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All right, well, let's go to
John 19 this morning we want to continue in John 19 I'm not
quite sure what the format will be here. I think I I I do not like to talk about.
myself but I had some difficulty in prep and I want to read here
in John 19 17 through 30 and this is the king on a cross this
is the focal point we could say of all of history because if
the Lord would have only done his earthly ministry up to the
cross and would have avoided the cross, we would not be saved. It was not enough that he should
minister a perfect life of healing and blessing. And three years
of ministry was not enough. It was not enough even for him
to just bleed. You know, we speak a lot about
the blood of Christ, but when we speak about the blood of Christ,
we speak about, we mean, what we actually mean is the death
of Christ. That the bleeding of Christ was
the ultimate bleeding of Christ. It was not just a wound, but
it was a wound unto death. This is what we have before us
today in the gospel, and we could say that the gospel of John goes,
points to this. It points, everything culminates
here. in this work on the cross. And we find it here in 17 through
30. And let's read this. I do believe I want to, because
of the nature of this passage, that I want to also read some
other portions of other Gospels that relate to this, the King
on a Cross. John 19, 17. And He, bearing
His cross, went out to a place called the place of a skull,
which is called in Hebrew Golgotha, where they crucified Him and
two others with Him, one on either side and Jesus in the center.
Now Pilate wrote a title and put it on the cross, and the
writing was, Jesus of Nazareth, the King of the Jews. Then many
of the Jews read this title, for the place where Jesus was
crucified was near the city, and it was written in Hebrew,
Greek, and Latin." Let's remember that it was outside the camp. Hebrews 13 says that He suffered
without the gate or outside the camp. It was not in Jerusalem. It was outside the gates of the
city. And but it was close enough that the inscription that was
over top of the cross was read by many of the Jews. Therefore, the chief priest,
verse 21, the chief priest of the Jews said to Pilate, do not
write the king of the Jews, but he said, I am the king of the
Jews. Pilate answered, What I have
written, I have written. He finally found his backbone. He finally found his spine and
stood up to these manipulators. Then the soldiers, when they
had crucified Jesus, took his garments and made four parts
to each soldier a part, and also the tunic. Now the tunic was
without seam, woven from the top in one piece. They said,
therefore, among themselves, Let us not tear it, but cast
lots for it, whose it shall be, that the scripture might be fulfilled,
which says, they divided my garments among them, and for my clothing
they cast lots. Therefore the soldiers did these
things. Now there stood by the cross of Jesus his mother, his
mother's sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus therefore saw his
mother and the disciple whom he loved standing by, he said
to his mother, woman, behold your son. Then he said to the
disciple, behold your mother. And from that hour, that disciple
took her to his own home. After this, Jesus, knowing that
all things were now accomplished, that the scripture might be fulfilled,
said, I thirst. Now a vessel full of sour wine
was sitting there, and they filled his sponge with sour wine, put
it on hyssop, and put it to his mouth. So when Jesus had received
the sour wine, he said, it is finished. And bowing his head,
he gave up his spirit. I wanna make a comment here on
this sour wine in verse 29. Let's not confuse that with the
drink that he refused earlier. He refused the earlier drink
that had the gall mixed in with it because that was a, it was a, It was a pain-deadening, the
gall had the effects of a, I can't think of the word, but it had
the effect of dulling the pain, but it also dulled the senses,
and Christ fully was in full possession of all his mental
faculties. Notice in verse 28, well, let
me finish. So this sour wine was a different
drink from the one mixed with gall that was mentioned elsewhere
in some of the other readings, not mentioned here. So this is
a different time. It was earlier in the crucifixion.
But notice in verse 28 he says, Jesus knowing all things. That he was in full comprehension
of his faculties and it was for this, probably for this very
reason, one of these very reasons is that, so that he would not,
that he did not drink of the other drink was so that he could
demonstrate to us his complete control of his own faculties
and the fact that he bore our sins to the utmost. he uh... he shared he took of
this drink then and following that he said it is finished now
it says in the other passages and we want to read in some of
the other passages but it says that uh... he cried out with
a loud voice and so it doesn't say necessarily what he said
in some of the other passages that we'll read but here in john
and this is the only place the in the narrative of the crucifixion
that we have this it is finished nowhere else does it record the
words of Christ saying it is finished even though in John
17 in verse 4 he says I have finished the work that you gave
me to do which was in a sense a it was a prequel to this saying
that I have already surrendered myself, I've submitted myself
to do this work. But now he is actually saying
it is finished. And so I would suggest that these
three words, it is finished, is the focal point here in John. In this narrative, in this account,
verse 17 through 30, that it all points to this word, it is
finished. And interestingly, this is the
same word that in verse 28 is said to be, knowing that all
things were now accomplished. That's the same Greek word that
finished is in verse 30. And so, Jesus knowing that all
things were now fulfilled or completed or brought to a culmination
or a conclusion. Everything was now done. Everything
is now finished. It is finished. I want to go
back and read in the Matthew account. Matthew And as we consider, I
think it was Brother Terry once said, you know, that even all
of time is divided by this happening. We have the time before the crucifixion
of Christ as B.C. and following that, or before
Christ, and then after that, our calendars, it divides history,
literally divides history from this occasion. After that it
was AD. So I want to read Matthew 27
beginning in verse 32. Now as they came out they found
a man of Cyrene And all of these accounts, by
the way, are following right after his sentence where Pilate
gave Jesus over to the chief priests and the Jews to fulfill
the sentence of death that he had pronounced. Now as they came
out, in verse 32, Matthew 27, they found a man of Cyrene, Simon
by name, him they compelled to bear his cross. And when they
had come to a place called Golgotha, that is to say, place of his
skull, they gave him sour wine mingled with gall to drink. But
when he had tasted it, he would not drink. Then they crucified
him and divided his garments, casting lots that it might be
fulfilled. which was spoken by the prophet. They divided my
garments among them, and for my clothing they cast lots. Sitting
down, they kept watch over him there, and they put up over his
head the accusation written against him. This is Jesus, the King
of the Jews. Now, what kind of accusation
is that? That's a statement. There's no
fault to be found here. Just as Pilate had said, I find
no fault in him. And so the inscription over top
him is indeed this is Jesus the king of the Jews then two robbers
were crucified with him one on the right and another on the
left those who passed by blasphemed him wagging their heads and saying
you who destroy the temple and build it in three days save yourself
If you are the Son of God, come down from the cross." Notice
that there's none of this mockery and scorn recorded in the Gospel
of John. None of that is in the narrative
at all in the account in John. But as
the chief priests looked at him, They mocked Him. And those who
were, at least one of those who was crucified with Him was also mocking. And here it says, those
who passed by blasphemed Him. So it was a public place, and
people who walked past wagged their heads and said, you who
destroyed the temple, and this was a false narrative, even that. Jesus said, break this temple
down, and I will rebuild it in three days. He was not claiming
that he would destroy the temple. He was just saying that if you
would destroy this temple, which indeed it was going to be destroyed,
but it wasn't him who was destroying it. They were using this narrative,
it was a false narrative, to try to get him crucified, to
try to say that he's a threat to our way of life, our religion,
our very nation. That he would literally destroy
this temple of God. He made this claim. You who destroy
the temple." No, he didn't say that. He said, tear it down and
I can build it back in three days. Save yourself if you are
the son of God, come down from the cross. Likewise, the chief
priests also mocking with the scribes and elders said, he saved
others himself, he cannot save. Consider the immense injustice
of this whole narrative. If He is the King of Israel,
let Him now come down from the cross, and we will believe Him."
You think that would have happened? No. They had many demonstrations
of His deity before this, and now they throw that at Him after
He was crucified on the cross. Let Him come down from the cross
and let Him deliver Him now, if He will have Him. I'm sorry,
I jumped ahead. If he does that, we will believe
him. He trusted in God. Let him deliver him now, if he
will have him. For he said, I am the Son of
God. Even the robbers who were crucified with him reviled him
with the same thing. Now, from the sixth hour until
the ninth hour, there was darkness over all the land. Now, so, if
you come back to John, I believe it was, I'm not sure if I wrote
this down, and it says here it was the sixth hour. So, we have
to be careful that, and notice that John uses the Roman means
of timekeeping. And they started their time at
midnight. And the Jews started their time
at six o'clock. So when we read in John, where
it says in John 19, in verse 14, now it was the preparation
day of the Passover and about the sixth hour. And this was
early morning. So this would have been six o'clock
in the morning. So when we come back now and
we read here, The ninth hour, Christ was, let me get my facts
straight here. Yes, in verse 45 of Matthew 27,
now from the sixth hour until the ninth hour, there was darkness
over all the land. That would have been from the
Jewish reckoning. So from six o'clock in the morning,
if that was the first hour, the sixth hour in the Jewish reckoning
would have been 12 o'clock noon. That was when the darkness started. But he was actually crucified
at 9 a.m. He was on the cross from 9 to
12. At 12 o'clock, the darkness descended. And it was dark until 3 p.m.
And so, if we read this, you recognize that there is a discrepancy,
but not necessarily. It's just a different timekeeping
method. The Jews kept it one way, the Romans kept it another.
And so, now from the 6th hour or 12 noon until 3 p.m., there
was darkness over all of the land. And about the ninth hour,
Jesus cried out with a loud voice, saying, Eli, Eli, lama, sabatanai,
that is, my God, my God, why have you forsaken me? Some of
those who stood there when they heard that said, this man is
calling for Elijah. Immediately one of them ran and
took a sponge, filled it with sour wine, and put it on a reed
and offered it to him to drink, which I believe he did take."
Which is what we see in John, this second drink. The rest said,
let him alone, let us see if Elijah will come and save him.
And Jesus cried out again with a loud voice and yielded up his
spirit, which I believe is where he cried out, it is finished. Then behold, the veil of the
temple was torn in two from top to bottom, and the earth quaked,
and the rocks were split, and the graves were opened, and many
bodies of the saints who had fallen asleep were raised, et
cetera, et cetera. I wanna, let's go to Mark 15.
Mark 15 in verse 21. It is interesting to me that
in John, again, in the narrative of John, we see nothing of Simon
of Cyrene. It just simply says that he bearing
his cross, John 19, 17, that he bore his own cross, which
is very probable that he bore it maybe to the city gate, but
having been scourged and beaten to an almost unrecognizable state. He would have been weak from
blood loss. And so, he was bearing his cross, but he did not bear
it all the way to Golgotha. It is clear that Simon of Cyrene,
as it says in Matthew and also in Mark, They compelled this
man, Simon Assyrenian, the father of Alexander and Rufus, as he
was coming out of the country and passing by to bear his cross.
And they brought him to the place Golgotha, which is translated
place of a skull. Then they gave him wine mingled
with myrrh to drink, but he did not take it. And when they crucified
him, they divided his garments, casting lots for them to determine
whatever man should take." I just want to comment here. It says
in another place that the Son of Man, the foxes of the earth
and the birds of the air have nests, but the Son of Man has
no place to lay his head. All that he had were the clothes
that he wore. And literally before, so they
stripped him and hung him, crucified him, naked and bleeding and destitute. He, as one writer said, he was
suspended between earth and heaven, rejected by earth and forsaken
by heaven, hung upon the earth, between heaven and earth, not
wanted by either, or we should say forsaken by one, rejected
by the other. And before he was even dead,
the soldiers, the four soldiers, were dividing the only possessions
that were his, his clothing. He was not even dead yet. He
was hung. And as he looked down, he said,
you know, he could see, well, I have no more need of those.
And they were dividing his clothes among them, four soldiers. Interesting
that in all of the gospel accounts, the soldiers are casting lots
and dividing his clothes, all of them. And this is a prophecy
that I want to point out from Psalm 22, that as one writer
pointed out, this was the Psalm of David, and it says here, In Psalm 22 verse 18 They divide
my garments among them and for my clothing they cast lots and
this was a situation this Crucifixion was a situation that David had
never encountered He had never seen this. This was a specific prophecy of how they would treat
the Messiah, how they would treat the Savior. Before he was even
dead, they were casting lots for his garments. They divided his garments. They
thought that it was very likely that there were five pieces of
clothing. And to each one, to each soldier,
which it was four soldiers, according to In verse 23 of John 19, then
the soldiers, when they had crucified Jesus, took His garments and
made four parts. So there would have been enough
for all of them, one. But then they came to the tunic
and said, well, wait a minute, we don't want to just destroy
this tunic by trying to divide it up. Let's just cast lots and
see who would take this fifth garment, this fifth piece of
clothing. And so they cast lots to determine
which one should take this fifth piece. Now, back in Mark 15,
25, now it was the third hour and they crucified him. And the
inscription of his accusation was written above, the king of
the Jews. With him they also crucified
two robbers, one on his right and the other on his left." Let's consider here briefly that
there were, as it says in John 18, where they crucified him
and two others with him. Again, every account of this
narrative of the crucifixion includes the fact that he was
crucified with others, that he was crucified with criminals.
Why is this important? Why are these Notice that there
are things that are not recorded in all of them, but there are
certain elements that are recorded in every account. For instance, only in John we
see the exchange with his mother and with the beloved disciple,
only in John. And it is, as I mentioned earlier,
only in John it is this phrase, it is finished. And no mention
of Simon of Cyrene as it was in all of the others. Only in
Luke, there is this father, forgive them for they do not know what
they do. Only in Luke also is the penitent thief. that the
indication or the teaching us, the narrative of how the one
was repentant and the other was scornful. No other place in Matthew,
Mark, and John indicates that this one was a penitent thief.
Also only in Luke, his father in your hands, I commend my spirit. Only there. But to come back
to where I was reading here in Mark 15, with him they also crucified
two robbers, one on his right and the other on his left. Where
is the prophecy? A little exercise, where is the
prophecy that relates to this? Does someone know? Yes. Yes, Isaiah 53, 12, it says
this, and I turned to it just briefly. You don't have to turn.
I will read it for you. Isaiah 53, 12 says this way. Therefore, I will divide him
a portion with the great and he shall divide the spoil with
the strong because he poured out his soul unto death and he
was numbered with the transgressors. He was numbered with criminals. He bore the sin of many and made
intercession for the transgressors. So, interesting that in God's
revelation of this narrative, in all four gospel accounts,
It makes a point that there were criminals crucified with him
because he was numbered with them. It was a prophecy in Isaiah. Same way as we see this soldiers
casting lots for his clothes. It was a Psalm 22 prophecy that
was intentionally fulfilled. So we come back to Mark 15 reading,
with him also they crucified two robbers, one on his right
and the other on his left. Verse 28, so the scripture was
fulfilled which says, and he was numbered with the transgressors. And those who passed by blasphemed
him, wagging their heads and saying, Aha! You who destroyed
the temple and built it in three days, save yourself and come
down from the cross. Likewise, the chief priests also,
mocking among themselves with the scribes, said, He saved others,
himself he cannot save. Let the Christ, the King of Israel,
descend now from the cross, that we may see and believe. Even
those who were crucified with him reviled him. Now when the
sixth hour had come, there was darkness over the whole land
until the ninth hour. And at the ninth hour, Jesus
cried out with a loud voice, saying, Eloi, Eloi, lama sabbathanai,
which is translated, my God, my God, why have you forsaken
me? Why have you forsaken me? Now
there was this thought here that I encountered that this would
have been the first time that there would have been a felt
sensation of distance between Christ from between the Son and
His Father. That there was a question that
this was a separation that it was a broken fellowship hear for the first time in all
of eternity that, my God, my God, why? It's a question. It's almost like the writer pointed
out. It was an expression of surprise,
even though the Lord knew all things. But there was no sin
in Christ. Why have you forsaken me? It's
a question that begs an answer. It begs an answer from us. Why
have you forsaken me, Father? And so therein lies the plan
of our redemption is that why have you forsaken me? Because
he was the sin bearer. Some of those who stood by when
they heard that said, look, he is calling for Elijah. Then someone
ran and filled a sponge full of sour wine, put it on a reed
and offered it to him to drink, saying, let him alone. Let us see if Elijah will come
to take him down. And Jesus cried out with a loud
voice and breathed his last." Again, this was the loud call
that would have been the cry, it is finished in John. Then
the veil of the temple was torn in two from top to bottom. And
so when the centurion who stood opposite him saw that, he cried
out like this and breathed his last. He said, Truly this man
was the Son of God." There were also women looking on from afar.
Among them were Mary Magdalene, Mary the mother of James, the
less and of Joas, and Salome, who also followed him and ministered
to him when he was in Galilee. Many other women came with him
to Jerusalem. Again, just an amazing narrative. Let's turn
to Luke 23. Luke 23 and verse 26. Only in Luke here, and you will
see only in Luke, we have Jesus turning to the daughters of Jerusalem
and making these comments. Luke 23, 26, now, as they led
him away, they laid hold of a certain man. In other words, they compelled
this man, the Simon Assyrian, who was coming from the country,
and on him they laid the cross that he might bury after Jesus.
And a great multitude of the people followed him, and women
who also mourned and lamented him. But Jesus turned to them
and said, daughters of Jerusalem, do not weep for me, but weep
for yourselves and for your children. For indeed, the days are coming
in which they will say, blessed are the barren wombs that never
bore and breasts which never nurse. Then they will begin to
say to the mountains, fall on us, and to the hills, cover us.
For if they do these things in the green wood, what will be
done in the dry? There were also two others, criminals,
led with him to be put to death. And when they had come to the
place called Calvary, there they crucified him. You know, when
you come to this, there they crucified him. This is no longer
the prophecy. This is the narrative of the
actual crucifixion of the Lord. It is now occurred. It is history
now for us looking back. There they crucified him. And
the criminals, one on the right hand and the other on the left.
Then Jesus said, Father, forgive them for they do not know what
they do. And they divided his garments and cast lots. The people
stood looking on, but even the rulers with them sneered, saying,
He saved others. Let him save himself, if he is
the Christ, the chosen of God. The soldiers also mocked him,
coming and offering him sour wine and saying, If you are the
king of the Jews, save yourself. And an inscription also was written
over him in letters of Greek, Latin, and Hebrew. This is the
King of the Jews. Now this is an important point
too. That in this inscription it was written in the three main
languages of the day. That was in the Hebrew language. This is the language of religion.
And in the Greek, it was the language of philosophy and learning
and culture. And then in Latin, it was the
language of the Romans, the language of enterprise and of military
and might and dominance. It was in all of these languages,
these three languages, this was recorded. for all the world to
see that this is the King of the Jews and was literally said
in truth. Then one of the criminals who
were hanged blasphemed him, saying, If you are the Christ, save yourself
and us. But the other, answering, rebuked him, saying, Do you not
even fear God, seeing you are under the same condemnation?"
Don't you love the fact that one of these narratives carries
this account and tells us about this penitent thief because it
gives It gives us hope too, doesn't it? It gives us a joy in seeing
that Christ on the cross had the absolute authority to pronounce
faith in this man, to call this man to faith and to say the outcome
of this man's faith. It's a beautiful thing for us
to consider that in this narrative of brokenness and of defeat,
so-called defeat, there is a tremendous victory pronounced. And we indeed justly, for we
receive the due reward of our deeds, but this man has done
nothing wrong. Then he said to Jesus, Lord,
remember me when you come into your kingdom. And Jesus said
to him, assuredly, I say to you, today you will be with me in
paradise. Now it was about the sixth hour.
That had been 12 o'clock. And there was darkness over all
the earth until the ninth hour or three o'clock. Then the sun
was darkened. And the veil of the temple was
torn in two. And when Jesus had cried out
with a loud voice, he said, Father, into your hands I commit my spirit.
Having said this, he breathed his last. So when the centurion
saw what had happened, he glorified God, saying, Certainly this was
a righteous man. And the whole crowd who came
together to that sight, seeing what had been done, beat their
breasts and returned. But all his acquaintances and
the women who followed him from Galilee stood at a distance,
watching these things. So what an amazing revelation,
what an amazing narrative that we have been blessed with receiving
the very narrative of how he died, of the things that occurred
during his death, the things that are that are meaningful to us in
the things of his scorn and the fact that he was a king and they
scorned him and mocked him. You know, it's despicable what
happened here. But I want to come back to this truth here
in verse 30 of John 19. So when Jesus had received the
sour wine, he said, It is finished. And bowing his head, he gave
up his spirit. No man took it. This is an important
point, as he even made it earlier. that states that he is not a
victim led, as we see in that one song we sing, but that he
gave up his spirit. It was after he knew that it
was accomplished, after he knew that it was completed, after
knowing all things were now accomplished, And he, it was an intentional
offering up of himself. He gave up his spirit, it says. He bowed his head and gave up
his spirit. This is the focal point, I think,
that we want to take from here. And I would just, look, what
is finished? He says it is finished, it is
accomplished, it is done now. And I had to think of, for instance,
of Hebrews 2, where he says here, A familiar passage in Hebrews
2 verse 14 is, "...inasmuch then as the children have partaken
of flesh and blood, he himself likewise shared in the same,
that through death he might destroy him who had the power of death,
that is, the devil." So at that point when he died, this power
of the devil was broken. It was here that the devil who
through fear of death kept as all in bondage that bondage to
the fear of death was broken he destroyed him who had the
power of death that is the devil and release those who through
fear of death were all their lifetime subject to bondage that
is one thing that was finished also the all of the uh... ceremonial law was finished it
was the the shadow The shadow that the law represented was
now accomplished in the substance of Christ. It was finished. And one of my favorite passages
in the Epistle of Colossians, in chapter 1 verse 19, For it
pleased the Father that in Him all the fullness should dwell,
and by Him to reconcile all things to Himself, by Him, whether things
on earth or things in heaven, having made peace through the
blood of His cross." So, when Christ died, the enmity between
God and sinful humanity was broken. That enmity was broken in the
death of Christ. That enmity that existed, that
ostracization, that rejection in the Garden of Eden was finished
now. That broken fellowship between
God and sinful humanity, I should say, those who would come to
faith, that was broken. That was over. That was fulfilled. That was finished. Do we understand
that there is not one thing that you and I can do to mend that
enmity? We have to simply come back to
this cross work of Christ and say, well, the Lord said it was
finished. I would like to ask you, if you
were brought to to give an account for why you don't do this, that,
or the other. Why don't you have a ritual that
you go through? Because Jesus said it is finished. It is done. It is over. having
made peace through the blood of his cross and continuing here
in Colossians and you who once were alienated and enemies in
your mind because or by wicked works yet now he has reconciled
he is brought near how in the body of his flesh not just in
the body of his flesh but through death that is why it was not
enough for him just to just to live a good life for us, but
he had to give his life, he had to give his body through death
to present you holy and blameless and above reproach in whose sight? In God's sight. This is the amazing
truth of the cross work of Christ. And I want to finish with a few
thoughts out of John 6, where Brother Terry was this morning.
I thought for a minute he was going to steal my thunder. But John 6, I thought about This, you know what first comes
to mind when you meet a stranger, or one of the first things that,
so you encounter somebody, another guy, and you're making small
talk if you do small talk. And so you ask this question, I wonder what question you think
I'm gonna ask. But isn't it, what do you work? Isn't that what we ask? Well,
what's your work? You see, there's so much hung
to that. For us guys, a lot of times it
is kind of our identity. You know, well, what do you work?
Did you know that that question was asked of the Lord? What do you work? It is right
here in John 6. After, as Terry so ably pointed
out, how they were following him for the physical blessing
of having something in their stomach, He says in verse 27,
Do not labor for the food which perishes, but for the food which
endures to everlasting life, which the Son of Man will give
you, because God the Father has set his seal on him. Then they
said to him, What shall we do that we may work the works of
God? Jesus answered and said to them,
This is the work of God, that you believe in him whom he sent. You see, he had said earlier,
let's see if I can find that. John 4, 34, he had said this, my food is
to do the will of him who sent me and to finish his work. And so, here then, He says, "...they
said, What shall we do, that we may work the works of God? Jesus answered and said to them,
This is the work of God, that you believe in Him whom He sent."
In other words, what you need to do is come to rest with what
God is working, what God has done, what God is doing. In him
whom he sent, therefore they said to him, what sign will you
perform then that we may see it and believe you? What work
dost thou? What work will you do? I think
the King James says, what work dost thou? You see, going on he says, There
in verse 33, for the bread of God is he who comes down from
heaven and gives life to the world. He says, then they said
to him, Lord, give us this bread always. And Jesus said to them,
I am the bread of life. He who comes to me shall never
hunger and he who believes in me shall never thirst. But I
said to you that you have seen me and yet do not believe me.
All that the father gives me will come to me and the one who
comes to me, I will by no means cast out for I've come down from
heaven. not to do my own will, but the
will of Him who sent me. This is the will of the Father
who sent me, that of all He has given me, I should lose nothing,
but should raise it up at the last day. And this is the will
of Him who sent me, that everyone who sees the Son and believes
in Him may have everlasting life, and I will raise Him up at the
last day. And if you go into the book of
Ephesians, and you just start, go in your concordance, and I
was kind of interested in doing that this morning, but for the
sake, obviously for the sake of time, we don't have it, but
just look up the word working, work, worketh, and see who it's
speaking of. that it is God who works these
things in us. And notice in Philippians 1 and
verse 12 and 13, for it is, you know, work out your own salvation
with fear and trembling for it is God who works in you. You see, and when we consider
the great truth of our justification, it is that it is finished. It is done. It is accomplished. We must simply trust in the work
of another. Because indeed, we are saved
by works. But it's not our own. It is the
works of the Lord Jesus Christ. And when He died, just before
He died, He said, it is accomplished. What I have accomplished is now
done. And it is over. Stop looking
for it. Once you know what you have,
you can stop looking for it. And so that's what I want to
just simply call our attention to again, that it is finished. It is here accomplished. And
if we then do not believe, it is as if we're telling God that
we have a better plan. We don't need your perfect sacrifice. We disagree, and as I think it
says in 1 John, we call him a liar. And so there is an absolute recompense
for that. to reject this perfect sacrifice,
this perfect and complete accomplishment of the Son of God on behalf of
believing sinners. So let's, I thank you for your
time. Let's consider this account and
ask ourselves, are we truly trusting in this statement that it is
finished, that it is accomplished? Are we trusting in that? Let's
pray. Our gracious Heavenly Father,
as we consider this narrative of our King on the cross, oh,
Father, we're humbled. We're humbled at the plan that
grace brought to fruitation, that the love and mercy that
you have shown to us in Christ is enough for our salvation,
that it is. very adequate for our salvation
because of the perfect nature of the Lord Jesus. Father, we
thank you for this great sacrifice. We pray that you would bless
this narrative account to us again, a very familiar passage
to help us to just truly in our hearts and minds again be refreshed
and committed. to accepting and believing the
sacrifice of your beloved son. Through his name we pray, amen.
It Is Finished!!
Series John's Gospel of Jesus Christ
Here are a few more references. Luke 23:26-47 ~ Mark 15:21-41Matthew 27:32-51 ~ Psalm 22:18 Isaiah 53:12Colossians 1:19-20
| Sermon ID | 972517123164 |
| Duration | 50:02 |
| Date | |
| Category | Sunday Service |
| Bible Text | John 6:27-29; John 19:17-30 |
| Language | English |
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