So having turned in your Bibles to Matthew chapter 27, we'll be looking at verses 50 through 54 this afternoon, the title of the message, the real Jesus, the real Jesus. This passage came to my attention through my normal Bible study reading through the course of the week, it contains a brief passage here which has always caught my attention which has always arrested my attention if you will and had not read or seen much about this particular passage. I don't recall anybody ever dealing with this particular passage so it seemed like a good place to go to put it into its context and to look at it as a whole. So that's how we came this afternoon to this particular passage. Let's look at Matthew 27 beginning with verse 50. on through verse 54. Jesus, when he had cried again with a loud voice, yielded up the ghost. 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 rent. And the graves were opened and many bodies of the saints which slept arose and came out of the graves after his resurrection and went into the holy city and appeared unto many. Now, when the centurion and they that were with him watching Jesus saw the earthquake and those things that were done, they feared greatly saying, truly, this was the son of God. Amen. That passage there, and the graves were opened and many bodies of the saints which slept arose and came out of the graves after his resurrection and went into the holy city and appeared to many. Doesn't that just grab your attention? Don't you want to know what was going on there? So that's why I chose this passage. It was an opportunity to fit that in. So let's, let's begin this afternoon. The word miracle, The word miracle is often tossed about in casual ways these days. Many times we use it to describe something unexpected or not thought possible previously. uh... when we're talking about sports teams we use the word miracle to refer to a win uh... those of you who are old enough to refer or remember back to the uh... nineteen eighty olympics and the u.s. men's hockey team having beaten the russians which was thought impossible or remember the word miracle having been used uh... with respect to that event the miracle on ice do you believe in miracles you remember yes this team of college players beating what was in effect a professional national team in the Russians was an incredible upset. It was called a miracle and the word was used. We often refer to escapes from death or harm in tragic circumstances, you know, to all kinds of survivors in any circumstances as having been a miraculous escape from death with building collapses, you know, air crashes, automobile crashes when cars are completely destroyed. It's a miracle anybody survived. Some of you may have thought it was a miracle that you might have passed a test in school at a certain time. We see all kinds of events referred to as miracles in our day and age. But when we think of the biblical idea, we think of the common definition with respect to biblical miracles as this. An extraordinary event manifesting divine intervention in human affairs. That's a simple, non-technical understanding from, in this case, the Merriam-Webster online dictionary. An extraordinary event, not happening every day, something outside of the normal course of events manifesting divine intervention in human affairs. Or, there is an alternate meaning there that you can find in that particular dictionary. That is how we commonly use it today, which is an extremely outstanding or unusual event, thing or accomplishment. Those are what we previously were referring to. And that's how the word has been used today in common speaking as something just extraordinary. But that's not the biblical idea of what a miracle is. And just right off the bat, a little sidetrack. I have recently spoken to some of you about, or had the opportunity to speak about Christian science. And there just happened to be a Christian science definition for a miracle in the Merriam-Webster online Bible. And I thought it was helpful to grab it and mention it because if you've studied Christian science, you'll know that it is the epitome of gibberish. And I can boldly stand here and proclaim to you that you better learn new meanings for the English language, for common words, if you're gonna follow the Christian science doctrine. So as an example of that, here is the Christian science definition of a miracle. A divinely natural phenomenon experienced humanly as the fulfillment of spiritual law. What? What? And that's what Christian science is like. They'll take all the common words used in Christianity and they'll just give them new meanings. And they'll spin out definitions like this, that is just gibberish. But that's on the side, just to prove a point from a previous conversation. The Bible speaks of miracles. The Bible speaks oftentimes of signs and wonders, things that are divinely, things that are contrary to what we're used to seeing in this natural world. And they denote different things. Sometimes we see them denoting the judgment of God, such as the flood or the destruction of Sodom and Gomorrah and events associated with that, such as the blindness that came upon the men of that city, the fire and brimstone that poured down upon Sodom and Gomorrah, Lot's wife having been turned to a pillar of salt, We see those things denoting the judgment of God. We see miracles in the provision of God. The Red Sea, for example, parting to enable Israel to pass through. The water from the rock, which refreshed Israel and their wanderings. The manna from heaven, which was a provision for the people of Israel and the food that they would eat. Sometimes we see the authority of God in the miracles of scripture, often being attending those who would speak for God, such as Moses and Aaron, who were appointed by God to go before Pharaoh. And you remember the miracles that were accomplished there, along with all of the plagues as judgments against the gods of Egypt. But you remember the miracles that attended the prophets such as Elijah and Elisha, the drought and the rain that followed, the floating axe head, the endless provision of flour and oil. the dead being brought back to life. These things indicated the authority of those prophets who were speaking, that they came with the authority of God. We saw this this morning with Manoah and that angel who performed those miracles there. They indicated the authority of the one who is bringing the message, the one who is speaking. You even see in Balaam and his donkey speaking there, God speaking through that donkey. when Balaam refused to speak as he ought. And we see most importantly with Jesus, the works that he did to indicate the authority. And he said, if you don't believe me, at least believe the work that I do, because they indicate that I have the authority of the father who has sent me. He had divine authority and miracles attended his ministry. So having said that, we see at the time of his crucifixion, there were signs and wonders. There were miracles that were seen by many. These things testify as to who this man on the cross was in reality, regardless of what anybody had said who he was or who they thought he was, regardless of what or who you think he is now. And as we look briefly then at these things, which is where we're going here and what they signify and testify to, consider the Jesus that you worship and see how he compares to the real Jesus, this Jesus that we see in this particular passage. There are many who worship a Jesus who was just a man. Which is strange to consider because who would worship a man and yet they profess to worship Jesus and yet in their minds Jesus is just a man who would not be worthy of worship. So in effect I would say they don't really worship him. Many worship a Jesus who is just a good example to us as to how we ought to live and how we ought to treat others. Many worship a Jesus who just wants us to love others, to be kind and to be nice, to protect the environment and to feed the poor, which aren't necessarily bad things, but that's the sum total in many churches as to what we ought to be doing in worshiping Jesus and what Jesus wanted us to do. Many don't worship him at all. They would deny his existence, simply use his name as a curse. Or many would simply see Jesus just as a historical figure with no significance whatsoever. I would say this afternoon, let's look to the testimony concerning the biblical Jesus and examine yourselves and see if this is Jesus fits with the Jesus that you are worshiping. And if not, perhaps you need to rearrange things just a bit. Three things. The awful setting, we will look at first. The amazing events, second. And third, the accurate testimony as a result of these events. The awful setting, the amazing events, and the accurate testimony is where we are headed this afternoon. Let's take a look then first at the awful setting. We're jumping right in here. near the end of the book of Matthew with Christ on the cross. Jesus, when he had cried again with a loud voice, yielded up the ghost. That's kind of a stark, startling place to begin. But that's where we are at the crucifixion of Jesus. This is the awful setting. Notice that he cried again with a loud voice as we set up the events that are about to follow here. He cried again with a loud voice. He had spoken various words upon the cross. And here towards the end, he cries out again with a loud voice, Matthew tells us. This in itself is an amazing thing. Not expected of those so close to death as some have But noted when you're dying and near death, the voice goes rather quickly. You don't find people this close to death, crying out in full voice, speaking so boldly. And yet here we have Jesus crying out in a full voice. And this is important as we will see later on here, but it's setting up the setting for us right now. He cried again with a loud voice. From the other gospels, he said, it is finished. Or as we find here, the last words, father into thy hands, I commend my spirit would seem to be the last things that he had said, crying out with a loud voice, father into thy hands, I commend my spirit. Matthew Henry says he spoke in full voice and full strength to show that his life was not forced from him, but was freely delivered by him into his father's hands as his own act and deed. Amen. Not faltering, not timid, but bold. An act of bravery as he has in effect attacked and defeated our enemy, even there on the cross. What a significant thing this is as he speaks and cries out boldly in the face of the enemy he is now defeating even in death. And we see here also, he yielded up the ghost, his spirit left him. This is the common language for death. He died. It's the common understanding of the language here. And only the foolish, the intellectually dishonest, and the stubborn rebels would deny that Jesus was dead here. But that's in fact what many would do to get around this idea of the resurrection which would follow. Well, he never really died. This is death. And anybody who reads with honesty, intellectual honesty, will see here that Jesus died. And so the accompanying signs, the things which follow here would serve no purpose had he not died, been buried and subsequently resurrected. Keep that in mind. What is the purpose of all of these things if Jesus had not died? They serve no purpose. So there is the setting. Immediately we are struck with the awful nature of it. We're hit blind sides. We've been blind sighted by this awful sight of Christ on the cross, giving up his spirit and dying right off the bat. But what was to follow immediately afterwards, afterwards was truly amazing. And in a nutshell tells us who this Jesus was and how often these things are skipped over or only certain portions are spoken of when, when you look at them as a whole, they say so much more. So let's look at the amazing events here, which are before us. Matthew's account of these things, you will notice as we read them again, Matthew's account of these things is very succinct. He just rattles them off. The quick succession of these things magnifies the importance of them as happening upon the death of Jesus. That's why when you treat them all at once, you see all these things happening and he just rattles off. This happened, this happened, this happened, this happened. When Christ died, it's immediately after Christ gives up the ghost, as it were. And he begins with that word, behold, notice it. as we read them as Matthew wrote them for us. 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 rent, and the graves were opened, and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Now when the centurion and they that were with him watching Jesus saw the earthquake and those things that were done, they feared greatly, saying, truly this was the Son of God. You see the nature of the way those things are presented there. Quick succession, just rattling them off, they all go together and they're all significant as having happened when Christ died, which is important to us. So let's notice the amazing events. The first one here, the veil of the temple in verse 51A. And behold, the veil of the temple was rent in twain from the top to the bottom. That word, behold, we have seen, we have seen it before in the scriptures. It arrests our attention. It calls us to turn aside from what we're doing, take a look at these things and be astonished by what is going on. That's the significance of that word. Behold, behold, Now it's not clear whether it's just applied here to the veil of the temple or all of these things. We could say it for all of these things that follow, but it appears here directly with the veil of the temple being torn in two. Rent in twain is a nice old English language meaning torn in two. The veil of the temple torn in two from the top to the bottom. Keep in mind the picture there, this being at the time of the Passover, early in the evening, there would have been priests there attending to the temple. This was the time of the evening sacrifice. This was the time where that Passover lamb would have been offered up. But now all of a sudden this, at the death of Christ, this veil Separating the holy place from the most holy place is torn in two. It's just rent. It's torn open from top to bottom, exposing what was inside. The veil between the holy place and the holy of holies, the most holy place where no one could go but the high priest and he only once a year. This is where the veil is. This is where the presence or the dwelling of God is, is glory. on the mercy seat there, that glory between those wings of the cherubim, the presence or dwelling of God. This is where the high priest went once a year to sprinkle blood upon the mercy seat on the day of atonement. I would encourage you to look at Hebrews 9 and Hebrews 10 concerning this ministry and how the Lord Jesus Christ relates to this. This speaks of the significance of all of this. And the significance of this one verse is so vast. It's why many people would stay here and just look at this one particular passage. But I don't want to do that. I want to continue on to these other things. The significance of that veil having been torn from top to bottom cannot be overstated. It is an amazing event in history. Matthew only tells us this veil torn in two from the top to bottom signifying the work of God in this. It's an incredible thing. Hebrews tells us much. If we go to Hebrews 9 and 10, particularly with respect to our access to God, the significance is overwhelming. This, where only the high priest could go for the Jewish people alone, once a year for the atonement of sins, this is now, it's out of the way. This is a veiling, a covering, which is now no longer there. This is signifying the end of the ceremonial law. which divided the Jew from the Gentile. Access to God is now through the veil of his flesh, Hebrews tells us, which was rent for us. These are the kind of things that are significant for us to see in the tearing of this veil from top to bottom. He is that one sacrifice that all the others pointed to. We draw near to God boldly now through Christ and not in fear. Again, this is all of what Hebrews is is telling us concerning the significance of this. But here is the testimony, the one thing to consider. Despite or in addition to, I should say, all of those things that this signified, here is the testimony of this, that this Jesus Is the fulfillment of all that the Old Testament pointed to that in a nutshell is what I would have you see here. This Jesus who has just died. As sprinkled as it were his own blood within that veil on that mercy. See that's symbolic for us. all of the old testament and all of its ceremony all of its sacrifices everything that was mysterious there everything that it had pointed to is now fulfilled in this man this jesus who was hanging dead on this cross So that miraculous tearing of the veil is significant in all of those things. But it's pointing very specifically to Jesus as the fulfillment of all of that. And that's simply what I would have you to see this afternoon in that particular event. But we could spend much time in looking at all of the various things that are signified in that. But now Just see Christ says the fulfillment of the Old Testament, the Old Testament pointed to him. And this rent renting rending this tearing of the veil from top to bottom signifies that he is the one. One commentator has said, Christ in his death repealed the ceremonial law, canceled that handwriting of ordinances, took it out of the way, nailed it to his cross, and so broke down the middle wall of partition between Jew and Gentile. That's exactly what happened. That's part of the significance of all of that. This Jesus is the one who is responsible for that. No other. This happened upon the death of this man on the cross. This tearing of tearing of the veil and taking it out of the way says so much about this Jesus. He is that one sacrifice for sin for all humanity. It speaks of his divinity. Only he fulfilled that Old Testament law, that entire Old Testament law with all of its ceremonies and everything required there, all of the commandments, only he fulfilled the law as the testimony of the tearing of that veil shows. It speaks of his divine authority as having been given by the Father. evidenced by the tearing of that veil from top to bottom. It speaks of the heinousness of sin required or requiring, I should say, his death. This idea of sin to many nowadays is not being a big deal. It's just a human failing of some sort. It required the death of the Lord Jesus Christ. Upon his death, that sacrifice was paid. He's acceptable to the father. And that veil is torn from top to bottom. When Jesus died, it seems almost like a colossal understatement In this context, to say that sin was a major and important doctrine with the Lord Jesus Christ, how important was it to him? You know, was it just, you know, human failings that we need to downplay and not mention because we'll upset people? It costs him his life. And that sacrifice is acceptable. His sacrifice is acceptable as seen in the tearing of that veil. Many would downplay or even ignore the doctrine of sin. This Jesus was concerned about sin. that the veil was torn in two from top to bottom should speak to us loudly that Jesus is the propitiation for our sins. This Jesus is the biblical Jesus. This is the Jesus that you ought to worship. This is the only Jesus qualified by his absolute positive obedience to the law of God being qualified to take away the sins of men. Notice also here the earthquake and the splitting of the rocks, this amazing event here in 51 towards the end. And the earth did quake and the rocks rent. Rent, again, referring to a splitting. The earthquake and the splitting rocks. Again, upon the death of the Lord Jesus. Now there are at least a couple of ways that Nature itself testifies as to who this crucified Jesus is. This is, in the earthquake, we speak of the earthquake as nature speaking here. This is the earthquake testifying as to who this Christ Jesus was, this crucified Jesus. It happened upon his death, that there was an earthquake. It was not a coincidence. The rocks were split at his death. And again, the way Matthew rattles these things off in quick succession. They're not unrelated, they're not coincidence. They are related directly to the death of this Jesus on the cross. A couple of ways earthquakes can testify as to who this Christ Jesus was. One is divine judgment. In Psalm 18.6, for example, if you turn back quickly there, Moving back to the Psalms, look at Psalm 18. You know, Andrew spoke about the earth and the earthquake somewhat this morning. Earthquakes can signify different things. They signify the majesty of God, they can signify His divine judgment as we see here in Psalm 18 verses 6 and 7. In my distress, I called upon the Lord and cried unto my God. He heard my voice out of his temple, and my cry came before him, even into his ears. Then the earth shook and trembled. The foundations also of the hills moved, and we were shaken, and were shaken, because he was wroth." Matthew Poole says, this was doubtless an indication that the earth abhorred what these men had done. It's one of the ways that looking at the earthquake that took place at the death of Christ, doubtless an indication that the earth abhorred what the men, these wicked men had done. Another says the earth by trembling under such a load bore its testimony to the innocency of him that was persecuted and against the impiety of those that persecuted him. Never did the whole creation before grown under such a burden as the son of God crucified and the guilty wretches that crucified him. As the divine judge, this Jesus will execute his wrath upon the guilty. That is clear. His role as a divine judge, as the creator of all of the created world, the earth and its earthquakes, he stands to judge all those who are opposed to him. But divine majesty is another thing here. Psalm 68 verse eight. If you look at Psalm 68 verse 8. It says, the earth shook. The heavens also dropped at the presence of God. Even Sinai itself was moved at the presence of God, the God of Israel. That's what Andrew mentioned this morning concerning God's power, his majesty, his sovereignty over creation. Even the creation itself quakes in his presence as it were. As the creator, this Jesus has power over all creation. He had said that if the children ceased to cry, Hosanna, the stones would immediately cry out. And here they do as the rocks are split at the time of his death, the earthquakes and the rocks are splitting. You can hear them crackling and falling, sliding down the hills or whatever the case may be. Creation declares his glory and his majesty. And here upon his death, the creation honors its creator and signifying as to who this Jesus on the cross was. It stands as an awful foreboding to all those who will be judged by him. It stands to proclaim the majesty and the sovereignty of this Jesus who has just died. Even the stones can cry out and sail out Hosanna. Please save, save us as the children were at the time of his ministry. Creation declares his glory and his majesty. He has promised to restore creation, which is now under the curse of sin. And here we see this Jesus has the power to do that. This Jesus who has just died has in his death defeated all the forces of evil and now shows himself able to restore creation itself. Just as we see how we as his subjects are recreated and created new. This Jesus was shown to be sovereign over creation. Even the winds and the waves obey him, his disciples said. Is there any other of whom these things could be said? This is the biblical Jesus who has control and power over all creation, who has the power and the ability to judge, who has the power and the ability to recreate creation as he has promised to do. Notice also here, the risen saints in verse 52. This is a startling, startling passage. The risen saints, verse 52, and the graves were opened and many bodies of the saints, which slept arose and came out of the graves after his resurrection and went into the holy city and appeared unto many. This is remarkable. We could wish more was spoken because it raises so many questions. And so therefore we cannot speak dogmatically on anything here other than what the scriptures have given to us. But we can speak intelligently. Can we not based on what we do know? No other gospel has written about it. No other gospel writer has mentioned it. No other place in scripture seems to speak of it directly or it may be alluded to and we don't know it. There's just no other information concerning this event than what we have quickly rattled off by Matthew. And it's purposely that way that we pay attention to what's important here, particularly to this Jesus Christ who has just died and not get sidetracked on these things. You know, in this day of zombies. You know, what's more popular out there than zombies? These who come out of the graves, the walking dead. You know, that's a picture that might come to your mind here, but that's far from what was taking place here, as you will see. This is not about zombies. This is about the resurrected Christ and his power and ability to give life. In him is life. And that is what is being attested to here. This is the testimony that is given in this particular event. The graves were opened. Apparently at the quaking, at the time of the earthquake, stones often being used to cover up the entrances to tombs which often were just holes carved in rocks or caves that were naturally existing. Rocks being placed over the mouth of those graves to cover them up. Here it says at the time when the earthquake and the rocks were rent that the graves were opened. And so we can see then those rocks being just taken out of the way as a result of this divinely initiated earthquake. The graves were opened. and many bodies of the saints which slept arose." So here are questions we can ask, who were these people? Who were they? Well, we know that they were saints, those who were true followers of the Lord Jesus Christ and particularly even perhaps before his incarnation, they were Old Testament saints. They were dead and we find that they were resurrected. We can't say anything more about who they were. We can speak intelligently. Perhaps they were recent departed saints, such as John the Baptist, who was raised up here and perhaps Anna and Simeon. You remember at the birth of Christ their testimonies that they had given Anna the prophetess and Simeon who was spared death until this Jesus should come into the world. Perhaps they were part of this group. We don't know other than that they were saints and that they were dead and they were now resurrected. They were raised. They came out of the graves is what they did. And it's interesting here that With all of these events being rattled off quickly that there is a qualification here that Matthew gives to the timing of this event. And it's after his resurrection. So all of these events would seem to have been in quick succession and within the time period between when Jesus died. And in this case, when they went into the city after his resurrection, very close after his resurrection was, you know, from Friday to Sunday, as we see it. in our days, they came out of the city, out of the graves rather, and went into the city and appeared to many. So what did they do? We have these saints, these Old Testament saints who came to life, were raised, they came out of the graves after the resurrection, they went into the city, apparently Jerusalem, and appeared to many. Now we can only speculate, but you can imagine what a stir that caused. Just imagine that scene. What a movie this would make if you were to make a movie of such a thing, of those who, you know, people would think zombies, of course, but these people were very much alive. These people were raised from the dead, the scriptures tell us, went into the city and appeared to many, no doubt testifying. Remember the Mount of Transfiguration there with, Moses there and was it Elijah who was with him when when when Christ was transfigured, you know, and Jesus said he was the God of the living not the God of the dead. This is this is key to what's going on here. These people coming back with that same kind of testimony to others by having been dead and now raised again to life. They appeared to many. Jesus spoke just recently here in this book in chapter 22. What I just mentioned to you in verse 32, but verse 31 is touching the resurrection of the dead. Have you not read that which was spoken unto you by God saying, I am the God of Abraham and the God of Isaac and the God of Jacob. God is not the God of the dead, but of the living. So the testimony to all in his ministry had been about resurrection, about life in him. He who dies will live even though he dies. There was confidence in the resurrection. This was a doctrine of Jesus that was prominent, his own resurrection having been foretold by him. It's a prominent doctrine that he spoke of it. And so in him, this hope rests. It was and is the hope of the saints. The Old Testament hinted at it, even as far back as Job, who spoke about seeing God in the flesh. It was not as completely developed as it is in the New Testament, but we find in Daniel chapter 12 and verse 2, a prophetic word about many rising from the dead about resurrection to life or to destruction. Daniel talks about resurrection. So it was commonly understood as a doctrine and especially as it concerns Jesus as him being the resurrection and the life. In him is this power to raise the saints. So this is what's being testified to here. The importance of that doctrine about life being in him And the resurrection is testified to here by these saints who come from the grave and give a demonstration of that power, particularly now that Christ has died. And this is important as we consider his resurrection here. This Jesus has that power. Now it is death and burial and resurrection upon which this promise rests. There is a demonstration of it. And that's what's taking place here. A demonstration of what he had said, what he had promised to all saints. So they testify as to who this Jesus is. In him is life. I am the resurrection and the life. He who believes in me will never die. Though he dies, yet shall he live. It's an amazing hope and promise that we have. And so this Jesus is demonstrated to be that one who has that power because of the raising of these saints. And so that raises the question, the natural curiosity that we have, did they die again? What happened to these people? Again, this is speculation. We can't say for sure either way. Some say they died again. Some say no, that they were resurrected as all saints will be. And I think I'll offer up a comment because I do have a thought concerning this. There are those who think that these resurrected saints did not die again. And I think the context and the timing would signify that. I think it signifies otherwise than them dying again. When we see Jesus in the case of Lazarus, Jesus had not died, had not been resurrected, but in him, he said in that very instance, I am the resurrection and the life. There was that promise of resurrection. We see the ability and we see the promise of life in him and the calling forth of Lazarus. And we assume that Lazarus died again. This case here specifically says after his resurrection that they went into the city and it's not clear exactly whether they rose and went into the city after his resurrection or if they rose when the graves were open and then went into the city after he was resurrected, it's not clear. But it seems to me that at this timing When Jesus died and was resurrected, that it's different than it was at the time when Lazarus was raised. And that here is the fulfilling of that promise at least demonstrated in these few saints that were raised. That word raised here is different. It seems to imply in the language here that this is a resurrection such as would be found in the last day when the saints are raised. That is the promise to saints. And I think it's important to see it that way, although many would disagree and I disagree and I can't say for sure. Because it doesn't tell us. But it seems to me the whole significance of what Christ did in his death and his burial and his resurrection is testified to by the raising of these saints. This is what Christ had promised. This is the one who was able to deliver on that promise and that they were raised never to die again. That's the promise of Christ crucified on the cross and resurrected. That they would never die again. I think that's what the case is here because I think that's the significance of the event, not just as in with Lazarus where Jesus has the power of life, but here are the saints resurrected and here is a foretaste of that after his own resurrection. Can't say for sure. You can dispute that and you'd be just okay with that as I would be okay with that. It's, I can't say, but it seems to me that's the way it was. In which case you'd say, well, what happened to them? Well, it's probable if that were the case that they would have been taken up into heaven similar to Jesus at some point. As Jesus ascended up, they would have been taken up as well at some point. Don't know. And again, that's why this passage is so fascinating, but we're not told. We cannot be dogmatic, but we can be sure of this. This incident does demonstrate that that power of life and resurrection most surely rests in this Jesus who died on the cross. That is for sure. That is certain. This Jesus is able to raise the dead from the life and keep to life and keep his promises concerning those things. It's amazing what a testimony what a what an event in history in him are all these promises met. And so we have that testimony of the veil. We have the testimony of the earthquake. We have the testimony of resurrected saints. Those are amazing events that testify in themselves. And now notice in verse 54, as we close with this final point here, the accurate testimony, the accurate confession, if you will, that is given by the centurion. Having heard all of his testimony and seen all of his testimony, he makes a testimony or gives a testimony himself. He makes a confession concerning all of these things, which is remarkable. Now in the centurion verse 54 and they that were with him watching Jesus saw the earthquake and those things that were done they feared greatly saying truly this was the son of God. This centurion would have been a Roman soldier a captain of men. who had others with him, who had the charge of watching Jesus, of being there, participating in his crucifixion. That's what they did. They were soldiers. They were professional. That's what they did. These were tough men, used to hardships, used to living out in the cold, living out in the elements, fighting brutal battles, putting people to death in a most brutal way. This was the centurion and others with him. That was what they were there for. to watch Jesus and to keep charge over this whole proceeding. He is a leader of men, a leader of soldiers and a Gentile, a Gentile. And the scripture tells us here that he saw and heard the evidence that was proclaimed, the testimony of these amazing events, particularly in his case, no doubt the earthquake and the things that Jesus had said when he had heard Jesus speaking. Keep in mind that Matthew doesn't mention the darkness that was over the face of the land that was before his death, which had its own significance as well. But he would have been privy to that as well. This centurion and they that were with him watching Jesus saw the earthquake and those things that were done and they feared greatly. They heard the evidence. As it speaks loudly, these events testify as to who this Jesus was. They testify to the truth. And this man spoke the truth. Truly, this was the son of God. Now, perhaps not with so much knowledge as a disciple, But a declaration similar to Peter's, you'll remember. But who do you say that I am, Peter? Peter said, you are the Christ, the Son of the living God. That was a declaration, a testimony, a confession that Peter made. And Jesus said, Blessed art thou, Simon Bar-Jonah, for flesh and blood has not revealed these things to you, but my Father which is in heaven. Peter was able to make such a declaration. You are the Christ, the son of the living God because of the father and the father and the spirits work upon Peter. Here is a similar declaration to Peter's. Truly this was the son of God. Christ's death here is powerful. able to save sinners even even a gentile such as this now you may say that His declaration here didn't necessarily prove that he was a believer. But this is the kind of declaration that only someone who truly believes can make unless you have a donkey being spoken, being influenced or enabled to speak as we have seen. But I don't think that's the case here. I think you have a miraculous situation here in the converting of this Roman soldier through the testimony. And doesn't it just stand as ironic and amazing that the Jews to whom Christ was sent had their way with him, had him crucified, had him killed, rejected him through the hands of these Roman soldiers. And now here are these Roman soldiers, at least this one, it's hard to say whether it was him or others. Other gospels say it was him that spoke. Here is this Roman soldier who just participated in the crucifixion of Christ, declaring him to be the son of God. God is able to overcome the hardest hearts. He's able to save awful sinners, even these terrible Gentiles who had just put him to death. And the Jews to whom he was sent rejected him, had him killed, had nothing to do with him. And yet here is this soldier and perhaps others with him, having heard the testimony that God had provided supernaturally, believed. Truly this was the Son of God. What an amazing thing. The soldiers who put him to death acknowledge him as the Son of God. And the Jews who were responsible for his death rejected him. Although the other gospels say many also saw and were smiting their breasts, some of them coming to the conclusion that we really messed up here. We really messed up. This Jesus saves all manner of people. And so the testimony has its desired effect. And we see it all in this little passage in this compact, this compact little portion of scripture. Jesus dies. There's a testimony of the Old Testament. There's a testimony of nature. There's a testimony that's given to us. in the resurrected saints. And then there is the effect of that testimony upon the centurion who declares what he ought to declare, having seen the evidence, truly this was the son of God. And so having come to that conclusion, I would ask you again to examine the Jesus that you worship. You know, does he fit with this Jesus who was on the cross, who was concerned about sin, who was concerned about obedience to his heavenly father, who loved his people to the point of death, who was able to keep the promises that he has given concerning the resurrection and the life to come. This Jesus is truly the biblical Jesus as we see him here dying on the cross. And so I would call you to attention concerning this Jesus. Now, I don't expect for a minute that there are any liberals here among us. I think you all appreciate Jesus for who he truly is and do worship the Jesus of the Bible. But you need to realize that this doctrine is under attack. As John had mentioned in the morning, this scripture, this testimony concerning Jesus is under attack. Jesus is the second person of the Trinity. This God we worship includes this Jesus, this person Jesus. And so any other God that does not include the divine Jesus is not the God of the Bible. He is not the God that we worship. And so I'm not for a minute thinking here that you folks are worshiping a false Jesus, but you need to be aware that this doctrine is under attack. There are many who profess to worship Jesus who worship in effect another Jesus or Jesus of their own making. We need to be aware of that when we're presenting Jesus to others. This is Jesus. This is why it matters. Amen.