of Man sitting at the right hand of the mighty one and coming on the clouds of heaven.

So Jesus has asked if he's the Son of God. From the idea of the Jews, the Messiah was not divine.

The Messiah was someone whom God would raise up, who would restore Israel its glory, who would be a great warrior, who would defeat the Roman Empire and other kingdoms.

But in the Jewish mind, the anointed one, the Messiah himself, was not of divine origin. He was an appointed leader from God.

But Jesus says more. He says not only am I the anointed one, the Messiah, he also says that he is the Son of Man sitting at the right hand of God.

Now to the Jewish mind, because they understood Daniel 7 and verse 13 very well, this phrase, Jesus was saying that he was of divine origin to the Jews. They understood Daniel 7 and verse 13, and I'll read it to you.

So Jesus was saying not only am I the Son of God, I am the fulfillment, the one spoken of, in Daniel 7 and verse 13.

Now from the Holman's Bible dictionary, here's just a few sentences. Under the Holman's Bible dictionary, the Son of Man, it says, So it's that phrase that Jesus used that was very sensitive to the hearing of the high priest and then everyone else who would be in the hearing.

Alright, so now Caiaphas is going to send Jesus to Pilate.

Ping pong ball is hit again, and now he's going to be sent to Pilate.

This is approximately 4 to 5 a.m. and we're going to have to go back to John's account to see what happens here. But before that, let me give you a little background on Pilate, if I may. This is from the International Standard Bible Encyclopedia, Volume 4, page 2396, under Pilate.

The procreator was the personal servant of the emperor, directly responsible for him and was primarily concerned with finance. But the powers of procreators varied according to the appointment of the emperor. Pilate was called cum por estate, which means he possessed civil, military, and criminal jurisdiction. So in his case, he was the head honch there.

He was more than just an accountant, he was there with civil authority, military authority.

Okay, the procreator of Judea was in some way subordinate to the legate of Syria, but the exact character of the subordination is not known.

As a rule, a procreator must be of equestrian rank. So normally to be one, you had to own an estate.

You had to own a certain amount of land and have an estate in order to rise to that level.

In the Roman hierarchy, the equestrian class was under the senators. So they had senators which were very high, authoritative, had power, and under them was the equestrian class, people who actually owned a certain amount of land.

It was difficult to rise to the next level to be a senator, but still you were far better off than the mass of the great unwashed, which are the people who didn't even qualify to be equestrian rank.

Continuing, under his rules, the Jews were allowed as much self-government as was consistent with the maintenance of imperial authority.

The Sanhedrin was allowed to exercise judicial functions, but if they desired to inflict the penalty of death, the sentence had to be confirmed by the procreator.

So they could not issue the penalty of death. Someone like Pilate had to agree to it. Continuing, we have no certain knowledge of Pilate except in connection with his time of rule in Judea. We know nothing of his birth, his origin, or his earlier years. A few more sentences.

He was procreator in Judea in succession of Gratus, and he held the office for ten years. According to Josephus, he tells us that he ruled for ten years, that he was removed from office by Vitellius, the legate of Syria, and traveled in Hastarom to defend himself before Tiberius against certain complaints. So that's beyond what we care or need to know about him at this point.

So he sent to Pilate. Let's pick this up in John chapter 18 and verse 28. John chapter 18 and verse 28.

John records. Then they led Jesus from Caiaphas to the Praetorium. Praetorium is just the governor's headquarters is where Pilate lived, right?

And it was early morning. I mean early morning. But they themselves did not go into Praetorium, lest they should be defiled, but that they might eat the Passover, so they couldn't be with the Gentiles, the unclean Gentiles building. They had the Passover to attend that night. He shows us that Jesus is keeping the Passover a day before most of the Jews during this period of time.

Pilate then went out to them and said, what accusation do you bring against this man? And they answered and said to him, if he were not an evil-doer, we would not have delivered him to you. Pilate is not pleased with that response because the answer is something like an American politician.

You ask them a simple question and you get word salad as an answer. He asks them a simple question and they try to dodge completely the simple question that he asks. So he's going to play cat and mouse with them a little bit. He's going to toy with them a little bit. Then Pilate said to them, you take him and judge him according to your law. Knowing very well they want Jesus dead and they can't do that. Well, not a problem with me. You go and judge him according to your law.

Therefore the Jews said to him, it's not lawful for us to put anyone to death that the saying of Jesus might be fulfilled, which he spoke, signifying by what death he would die. So let's understand what's going on here. It's early in the morning. Obviously Pilate is skeptical about this situation. Why is he skeptical about this situation? First of all, they have the audacity to wake him up early.

Pilate, there's a bunch of Jewish fellows out here who want to have a meeting with you.

Oh, Pilate, they don't want to come into the building. You have to go out and see them. So he's already a little peeved, just a little testy because of all what's happened here.

So he already is suspicious that this is a kangaroo court going on here, and these guys are trying to force something. They're trying to force my hand. So he's very skeptical. He didn't want to get involved in their petty religious squabbles. They play a game of cat and mouse together. Pilate asks them what Jesus is guilty of, and they won't give him a straight answer.

He tells them to judge them according to their own law, knowing very well that Rome demands that he be the one who must approve the death penalty. He's probably peeved that he was awoken early in the morning and had to go outside to deal with yet another silly Jewish religious squabble.

Verse 33, then Pilate entered the Platorium again. He goes back inside, called Jesus, and said to him, Are you the king of the Jews? And Jesus answered him, again, this is not the response of someone who's terrified, someone who's ready to beg for mercy, the mercy of Rome, or who's going to kowtow down to anyone.

Jesus answered him, Are you speaking for yourself about this, or did others tell you this concerning me? In other words, do you believe this? Or are you repeating what the Jews are saying? Pilate answered, Am I a Jew? Why ask me that? Do I look Jewish to you? Your own nation, a chief priest, have delivered you to me. What have you done?

Jesus answered, My kingdom is not of this world. If my kingdom were of this world, my servants would fight.

And by the way, it wouldn't be a battle for very long. If God decided to liquefy the existence of the Roman Empire, it wouldn't be a very big or long battle, so that I should not be delivered to the Jews.

But now my kingdom is not from here.

Pilate therefore said to him, Are you a king then? Jesus said, You say rightly that I am a king. For this cause I was born. I was born to be a king. And for this cause I have come into the world that I should bear witness to the truth. Everyone who is of the truth hears my voice. In other words, they get it. They know that I'm the Messiah. They know that I'm Jesus their Savior. The connection is made. The Father has called them. The blinders have fallen off. They understand the truth, is what Jesus is saying. And Pilate says to him, What is truth? I got Sadducee in truth, Pharisee in truth, the high priest truth, Rome's truth, my truth, your truth. Tell me, what is truth? That's obviously, from his perspective, a rhetorical question. And when he said this, he went out again to the Jews and said to them, throws them a curveball, You should not have woken him up this early in the morning. There's a price to pay. I find no fault in him at all. And they're like, ugh! Because they want him dead. They don't just want to beat him. They don't want to threaten him. They want him dead. But Pilate's confused. Christ doesn't act like the typical zealot or troublemaker. Heenawood zealots and troublemakers. Their eyes are balding out of their head. Their veins are swollen. Their foreheads are screaming at you, damming Rome. And we're going to do this and that. Jesus wasn't that way at all. Jesus states that he's the intended king of another world. So therefore, he's not a threat to Rome. Because his kingdom is not of this world. It's somewhere else. Wherever Pilate's probably thinking it has said, woo woo woo woo. This guy might be in very delusional land, but he's certainly not a threat to the Roman Empire. This is not a reason to be crucified, is what Pilate is saying. He couldn't figure out why the Jews brought Jesus to him. And of course, they never did really give him a straight answer.

When you throw a word salad out and you don't give straight answers, these are the kind of responses you get. He wants to know why are they so threatened by him? What's with these Jewish leaders? Again, he wasn't interested with the Jews' petty problems. So now for our last scripture today, we need to go to Luke's account. Because Pilate, being smart, savvy, politician that he is, finds a loophole to ping pong Jesus to someone else. So he doesn't have to solve this problem. Luke 23, verse 1, if you'll turn there with me. Luke 23, verse 1. It says, Now the whole multitude of them arose and led him to Pilate. We've just been reading about that. And they began to accuse him. We found this fellow perverting the nation and forbidding to pay taxes to Caesar. Oh yeah, let's make it something about the Roman Empire that will get Pilate's attention. He says that we don't have to pay taxes to Caesar. Doesn't faze Pilate because he knows they're lying through their breath, saying that he himself is king. Christ is king. And Pilate directly asked him about that. And Jesus said, I'm king of another world. He's not a threat to Rome. And Pilate asked him, Are you king of the Jews? And he answered and said, It is as you say. So Pilate said to the chief priest in the crowd, I find no fault in this man, but they were more fierce. They're upset. They're furious. Pilate isn't playing like we want him to play. And I think between you and I that Pilate's actually enjoying this a little bit. Wake me up again early in the morning, boys, and see what happens next time. But they were more fierce, saying, He stirs up the people. Oh, now he's inciting riots. Pilate, I don't see any riots. He's inciting the people, teaching throughout all Judea, beginning from Galilee to this place. They don't say what he's teaching, but he's teaching.

When Pilate heard of Galilee, did someone say Galilee? Wait, did I hear someone say that he's from Galilee? He asked if the man were a Galilean. And as soon as he knew that he belonged to Dehared's jurisdiction, he sent him to Herod, who was also in Jerusalem at that time. So as we conclude the sermon today, Pilate finds just the excuse, the loophole, that he's looking forward to get out of this problem and pass the ping pong ball on to someone else. So how do we get from here? Seeing what Pilate does, seeing how he acts, how do we get from here, from Pilate finding no fault in him, to Jesus actually being condemned and crucified by the Romans at the instruction of Pilate himself? How do we get from here to there? In what example from Jesus can we learn from these events? We will cover all of this and more in part two of this sermon. Have a wonderful Sabbath.