Book of Luke - Ch. 23, Vs. 1-25 (12/13/2020)

The Illegal Jewish Trial and the Early Violations

Good morning, everyone. It's nice to see everybody here this morning. Good to see real people in the crowd, even though we're still a little short of what we would have been physically before the COVID calamity.

But we're beginning to come back and we're beginning to see people and that's all a good thing. Makes life very much easier. Today, we're going to spend most of our time, or at least some of our time dealing with chapter 23 of Luke.

Last Sunday, we ended between two sets of trials that Jesus had to endure in this basically six to eight hour timeframe. But before we do any more, let's pray. Most gracious heavenly Father, thank you for this day and thank you for all the many blessings that you have given us.

Thank you for giving us the wherewithal to reach out and touch people that are here and also that are online. Protect us and keep us, go through the service. Pardon me. Go through the services today and be with us.

Bring us back again next Sunday if it's thy will. In Jesus' name we pray, amen. Well, that was interesting. Not had that happened before. The first set of trials was covered in chapter 22 of Luke. It was Jewish, it was religious, and it was illegal on several accounts.

The first thing that I'd like to mention is the binding of a prisoner before he was condemned was unlawful unless he showed some resistance. Jesus offered no resistance at all. The second thing, it was illegal for the judges to participate in the arrest of an accused.

Not only did they participate, but they orchestrated the whole affair. The third thing that was illegal about it, no legal transactions, and that includes trials, could be conducted at night. This thing started somewhere around three o 'clock in the morning and didn't get over until sometime mid-morning.

No prisoner could be convicted on his own evidence. There was no self-incrimination. It was the duty of the judge to see that the interest of the accused were fully protected. The judge was to be fair and impartial and not to be leaning toward one side or the other.

The fifth thing is it was illegal to carry weapons on feast day. Now I'm gonna go to John 18 and look at a passage that will illustrate three or four violations that occur already in the early stages of this trial.

Jesus is still in the garden. Actually, he's not yet in the garden, but he's going to the garden. John 18, verse one. And when Jesus had spoken these words, he went forth with his disciples over the brook Shedron, where was a garden, and into which he entered and his disciples.

And Judas also, which betrayed him, knew the place. For Jesus oft times resorted thither with his disciples. Judas then, having received a band of men and officers from the chief priest and Pharisees, cometh thither with lanterns and with torches and with weapons.

So they're in violation. Jesus, therefore, knowing all things that should come upon him, went forth. They didn't have to go to Jesus. Jesus came to them and said, whom do you seek? He's offering no resistance.

And they said unto him, Jesus of Nazareth. And Jesus said unto them, I am he. And Judas also, which betrayed him, stood with them. And as soon... And as soon then, as he had said unto them, I am he, they went backward and fell to the ground.

And then asked he them again, whom seek ye? And they said, Jesus of Nazareth. And Jesus answered, I have told you that I am he. If therefore ye seek me, let these go their way. So he's saying, I'm willing to go with you.

Just let the people that you didn't come for, let them go. Now, there was a sixth thing that they did. There was violence that occurred to Jesus during the trials. The use of violence during the trial was apparently unopposed by the judges.

They did nothing to prevent it. In fact, we know in some cases, they even added to it. The judges solicited false witnesses against Jesus. They didn't just ask for witnesses. They were looking for false witnesses.

I'm gonna go to Matthew chapter 26, verse 59, and pick that up. Now, the chief priest and elders and all the council sought false witnesses against Jesus to put him to death. You see, they've already made up their mind.

They're not trying to determine if Jesus has done something to be worthy of being killed. They know what they wanna do. They want to put him to death, and they're looking for false witnesses that will see that that happens, but found none.

Yea, though many false witnesses came, yet found they none. So the Jews failed to find two witnesses agreeing to anything about Jesus. Mark 14 says that a little more clear than Matthew did. Mark 14, verse 56, for many bear false witness against him, but their witnesses agree not together.

And there arose certain and bear false witness against him, saying, we heard him say, I will destroy this temple that is made with hands, and within three days, I will build it another made without hands.

So understand, this was false witness. It's about that way. And bear false witness against him. But neither so did their witnesses agree together. So they never got two witnesses to agree to anything.

And that's why it was necessary for a conviction. The ninth thing, and this one is very important. The court that he has been tried before lacked the civil authority to condemn a man to death. Now, it's not that they didn't often do that.

There were many cases where the Jews put a charged person to death. But what they're gonna charge Jesus with is blasphemy. And does anybody know the punishment for blasphemy? What was done to a person that was accused of blasphemy according to the laws of Moses?

They were stoned. And that's what happened to Stephen. They accused Stephen of blasphemy, and they stoned him. That's what they did to Paul when they left him dead in the, or almost dead, in the ditch.

They stoned him. The method of execution for the Jews was not crucifixion. It was stoning. Okay. Okay. John 18 .31 talks about that. And then I'm gonna go back to John 18 .30. So when we get through this verse, just hang where you are.

Then Pilate said unto them, take ye him, he's talking to the Sanhedrin, take ye him and judge him according to your law. So judge him according to your law. The Jews therefore said unto him, it is not lawful for us to put any man to death.

Now that's something they didn't necessarily adhere to. They put plenty of people to death, but they're compelled to say that to Caesar. It is not lawful for us to put any man to death. And here is an interesting verse, that the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.

We'll get to that in just a minute. What death he should die. We'll come back to that passage. And when we get back to that passage, we'll amplify that. But just keep in mind what death he should die.

And what death he did die, and what death the law required the Jews to apply to him, if they were in fact going to kill him. And then back a verse, Pilate then went out to them. This is back a verse in John.

Pilate then went out unto them and said, what accusation bring ye against this man? Well, what are they going to say? The correct response would have been blasphemy. But if they had said blasphemy, you know what Pilate would have said?

That's not my job. Well, he would have said, that's no concern to me. You take care of it. What would they have had to done? Take him out and stone him. Is that going to happen? No, they tried several times to stone Jesus.

And in no instance did it ever work. So they didn't answer blasphemy. They didn't answer at all, really. Read what they said. They answered and said unto him, if he were not a malfactor, we would not have delivered him up to thee.

So they didn't say what he was guilty of. They just said, if he hadn't been doing bad things, we wouldn't have brought him here. And now we're going to jump in to the second set of trials. That all was preview from last week.

A preview, review for last week. Pre means goes before. Re means goes after. I know that. And now for the second set of trials. This set was Roman. It was secular. And in the course of the trial, three times Pilate proclaims Jesus is innocent.

But apparently that doesn't matter. What matters will be ultimately political expediency. Now we're going to pick up Luke a little bit early. We're going to pick it up in verse 22 so we can transition into chapter 23.

And this would be Luke 22 verse 66 is where we will pick it up. This is after the all night trial. This is after dawn. Morning has begun. Morning has to be done, begun before the Sanhedrin can meet officially and render its decision because it has to be daylight when anything is done.

And as soon as it was day, the elders of the people and the chief priest and the scribes came together and led him into their council saying, art thou the Christ? They've already asked him this. They asked him that just a few minutes earlier at night.

Tell us. And he said, if I tell you, you will not believe. And if I also ask you, you will not answer. Nor will you let me go. And then he goes on to say, hereafter shall the son of man sit on the right hand of the power of God.

Then said they all, art thou then the son of God? And he answered to them, you say that I am. And they said, what need we further of any witness? For we ourselves have heard of his own mouth. Now, would that have been legal?

There is no self-incrimination. They have to have two other people say that they heard him say that. And he didn't say it. He said, you guys called me that. Actually, he didn't say it. He said, you guys said that.

And so if you want to parse words exactly, he didn't say what they said he said. But anyhow, in any case, they've heard enough. They say, what need we of further witnesses? We don't have any, but that's okay.

We're gonna find him guilty anyhow. For we have ourselves heard of his own mouth. They heard what they thought they wanted to hear. Now we're to verse one of chapter 23. And you haven't Dave missed a thing.

We're getting ready to start. And the whole multitude of them arose and led him to Pilate. Now, who is the multitude that arose now? It's not the big multitude that followed Jesus. It's not even the larger multitudes that went out to the garden and arrested him.

It's the Sanhedrin. It's the Sanhedrin council. It's all of the Sanhedrin escorted him to Pilate. Well, that would include 71 men plus the chief priest and then whatever other people hung along and get in to see.

Well, maybe not 71, maybe only 69. We know for certain that Joseph of Arimathea did not consent to the decision that the Sanhedrin made. It tells us that in another passage. We also, I believe know that Nicodemus who was also a member of the Sanhedrin didn't agree.

Here's the verse that I based that on. John 19 verse 38. Now this one doesn't say that Joseph of Arimathea was the one that descended to the agreement, but it does talk about it. And it says, and after this Joseph of Arimathea being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that they might take away the body of Jesus.

This is after the crucifixion. This is after the death. This is on the cross. He wants to take him down and Pilate agrees to that. And he came and took the body of Jesus. And there also came Nicodemus, which at the first came to Jesus by night and brought a mixture of myrrh and aloes, about a hundred pound weight.

And then took they the body of Jesus and wound it in linen cloths with spices as the matter of the Jews is to bury. So Nicodemus helped Joseph of Arimathea prepare Jesus for burial. Now we're gonna go back to our commentary on Luke.

But before we do that, I wanna say a couple of more things. Rome reserved the right to execute in capital cases, but Jesus had to be handed over to the Roman authorities for execution of the death sentence.

And does anybody have an idea as to why Jesus had to be turned over to the Romans to be executed? That's correct. They would have committed a crime, but they've not been reluctant to do that in the past.

But if they had convicted him according to their laws, what would they have had to have done to execute him? They'd have to stone him. So you gotta keep that in mind as we go through, that everything happens for a reason.

Everything is under the control of God. It was prophesied that Jesus would not be stoned. It was prophesied that something else would happen to Jesus. Now, a outline of what's gonna happen this morning.

Jesus will be brought before Pilate. Luke 23, verses two through six will deal with that. Then Jesus was sent to Herod for yet another hearing. Luke 23, seven through 12 will deal with that. Then Luke was returned to Pilate for a final hearing and a pronouncing of the sentence.

That will be covered in verses 11 through 25 of Luke 23. So we're gonna go back now to Luke 23, verse two. They have brought Jesus before Pilate. The whole Sanhedrin is there with the possible exception of Joseph of Arimathea and Nicodemus.

And they began to accuse him saying, we found this fellow perverting the nation and forbidding to give tribute to Caesar, saying that he himself is a king, is Christ a king. Now, they begin with a lie.

Did Jesus say or do those things? No, in fact, he did and said just the opposite. A couple of chapters ago in Luke 20, 20, we read this. And I'm gonna go back just a little bit earlier. And they watched him and sent forth spies.

This is the Pharisees and Sadducees and the leaders. They watched Jesus and sent forth spies, which should feign themselves as just men. They're going to be pretending to look for the truth, that they may take hold of his words so that they might deliver him under the power and the authority of the governor.

See, they can't accuse him of blasphemy because if they accuse him of blasphemy, he's gonna say, it's not my concern. But if they say, he said not to give tribute to Caesar, now Pilate would jump on that.

If he says, I'm a king, then Pilate would jump on that. And they said it to him. This is back a couple of chapters ago, the leaders trying to set up to get information to present to Pilate so that they can get Pilate to take the case.

And they asked him saying, master, we know that thou sayest and teachest rightly. Neither acceptest thou the person of any, but teachest the way of God truly. This, that's pure flattery, trying to disarm Jesus to make him slip into their trap.

And here's the question. Is it lawful for us to give tribute unto Caesar or no? But Jesus perceived their craftiness. And said unto them, why tempt ye me? Show me a penny, whose image and superscription hath it.

And they said, Caesar's. And he said unto them, render therefore unto Caesar, the things which be Caesar's, and unto God, the things which be God's. Did he say not to deliver tribute to Caesar? No, he said, in fact, the money belongs to Caesar.

Give him what he hath of it. That is his jurisdiction. That's what he does. Render unto Caesar, the things that are Caesar's. But some things belong to God. Those things that belong to God, render those things to God.

And they could not take hold of his words before the people. And they marveled as his answer, and they held their peace. But not forever. When are they gonna speak out again? They just did in Luke 23, verse two, when they said, this fellow perverting the nation and forbidding to give tribute to Caesar.

A pure outright lie, not even a gray. The gray may be in the second part of that, saying that he himself is a king. That may be a little gray, but the forbidding tribute was black and white, stark contrast, right, wrong, no decisions to be made.

Pilate’s First Hearing and Jesus as King of the Jews

Okay, so Pilate goes on. This is back in Luke. Pilate asks him, saying, art thou the king of the Jews? So he's dealing with the second question. He's satisfied. He knows the answer to the first question, even though they said a different story.

He answered him and said, thou sayest it. And as Dave Huber Sr. just pointed out a minute ago, he didn't say that he said it, he said you said it. Now, there is a more detailed account in John 18 that I'd like to read now.

And we're gonna backtrack, go over and back, and we're gonna step on some of these verses two or three times before we get through. Pick up John chapter 18, verse 33. Then Pilate entered into the judgment hall and he called Jesus and said to him, art thou the king of the Jews?

That's exactly where Luke was in his passage. And Jesus answers him saying, sayest thou this of thyself, or did others tell thee of many? Where did you come up with this, Pilate? That I'm a king. Did you think I'm a king?

Or did somebody tell you that I'm a king? Well, Pilate at least was honest. He says, am I a Jew? Thine own nation and the chief priests have delivered thee unto me. What hast thou done? And Jesus answered, my kingdom is not of this world.

If my kingdom were of this world, then my servants would fight. He's telling Pilate that if my kingdom was a challenge to the Roman kingdom, then my people would be fighting, not submitting. Then my servants would fight that I should not be delivered to the Jews.

But now my kingdom is not from hence. Pilate therefore said unto him, art thou a king then? And Jesus answered, thou sayest that I'm a king. And again, Jesus didn't say, I said, I'm a king. He said, that's what you say.

To this end, I was born. And for this cause came I into the world that I should bear witness unto the truth. Now that's not saying that I am a king and it's for that reason that I came into the world.

What it's saying is, this is the reason I came into the world, that I should bear witness to the truth. That's what I came for. I didn't come to be the king of a kingdom here and now, I'm not challenging the Romans.

I came into the world that I should bear witness to the truth. And everyone that is of the truth heareth my voice. And Pilate recognizes that that doesn't relate to him. And so he says unto Jesus, what is the truth?

And when he had said this, he went out again unto the Jews and saith unto them, I find in him no fault at all. Back to Luke. And Pilate asked him saying, art thou the king of the Jews? And he answered him and said, thou sayest it.

Then Pilate to the chief priest and to the people, I find no fault in that man. Now that's Luke's account and it's clearly shorter than John's account. The question is, did that satisfy the chief priest and the Pharisees and the mob that's outside?

Were they happy with his answer? Is that the agenda of the Romans? No, it just made them mad. They didn't get the answer they want, so it just made them mad. And they were the more fierce saying, he stirs up the people.

Teaching throughout all of Jewry, beginning from Galilee, all the way to this place. Now at this instant, I can just see Pilate's ears perking up. He knows he's got a problem. He knows the people are not happy with the decision that he rendered.

I mean, they left no doubt about it. They were fiercely opposed. But he thinks he sees a way out. What's the way out? Let Herod do it. When Pilate heard of Galilee, he asked whether the man, Jesus, was a Galilean.

So he sees his way out. Now, I'm gonna give you a quick history, a quick geography lesson. You guys know this better than I do. I know some of you've even been to the Holy Land and you know, but here are the places.

Pilate's headquarters, his office, his place of business was in Caesarea on the Mediterranean coast. That's about 50 miles, almost new east of Jerusalem. Herod's headquarters were in Tiberias on the Sea of Galilee, which is sometimes called Lake Tiberias.

That's about 70 miles north of Jerusalem. And from Caesarea to Tiberias was about 50 miles, about 40 miles. So the city has formed a triangle, almost a right triangle over to, from Jerusalem to the Mediterranean coast, about 50 miles.

Up to Tiberias, about 40 miles. And down to Jerusalem, about 70 miles. Almost a right triangle. I say that for what's gonna come up in a few minutes. But just keep in mind, they're a triangle. And it's basically, if you go from Jerusalem to Caesarea, to Tiberias, back to Tiberias, back to Jerusalem, you're gonna travel just about 200 miles.

And you'll be traveling through hilly country and you would be walking. Just keep that in mind. Now, back to Luke. As soon as he knew that he belonged to Herod's jurisdiction, he sent him to Herod, who himself also was in Jerusalem at that time.

Now, isn't that handy? Pilate and Herod were both in Jerusalem. Do you think that was by accident? Do you think they were both at Jerusalem on every Passover? Do you think it's odd that they would both be in Jerusalem at the same time when they needed to be in Jerusalem at the same time because what's gonna happen could not possibly happen unless they were there?

I don't find it odd at all because I know why it was what it was. It was the way it was because that's the way the Lord intended. That's what God had foreordained. Jesus could be shuttled from the Sanhedrin, which would have been in Jerusalem, to Pilate, who happened to be in Jerusalem rather than in his home town, then to Herod, then back to Pilate, undergo four separate trials, beginning at about six o 'clock, maybe five, depending on the time of sunrise in that latitude or longitude at that time of the year, and be finished before noon.

Otherwise, it would have taken weeks to get through. To go from Jerusalem to Caesarea would take a full day or two. They'd have to have a trial. Then they went to Herod. He'd have to have his trial. Then they'd come back to Caesarea.

They'd have to have another trial there. Then they'd have to come back to Jerusalem and have the fourth trial there. And then they'd have to pronounce Jesus guilty, take him to the cross, and get done before 12.

You couldn't do that today with a helicopter. You couldn't meet that schedule today if you had a helicopter sitting in Jerusalem, warmed up, ready to go. You couldn't make it. And this is the day before helicopters.

Herod’s Mockery and the Return to Pilate

Okay, we're back to Herod in Jerusalem. And Herod saw Jesus and was exceedingly glad, for he was desirous to see Him for a long season. He wanted for a long time to see Jesus. Why did he want to see Jesus?

Because he had heard many things of Him, and he hoped to see some miracles. He wanted Jesus to perform for him. It was like a show. He wanted a show. He was just looking for a sign. Then he questioned Him with many words, but Jesus answered him nothing.

Now, of all the people that Jesus talked to, or that Jesus was in the presence of, who questioned Him, Herod is the only one that Jesus didn't even bother to talk to. I don't know whether that's significant or not.

I just, yes, sir. Yes.

Yes. And see Him do a miracle. Well, Jesus, had He cared to avoid the cross, all He would have had to do is say, well, yeah, take me to your house tonight. Invite me to dinner, and I'll do some amazing things.

He could have performed for Him. He said nothing, which made Him angry. Made Herod angry. Oh, hey, I've seen you. You know, it flattered Him. I've seen you, you're awesome. I've heard about you.

I'd like to see you do something. And He just sits there and says nothing. And you're right. I should have put this in. That made Herod angry. And so Herod didn't just say, go back to Pilate. So He questioned Him with many words, and He answered Him nothing.

Now, the chief priests and scribes were there too, right? And they accused Him vehemently. Now, here's what Herod did. And Herod, with his men of war, sent Him at nought. So they said, okay, if you're not going to perform for us, we don't care what happens to you.

They mocked Him. They arrayed Him with a gorgeous robe. And in other instances, it talks about other things that the people there had done to Jesus. Many bad things. And then they sent Him back to Pilate.

Now, prior to this, Pilate and Herod were kind of like enemies. But the same day, this day, Pilate and Herod were made friends together. For before, they were at enmity between themselves. Okay. And Pilate now, back to Pilate, when he had called together the chief priests and the rulers and the people, said unto them, ye have brought this man unto me as one that perverteth the people.

And behold, I, having examined him before you, have found no fault in this man touching those things whereof you accuse him. Now, he didn't say he didn't blaspheme, but they didn't charge him blasphemy.

What did he charge them with? What did they charge him with? Refusing to have the people pay tribute and calling himself a king. I have found no fault in this man touching those things whereof you accuse him.

And then he's not satisfied with that. He goes on to say, nor, no, nor yet Herod. For I sent Jesus to him, and lo, nothing worthy of death is done unto him. He has done nothing. He has done nothing that Herod thought was worthy of death, nor that I thought was worthy of death.

I will therefore chastise him and release him. So he's gonna beat him. And by the way, the beatings could sometimes cause death in themselves. But I'm gonna beat him, and then I'm gonna turn him loose.

Now, you know why he wanted to turn him loose? Anybody remember? Why? Because they had a custom to release one prisoner. They had a custom that on Passover, they had to release a criminal. For a necessity, he must release one unto them at the feast.

And so they said, okay, right? Yeah, you release him. No, they chose Moravis. They cried out all at once, saying, away with this man, and release unto us Moravis. Now, Moravis was a man who for a certain sedation made in the city and for murder was cast into prison.

There is no doubt about Moravis' guilt. He is already accused of murder. He is in prison waiting to be executed. If he's released, he won't be executed. If he's released, who will be executed? Christ.

Who committed the sin? Christ. Who paid the price? Christ. Ooh, let's think about that again. Who did Jesus die for? Me. Jesus died for you and for me. Who committed the sin that he died for? I did. We did.

Who paid the price? Jesus. And why did he want to do that? Because of God. Because he's God. I was going to say, why did he do it? And I was going to answer that with, because he wanted to, but I got ahead of myself.

That is really important. They chose to crucify Jesus instead of Moravis. Now, Pilate still wants to let Jesus go. Pilate, therefore, willing to release Jesus, spake again to him. But they cried, saying, crucify him, crucify him.

And he said unto them, and now this is the third time he's said it, why? Why do you want him crucified? What evil hath he done? I have found no cause of death in him. I will therefore chastise him and let him go.

And they were instant with loud voices requiring that he might be crucified. Voices of them and of the chief priests prevailed. And Pilate gave sentence that it should be as they required. Pilate understood that Jesus was innocent.

Pilate understood that he is going to be convicting an innocent man. Pilate understands that an innocent man is going to be on the cross. But Pilate had no principle. Political game took precedent over justice.

Just like today. And they released unto them him that for sedation and murder was cast into prison, whom they had desired, but delivered Jesus to their will. Now, I'm gonna go back and reread John 18, 29 again quickly.

I've read this already today. Pilate then went out unto them and said, what accusation bring ye against the man? And they answered and said, if he were not a malfactor, we would not have delivered him up unto thee.

And then said Pilate unto him, take ye him and judge him according to your law. And the Jews therefore said unto him, it is not lawful for us to put any man to death. That the saying of Jesus might be fulfilled, which he spake signifying what death he should die.

Now, who remembers or does anybody remember the death that Jesus should die? Anybody remember the place where it's found? It's there, but that's not where I went. I went to John 23. I'm sorry, I went to John three.

It's in a lot of places, but this is the one that I went to. John three, starting at verse 14. This probably should be the third most read passage in the Bible. It's certainly what I'm gonna read will be part of the most read verse in the Bible.

John 3, 14. And as Moses lifted up the serpent in the wilderness, even so the son of man must be lifted up. Now, before I go on, I got a couple of questions. A serpent modeling Jesus. A serpent is from the beginning, the epitome of evil, isn't it?

Why is Jesus modeled here as a serpent?

And that's right. And how does that relate to us? Well, because God placed on him the sin of his people.

Because God placed on Jesus the sins of his people and all of the sins were on Jesus when he was on the cross. So it's fitting that it would be like the serpent in the wilderness that you look upon it and you are healed.

You're healed in Moses from a physical illness and in Jesus, a spiritual illness.

Yes, sir. And the serpent instigated every bit of that sin.

And the serpent instigated every bit of that sin. It's fitting that he is up there too. Even so must the son of man be lifted up that whosoever believeth in him should not perish but have eternal life.

So if you look up at Jesus on the cross and you belong to him and you believe him and he has died for your sins, and it's your sins that are on Jesus when he's on the cross, then you will not perish, but you'll have everlasting life.

And then we come to the absolute most read and probably most misunderstood passage in the entire Bible. For God so loved the world that he gave his only begotten son that whosoever believeth in him should not perish but have everlasting life.

Now, Brother David, how is that? How does that fit in?

He had to be lifted up. He couldn't be stoned, which is what the Jews would have done. So he had to be killed by the Romans. And that picture is, when the Bible says for the whole world, it doesn't mean every individual.

It means every kind of person, not just the Jews, every kind of person, Jews and Gentiles. And all of that's talking about that right through there. And it goes even beyond that because the word world there is cosmos.

So it means all of God's orderly creation is what he died for, put it back in order.

Absolutely. And does that mean that every man, woman, and child that ever lived will be saved? No, that's contradicting. Too many times, we know that straight is the way that leads to salvation. That means narrow is the way.

And broad is the way that leads to destruction. More people will not be saved than are saved. And that could be a whole series of lessons. And Brother David, the reason I asked you specifically is you've done four or five or six sermons not too long ago about that very thing.

For God sent not his son into the world to condemn the world but that the world through him might be saved. He that believeth on him is not condemned, but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God.

Jesus is the way and the only way. And this is the condemnation that light is coming into the world. And men, not all men, Brother David, all kinds of men and most of all kinds of men love darkness rather than light.

They love darkness rather than light because their deeds were evil. For everyone that doeth evil hateth the light. Neither cometh to the light lest his deeds be reproved. And he has to change them. But he that doeth truth cometh to the light that his deeds may be made manifest that they are wrought in God.

Okay, that's the reason that Jesus had to be crucified. Now we were in John chapter 18. We begin that verse 29. We are now a little bit further along. We're now at verse 33 of John. Then Pilate entered into the judgment hall again and called Jesus and said unto him, art thou the king of the Jews?