Sermon notes

INTRODUCTION

Modern atheists try to test God by their own moral and logical standards, and they think they are very, very clever.  They are more evangelical than they know: Humanity’s trial of God is one of the central episodes of the Passion Narrative.

THE TEXT

“And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.  But Peter followed Him at a distance to the high priest’s courtyard. And he went in and sat with the servants to see the end . . . .” (Matthew 26:57-27:2).

STRUCTURE

The trial before the high priest (vv. 26:57-27:2) is framed by references Jesus’ delivery to a court (26:57; 27:1-2) and to Peter (vv. 26:58, 69-75).  Within that frame, Matthew organizes the story chiastically, with the center is in verse 64, where Jesus declares Himself to be the Son of Man.

BEFORE CAIAPHAS

In Matthew, Jesus is tried by two courts – Jewish and Roman.  From Luke 23, we learn that He also appeared before Herod.  God incarnate stands condemned by all humanity, Israel, the Gentiles and the “middle people” of Edom (the Herods were “Idumean,” Edomite).  Before Caiaphas the issues are Jewish.  He is finally condemned because He prophesied the destruction of the temple (v. 62) and because He claimed to be the Christ (v. 64).  Ironically, at the very moment they condemn Jesus for threatening to destroy the temple, they were destroying the temple of His body.  Jesus identifies Himself as the Son of Man by conflating two Old Testament messianic prophecies (Psalm 110; Daniel 7).  In response, the high priest declares blasphemy and tears his robes, which the law forbids (Leviticus 21:10).  By condemning Jesus, the Jewish leaders condemn themselves.

PROPHESY

Jesus is mocked by both the Jewish and Roman court.  The Roman soldiers mock Jesus’ claims to be king, crowning him with thorns, robbing him with scarlet, and kneeling before Him (27:27-31).  The Jewish leaders mock Him instead for His claim to be a prophet (26:67-68).  Again, the situation doubles back ironically on them: Jesus has told His disciples that He would suffer many things from the chief priests (16:21), and they fulfill His prediction by mocking His ability to make predictions.  Jesus is also demonstrating the righteousness that surpasses the righteousness of scribes and Pharisees, slapped but not slapping back (cf. 5:39).

PETER

Peter follows Jesus to the court of the high priest.  That looks promising.  Following is what a disciple should do.  It’s not so promising when he “sits down with the officers” (v. 58).  While Jesus remains faithful under interrogation and mockery from the priests and elders, Peter buckles before some servant girls (vv. 69, 71).  His denials become more intense, as he adds oaths to his denials (vv. 72, 74).  When the cock’s crow announces a new day, Peter repents and leaves the high priest’s court (v. 75).  He never reappears in the gospel, but unlike Judas He is among the disciples gathered in Galilee (28:16), reconciled to Jesus.