Against All Odds: The Servant Part 2 | TBN

Against All Odds: The Servant Part 2

Watch Against All Odds: The Servant Part 2
October 6, 2018
27:33

The Connection with Skip Heitzig

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Against All Odds: The Servant Part 2

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  • Past
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  • Pastor Ski
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  • Pastor Skip
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  • Pastor Skip He
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  • Pastor Skip Heit
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  • Pastor Skip Heitzi
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  • Pastor Skip Heitzig:
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  • Pastor Skip Heitzig: W
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  • Pastor Skip Heitzig: Whe
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  • Pastor Skip Heitzig: When
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  • Pastor Skip Heitzig: When
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  • Pastor Skip Heitzig: When
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  • Pastor Skip Heitzig: When we
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  • Pastor Skip Heitzig: When we s
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  • Pastor Skip Heitzig: When we say
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  • Pastor Skip Heitzig: When we say J
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  • Pastor Skip Heitzig: When we say Jes
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  • Pastor Skip Heitzig: When we say Jesus
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  • Pastor Skip Heitzig: When we say Jesus d
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  • Pastor Skip Heitzig: When we say Jesus die
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  • Pastor Skip Heitzig: When we say Jesus died
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  • Pastor Skip Heitzig: When we say Jesus died fo
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  • Pastor Skip Heitzig: When we say Jesus died for
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  • Pastor Skip Heitzig: When we say Jesus died for yo
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  • Pastor Skip Heitzig: When we say Jesus died for you,
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  • another and better way of saying that is Jesus died
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  • instead of you.
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  • That's what we mean by "for."
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  • He died instead of you.
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  • The theological term is vicarious atonement.
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  • You wanna impress your friends, throw that one out.
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  • "Yeah, I believe in the vicarious atonement."
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  • Well, if you're a Christian, everybody does.
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  • It just means substitutionary atonement.
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  • Somebody died in your place, because
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  • the wages of sin is death, so somebody has gotta die,
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  • and the reason we're blessed is because he said, "I'll do it."
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  • He became your substitute.
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  • Skip: One author said "Isaiah 53 describes
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  • the history of the Jews."
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  • The real clincher came in the 11th century A.D.,
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  • when a very famous rabbi named Rabbi Rashi--if you know
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  • Jewish literature, you know the name Rabbi Rashi.
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  • He definitely said Isaiah 53 refers to the Jewish nation,
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  • not to the Messiah, so that became the interpretation,
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  • but it wasn't always the interpretation.
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  • But now let me tell you why it can't refer to Israel,
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  • because as you read through Isaiah 53,
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  • there is no way it fits.
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  • First of all, Israel never suffered vicariously.
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  • That is, they never suffered for another nation.
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  • It wasn't that their suffering helped another nation.
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  • Number two, Israel never suffered voluntarily.
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  • Yes, they suffered, but nobody signed up for it.
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  • Nobody said, "Yeah, I wanna be persecuted by Adolf Hitler."
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  • And third, they never suffered silently like the servant
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  • in Isaiah 53 did.
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  • So, yes, Isaiah refers to Israel as God's servant
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  • and to himself as God's servant, but he also refers uniquely
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  • to the coming Messiah, and this is one of those places.
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  • Oh, and by the way, this problem is solved in Isaiah 49.
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  • You don't have to look it up, but write it down
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  • and look it up later.
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  • In Isaiah 49, which is the second of the four Servant Songs
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  • of Isaiah, in that chapter the Lord God speaks to his servant,
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  • the Messiah, about his servant, Israel.
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  • It's very plainly those two servants are delineated in that
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  • single passage, so this is the sovereign servant of the Lord.
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  • This is God's servant.
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  • This is Jesus.
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  • A second thing to make a note of is this is a sinless servant.
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  • Look at verse 9.
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  • "They made his grave with the wicked--but with the rich at his
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  • death," remember he was buried in Joseph of Arimathea's tomb,
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  • "because he had done no violence,
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  • nor was any deceit in his mouth."
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  • One translation puts it, "Because he committed no sin,
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  • nor was there any deceit in his mouth."
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  • Remember what Jesus asked some of his detractors
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  • when there was a confrontation?
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  • He said, "Which of you can convict me of sin?"
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  • That's a rhetorical question.
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  • The answer is nobody.
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  • Even Pontius Pilate said, "I find no fault in him."
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  • And Paul the Apostle understood this when he--
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  • we touched on this verse last week.
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  • "God made him," Jesus, "who knew no sin to be sin for us."
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  • Jesus was sinless.
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  • He committed no sin.
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  • He had no sin nature.
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  • Why is that important?
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  • It's important because it shows us the punishment
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  • he got he didn't deserve.
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  • He paid a debt that he did not owe.
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  • There's a great story.
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  • It's true.
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  • Back in the late-1800s, D.L. Moody, Dwight Lyman Moody,
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  • the evangelist, had a home in Northfield, Massachusetts.
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  • He used to hold Bible conferences back there,
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  • and leaders from all over the country,
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  • in fact from all over Europe, would get on boats, on ships,
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  • and come to America to attend one of those conferences.
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  • So, one time the place was packed.
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  • The grounds were filled with European visitors,
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  • guests, who were there to hear the world's
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  • only famous evangelist at the time, D.L. Moody.
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  • Well, there is a European custom and that is at night the
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  • gentlemen take their shoes off, and they put 'em in the hallway,
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  • and during the night a hall servant comes by,
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  • collects the shoes, cleans them, polishes them,
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  • and puts them back in front of the door, in Europe.
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  • But this is America.
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  • There are no hall servants in America.
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  • You clean your own stinking shoes, right?
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  • Well, Dwight L. Moody noticed that all the shoes were out
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  • in front of the door, so he collected them all.
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  • He told some of his ministry students about it.
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  • They didn't have any time to do that.
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  • They had all sorts of excuses, and so D.L. Moody took
  • 00:05:12.140 --> 00:05:15.270
  • those shoes to his own room and personally one by one,
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  • pair by pair, cleaned and polished every pair of shoes,
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  • put 'em back in front of the door, so when they opened
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  • their doors in the morning they didn't think anything of it.
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  • It was protocol in Europe.
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  • They saw cleaned, polished shoes.
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  • They put 'em on, and they went to the meeting
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  • where D.L. Moody was speaking.
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  • It's why they came.
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  • They had no idea that the one who became the hall servant
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  • was the evangelist they came to listen to.
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  • There was one man, one friend of Moody,
  • 00:05:49.270 --> 00:05:54.010
  • who saw what was happening out of his window,
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  • and he told it to a few people.
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  • By the end of the week, people were fighting over polishing
  • 00:05:58.260 --> 00:06:01.150
  • those shoes, but Moody's esteemed position
  • 00:06:01.160 --> 00:06:08.190
  • as conference leader and as evangelist made
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  • his service all the more dramatic and lovely.
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  • Think of Jesus now.
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  • Paul the Apostle said, "He was God in human flesh,
  • 00:06:19.150 --> 00:06:22.150
  • but he made himself of no reputation,
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  • taking on the form of a bondservant."
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  • That's the word he used, "a bondslave,"
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  • so his esteemed position as the sinless servant of God made
  • 00:06:34.070 --> 00:06:41.140
  • what he was about to do all the more dramatic and lovely.
  • 00:06:41.150 --> 00:06:46.140
  • There's a third characteristic I want you to notice:
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  • he's a suffering servant.
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  • Go back to chapter 52.
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  • Look at verse 14, "His visage was marred," his visage means
  • 00:06:53.220 --> 00:06:57.000
  • his face, "marred more than any other man,
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  • and his form more than the sons of men."
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  • Listen to that again from the Living Bible.
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  • "They shall see my Servant beaten and bloodied,
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  • so disfigured one would scarcely know it was
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  • a person standing there."
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  • Do you remember the crowd standing before Pontius Pilate?
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  • They wanted blood.
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  • They shouted, "Crucify him."
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  • Pilate thought he could placate them by just having
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  • Jesus beaten, so he handed him over to the Roman soldiers to
  • 00:07:31.120 --> 00:07:36.140
  • scourge him, and we've told you before that a Roman scourging,
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  • sometimes people died from just that.
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  • There were two soldiers, a whip in each one
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  • of the soldier's right hand usually.
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  • It was a short handle with leather strips.
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  • Embedded into the leather was pieces of glass, metal, bone.
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  • The idea is that when the whip went across the back
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  • of the victim, it stuck into the flesh, and the soldier
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  • would pull back, lacerating the flesh into ribbons.
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  • By the time it was done the subcutaneous tissues
  • 00:08:08.290 --> 00:08:12.070
  • had been broken through, and one historian says
  • 00:08:12.080 --> 00:08:15.160
  • even the vital organs could be viewed by those around.
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  • As I say, many did not even survive that.
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  • When they brought Jesus back from the Roman scourging
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  • and he stood a second time before Pontius Pilate,
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  • Pilate said those famous words in Latin, "Ecce homo."
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  • "Behold, the man," as if to say, "Do you not now pity this poor,
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  • bloodied creature?
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  • Have you not had enough of his punishment?"
  • 00:08:47.040 --> 00:08:52.120
  • But, of course, that wasn't it, was it?
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  • There was more.
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  • He was given a cross, or the upper beam of the cross
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  • known as the patibulum, 75- to 100-pound beam placed
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  • on his back to carry to the place of execution.
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  • He didn't even make it all the way.
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  • He had to have help from a man from North Africa,
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  • who carried it the rest of the way.
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  • Isaiah.
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  • Look at verse 4 of chapter 53.
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  • Look at some of the words that describe the suffering:
  • 00:09:23.000 --> 00:09:26.270
  • stricken, smitten by God, and afflicted.
  • 00:09:26.280 --> 00:09:30.260
  • Verse 5: wounded, bruised, his stripes.
  • 00:09:30.270 --> 00:09:35.280
  • Verse 7: oppressed and afflicted is--again.
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  • Look at that phrase in verse 7, "Led as a lamb
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  • to the slaughter."
  • 00:09:43.280 --> 00:09:45.290
  • Verse 10, the word "bruise" and the word "grief."
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  • Now, as you see this in your mind's eye it should take
  • 00:09:52.230 --> 00:09:56.100
  • your breath away, because you realize this is Christ.
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  • This is the Messiah.
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  • This is God's sinless servant experiencing great suffering.
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  • It takes our breath away because no other religion
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  • has at its heart the humiliation of its god.
  • 00:10:13.170 --> 00:10:20.030
  • He is a sovereign servant, a sinless servant,
  • 00:10:20.040 --> 00:10:22.240
  • and a suffering servant, but there is more,
  • 00:10:22.250 --> 00:10:26.000
  • and this is really the heart of the passage.
  • 00:10:26.010 --> 00:10:28.030
  • He is a substitutionary servant.
  • 00:10:28.040 --> 00:10:30.060
  • Verse 4, "Surely he has borne our griefs and carried
  • 00:10:30.070 --> 00:10:33.270
  • our sorrows; yet we esteemed him stricken, smitten by God,
  • 00:10:33.280 --> 00:10:37.250
  • and afflicted.
  • 00:10:37.260 --> 00:10:39.130
  • But he was wounded for our transgressions,
  • 00:10:39.140 --> 00:10:45.050
  • he was bruised for our iniquities;
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  • the chastisement for our peace was upon him,
  • 00:10:50.110 --> 00:10:54.050
  • and by his stripes we are healed.
  • 00:10:54.060 --> 00:10:59.040
  • All we like sheep have gone astray."
  • 00:10:59.050 --> 00:11:01.030
  • You wonder what you do?
  • 00:11:01.040 --> 00:11:03.050
  • That's your part.
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  • You and I, we've gone astray like sheep.
  • 00:11:05.050 --> 00:11:07.160
  • "We've turned, every one, to his own way;
  • 00:11:07.170 --> 00:11:09.180
  • and the Lord laid on him the iniquity of us all."
  • 00:11:09.190 --> 00:11:14.130
  • Throughout this whole section is the language of substitution.
  • 00:11:14.140 --> 00:11:22.080
  • There is a problem that the human race has.
  • 00:11:22.090 --> 00:11:27.180
  • It's a fatal disease.
  • 00:11:27.190 --> 00:11:30.070
  • Paul summed it up in a single verse,
  • 00:11:30.080 --> 00:11:32.080
  • "For all have sinned and fallen short of the glory of God."
  • 00:11:32.090 --> 00:11:39.160
  • That is the collective problem of the human race.
  • 00:11:39.170 --> 00:11:44.260
  • Isaiah touches on that.
  • 00:11:44.270 --> 00:11:46.260
  • He mentions in the verses we just read "our griefs,"
  • 00:11:46.270 --> 00:11:50.010
  • or literally our sickness, our sorrows, our transgressions,
  • 00:11:50.020 --> 00:11:55.230
  • our iniquities.
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  • That's our stuff.
  • 00:11:58.040 --> 00:12:00.030
  • To put it in a single sentence, we all have a sorrow that
  • 00:12:00.040 --> 00:12:03.090
  • comes from a sickness that is brought on by sinfulness.
  • 00:12:03.100 --> 00:12:08.080
  • We all have a sorrow that comes from a sickness that is
  • 00:12:08.090 --> 00:12:11.170
  • brought on by sinfulness, so our disease called sin
  • 00:12:11.180 --> 00:12:18.000
  • requires a specialist.
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  • It's not a quick fix.
  • 00:12:21.050 --> 00:12:22.290
  • It requires a substitute, somebody who's gonna take
  • 00:12:23.000 --> 00:12:27.270
  • the rap, the punishment, the guilt for us.
  • 00:12:27.280 --> 00:12:32.280
  • When we say Jesus died for you, another and better way of saying
  • 00:12:32.290 --> 00:12:38.010
  • that is Jesus died instead of you.
  • 00:12:38.020 --> 00:12:43.100
  • That's what we mean by "for."
  • 00:12:43.110 --> 00:12:45.030
  • He died instead of you.
  • 00:12:45.040 --> 00:12:46.230
  • The theological term is vicarious atonement.
  • 00:12:46.240 --> 00:12:50.030
  • You wanna impress your friends, throw that one out.
  • 00:12:50.040 --> 00:12:52.270
  • "Yeah, I believe in the vicarious atonement."
  • 00:12:52.280 --> 00:12:54.230
  • Well, if you're a Christian, everybody does.
  • 00:12:54.240 --> 00:12:57.040
  • It just means substitutionary atonement.
  • 00:12:57.050 --> 00:12:59.080
  • Somebody died in your place, because the wages of sin
  • 00:12:59.090 --> 00:13:01.260
  • is death, so somebody has gotta die,
  • 00:13:01.270 --> 00:13:05.160
  • and the reason we're blessed is because he said, "I'll do it."
  • 00:13:05.170 --> 00:13:08.280
  • He became your substitute.
  • 00:13:08.290 --> 00:13:11.110
  • I've told you before when I first heard the gospel,
  • 00:13:11.120 --> 00:13:13.230
  • I was watching that television program.
  • 00:13:13.240 --> 00:13:15.130
  • Billy Graham was explaining the gospel.
  • 00:13:15.140 --> 00:13:17.030
  • I remember thinking these thoughts.
  • 00:13:17.040 --> 00:13:19.170
  • As he was explaining the sacrifice on the cross
  • 00:13:19.180 --> 00:13:21.270
  • and being born again, I'm listening,
  • 00:13:21.280 --> 00:13:25.100
  • and I'm thinking from God's perspective,
  • 00:13:25.110 --> 00:13:27.050
  • "Not a good deal.
  • 00:13:27.060 --> 00:13:29.030
  • This is not a good deal.
  • 00:13:29.040 --> 00:13:30.130
  • God is not getting a good deal.
  • 00:13:30.140 --> 00:13:31.230
  • In the 'art of the deal,' God's getting a bad deal.
  • 00:13:31.240 --> 00:13:35.270
  • He's gonna give up his Son.
  • 00:13:35.280 --> 00:13:37.260
  • He's gonna let his Son suffer like that to get me?
  • 00:13:37.270 --> 00:13:43.220
  • Not a good deal for God, but a great deal for me,
  • 00:13:43.230 --> 00:13:50.260
  • and I'd be stupid to pass it up," so I didn't.
  • 00:13:50.270 --> 00:13:54.290
  • I needed a substitute, and I knew it.
  • 00:13:55.000 --> 00:13:58.030
  • I knew I wasn't good enough.
  • 00:13:58.040 --> 00:14:00.070
  • I knew I needed someone to stand in for me.
  • 00:14:00.080 --> 00:14:04.280
  • Let me relay a story to you from 1946.
  • 00:14:04.290 --> 00:14:08.260
  • I wasn't even alive then, but here in New Mexico,
  • 00:14:08.270 --> 00:14:11.160
  • up at Los Alamos in 1946, they were going through what they
  • 00:14:11.170 --> 00:14:15.050
  • called the Manhattan Project, and one of the physicists
  • 00:14:15.060 --> 00:14:19.030
  • by the name of Louis Slotin was part of that experiment.
  • 00:14:19.040 --> 00:14:23.100
  • He wanted to determine how much uranium-235 it took to start
  • 00:14:23.110 --> 00:14:29.250
  • an atomic chain reaction.
  • 00:14:29.260 --> 00:14:32.090
  • Scientists call it critical mass,
  • 00:14:32.100 --> 00:14:34.110
  • so they take two hemispheres, or they did take two hemispheres
  • 00:14:34.120 --> 00:14:37.080
  • of uranium and bring them close together,
  • 00:14:37.090 --> 00:14:41.200
  • just until they're about to reach critical mass,
  • 00:14:41.210 --> 00:14:45.180
  • at which point the scientist would separate those
  • 00:14:45.190 --> 00:14:48.240
  • two hemispheres of uranium.
  • 00:14:48.250 --> 00:14:50.220
  • I'm using my hands as an illustration,
  • 00:14:50.230 --> 00:14:53.060
  • but that's lethal, so they did it under careful circumstances
  • 00:14:53.070 --> 00:15:01.260
  • using a tool, a long--kinda like a screwdriver to pry
  • 00:15:01.270 --> 00:15:05.180
  • the two hemispheres of uranium apart.
  • 00:15:05.190 --> 00:15:09.090
  • Well, on one day in 1946, as Louis Slotin and others are
  • 00:15:09.100 --> 00:15:13.120
  • in the room, the two hemispheres were brought close together,
  • 00:15:13.130 --> 00:15:19.130
  • and just as the tool was being put in to pry them apart,
  • 00:15:19.140 --> 00:15:24.200
  • the tool slipped, and the two hemispheres of uranium
  • 00:15:24.210 --> 00:15:30.030
  • came together, and the room filled with a bluish haze.
  • 00:15:30.040 --> 00:15:37.030
  • Critical mass had been reached.
  • 00:15:37.040 --> 00:15:39.270
  • The physicist instinctively and knowingly reached with his bare
  • 00:15:39.280 --> 00:15:44.240
  • hands and grabbed with his fingers the two hemispheres
  • 00:15:44.250 --> 00:15:51.240
  • of uranium, pulled them apart.
  • 00:15:51.250 --> 00:15:54.050
  • He knew the consequences.
  • 00:15:54.060 --> 00:15:55.250
  • Nine days later he was dead.
  • 00:15:55.260 --> 00:15:58.110
  • Lethal dose of radiation, but in doing that
  • 00:15:58.120 --> 00:16:03.200
  • seven other people in the room lived.
  • 00:16:03.210 --> 00:16:09.080
  • Two thousand years ago, Jesus stepped
  • 00:16:09.090 --> 00:16:13.080
  • into the most concentrated form of radiation, critical mass,
  • 00:16:13.090 --> 00:16:21.110
  • stopping the chain reaction that sin brought to humanity
  • 00:16:21.120 --> 00:16:25.170
  • by taking all of that punishment on himself.
  • 00:16:25.180 --> 00:16:29.140
  • He was slaughtered so I could be saved.
  • 00:16:29.150 --> 00:16:34.260
  • He became a substitute.
  • 00:16:34.270 --> 00:16:36.150
  • This is the atonement.
  • 00:16:36.160 --> 00:16:38.010
  • This is substitutionary atonement.
  • 00:16:38.020 --> 00:16:43.040
  • If you think about it, the essence of sin is man
  • 00:16:43.050 --> 00:16:45.290
  • substituting himself for God.
  • 00:16:46.000 --> 00:16:48.100
  • That's the essence of sin, but the essence of salvation is
  • 00:16:48.110 --> 00:16:51.220
  • God substituting himself for man.
  • 00:16:51.230 --> 00:16:55.180
  • He paid the debt that I did not owe,
  • 00:16:55.190 --> 00:16:58.240
  • but there is another thing I want you to see here,
  • 00:17:03.170 --> 00:17:05.160
  • another characteristic, and that is through it all he was silent.
  • 00:17:05.170 --> 00:17:08.240
  • He is a silent servant.
  • 00:17:08.250 --> 00:17:10.040
  • Look at verse 7, "He was oppressed and he was afflicted,
  • 00:17:10.050 --> 00:17:13.080
  • yet he opened not his mouth; he was led as a lamb
  • 00:17:13.090 --> 00:17:16.240
  • to the slaughter, as a sheep before its shearers is silent,
  • 00:17:16.250 --> 00:17:20.100
  • so he opened not his mouth."
  • 00:17:20.110 --> 00:17:22.010
  • Now, Isaiah is writing this 680 years before Jesus
  • 00:17:22.020 --> 00:17:25.150
  • ever experienced that in real time,
  • 00:17:25.160 --> 00:17:28.260
  • but that's exactly what happened.
  • 00:17:28.270 --> 00:17:31.280
  • He's brought before the chief priests,
  • 00:17:31.290 --> 00:17:34.120
  • the high priests, and the Sanhedrin.
  • 00:17:34.130 --> 00:17:37.030
  • They hurl accusations at him that were not true.
  • 00:17:37.040 --> 00:17:41.280
  • We are told that Jesus kept silent.
  • 00:17:41.290 --> 00:17:47.200
  • He was also in that trial brought before Herod,
  • 00:17:47.210 --> 00:17:50.220
  • who questioned him with many words,
  • 00:17:50.230 --> 00:17:53.110
  • we are told, but Jesus answered him nothing.
  • 00:17:53.120 --> 00:17:58.120
  • He even stood before Pontius Pilate.
  • 00:17:58.130 --> 00:18:01.070
  • He had had some words with Pilate.
  • 00:18:01.080 --> 00:18:03.140
  • He had told Pilate that he is a King,
  • 00:18:03.150 --> 00:18:06.150
  • he had told him that he has a kingdom,
  • 00:18:06.160 --> 00:18:10.090
  • and he had told him that he had come for the sake of the truth.
  • 00:18:10.100 --> 00:18:15.140
  • But there came a point where Jesus said nothing,
  • 00:18:15.150 --> 00:18:17.230
  • and when Pilate asked him more questions,
  • 00:18:17.240 --> 00:18:19.260
  • we are told, "But Jesus answered him not one word."
  • 00:18:19.270 --> 00:18:24.130
  • At that point it says Pilate was astonished.
  • 00:18:24.140 --> 00:18:28.080
  • Why was he astonished?
  • 00:18:28.090 --> 00:18:30.110
  • Because he had seen many prisoners go to a cross before,
  • 00:18:30.120 --> 00:18:35.010
  • but none of 'em were silent.
  • 00:18:35.020 --> 00:18:37.080
  • They were all talking.
  • 00:18:37.090 --> 00:18:39.100
  • They were all yelling, saying, "I'm innocent.
  • 00:18:39.110 --> 00:18:41.030
  • I don't deserve this. You got the wrong guy."
  • 00:18:41.040 --> 00:18:43.180
  • He had heard all of that before.
  • 00:18:43.190 --> 00:18:44.280
  • Never had he seen someone peppered with questions
  • 00:18:44.290 --> 00:18:48.250
  • and accusations, and he's silent.
  • 00:18:48.260 --> 00:18:53.100
  • Now, silence can be intimidating.
  • 00:18:53.110 --> 00:19:02.200
  • It can, can't it?
  • 00:19:02.210 --> 00:19:04.210
  • It's like, "Oh, this is getting kinda awkward."
  • 00:19:04.220 --> 00:19:06.180
  • You have a conversation with somebody, and you're talking,
  • 00:19:06.190 --> 00:19:08.090
  • and all of a sudden they look at you right in the eye,
  • 00:19:08.100 --> 00:19:09.290
  • and they're completely silent.
  • 00:19:10.000 --> 00:19:11.250
  • You're wondering, "What are they thinking?
  • 00:19:11.260 --> 00:19:13.050
  • What did I do wrong? What are they gonna say?"
  • 00:19:13.060 --> 00:19:14.250
  • Uh-oh, you're all freaked out about silence,
  • 00:19:14.260 --> 00:19:17.220
  • but at the same time silence is when you can think,
  • 00:19:17.230 --> 00:19:21.270
  • and could it be that Jesus said nothing to Pilate because
  • 00:19:21.280 --> 00:19:24.290
  • he had said enough already for Pilate to think about.
  • 00:19:25.000 --> 00:19:27.210
  • Maybe he wanted Pilate to process that before
  • 00:19:27.220 --> 00:19:30.080
  • he did anything, and the reason I bring that up,
  • 00:19:30.090 --> 00:19:33.090
  • because some of you worry when you say
  • 00:19:33.100 --> 00:19:36.260
  • God isn't speaking to you.
  • 00:19:36.270 --> 00:19:39.170
  • You say, "I'm experiencing the silence of God.
  • 00:19:39.180 --> 00:19:42.040
  • God is not speaking to me."
  • 00:19:42.050 --> 00:19:44.170
  • Could it be that God's silent so that you can think about
  • 00:19:44.180 --> 00:19:48.200
  • what you already know to be true before you act on something?
  • 00:19:48.210 --> 00:19:55.170
  • Just a thought.
  • 00:19:55.180 --> 00:19:56.290
  • He was the silent servant.
  • 00:19:57.000 --> 00:19:58.280
  • Sixth and finally, and I'll close with this:
  • 00:19:58.290 --> 00:20:01.130
  • he's a saving servant.
  • 00:20:01.140 --> 00:20:03.190
  • The good news found in verse 15 of chapter 52 is,
  • 00:20:03.200 --> 00:20:06.180
  • "So shall he sprinkle many nations."
  • 00:20:06.190 --> 00:20:09.220
  • That's a Levitical term.
  • 00:20:09.230 --> 00:20:11.290
  • That's when the priest used to sprinkle the Mercy Seat
  • 00:20:12.000 --> 00:20:14.250
  • in their ceremony of cleansing with the blood of a lamb,
  • 00:20:14.260 --> 00:20:21.000
  • signifying cleansing in that system.
  • 00:20:21.010 --> 00:20:24.030
  • That's how he saves.
  • 00:20:24.040 --> 00:20:25.130
  • He will sprinkle many nations.
  • 00:20:25.140 --> 00:20:29.050
  • Go down to verse 11 in chapter 53.
  • 00:20:29.060 --> 00:20:33.240
  • "He will see the labor of his soul, and be satisfied.
  • 00:20:33.250 --> 00:20:36.280
  • By his knowledge my righteous Servant shall justify many."
  • 00:20:36.290 --> 00:20:44.070
  • There is that word again.
  • 00:20:44.080 --> 00:20:45.240
  • He'll sprinkle "many" nations.
  • 00:20:45.250 --> 00:20:47.150
  • He'll justify "many" people, but it's a troubling word
  • 00:20:47.160 --> 00:20:52.070
  • because "many" means "not all."
  • 00:20:52.080 --> 00:20:56.250
  • Not all will be sprinkled.
  • 00:20:56.260 --> 00:20:58.270
  • Not all will be saved.
  • 00:20:58.280 --> 00:21:01.110
  • Many will, but by virtue of the fact that there are many,
  • 00:21:01.120 --> 00:21:06.010
  • many won't.
  • 00:21:06.020 --> 00:21:08.110
  • And why is it that many won't?
  • 00:21:08.120 --> 00:21:11.100
  • Many won't because many won't allow Jesus
  • 00:21:11.110 --> 00:21:13.190
  • to be their substitute.
  • 00:21:13.200 --> 00:21:15.250
  • Many won't admit that they're sinners.
  • 00:21:15.260 --> 00:21:19.210
  • Listen, God has a big eraser, but you gotta admit that
  • 00:21:19.220 --> 00:21:23.280
  • you've got some smudges for those things to get erased,
  • 00:21:23.290 --> 00:21:28.260
  • and as long as you say, "I'm good enough.
  • 00:21:28.270 --> 00:21:31.070
  • I'll take my chances when I stand before God.
  • 00:21:31.080 --> 00:21:33.260
  • I've done a few good things in life.
  • 00:21:33.270 --> 00:21:35.220
  • He'll let me in," foolish as that is,
  • 00:21:35.230 --> 00:21:39.150
  • that's how many people live their life.
  • 00:21:39.160 --> 00:21:41.070
  • They just don't see that they need a substitute for their sin.
  • 00:21:41.080 --> 00:21:45.050
  • They don't admit that they have a sin that's big enough,
  • 00:21:45.060 --> 00:21:47.160
  • that's bad enough, or wicked enough,
  • 00:21:47.170 --> 00:21:50.050
  • so they live their life that way.
  • 00:21:50.060 --> 00:21:53.020
  • They don't allow the Servant to be the substitute,
  • 00:21:53.030 --> 00:21:56.120
  • which would indeed bring salvation.
  • 00:21:56.130 --> 00:22:00.180
  • Well, I wanna close on a lighter note.
  • 00:22:00.190 --> 00:22:06.050
  • This is from a newspaper.
  • 00:22:06.060 --> 00:22:09.090
  • A classified ad in Pretoria, South Africa, was taken out.
  • 00:22:09.100 --> 00:22:13.150
  • Now, there is a mistake in it, but they didn't catch
  • 00:22:13.160 --> 00:22:17.120
  • the mistake till the next day, so it went to print,
  • 00:22:17.130 --> 00:22:19.170
  • and it read thus: "The Reverend A.J. Jones
  • 00:22:19.180 --> 00:22:24.060
  • has a color TV set for sale.
  • 00:22:24.070 --> 00:22:28.010
  • Telephone 555-1313 after 7 p.m. and ask for Mrs. Donnelly,
  • 00:22:28.020 --> 00:22:34.250
  • who lives with him cheap."
  • 00:22:34.260 --> 00:22:40.030
  • You caught the mistake.
  • 00:22:40.040 --> 00:22:42.050
  • Next day the paper printed the correction,
  • 00:22:42.060 --> 00:22:45.040
  • and they said this: "We regret any embarrassment caused
  • 00:22:45.050 --> 00:22:47.130
  • to Reverend Jones by the typographical error
  • 00:22:47.140 --> 00:22:50.080
  • in yesterday's editions.
  • 00:22:50.090 --> 00:22:52.040
  • It should have read, 'The Reverend A.J. Jones
  • 00:22:52.050 --> 00:22:55.080
  • has a color TV set for sale cheap.
  • 00:22:55.090 --> 00:22:58.290
  • Telephone 555-1313 and ask for Mrs. Donnelly,
  • 00:22:59.000 --> 00:23:02.210
  • who lives with him after 7 p.m.'"
  • 00:23:02.220 --> 00:23:09.060
  • Twice they blew it.
  • 00:23:09.070 --> 00:23:12.140
  • The next day the paper put: "The Reverend Jones informs us
  • 00:23:12.150 --> 00:23:18.160
  • that he received several annoying phone calls because
  • 00:23:18.170 --> 00:23:22.050
  • of incorrect advertisement in yesterday's paper.
  • 00:23:22.060 --> 00:23:27.050
  • It should have read, 'The Reverend A.J. Jones
  • 00:23:27.060 --> 00:23:30.200
  • has a color TV set for sale cheap.
  • 00:23:30.210 --> 00:23:35.020
  • Telephone after 7 p.m. 555-1313 and ask for Mrs. Donnelly,
  • 00:23:35.030 --> 00:23:40.000
  • who loves with him.'"
  • 00:23:40.010 --> 00:23:45.100
  • That's three day-- that's three strikes, right?
  • 00:23:45.110 --> 00:23:48.200
  • So, on the fourth day the dear old Reverend put this in there:
  • 00:23:48.210 --> 00:23:55.260
  • "Please take notice that I, Reverend Jones,
  • 00:23:55.270 --> 00:23:59.030
  • have no TV set for sale.
  • 00:23:59.040 --> 00:24:02.180
  • I have smashed it.
  • 00:24:02.190 --> 00:24:07.150
  • I have not been carrying on with Mrs. Donnelly.
  • 00:24:07.160 --> 00:24:10.170
  • She was, until yesterday, my housekeeper."
  • 00:24:10.180 --> 00:24:16.220
  • Now, the moral of that little story is that it's awfully
  • 00:24:16.230 --> 00:24:19.170
  • embarrassing to be thought of as guilty when you're not,
  • 00:24:19.180 --> 00:24:23.240
  • but you know what's worse?
  • 00:24:23.250 --> 00:24:26.180
  • To not think that you are guilty when you are.
  • 00:24:26.190 --> 00:24:31.130
  • It's far worse and that's how vastly the human race lives,
  • 00:24:31.140 --> 00:24:37.260
  • under the sentence of guilt and death unknowingly,
  • 00:24:37.270 --> 00:24:41.170
  • and they will not admit, "I need a stand-in.
  • 00:24:41.180 --> 00:24:47.130
  • I need a Savior."
  • 00:24:47.140 --> 00:24:48.240
  • Isaiah 53 answers the most important question and issue
  • 00:24:48.250 --> 00:24:52.120
  • ever asked, the most important question ever asked.
  • 00:24:52.130 --> 00:24:57.100
  • More important than who's gonna win the next election.
  • 00:24:57.110 --> 00:25:01.260
  • More important than, "Will my taxes go up?"
  • 00:25:01.270 --> 00:25:03.280
  • More important than, "Who am I gonna marry?"
  • 00:25:03.290 --> 00:25:05.180
  • More important than, "What am I gonna be when I grow up?
  • 00:25:05.190 --> 00:25:07.230
  • What school am I gonna go to?"
  • 00:25:07.240 --> 00:25:09.100
  • Far more important than any of those questions,
  • 00:25:09.110 --> 00:25:11.030
  • the most important issue in the world is dealt with in Isaiah 53
  • 00:25:11.040 --> 00:25:15.200
  • and, by the way, I should say the most avoided question.
  • 00:25:15.210 --> 00:25:19.220
  • That is, how can a sinner be made right with God so as
  • 00:25:19.230 --> 00:25:23.160
  • to escape eternal punishment and live in eternal heaven?
  • 00:25:23.170 --> 00:25:29.070
  • That's the question.
  • 00:25:29.080 --> 00:25:31.060
  • That's the pressing question.
  • 00:25:31.070 --> 00:25:33.060
  • It's answered here: by a stand-in, by a substitute,
  • 00:25:33.070 --> 00:25:37.160
  • by the sinless servant of God, Jesus himself,
  • 00:25:37.170 --> 00:25:41.200
  • taking by his suffering and death the punishment
  • 00:25:41.210 --> 00:25:46.140
  • for our sin, dying in our place so that
  • 00:25:46.150 --> 00:25:49.020
  • we could be sprinkled, justified.
  • 00:25:49.030 --> 00:25:55.280
  • But until you admit that you have a need and ask him
  • 00:25:55.290 --> 00:25:58.190
  • to do something about it, you're under the guilt sentence,
  • 00:25:58.200 --> 00:26:06.200
  • the death sentence, and just like this little
  • 00:26:06.210 --> 00:26:12.020
  • want ad I don't want there to be any miscommunication.
  • 00:26:12.030 --> 00:26:17.080
  • You only get to heaven by one thing only and that is your
  • 00:26:17.090 --> 00:26:23.180
  • faith in a single person, the Lord Jesus Christ,
  • 00:26:23.190 --> 00:26:27.230
  • the Lord Jesus Christ.
  • 00:26:27.240 --> 00:26:30.190
  • 00:26:30.240 --> 00:26:40.130
  • female announcer: Now you can take the mystery
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  • out of the future, what the Bible calls
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  • the end times, with Skip Heitzig's book,
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  • "You Can Understand the Book of Revelation."
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  • 00:26:48.230 --> 00:26:51.070
  • and be encouraged to know that he holds the world's future
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  • and yours in his hands.
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  • Get your copy of,
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  • "You Can Understand the Book of Revelation"
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  • Visit connectwithskip.com/offer to give today,
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  • or you can call 800-922-1888.
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