Cross Examination Part 1 | TBN

Cross Examination Part 1

Watch Cross Examination Part 1
September 15, 2018
27:32

The Connection with Skip Heitzig

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Cross Examination Part 1

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  • Pa
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  • Past
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  • Pastor
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  • Pastor S
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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: Y
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  • Pastor Skip Heitzig: You
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  • Pastor Skip Heitzig: You
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  • Pastor Skip Heitzig: You
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  • Pastor Skip Heitzig: You we
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  • Pastor Skip Heitzig: You were
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  • Pastor Skip Heitzig: You were c
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  • Pastor Skip Heitzig: You were cho
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  • Pastor Skip Heitzig: You were chose
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  • Pastor Skip Heitzig: You were chosen
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  • Pastor Skip Heitzig: You were chosen in
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  • Pastor Skip Heitzig: You were chosen in C
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  • Pastor Skip Heitzig: You were chosen in Chr
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  • Pastor Skip Heitzig: You were chosen in Chris
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  • Pastor Skip Heitzig: You were chosen in Christ
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  • Pastor Skip Heitzig: You were chosen in Christ be
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  • Pastor Skip Heitzig: You were chosen in Christ befo
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  • Pastor Skip Heitzig: You were chosen in Christ before
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  • the foundations of the earth.
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  • He had you in mind all along.
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  • And listen, I can only think this is what the New Testament
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  • means when it says this: "And for the joy that was
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  • set before him he endured the cross, despising the shame."
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  • What possible joy could anybody being crucified ever have?
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  • Under those conditions, feeling abandoned by God,
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  • cut off from people, hated by people,
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  • scorned by people, in that kind of physical agony,
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  • how could you have a modicum of joy?
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  • His joy was this: you, you, you, you,
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  • you, all of you who trust in Jesus, those not born yet.
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  • He could see that this would have an affect that would be
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  • like waves going outward and encompassing the world.
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  • And Jesus, on the cross, seeing that, said, "That's worth it."
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  • Skip: A defense attorney was cross examining a police officer
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  • in a felony trial.
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  • And I am told that what I'm about to read you is the actual
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  • transcript from that portion of the trial.
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  • It's in a question-and-answer format,
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  • so the defense attorney, in the cross examination begins.
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  • Question: "Officer, did you see my client fleeing the scene?"
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  • Answer: "No, sir, but I subsequently observed a person
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  • matching the description of the offender running
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  • several blocks away."
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  • Question: "Officer, who provided this description?"
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  • Answer: "The officer who responded to the scene."
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  • Question: "A fellow officer provided the description of
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  • this so-called 'offender.'
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  • Do you trust your fellow officers?"
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  • Answer: "Yes, sir, with my life."
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  • Question: "With your life?
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  • Well, let me ask you this, then, officer.
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  • Do you have a locker room in the police station,
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  • a room where you change your clothes in preparation
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  • for your daily duties?"
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  • Answer: "Yes, sir, we do."
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  • "And do you have a locker in that room?"
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  • Answer: "Yes, sir, I do."
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  • Question: "And do you have a lock on that locker?"
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  • Answer: "Yes, sir."
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  • Question: "Now, why is it, officer,
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  • if you trust your fellow officers with your life,
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  • that you find it necessary to lock your locker in a room you
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  • share with the same officers?"
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  • Answer: "Well, you see, sir, we share the building with a court
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  • complex, and sometimes lawyers have been known
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  • to walk through that room."
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  • Well, the courtroom burst into laughter,
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  • and the judge had to put the gavel down and call for a recess
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  • before they reconvened.
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  • Today, we're gonna make a cross examination,
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  • not putting somebody on trial and peppering them
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  • with questions, not interrogating a witness.
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  • We're gonna examine the cross.
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  • We're gonna examine the cross through the lens of a messianic
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  • psalm, prophetic Scripture.
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  • In this series, "Against All Odds," we have looked at the
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  • prophecies made in the Old Testament fulfilled in the New.
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  • And as we move closer to Easter, we are now looking
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  • at the cross of Jesus Christ.
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  • The very fact that this psalm opens and closes with two
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  • statements that Jesus made while hanging on the cross immediately
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  • piques our interest.
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  • You will notice how it begins: "My God,
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  • my God, why have you forsaken me?"
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  • The psalm also ends with, at least in the original Hebrew,
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  • with the words, "It is finished."
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  • Now, you know, there are some Old Testament texts that,
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  • when you read them, they're difficult to understand until
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  • you put Christ in them.
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  • And when you put Jesus in that Old Testament text,
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  • it comes to life.
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  • It all makes sense. Psalm 22 is one of those texts.
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  • This psalm is quoted seven times in the New Testament.
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  • All of those times, they refer to Christ.
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  • Why is that important?
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  • Because it shows us that the New Testament authors interpreted
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  • Psalm 22 as being prophetic, as being messianic.
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  • Even John in John chapter 18, as Jesus was hanging on the cross
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  • and the Roman soldiers were casting lots for that last piece
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  • of clothing of Jesus, John said, "This was done that the
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  • Scripture might be fulfilled," and he quotes the 22nd Psalm.
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  • The problem we have is this. It says it's a psalm of David.
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  • At the very top, you'll notice the superscription above the
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  • psalm designates it as a psalm of David.
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  • So, he wrote it.
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  • The problem is, we can't find in the historical books that tell
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  • us about King David any instance in his life that this
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  • psalm would fit into.
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  • There may have been, and certainly,
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  • there's great upheaval, poetic description is a
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  • prayer to his God in anguish.
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  • We just can't find something this desperate.
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  • And as we work our way through the psalm,
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  • we discover these are expressions that
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  • describe an execution.
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  • A righteous man is being killed in this psalm.
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  • In fact, many over the years have noticed,
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  • many scholars have noticed that Psalm 22 is as accurate,
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  • or more accurate a description of the Crucifixion
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  • of Christ than even the accounts found in Matthew,
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  • Mark, Luke, and John.
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  • It's as if someone was watching this firsthand
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  • and writing about it.
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  • But more amazing than that is that David wrote this 1.000
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  • years before Jesus was crucified,
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  • and he wrote this 600 years before crucifixion
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  • had ever been invented at all.
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  • So, David is writing with accuracy and detail about a
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  • method of capital punishment that he
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  • knew nothing about or never saw before.
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  • It is truly amazing.
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  • The question is, how could he do that?
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  • The answer, of course, for Bible believers is simple.
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  • "Under the inspiration of the Holy Spirit," we would say.
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  • Acts chapter 2 says, "David, being a prophet,
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  • wrote these things."
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  • So, David was a prophet, and prophetically,
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  • he looks forward in time to the cross.
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  • Now, you'll notice that this is a lengthy psalm.
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  • We're not gonna have the time to go through it all.
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  • We're just gonna kinda skim certain parts because
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  • of our time.
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  • But one thing to notice is that it's divided into two parts.
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  • First part is verses 1 through 21.
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  • Second part, verse 22 through 31.
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  • And they're very different in tone.
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  • The first part is all a prayer. The second part is all a praise.
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  • The first part focuses on agony.
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  • The second part focuses on accomplishment.
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  • In the first part, the one speaking feels deserted by God.
  • 00:08:00.260 --> 00:08:07.000
  • In the second part, the speaker is delivered by God.
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  • We've outlined it.
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  • You can find it in your worship folder.
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  • I've outlined it.
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  • The first part is the torture of the cross,
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  • and the second is the triumph of the cross.
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  • Let's begin at the beginning with the torture.
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  • Psalm 22, verse 1: "My God, my God,
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  • why have you forsaken me?
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  • Why are you so far from helping me and from the
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  • words of my groaning?
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  • O my God, I cry in the daytime, but you do not hear;
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  • and in the night season, and am not silent.
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  • But you are holy, enthroned in the praises of Israel.
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  • Our fathers trusted in you; They trusted,
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  • and you delivered them.
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  • They cried to you, and were delivered;
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  • They trusted in you, and were not ashamed."
  • 00:08:59.150 --> 00:09:03.220
  • Now, we recognize that first verse, don't we?
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  • We recognize that statement as being the fourth statement that
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  • Jesus made on the cross.
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  • "My God, my God, why have you forsaken me?"
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  • Here's what's noteworthy.
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  • All of Jesus's words, all of his statements on the way to
  • 00:09:20.260 --> 00:09:25.170
  • his execution and while hanging on the cross,
  • 00:09:25.180 --> 00:09:30.060
  • up to a point, all of them were focused on other people.
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  • It's noteworthy because somebody who was carrying a cross or
  • 00:09:35.090 --> 00:09:38.240
  • being stapled to a cross with that level of pain and suffering
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  • tends to be focused inwardly, on one's self, on one's suffering.
  • 00:09:44.030 --> 00:09:48.080
  • People, I've noticed, who suffer,
  • 00:09:48.090 --> 00:09:49.260
  • they can't think of anything else but their pain.
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  • But Jesus, interestingly, was, in his pain, focused on others.
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  • So, he's on the way to the cross,
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  • and there are women in the street who are weeping for him.
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  • And Jesus says, "Women, don't weep for me.
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  • Weep for yourselves and for your children,
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  • for the days are coming when they will say,
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  • 'Blessed are the wombs that were barren.'
  • 00:10:10.150 --> 00:10:13.010
  • And they'll cry to the rocks, 'Fall on us.'"
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  • He was foreseeing the fall of Jerusalem
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  • and the anguish that would fill that city,
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  • but he's focused on others.
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  • When Jesus laid on the cross and they put those spikes through
  • 00:10:25.280 --> 00:10:29.260
  • his wrists and his feet, and they put him up on that cross,
  • 00:10:29.270 --> 00:10:32.290
  • the first words out of his mouth,
  • 00:10:33.000 --> 00:10:35.120
  • first words were, "Father, forgive them,
  • 00:10:35.130 --> 00:10:41.110
  • they don't know what they're doing."
  • 00:10:41.120 --> 00:10:44.020
  • Focused on others around him.
  • 00:10:44.030 --> 00:10:47.250
  • Then there was a thief, an insurrectionist that was
  • 00:10:47.260 --> 00:10:51.090
  • crucified next to him.
  • 00:10:51.100 --> 00:10:53.000
  • One on either side, actually.
  • 00:10:53.010 --> 00:10:54.210
  • And one of them said, "Lord, remember me when you come
  • 00:10:54.220 --> 00:10:57.250
  • into your kingdom."
  • 00:10:57.260 --> 00:11:00.170
  • And Jesus turned to him and said,
  • 00:11:00.180 --> 00:11:02.030
  • "Today, you will be with me in paradise," focused on others.
  • 00:11:02.040 --> 00:11:09.210
  • Then, after a while, he looked down and noticed his mother
  • 00:11:09.220 --> 00:11:13.020
  • standing at the foot of the cross.
  • 00:11:13.030 --> 00:11:15.010
  • And thinking of her and her future,
  • 00:11:15.020 --> 00:11:17.250
  • said, "Woman, behold your son."
  • 00:11:17.260 --> 00:11:19.160
  • To John his apostle, "Son, behold your mother."
  • 00:11:19.170 --> 00:11:22.020
  • In other words, "Take care of my mother."
  • 00:11:22.030 --> 00:11:25.190
  • All of the words of Jesus were focused not on himself
  • 00:11:25.200 --> 00:11:28.190
  • but on others.
  • 00:11:28.200 --> 00:11:29.290
  • But then, we know the story, a darkness fell upon the land,
  • 00:11:30.000 --> 00:11:34.230
  • upon that area of crucifixion.
  • 00:11:34.240 --> 00:11:37.090
  • Other historians, not biblical ones,
  • 00:11:37.100 --> 00:11:39.170
  • say it was a darkness that you could feel, whatever that meant.
  • 00:11:39.180 --> 00:11:45.150
  • It's interesting, if you look in verse 2,
  • 00:11:45.160 --> 00:11:48.290
  • he says, "Oh My God, I cry in the daytime,
  • 00:11:49.000 --> 00:11:51.180
  • but you do not hear; and in the night season,
  • 00:11:51.190 --> 00:11:55.220
  • and am not silent."
  • 00:11:55.230 --> 00:11:57.030
  • Jesus was crucified at 9 o'clock in the morning.
  • 00:11:57.040 --> 00:11:59.070
  • It was the middle of the day, until 3 o'clock, when he died.
  • 00:11:59.080 --> 00:12:04.190
  • But a darkness fell on the land.
  • 00:12:04.200 --> 00:12:06.060
  • There was a night season that occurred,
  • 00:12:06.070 --> 00:12:08.250
  • even in the middle of the day.
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  • Jesus was silent during that period of time.
  • 00:12:11.200 --> 00:12:15.140
  • He may have silently recited Psalm 22.
  • 00:12:15.150 --> 00:12:18.110
  • We don't know.
  • 00:12:18.120 --> 00:12:19.210
  • But then he broke the silence with his fourth cry on the
  • 00:12:19.220 --> 00:12:23.120
  • cross, and it's this one: "Eli, Eli, lama sabachthani."
  • 00:12:23.130 --> 00:12:29.180
  • That was the Aramaic of, "My God,
  • 00:12:29.190 --> 00:12:32.080
  • my God, why have you forsaken me?"
  • 00:12:32.090 --> 00:12:35.190
  • Anybody who knew the Scriptures would have said,
  • 00:12:35.200 --> 00:12:37.070
  • "I know that's a psalm.
  • 00:12:37.080 --> 00:12:39.270
  • It's Psalm 22."
  • 00:12:39.280 --> 00:12:41.250
  • Also noteworthy in that is it was the first and only time
  • 00:12:41.260 --> 00:12:46.270
  • recorded where Jesus referred to his Father not as,
  • 00:12:46.280 --> 00:12:51.030
  • "My Father," but as, "God."
  • 00:12:51.040 --> 00:12:53.130
  • It's as if there's a distance now between the relationship
  • 00:12:53.140 --> 00:12:57.210
  • that once was so close and so intimate.
  • 00:12:57.220 --> 00:13:00.220
  • Instead of, "Father," or, "My Father," it's,
  • 00:13:00.230 --> 00:13:05.180
  • "My God," the generic form, "My God."
  • 00:13:05.190 --> 00:13:10.030
  • It's a cry of broken fellowship. He is feeling a separation.
  • 00:13:10.040 --> 00:13:15.220
  • Will you notice in verse 1: "Why are you so far from helping me
  • 00:13:15.230 --> 00:13:21.000
  • and from the words of my groaning?"
  • 00:13:21.010 --> 00:13:25.190
  • As he bore the burden of our sin,
  • 00:13:25.200 --> 00:13:30.110
  • he felt separated 'cause sin always separates.
  • 00:13:30.120 --> 00:13:34.180
  • He felt a separation from his Father.
  • 00:13:34.190 --> 00:13:37.170
  • When he cried this, "My God, my God,
  • 00:13:37.180 --> 00:13:39.100
  • why have you forsaken me?
  • 00:13:39.110 --> 00:13:40.200
  • Why are you so far from helping me?"
  • 00:13:40.210 --> 00:13:42.130
  • this was not a lapse of faith.
  • 00:13:42.140 --> 00:13:44.080
  • This was not a broken confidence.
  • 00:13:44.090 --> 00:13:46.080
  • This was simply a cry of disorientation.
  • 00:13:46.090 --> 00:13:50.130
  • He had never experienced this feeling
  • 00:13:50.140 --> 00:13:54.160
  • of being separated from the Father.
  • 00:13:54.170 --> 00:13:56.050
  • What was he used to? He was used to intimacy.
  • 00:13:56.060 --> 00:13:59.130
  • He was used to that protective presence
  • 00:13:59.140 --> 00:14:01.120
  • of his Father until now.
  • 00:14:01.130 --> 00:14:04.270
  • Jesus even spoke about it.
  • 00:14:04.280 --> 00:14:06.200
  • When he raised Lazarus from the dead,
  • 00:14:06.210 --> 00:14:10.120
  • we're told that Jesus came up to the tomb of Lazarus
  • 00:14:10.130 --> 00:14:13.080
  • and he prayed a prayer.
  • 00:14:13.090 --> 00:14:14.190
  • He goes, "Father, I thank you that you have heard me,
  • 00:14:14.200 --> 00:14:17.170
  • for I know that you always hear me."
  • 00:14:17.180 --> 00:14:23.010
  • Then he said to his disciples in John chapter 16,
  • 00:14:23.020 --> 00:14:28.100
  • "The hour is coming, yes, and now has come that you will be
  • 00:14:28.110 --> 00:14:31.230
  • scattered, each to his own, and will leave me alone.
  • 00:14:31.240 --> 00:14:36.290
  • But I am not alone, because my Father is with me."
  • 00:14:37.000 --> 00:14:41.080
  • All of that was true until now.
  • 00:14:41.090 --> 00:14:43.140
  • Now, as the sin Bearer, he is feeling the effects of sin,
  • 00:14:43.150 --> 00:14:48.090
  • and that is separation in fellowship.
  • 00:14:48.100 --> 00:14:52.130
  • As Isaiah the Prophet put it, "The Lord laid on him the
  • 00:14:52.140 --> 00:14:56.270
  • iniquity of us all."
  • 00:14:56.280 --> 00:15:00.030
  • All of the sin of all of humanity,
  • 00:15:00.040 --> 00:15:02.170
  • every single person's filth, from the past when humanity
  • 00:15:02.180 --> 00:15:08.050
  • began, to the very end, was placed upon Jesus,
  • 00:15:08.060 --> 00:15:11.270
  • and he feels separated from his Father and he cries out.
  • 00:15:11.280 --> 00:15:19.030
  • Looking at the cross, and hearing these words,
  • 00:15:19.040 --> 00:15:22.210
  • we would ask, "Why is this necessary?
  • 00:15:22.220 --> 00:15:27.010
  • All of this anguish, all of this pain,
  • 00:15:27.020 --> 00:15:29.160
  • this guttural, plaintive cry of being abandoned,
  • 00:15:29.170 --> 00:15:33.120
  • why is that needed?"
  • 00:15:33.130 --> 00:15:37.200
  • And the text gives us the answer,
  • 00:15:37.210 --> 00:15:39.240
  • verse 3: "But you are holy, enthroned in the
  • 00:15:39.250 --> 00:15:44.220
  • praises of Israel."
  • 00:15:44.230 --> 00:15:47.110
  • That's the reason. That's the reason for the cross.
  • 00:15:47.120 --> 00:15:50.140
  • God is holy. God is perfect.
  • 00:15:50.150 --> 00:15:52.140
  • No one else is like that.
  • 00:15:52.150 --> 00:15:57.040
  • He is so unique, so perfect, and I guess the best way to describe
  • 00:15:57.050 --> 00:16:01.240
  • it is God's perfection can't just mingle with
  • 00:16:01.250 --> 00:16:04.220
  • our imperfection.
  • 00:16:04.230 --> 00:16:07.040
  • I mean, it's sorta nice to think that God is just gonna pull up
  • 00:16:07.050 --> 00:16:09.060
  • a chair and hang out with whoever, and,
  • 00:16:09.070 --> 00:16:11.030
  • "Yeah, you're okay, you're okay.
  • 00:16:11.040 --> 00:16:12.130
  • Come on in." But he can't do that.
  • 00:16:12.140 --> 00:16:15.010
  • He is holy. He is absolutely perfect.
  • 00:16:15.020 --> 00:16:19.140
  • Let's suppose for a moment that you can't sing very well.
  • 00:16:19.150 --> 00:16:22.200
  • I mean, when you open your mouth, bad things happen.
  • 00:16:22.210 --> 00:16:26.060
  • You can't carry a tune in a bucket.
  • 00:16:26.070 --> 00:16:27.260
  • Now, I'm not indicting you.
  • 00:16:27.270 --> 00:16:29.250
  • I'm just, for the sake of an analogy, saying that.
  • 00:16:29.260 --> 00:16:33.130
  • But let's just say you can't sing,
  • 00:16:33.140 --> 00:16:34.240
  • and when you sing, it's like, "Ugh, sing louder,
  • 00:16:34.250 --> 00:16:37.280
  • cover that up."
  • 00:16:37.290 --> 00:16:40.130
  • You can't decide that you're gonna join the
  • 00:16:40.140 --> 00:16:42.090
  • Mormon Tabernacle Choir.
  • 00:16:42.100 --> 00:16:45.250
  • I don't know why you'd wanna do that.
  • 00:16:45.260 --> 00:16:47.050
  • How 'bout the Brooklyn Tabernacle Choir
  • 00:16:47.060 --> 00:16:50.090
  • or any choral group?
  • 00:16:50.100 --> 00:16:52.120
  • They're not gonna just say, "Come on in, man.
  • 00:16:52.130 --> 00:16:54.130
  • Let's sing a tune together."
  • 00:16:54.140 --> 00:16:56.170
  • They're not gonna let that happen,
  • 00:16:56.180 --> 00:16:57.280
  • because they're at a level that requires a transformation in you
  • 00:16:57.290 --> 00:17:02.120
  • for that to ever happen.
  • 00:17:02.130 --> 00:17:04.200
  • So, this is why Jesus, the perfect one,
  • 00:17:04.210 --> 00:17:09.050
  • became the substitute for all the imperfect ones,
  • 00:17:09.060 --> 00:17:13.040
  • and we are a part of that group.
  • 00:17:13.050 --> 00:17:16.280
  • Fortunately, what I just said is put in one verse of Scripture.
  • 00:17:16.290 --> 00:17:20.160
  • I like when the Bible sums it up that nicely.
  • 00:17:20.170 --> 00:17:23.120
  • 2 Corinthians chapter 5, verse 21 says this: "God made him who
  • 00:17:23.130 --> 00:17:29.210
  • knew no sin," that's Jesus, "to be sin for us,
  • 00:17:29.220 --> 00:17:34.180
  • that we might become the righteousness of God in him."
  • 00:17:34.190 --> 00:17:38.080
  • I could do several sermons on that one verse.
  • 00:17:38.090 --> 00:17:40.070
  • There's a lot of theology in that.
  • 00:17:40.080 --> 00:17:42.120
  • "God made him who knew no sin to be sin for us,
  • 00:17:42.130 --> 00:17:46.170
  • that we might be the righteousness of God in him."
  • 00:17:46.180 --> 00:17:50.160
  • So, our righteousness is an imputed righteousness,
  • 00:17:50.170 --> 00:17:56.270
  • not an intrinsic righteousness.
  • 00:17:56.280 --> 00:17:58.090
  • It's one that is given to us, not one that is earned by us.
  • 00:17:58.100 --> 00:18:04.020
  • So, he is feeling deserted by God.
  • 00:18:04.030 --> 00:18:07.090
  • That's part of the torture of the cross.
  • 00:18:07.100 --> 00:18:10.190
  • There's another reason he feels that,
  • 00:18:10.200 --> 00:18:12.090
  • not only deserted by God, but despised by people.
  • 00:18:12.100 --> 00:18:15.100
  • Verse 6: "But I am a worm, and no man;
  • 00:18:15.110 --> 00:18:20.050
  • a reproach of men, and despised by the people.
  • 00:18:20.060 --> 00:18:24.130
  • All those who see me ridicule me;
  • 00:18:24.140 --> 00:18:27.120
  • they shoot out the lip, they shake the head, saying--"
  • 00:18:27.130 --> 00:18:31.220
  • What a vivid description, shooting out the lip,
  • 00:18:31.230 --> 00:18:35.180
  • waggin' their heads back and forth.
  • 00:18:35.190 --> 00:18:38.130
  • "Saying, 'He trusted in the Lord,
  • 00:18:38.140 --> 00:18:41.060
  • let him rescue him; let him deliver him,
  • 00:18:41.070 --> 00:18:44.170
  • since he delights in him!'"
  • 00:18:44.180 --> 00:18:47.130
  • Now, again, those words are familiar, right?
  • 00:18:47.140 --> 00:18:50.040
  • If you know your New Testament, you know that,
  • 00:18:50.050 --> 00:18:51.230
  • as Jesus hung on the cross, and the crowd that surrounded him,
  • 00:18:51.240 --> 00:18:55.040
  • in seeing Jesus dying, that group included scribes,
  • 00:18:55.050 --> 00:19:00.090
  • priests, chief priests, they all said,
  • 00:19:00.100 --> 00:19:05.170
  • according to Matthew 27, these words.
  • 00:19:05.180 --> 00:19:07.190
  • Listen: "He trusted in God, let him deliver him now,
  • 00:19:07.200 --> 00:19:12.230
  • if he will have him." Almost verbatim.
  • 00:19:12.240 --> 00:19:18.250
  • Did you notice verse 6? "But I am a worm, and no man."
  • 00:19:18.260 --> 00:19:28.120
  • It's hard to think of Jesus saying that,
  • 00:19:28.130 --> 00:19:30.270
  • isn't it, thinking that, "I am a worm, and no man"?
  • 00:19:30.280 --> 00:19:34.240
  • We've heard of the "I am" statements of Jesus, right?
  • 00:19:34.250 --> 00:19:37.210
  • You know them: "I am the Bread of life."
  • 00:19:37.220 --> 00:19:39.080
  • "I am the Light of the world."
  • 00:19:39.090 --> 00:19:40.180
  • "I am the True Vine."
  • 00:19:40.190 --> 00:19:41.290
  • "I am the Resurrection and the Life."
  • 00:19:42.000 --> 00:19:43.230
  • "I am the Way, the Truth, and the Life."
  • 00:19:43.240 --> 00:19:45.190
  • There are several statements Jesus made that he said, "I am."
  • 00:19:45.200 --> 00:19:50.010
  • Here is one of the forgotten "I am" statements of Jesus Christ:
  • 00:19:50.020 --> 00:19:55.040
  • "I am a worm, and no man."
  • 00:19:55.050 --> 00:19:57.250
  • Now, obviously, this is a figure of speech.
  • 00:19:57.260 --> 00:20:00.200
  • A worm is one of the lowest creatures in the world,
  • 00:20:00.210 --> 00:20:04.170
  • but while Jesus was on trial, he was not treated like a human.
  • 00:20:04.180 --> 00:20:09.040
  • He was not treated like a man.
  • 00:20:09.050 --> 00:20:11.060
  • He was denied human rights, legal rights.
  • 00:20:11.070 --> 00:20:13.110
  • They gave a verdict to his case before the case was even heard:
  • 00:20:13.120 --> 00:20:17.240
  • "He's guilty, get rid of him.
  • 00:20:17.250 --> 00:20:19.040
  • Kill him, get rid of--whatever it takes."
  • 00:20:19.050 --> 00:20:22.160
  • Isaiah the Prophet said, "He was tortured.
  • 00:20:22.170 --> 00:20:24.280
  • His visage was so marred, more than any other man."
  • 00:20:24.290 --> 00:20:30.240
  • The physical effects of the beating that he had received.
  • 00:20:30.250 --> 00:20:33.290
  • "I am a worm, and no man."
  • 00:20:34.000 --> 00:20:39.170
  • But I don't wanna just move on too quickly.
  • 00:20:39.180 --> 00:20:41.150
  • I want you to look at the word "worm."
  • 00:20:41.160 --> 00:20:44.110
  • It's a Hebrew word "tola" or "tola'ath," in some cases.
  • 00:20:44.120 --> 00:20:50.060
  • Forty-two times the Old Testament has the
  • 00:20:50.070 --> 00:20:52.250
  • word "tola" or "tola'ath."
  • 00:20:52.260 --> 00:20:55.170
  • Sometimes it's translated "worm."
  • 00:20:55.180 --> 00:20:58.220
  • Other times it's translated "scarlet,"
  • 00:20:58.230 --> 00:21:01.210
  • like the color scarlet.
  • 00:21:01.220 --> 00:21:04.130
  • Now, we listen to that and go, "I don't understand.
  • 00:21:04.140 --> 00:21:07.090
  • Those two concepts are so far apart, 'worm,' 'scarlet.'
  • 00:21:07.100 --> 00:21:11.130
  • Why is that?"
  • 00:21:11.140 --> 00:21:12.230
  • Well, come to find out, there was actually a worm that was a
  • 00:21:12.240 --> 00:21:15.080
  • scarlet worm called the crimson crocus.
  • 00:21:15.090 --> 00:21:19.160
  • It was the worm which they extracted the fluid out of to
  • 00:21:19.170 --> 00:21:22.290
  • make a scarlet dye to dye garments,
  • 00:21:23.000 --> 00:21:26.010
  • like the royal robes of kings, or the scarlet
  • 00:21:26.020 --> 00:21:28.210
  • hangings in the tabernacle.
  • 00:21:28.220 --> 00:21:31.010
  • They got it from the crimson crocus.
  • 00:21:31.020 --> 00:21:32.250
  • The only way to get the crimson is to crush the worm.
  • 00:21:32.260 --> 00:21:37.090
  • It was the crushing that brought the crimson.
  • 00:21:37.100 --> 00:21:41.050
  • Very, very picturesque.
  • 00:21:41.060 --> 00:21:43.030
  • Jesus was, in effect, the scarlet worm,
  • 00:21:43.040 --> 00:21:46.190
  • lowly to look upon, ugly to look upon.
  • 00:21:46.200 --> 00:21:51.190
  • But when his life was crushed, his blood was the source,
  • 00:21:51.200 --> 00:21:56.190
  • not to change somebody's garments,
  • 00:21:56.200 --> 00:21:59.130
  • but to change somebody's eternity.
  • 00:21:59.140 --> 00:22:03.290
  • There's something else about this little worm,
  • 00:22:04.000 --> 00:22:06.040
  • this crimson crocus.
  • 00:22:06.050 --> 00:22:07.270
  • There's a lifecycle, and we are told that that crimson crocus,
  • 00:22:07.280 --> 00:22:12.290
  • when it's ready to give birth, the mommy worm will find a piece
  • 00:22:13.000 --> 00:22:18.060
  • of wood or a tree and crawl up into a place in the trunk or on
  • 00:22:18.070 --> 00:22:23.080
  • a tree branch and embed itself into the wood.
  • 00:22:23.090 --> 00:22:28.100
  • In giving birth, it will bring her death.
  • 00:22:28.110 --> 00:22:33.020
  • Shortly thereafter, she dies.
  • 00:22:33.030 --> 00:22:34.200
  • It's like this explosive birth where all of that crimson dye
  • 00:22:34.210 --> 00:22:40.040
  • explodes onto the wood, and that wood is stained with crimson in
  • 00:22:40.050 --> 00:22:44.280
  • giving birth to little worms.
  • 00:22:44.290 --> 00:22:49.160
  • So, again, how picturesque of the cross where Jesus gave his
  • 00:22:49.170 --> 00:22:55.020
  • life, but in giving his life, he brought life to so many.
  • 00:22:55.030 --> 00:23:02.010
  • But there's more.
  • 00:23:02.020 --> 00:23:03.170
  • In the death of that little worm,
  • 00:23:03.180 --> 00:23:06.020
  • that wood is stained crimson.
  • 00:23:06.030 --> 00:23:07.260
  • But after three days, that crimson turns white,
  • 00:23:07.270 --> 00:23:14.160
  • into a white, waxy, flaky, powdery substance that falls off
  • 00:23:14.170 --> 00:23:19.050
  • the wood to the ground, after three days.
  • 00:23:19.060 --> 00:23:24.080
  • What did Isaiah say?
  • 00:23:24.090 --> 00:23:25.200
  • "Though your sins be as scarlet, I will make them as white as
  • 00:23:25.210 --> 00:23:30.010
  • wool, as white as snow."
  • 00:23:30.020 --> 00:23:33.000
  • Don't you love that song?
  • 00:23:33.010 --> 00:23:34.110
  • It's no more applicable than now.
  • 00:23:34.120 --> 00:23:36.180
  • "What can wash away my sin?"
  • 00:23:36.190 --> 00:23:38.060
  • Say it, "Nothing but the blood of Jesus.
  • 00:23:38.070 --> 00:23:41.160
  • What can make me whole again? Nothing but the blood of Jesus."
  • 00:23:41.170 --> 00:23:47.090
  • Jesus on the cross, deserted by God,
  • 00:23:47.100 --> 00:23:51.010
  • despised by people, and something else that
  • 00:23:51.020 --> 00:23:54.080
  • brought that torture, he's distressed by pain,
  • 00:23:54.090 --> 00:23:57.280
  • physical pain.
  • 00:23:57.290 --> 00:23:59.090
  • Verse 14: "I am poured out like water,
  • 00:23:59.100 --> 00:24:02.240
  • and all my bones are out of joint;
  • 00:24:02.250 --> 00:24:05.270
  • my heart is like wax; it has melted within me.
  • 00:24:05.280 --> 00:24:10.110
  • My strength is dried up like a potsherd," a potsherd is that
  • 00:24:10.120 --> 00:24:13.240
  • little dry piece of pottery, "and my tongue clings to my
  • 00:24:13.250 --> 00:24:18.280
  • jaws; you have brought me to the dust of death.
  • 00:24:18.290 --> 00:24:22.290
  • For dogs have surrounded me; the congregation of the wicked has
  • 00:24:23.000 --> 00:24:26.060
  • enclosed me.
  • 00:24:26.070 --> 00:24:27.200
  • They pierced my hands and my feet;
  • 00:24:27.210 --> 00:24:32.250
  • I can count all my bones. They look and they stare at me.
  • 00:24:32.260 --> 00:24:38.220
  • They divide my garments among them,
  • 00:24:38.230 --> 00:24:40.120
  • and for my clothing they cast lots."
  • 00:24:40.130 --> 00:24:44.210
  • These verses describe the physical effects of crucifixion,
  • 00:24:44.220 --> 00:24:51.210
  • the excruciating pain of that event.
  • 00:24:51.220 --> 00:24:55.100
  • In fact, that's an interesting word
  • 00:24:55.110 --> 00:24:56.210
  • I just used, "excruciating."
  • 00:24:56.220 --> 00:24:58.140
  • Did you know that it comes from a 16th-century Latin word that
  • 00:24:58.150 --> 00:25:01.230
  • literally means "out of the cross,
  • 00:25:01.240 --> 00:25:05.050
  • out from the cross"?
  • 00:25:05.060 --> 00:25:06.190
  • "Ex-cruciate," "out from the event of the pain of the cross."
  • 00:25:06.200 --> 00:25:12.160
  • And so it has become a vivid English word.
  • 00:25:12.170 --> 00:25:15.130
  • Verse 14, the psalmist said, "I am poured out like water."
  • 00:25:15.140 --> 00:25:21.190
  • One of the side effects for a crucifixion victim is the
  • 00:25:21.200 --> 00:25:26.030
  • profuse sweating that occurs that dehydrates the body.
  • 00:25:26.040 --> 00:25:31.030
  • The ordeal is so intense that the victim sweats and sweats.
  • 00:25:31.040 --> 00:25:36.020
  • And Jesus has already begun that process in the
  • 00:25:36.030 --> 00:25:38.100
  • garden of Gethsemane.
  • 00:25:38.110 --> 00:25:39.230
  • We are told that he sweat great drops of blood,
  • 00:25:39.240 --> 00:25:44.150
  • a medical condition, we are told, called "hematidrosis."
  • 00:25:44.160 --> 00:25:47.250
  • 00:25:48.170 --> 00:25:55.160
  • female announcer: Nearly every day,
  • 00:25:55.170 --> 00:25:57.090
  • we're confronted with stories and images of atrocities that
  • 00:25:57.100 --> 00:26:00.090
  • span the globe.
  • 00:26:00.100 --> 00:26:01.290
  • One woman refused to look away.
  • 00:26:02.000 --> 00:26:04.040
  • Instead, Lenya Heitzig looked to the Lord to discover what she
  • 00:26:04.050 --> 00:26:07.060
  • could do about the plight of refugees.
  • 00:26:07.070 --> 00:26:10.100
  • The book "Reload Love" chronicles God's response to
  • 00:26:10.110 --> 00:26:12.290
  • Lenya's passion for refugees, especially children caught in
  • 00:26:13.000 --> 00:26:16.180
  • the crossfire of terrorism.
  • 00:26:16.190 --> 00:26:18.220
  • This inspiring resource recounts how God used one woman's
  • 00:26:18.230 --> 00:26:22.030
  • heartbroken prayers to start a ministry that turns bullets into
  • 00:26:22.040 --> 00:26:25.070
  • something beautiful, and former battlegrounds into playgrounds
  • 00:26:25.080 --> 00:26:28.240
  • for future generations.
  • 00:26:28.250 --> 00:26:30.290
  • Lenya Heitzig: We are the army of love.
  • 00:26:31.000 --> 00:26:32.240
  • We arm children with hope by removing them from harm's way,
  • 00:26:32.250 --> 00:26:36.200
  • terrorism, giving them school and emergency supplies,
  • 00:26:36.210 --> 00:26:40.120
  • and building playgrounds where there were battlegrounds to give
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  • Hope is healing, and Jesus specializes in hope.
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  • life-giving love through this broadcast.
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