This morning we are at Mark 14:53-72.  Which is a lot of verses.  We’re moving through Jesus’ final week of ministry leading up to His death and resurrection.  Which means we’re moving through a lot of text.    So, please follow along as I read for us as we come before God’s word together.

And they led Jesus to the high priest.  And all the chief priests and the elders and the scribes came together.  And Peter had followed Him at a distance, right into the courtyard of the high priest.  And he was sitting with the guards and warming himself at the fire.

Now the chief priests and the whole Council were seeking testimony against Jesus to put Him to death, but they found none.  For many bore false witness against Him, but their testimony did not agree.  And some stood up and bore false witness against Him, saying, “We heard Him say, ‘I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’”  Yet even in this their testimony did not agree.

And the high priest stood up in the midst and asked Jesus, “Have You no answer to make?  What is it that these men testify against You?”

But He remained silent and made no answer.

Again the high priest asked Him, “Are you the Christ, the Son of the Blessed?”

And Jesus said, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.”

And the high priest tore his garments and said, “What further witness do we need?  You have heard His blasphemy.  What is your decision?”

And they all condemned Him as deserving death.  And some began to spit on Him and to cover His face and to strike Him, saying to Him, “Prophesy!”  And the guards received Him with blows.

And as Peter was below in the courtyard, one of the servant girls of the high priest came, and seeing Peter warming himself, she looked at him and said, “You also were with the Nazarene, Jesus.”

But he denied it, saying, “I neither know nor understand what you mean.”  And he went out into the gateway and the rooster crowed.

And the servant girl saw him and began to say to the bystanders, “This man is one of them.”

But again he denied it.

And after a little while the bystanders again said to Peter, “Certainly you are one of them, for you are a Galilean.”

But he began to invoke a curse on himself and to swear, “I do not know this man of whom you speak.”

And immediately the rooster crowed a second time.  And Peter remembered how Jesus had said to him, “Before the rooster crows twice, you will deny Me three times.”  And he broke down and wept.

Question:  In the sequence of events leading to the cross, how many trials were there?  2?  4?  6?  8?

Answer = 6.

What’s here in verse 53 and following - this all takes place after the Passover Meal and Jesus and the disciples going down to the Garden at Gethsemane where the disciples slept while Jesus agonized in prayer.  Which was followed by Judas and “the kiss” and Jesus being arrested while all His followers fled.

When Jesus is arrested He’s first taken before Annas - who was the high priest - which is trial number 1.

Then in the sequence of events leading to Jesus’ crucifixion - as Mark records those events - what takes place here takes place early Friday morning and is trial number 2.  Which takes place at the home of Caiaphas - who is the high priest and is the son-in-law of Annas who was the high priest.

Gathered at Caiaphas’ are the chief priests and the elders and the scribes.  Otherwise known as the… Sanhedrin.  Which was the highest governing body in Israel and the final authority on matters religious and on what might effect Israel’s relationship with Rome.

The Sanhedrin which - in the past - we’ve compared to the US Supreme Court and the US Congress and the Vatican all rolled into one and run by the Mafia.

Let’s pause and make sure we’re seeing why that’s important.

Annas - trial number 1 - Annas was the…  former high priest.   The Romans had removed Annas from the being the high priest.  But he still wielded considerable power.  Enough to manipulate things so that his son-in-law Caiaphas was now the high priest.

“Family Business” - Annas is the God Father.  Only all this is about power and politics and profit.  Which Jesus threatens. 

So, Jesus is arrested and first brought to daddy who wields power.  But the trial is unproductive.  It doesn’t produce the results they’re looking for.  So, Jesus is brought to Caiaphas and a larger group of judges.

Here’s the first big picture take away that we need to make sure we’re together on with this “trial” is The Perversion of Justice.

As much as we might be tempted to think that this is a trial that’s about the pursuit of justice this is not a trial that’s about the pursuit of justice but about the search for an excuse to nail Jesus to the cross.

Mark tells us that when Jesus was led to Caiaphas’ - Peter had followed at a distance.  We’re often tempted to throw Peter under the bus with the other disciples who fled.  But Peter fled and followed even at great personal risk.

Which is a conflict we can understand.  Peter loving Jesus - being devoted to Jesus - so much so that Peter wants to know what’s happening to Jesus.  But Peter hesitates - in fear - to follow too closely.

He follows at a distance and into the courtyard of Caiaphas.  Where he ends up with the guards in the courtyard warming himself at the fire.

Verse 55:  Now the chief priests and the whole Council were seeking testimony against Jesus to put Him to death, but they found none.

The trial isn’t about a trial but about finding an excuse to nail Jesus to the cross.  Finding one testimony meaning we got what we need to nail Jesus to the cross.

Verse 56:  For many bore false witness against Him, but their testimony did not agree.  And some stood up and bore false witness against Him, saying, “We heard Him say, ‘I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’”  Yet even in this their testimony did not agree.

Let’s be clear.  In their rush to conviction the Sanhedrin isn’t playing by the rules.  Their own rules.

According to their own rules a trial couldn’t be held in secret.  A trial couldn’t be held at night.  A trial couldn't be held at any other venue than the Sanhedrin’s regular meeting place in the temple.

And - at a trial there was to be an advocate - a lawyer - someone representing the accused.

In - capital cases - with the death of the accused hanging in the balance - capital cases were to begin with an accusation and move forward giving the accused opportunities to argue for innocence - acquittal.  Reasons to produce a “not guilty” verdict.  The rules of the Sanhedrin gave the benefit of the doubt to the accused. 

Point being that all this was suppose to be done out in the open during regular business hours - at very public place.  Not in secret.  Not at night.  Not in the home of the high priest - with the judges looking for “evidence” -  investigating in the hopes of finding something - anything - that they can use as a seemingly credible accusation that might stick and be used to condemn Jesus.

It would be like a political party - or legislative body - using some kind of investigation to endlessly dig for evidence until they finally found something - anything -  that might provide the opportunity to get rid of their political opponent.  Not that we would ever see something like that take place today.  Or any time in history.

Mark tells us that the Sanhedrin produced a series of witnesses that each bore false witness and couldn’t agree with each other on what they were testifying.

Meaning that the Sanhedrin was violating Old Testament Law - Deuteronomy 17:6:  “On the evidence of two witnesses or three witnesses the one who is to die shall be put to death; a person shall not be put to death on the evidence of one witness.”

They needed two credible witnesses that actually agreed with each other or the testimony had to be thrown out.

“False witness” translates the Greek verb:  “pseudomartureo” which basically means they were lying through their teeth when they were giving testimony and disagreeing with each other.

Verse 58 - the best they could come up with was hear say - as in “we heard Him say.” 

The witnesses said they’d heard Jesus say that He Himself would destroy the temple.  Jesus never said that.  Reading John’s account - Jesus said that the Jews themselves would destroy their own temple.

They said that Jesus had contrasted the temple made by human hands with another temple not made with human hands.  Which Jesus had not said - the part about human hands.  They’d added that to what Jesus had said.

The human hands part - in Greek - implies that what’s made with human hands is for the purpose of idolatry - for the purpose of worshipping false gods.

What they’re implying was that Jesus was saying that He would destroy THE temple in Jerusalem and build another one for the purpose of worshipping false gods.  Which was blasphemy.  And 100% not what Jesus had actually said.

Let’s be clear.  What they said Jesus had said they took out of the context of what Jesus had said when Jesus had said what He had said and then they’d twisted that around so that what they said Jesus had said lacked the meaning of what Jesus had actually said.  And Mark tells us that even when they said what they said about what they said Jesus had said they still couldn’t agree on if He’d actually said it.  Just saying.

Verse 60:  And - on the basis of that testimony - which has the credibility of someone retweeting what someone else posted on Facebook quoting someone else quoting Wikipedia - based on that testimony - the high priest stood up in the midst and asked Jesus, “Have You no answer to make?  What is it that these men testify against You?”

Which are more violations of Sanhedrin law.  The presiding judge could not examine a witness or the accused.  And the accused could not be compelled to present evidence against themselves.

Verse 61:  But He [Jesus] remained silent and made no answer.

In the midst of the perversion of justice - the second big picture take away for us is The Trust of Jesus.

But Jesus remains silent.

1 Peter 2:23 - Peter - who was there - Peter tells us why:  “When He was reviled, He did not revile in return; when He suffered, He did not threaten, but continued entrusting Himself to Him Who judges justly.” 

Jesus knows that this trial isn’t about what’s unjust or unfair to Him.  This trial isn’t about responding to man’s perverted idea of justice and vindicating what’s right.

This trial is about the God Who is just - Who is at work bringing about justification for sinners like you and me through Christ’s work on the cross.  God Who will accomplish His will and purposes.

Jesus’ silence is based in His trust in the Father - in God.  In the midst of horrendously unjust and unfair circumstances Jesus is entrusting Himself to the will and purposes of God.  His confidence is in God Who is using this trial to move Him - Jesus - to the cross - for us.  Not My will but Thy will.

Going on in verse 61:  Again - meaning that with all the accusations they still haven’t been able to get Jesus to incriminate Himself with something they can nail Him for.

So “again” - yet one more time - when it seems like the trial is a failure Caiaphas let’s go of all the pretense and secondary maneuvering and lets fly with the one bottom line decisive - deal clincher - question.

“Are you the Christ, the Son of the Blessed?”

“Do you claim to be the long-expected Messiah?  More so - the Son of the blessed.”  Meaning God Himself.

Jesus’ answer is direct - clear - leaves no room for doubt.  “I am - I am the Christ.  I am the Son of the Blessed.  I am God.  ...and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.”

Jesus - in choosing to answer Caiaphas - His answer isn’t about their perverted justice - which He didn’t respond to - but about the ministry and message of the Messiah.  Jesus uses Old Testament imagery which He ties into a prophecy given to Daniel.  The significance of all that they would have understood with crystal clarity.  Jesus is making sure that they all understood exactly Who He is that they’re trying to nail to the cross.  

Let’s make sure we’re hearing the meaning and significance of the question Jesus does answer.

“Son of Man” is a term that Scripture uses to describe the humanity of the Messiah.  The One who suffers and is glorified.  But also the One Who was and has and always will be glorious.  God who has entered into the flesh and blood of our humanity to save us.

“seated at the right hand of Power” - meaning seated at the right hand of God in His throne room in a position of power and authority.

“coming on the clouds of heaven” is about Jesus coming at the head of Heavens armies in judgement. 

The vision given to Daniel is recorded in Daniel 7:13,14.  Listen and think about Jesus:  “I saw in the night visions, and behold, with the clouds of heaven there came One like a Son of Man, and He came to the Ancient of Days and was presented before Him.  And to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him; His dominion is an everlasting dominion, which shall not pass away, and His kingdom one that shall not be destroyed.”  (Daniel 7:13,14)

In other words:  Jesus ties His deity as the Son of God - with His humanity - the Son of Man - applies Daniel’s vision - this prophecy - to Himself. 

Who is Jesus?  Jesus is the Son of Man - the Son of God - our Messiah representative - who is given all dominion and glory.  Jesus, Who is the sovereign Lord over all of creation.  Jesus, Who by virtue of His atoning ministry on the cross as God incarnate He is the Judge.

Jesus, Who has an everlasting dominion which shall not be destroyed in which people from every nation and language - we - will serve Him.  Jesus, Who will come at the head of Heavens armies to judge and dispense true justice - even to Caiaphas and those judging Jesus - Jesus Who will punish the wicked and reward the righteous.

And Caiaphas gets it.  The others get it.  What Jesus is claiming for Himself. 

And the high priest tore his garments and said, “What further witness do we need?  You have heard His blasphemy.  What is your decision?”

Caiaphas has his point of accusation to use at the trial that’s coming in chapter 15.  Which is a public trial and which is about swaying the crowd and convincing the Romans to crucify Jesus.

Caiaphas moves for an immediate verdict calling for the death penalty. 

Which breaks yet another set of rules.  Members of the Council were suppose to meet in pairs and share a meal and discuss the case exhaustively before issuing a final ruling on the next day. 

Instead “They all condemned Him as deserving death.” And then they used the opportunity to express their hatred of Jesus.  What is undignified shameful behavior.  Which breaks yet another set of rules that prohibited brutality against the accused.  But who’s counting.

Verse 65:  And some began to spit on Him and to cover His face and to strike Him, saying to Him, “Prophesy!”  And the guards received Him with blows.

As much as we might be tempted to think that this is a trial that’s about the pursuit of justice this is not a trial that’s about the pursuit of justice but about the search for an excuse to nail Jesus to the cross. 

And yet - as perverted and as messed up as all this is - Jesus maintains His trust in the Father. 

God - Who according to His will and purposes - God sets up this trial - and then God even uses Caiaphas as a set up for Jesus to give a clear decisive - leave no doubts - answer to Who Jesus is - His ministry and message from day one.  God at work moving Jesus to the cross - leaving no doubt as to why He’s going there for you and me.

Verse 66 brings us back to Peter and to Peter’s Denial.

We know how this goes.  How many have read through this before?  Very familiar account.  Let’s walk through it briefly together and make sure we’re not missing what God may have for us this morning.

Verse 66:  And as Peter was below in the courtyard, one of the servant girls of the high priest came, and seeing Peter warming himself, she looked at him and said, “You also were with the Nazarene, Jesus.”

We get the scene.  Right?

Peter loves Jesus.  Peter who’s devoted to Jesus.  Peter who has followed from Gethsemane to Caiaphas’ courtyard.  Following at personal risk.  But at a distance.

While Peter is warming himself by the charcoal fire - in Caiaphas’ courtyard with the guards - a servant girl recognizes him as a disciple.  We’re not sure exactly how she makes that connection.  But she makes the accusation:  “You also were with the Nazarene, Jesus.”

In the light of the fire Peter has been outed. 

Peter denies it.  He tries to convince her that he doesn’t know or understand what she’s talking about.  And then he moves off into the shadows towards the gateway to the courtyard.

At which point the rooster crowed.  Denial number one.

Again the servant girl sees Peter.  And she’s not buying his denial.  So she begins to talk to the others that are there.  Probably in a not too subtle way.  “This man was one of them.”

And again Peter denies it.  Tries to convince the crowd that he has no association with Jesus or anyone connected with Jesus.  Denial number two.

Then after a while - which in the sequence of what’s taking place - after a while might have been as much as an hour later - one of the bystanders again makes the accusation:  “Certainly you are one of them, for you are a Galilean.”

According to Mathew’s account it’s Peter’s accent that gives him away. 

“The girl was right.  I hear it in your accent.  You are one of them.”

So Peter begins “to invoke a curse on himself.”  Which means he’s calling down divine judgment on himself if he’s lying.  “May God strike me dead if I’m lying.”

We can almost see the crowd step back expecting a strategic lightening strike or the ground to open up and swallow him.

And Peter begins “to swear.”  Which means he started making oaths:  “If I’m lying I’ll eat my turban.” or “I’ll become a Nazarite.”  or whatever.

Cursing and swearing to demonstrate that he really means what he says.  “I don’t know Jesus.”  Denial number three.

Verse 72:  “And immediately the rooster crowed a second time…”

Which was like an alarm clock going off in Peter’s head bringing him back to reality - the reality check of remembering what Jesus had said Thursday night on the way to Gethsemane.

Which Peter did.  Peter failed.  In his fear - in his panic - Peter was more concerned about his own safety than his devotion to Jesus.  Peter was more concerned about the approval of others - the approval of people who hated Jesus and served His enemies.

Luke tells us that at the moment of his denial, Peter looked across the courtyard and he locked eyes with Jesus.  A look that was a lingering - silent - intense - penetrating to the core of Peter.

Mark tells us that Peter “broke down and wept.”  In the Greek it reads that Peter “thinking on it, he wept.”

“Thinking on it” meaning it weighed down his mind.  Like when we have these thoughts that we can’t let go of.  Thoughts that beat down on us and beat us up at the core of who we are.  Torturous thoughts.  Thinking on it broke Peter down. 

“He wept” which is like someone mourning for a deceased loved one.  It’s a weeping that goes with deep pain and great grief.

Peter remembered what Jesus had said.  And Peter considered his denial - the weight of it landed on his mind.  And he wept over it.  Mourned over it.

Processing all that…

Two takeaways.

First:  We need to come to where Peter was.

We do bravado very well.  Impressing ourselves with what we say is our commitment to Christ and the Church and living as a follower of Jesus and how that may look in the day-to-day of our lives.  And maybe we have the best of intentions in all of that.  And we will work hard at living that out.

But sometimes we need to hear the rooster crow.  Sometimes we need to lock eyes with Jesus.  Sometimes - maybe often times - at all times - we need to remember that we live and exist by grace alone.  Grace that we are desperate for.

We need to come to where Peter was.  Which is a hard place to be.  A place of brokenness before God where we realize our sin and our failure.  To understand the weight of our sin - even to weep over it. 

Not to be maudlin or melodramatic or to wallow in depression.

But to the reality of our depravity and our desperation for what God offers to us through Christ’s work on the cross - the Good News of Jesus - His ministry and message - for us.

Which is the beginning place for repentance - turning from our sin and choosing to pursue God - to give our lives by faith to God.

Or, it may be the place of renewal - for daily - moment by moment - choosing to follow after God - crying out to Him to seize our lives and to keep us going forward according to His will.

Second:  We need to be where Jesus is.

In the midst of where we do life.  What is often unjust and unfair and a perversion of what life should be about.  Surrounded by evil on a rampage - a society coming apart at the seams - morally degrading and moving ever farther from God and where persecution is becoming a more real choice.  Where we are often in circumstances and situations where fear and panic would be perfectly understandable.

We need to be where Jesus is - even in our failure and sin - we need to be focused on God with our trust in God.  That God is gracious and merciful and loving towards us.  That God remains here with us.  That He has given purpose and meaning to our lives.  That He will bring glory to Himself through us. 

Before we pray I’d like to read Psalm 130 for us.  God’s people would sing Psalm 130 as they went up to Jerusalem to worship God.  They would sing this Psalm to remind themselves of God’s forgiveness and mercy and that it was God Himself Who called them to worship and serve Him.

As you listen - think about being broken before God - and how wonderful it is to be able to trust in His forgiveness and mercy and will for your life.

Out of the depths I have cried to You, O Lord.

Lord, hear my voice!

Let Your ears be attentive to the voice of my supplications.

If You, Lord should mark iniquities, O Lord, who could stand?

But there is forgiveness with You, that You may be feared.

I wait for the Lord, my soul does wait,

     and in His word do I hope.

My soul waits for the Lord more than the watchman for the morning;

Indeed, more than the watchmen for the morning.

O Israel, hope in the Lord;

For with the Lord there is lovingkindness,

     and with Him is abundant redemption.

And He will redeem Israel from all his iniquities.

(Psalm 130:1-8 NASB)

_______________

Series references:

Sinclair B. Ferguson, Let’s Study Mark (Edinburgh, The Banner of Truth Trust, 2016).

Charles R. Swindoll, Swindoll’s Living Insights New Testament Commentary, Volume 2:  Insights on Mark (Carol Stream, IL, Tyndale House Publishers, 2016).

Unless otherwise indicated, Scripture quotations are from The Holy Bible, English Standard Version®  (ESV®), copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.  Used by permission.  All rights reserved.