Jason Dohm's sermon, 'He Who Knew No Sin,' centers on the events leading up to Jesus Christ's crucifixion, highlighting His willing sacrifice for humanity's salvation. The sermon draws from John 18:1-11, where Jesus, aware of His impending betrayal and suffering, willingly steps forward to fulfill God's plan. Dohm emphasizes Jesus as the sinless Lamb of God, who took on the sins of the world to provide righteousness to believers. The narrative portrays Judas as the betrayer leading troops to arrest Jesus in the Garden of Gethsemane, and Peter's misguided zeal in attempting to protect Jesus. The sermon underscores Jesus' divine authority and His conscious decision to embrace the cross, fulfilling Old Testament prophecies and revealing His identity as God incarnate. Dohm encourages listeners to reflect on their own faith, the futility of relying on human strength, and the sovereignty of God in life's sorrows.

18 verses 1 through 11. When Jesus had spoken these words, he went out with his disciples over the brook Kidron, where there was a garden which he and his disciples entered. And Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. Then Judas, having received the detachment of troops and officers from the chief priests and Pharisees, came there with lanterns, torches, and weapons. Jesus, therefore, knowing all things that would come upon him, went forward and said to them, whom are you seeking?

They answered him, Jesus of Nazareth. Jesus said to them, I am he. And Judas, who betrayed him, also stood with them. Now when he said to them, I am he, they drew back and fell to the ground. Then he asked them again, whom are you seeking?

And they said, Jesus of Nazareth. Jesus answered, I have told you that I am he. Therefore, if you seek me, let these go their way. That the saying might be fulfilled, which he spoke, of those whom you gave me, I have lost none. Then Simon Peter, having a sword, drew it and shook the high priest's servant and cut off his right ear.

The servant's name was Malchus. So Jesus said to Peter, Put your sword into the sheath. Shall I not drink the cup which my father has given me? Every once in a while, a song comes along with a wedding theme, and it's destined to be in many, many Christian weddings. When Janet and I got married, it was I Will Be Here by Stephen Curtis Chapman.

That was in a zillion weddings in the early 90s. Most of our children have never even heard it, but it's aged well. Let your children listen to that one. Anyway, we just sang one When We See Your Face and Ben and Anna Rebecca will be able to say they set the trend. Good for them.

Two of our elders are missing this morning. James and Michael are in a church right outside Roanoke, Virginia, Walnut Grove Union Baptist Church. It's very sweet that they can be there. I'm really delighted that James can actually go and represent the elders that are not being deployed to Turkey. Of course, Michael and Paul are going.

But It's really valuable to have one of the elders not going say, we're here on behalf of these two churches, and we really, really want to send these men, and we really vouch that they're men that are qualified to be sent. So it's invigorating, and I'm glad James, for once, gets the opportunity to go do the invigorating. I wish you all could because really he's representing us today. The title of the sermon this morning is, He Who Knew No Sin. Jesus Christ knew no sin.

It's not a phrase that is in our text at all. It's actually a phrase found in 2 Corinthians 521. In 2 Corinthians 5.21. For He made Him, for God the Father made God the Son, who knew no sin to be sin for us, that we might become the righteousness of God in Him. I'm going to frame every sermon from now until the crucifixion has happened in the Gospel of John with this verse.

So week after week, for the next however many weeks, you are going to hear this as the framework for the preaching. He made him who knew no sin, the sinless Lamb of God, to be sin for us, That we might become the righteousness of God in him. The salvation of sinners is wrapped up in this verse. That is what is fundamentally happening in our text, in every text that we will be preaching for a month or six weeks. This is not a text about Judas, though Judas is prominent in the text.

It's not a text about Peter, though Peter is prominent in the text. It is a text about the Lord Jesus Christ, the Lamb of God, who takes away the sin of the world, willingly laying down His life, so you don't have to die with your sins clinging to you. So go to the text. Let's ask God to help us. Jesus, you knew no sin.

Not one sin in your thoughts, in your lifetime, in your words, in your lifetime, on earth, in your actions throughout the incarnation. But you allowed yourself to be made sin, to take the sins of the world upon yourself, the sins of your people, so that the anger of God Against the rebellion, the sinfulness in the human heart would be satisfied for anyone who would repent and believe the Gospel. We might be made the righteousness of God in you. Every defilement swept away. I pray that you would make these texts of scripture so precious to us.

We ask this in Jesus' name. Amen. Well, as usual, we'll be subdividing the text. I'd like to begin by looking at verses 1-4. When Jesus had spoken these words, he went out with his disciples over the brook Kidron where there was a garden which he and his disciples entered.

And Judas, who betrayed him, also knew the place, For Jesus often met there with his disciples. Then Judas, having received a detachment of troops and officers from the chief priests and Pharisees, came there with lanterns, torches, and weapons. Jesus, therefore, knowing all things that would come upon him went forward and said to them, Whom are you seeking? In this section, Judas guides an armed multitude to a familiar place. So if you're using the handout to take notes and you're filling in the blanks, Guides fills in the blank.

Judas guides an armed multitude to a familiar place. So Jesus has finished teaching and praying. We've been through chapters of Jesus' teaching and then praying the night of the Last Supper, the institution of the Lord's Supper. And he now takes his disciples over the Kidron Valley. It's in our text called the Brook Kidron.

Brook literally means in the Greek, winter torrent. What does that mean? Well, it means that the winter rains run through this ravine right outside Jerusalem during the rainy season. Winter is the rainy season in Jerusalem. This ravine right outside the walls of Jerusalem is normally dry, but during the rainy season, during the winter, the rains run down into this ravine and rush rapidly.

So it becomes the brook Kidron. And it's a very historic site. It's mentioned often in the Old Testament. They enter a garden. That is what the text says without any other fanfare.

A garden, but from Matthew, Mark, and Luke, we know that the garden has a name that it's Gethsemane. Gethsemane is a Greek word that actually means oil press. This is on the Mount of Olives. So you have Jerusalem. If you exit Jerusalem towards the east, you have to cross over either this dry ravine or a brook, the Kidron Valley, runs with water during the rainy seasons.

And when you cross over the ravine, then you come up onto the Mount of Olives, and There are gardens on the hillside of the Mountain of Olives, many of them filled with olive groves. And so, Gethsemane literally means in Greek, oil press, olive oil, A place where you would press the oil from olives. Like so much of the Gospel of John, other Gospels, what is said in Matthew, Mark, and Luke is absent here. You don't even find it. It's not even mentioned in John that this is Gethsemane, but this is Gethsemane.

And things that are here are absent in Matthew, Mark, and Luke. In my mind the explanation is clear. John was aware of the contents of the other gospels, and He had an expectation that you, believer, had access to the contents of the other gospels. They were already in circulation. He wrote the last gospel.

One of the reasons he wrote it was to relate precious things that were not related in the other gospel, so we would have them and not miss out on them. Aren't you glad? Having worked through John and seen all the things that are in John that are not in Matthew, Mark, and Luke, aren't you glad he wrote the final gospel under God's inspiration to give us precious things that you would never know if we didn't have the gospel of John. We see that here again in this text. In Matthew, Mark, and Luke, Jesus goes to Gethsemane.

The garden has a name in those other gospels, and he goes there and he agonizes in prayer over the prospect of being made sin. There's none of that here in our text, but that's the background. We do have access to those other gospels. I think John anticipated that and expected us to know that Jesus was agonizing and that He gives us precious things that the other Gospel writers haven't given us. Verse 2 says that Judas knew the place because Jesus often met there with his disciples.

Listen to Luke's account. This is Luke 21 verse 37. This is the whole week leading up to this night. Luke 21, 37 says, and in the daytime he was teaching in the temple all week, but at night he went out and stayed on the mountain called Olivet. So all of crucifixion week, there is the triumphal entry and then Jesus every day is teaching in the temples.

At night, he leaves Jerusalem, he crosses over the Kydron Valley, up onto the Mount of Olives, and stays the night, and then comes back in to teach in the temple again the next day. Then in Luke 22, we read this, Luke 22 verse 39, Of this night in Gethsemane, coming out He, Jesus, went to the Mount of Olives as he was accustomed, and his disciples also followed him. Judas had every expectation that Jesus will be here on the Mount of Olives in the Garden of Gethsemane, and he is correct. Now stop and think about that for a minute in terms of the betrayal. The betrayal is bad.

The betrayal is terrible. There has never been a crime committed like the betrayal of the Lord Jesus Christ. In fact, in Matthew, Mark, and Luke we find out He betrays Him with a kiss. That also is totally missing in our account in John. But this is the place where Jesus brought His inner circle.

Judas knows He'll find Him there because they've been there every night that week. It is the place where he brings his friends. Verse 3 says that Judas received a detachment of troops and also officers from the chief priests and Pharisees. The Greek word rendered received literally means to take. He took a detachment of troops and officers from the chief priests and Pharisees to this garden.

It means that he guided them there. He's not the authority over these troops. He's the guide to the spot where Jesus is to be found. Listen to Luke 22. You can turn there if you like.

Or you can just listen to Luke 22 verses 1 through 6. Again, this is Luke's account of the same night, the same events. Luke 22 verses 1 through 6. Now the feast of unleavened bread drew near, which is called Passover. And the chief priests and the scribes sought how they might kill him, for they feared the people.

So how do we kill Jesus? Because the people love Jesus. How are we going to kill him? Verse 3, Then Satan entered Judas, surname Discarus, who was numbered among the twelve. So he went his way and conferred with the chief priests and captains how he might betray him to them.

They were glad and agreed to give him money. So he promised and sought opportunity to betray them in the absence of the multitude. So Satan has entered Judas and he's gone to bargain for his betrayal so that he can get what he loves money and they're afraid how we want to kill Jesus but how can we kill Jesus this is this is the week of the triumphal entry where probably hundreds of thousands gathered to say, Hosanna to the son of David. How are we going to kill this one who is loved by the people? Judas goes bargains they agree on a price for Jesus.

And now he is seeking opportunity. So he promised and sought opportunity to betray them in the absence of the multitude. That is what is happening here in our text. His job is to find an opportunity where they can do what they want to do without the people rising up to defend the one they are calling Messiah. It is the opportune time.

It is night. It is the opportune location. It is an isolated garden outside of Jerusalem. Their plan is unfolding. God's plan is unfolding.

Now there are two distinct groups guided by Judas. One, a detachment of troops. The Greek word behind detachment is literally cohort. It's particular to the Roman army. It's a Greek word that is particular to numbering organization of the Roman army.

It sometimes is used for 600 soldiers, sometimes for 200 soldiers. So that Greek word can mean 600 Roman soldiers or it could mean 200 Roman soldiers. In Matthew and Mark, those gospel writers simply say, a great multitude. Luke says, a multitude. This is an overwhelming military force for the occasion.

There will be no running without capture. There will be No hiding without discovery. There will be no resistance without that being crushed. A great multitude of Roman soldiers comes with lanterns and torches and weapons." The other gospel writers say swords and clubs. The second group is officers from the chief priests and the Pharisees.

This would be temple police. So it is actually the chief priests and the Pharisees who have planned for the arrest of the Lord Jesus Christ and now they are backed by the Roman military. The temple police have been sent with the backing of an overwhelming military force to make sure that Jesus doesn't run without capture, that he doesn't hide without discovery, that there's no resistance without that resistance being crushed. That's what we have in our text. They came expecting that Jesus might try to escape or to hide, or that they might encounter resistance.

And they came with the personnel for each one of those possibilities. Now In verse 4, we learn from John that Jesus was expecting all of this because he knew all things that would come upon him. So, of course, we know that, but John the Gospel writer lets us know that he knows that too. John the Gospel writer knows that Jesus is not caught by surprise in any way by this. He knew every single thing that is about to come upon him from his arrest through his crucifixion.

And he went forward to meet his betrayer and this armed multitude. You have decisive movement towards the cross. He knew it all and He went forward. Jesus is moving towards the cross. Flip back to John chapter 10.

John chapter 10. Jesus says this so clearly. John chapter 10 is the I am the good shepherd passage. John chapter 10 verses 17 and 18. Jesus says, therefore my Father loves me because I lay down my life that I may take it again.

No one takes it from me, but I lay it down of myself. I have power to lay it down and I have power to take it again. This command I received from my Father." He made it so clear. Chapters earlier that no man had authority or power or ability to take his life from him. If Jesus is going to die, He will have to lay it down.

Here it is, so clearly. He knows everything. He doesn't run. He doesn't hide. He doesn't resist.

He moves towards. He steps forward to meet his betrayer and the ones who will kill him. Sinners, is this not glorious? Jesus Christ moved to the cross for the joy that was set before him. He endured the shame Thinking of the cleansing of his people by his blood Sinner there's no other way for you to be cleansed than if he willingly lays down his life.

No one can take it from him. He is God! He is God. Our section ends with Jesus asking this question, whom are you seeking? So now to the next section.

You're back in John 18, follow along as I read verses 5-9. John writes, They answered him, Jesus of Nazareth. Jesus said to them, I am he. And Judas who betrayed him also stood with them. Now when he said to them, I am he, they drew back and fell to the ground.

Then he asked them again, Whom are you seeking? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am he. Therefore, if you seek me, let these go their way. The saying might be fulfilled which he spoke, of those whom you gave me I have lost none." In this section, we have the I AM even in his humiliation.

So if you're taking notes on the handout, filling in blanks, humiliation fills in the blank. We have the I Am, The God of Exodus 3, the God of the burning bush passage, even when He cloaks Himself in His flesh, you get a glimpse, even in His humiliation, even in the 24 hours of His agonizing, humiliating death on the cross, the veil peeled back just a little to see that He is God. They answer Jesus and tell him who they are after, and they are after him himself. And we have this dramatic alignment in the text. We have Jesus and the faithful eleven disciples, And then we have this Roman and Jewish armed multitude and verse 5 says Judas also stood with them.

He has aligned himself with this armed multitude to take Jesus to His trial and His crucifixion. Now something happens that you and I have no frame of reference for. It's strange in the reading of it. When they confirm that they are seeking Jesus the Nazarene, that's literally what the Greek is. Who are you seeking?

Jesus the Nazarene. Jesus says to them, I am. We have I am he in our Bibles. The translators added the he believing that they are adding meaning. It's fine, but they just know that if we knew Greek, we were reading Greek, All we would see is I am, not I am he.

And when Jesus says that, I am, this armed multitude with Judas standing with them is supernaturally caused to draw back from Jesus and to fall back to the ground. This is supernatural. Jesus just says, I am. And supernatural things happen. They draw back and they fall to the ground.

We've been studying the seven I Am statements of John. I am the light of the world. I am the good shepherd. I am the way, the truth, and the life, and so forth. So Jesus has been using this phrase throughout his public ministry, claiming Godhead, sometimes somewhat subtly, and other times right there on the surface like in John 8 58 Jesus said to his Jewish opponents, Most assuredly I say to you, before Abraham was, I am.

So that doesn't even count in the I am statements of John, because the seven I AM statements as we systematize them, it follows a pattern. I am the blank. So in John 8.58, that doesn't fit that mold, but Jesus uses the same phrase, and it's right there in your face. In the other ones it might be a bit subtle, I don't think it's very subtle, when you say I am the light of the world it is not a stretch to say you are claiming deity. When you say I am the way, the truth, the life, it is not a stretch to say you're claiming deity.

But in John 8.58, if you missed all the ones that conform to the pattern, I am the blank, you cannot miss this one. Most assuredly, I say to you, before Abraham, who lived fifteen hundred years ago, was, I am, I'm self-existent. Up to this point, the indication of the text has been that his use of the phrase, I am, which lays claim to the burning bush passage when Moses says, Who shall I tell them sent me? And God, from the midst of the burning bush, answers, tell them, I AM has sent you. Tell them the self existing grounding of all that is real has sent you.

The God who has no beginning and no end sent you. Jesus' use of that in every instance up to this point has been words only. In other words, no one drew back and fell to the ground any of these other times, but now it is words accompanied by power. There is a lifting back just a little of the veil so you can see past the flesh and encounter that Jesus was God. So much of Jesus' glory has been laid aside or veiled or masked in the incarnation, the taking on the form of a bond servant, the Word becoming flesh.

But now the veil is drawn back just a little, just enough so that these mortals know that there is no one like God. Jesus is God. I think if you'd have asked anyone who was there who drew back and fell to the ground, they wouldn't have been able to explain it. But they are face to face with the God of heavens and the heavens and the earth. If you try to come up with a natural explanation for this armed multitude drawing back and falling to the ground, you will look foolish.

Many commentators look foolish. Well, it's the dark of night and they would have been expecting him to flee, but he came out. It's supernatural! It's supernatural! You will have to satisfy yourself with this.

Throughout scripture when people encounter God or even often his angels, they cannot even stand up. They cannot remain on their feet. John himself, the beloved disciple and our Gospel writer in Revelation chapter 1, when he is faced with the resurrected, glorified Jesus, he falls down like a dead man, as if dead. John, John, who knew Jesus. So be satisfied with that.

This is in that same category. The creature coming in contact with the creator, you can't even stand. At this point there are a lot of questions we want to ask the text which go unanswered. When this armed multitude experiences this, why don't they go home? Why don't they say, we're on a fool's errand?

We don't know what's happening here, but we know this is no ordinary man, and leave. The text doesn't answer that question. How much time elapses? They fall to the ground and then all of a sudden things seem to be happening again. How much time elapses?

The text doesn't say. This much we know. Jesus must go to the cross. Jesus must go to the cross. Matthew Poole says this.

By the way, I read Matthew Poole most weeks and he might be the most profitable, meaning It doesn't take much to read him because he's very concise, but I get gold out of him. He's just not as quotable as Ryle. I quote Ryle all the time, but I read Matthew Poole and draw things from the things that he said very frequently. Here's what Matthew Poole says, this is the genius of sinners. They may be under some convictions and terrors, but they get out of them if God doth not concur by His Spirit and sanctify them as a means to make a thorough change in their hearts.

What's He saying? That sinners have a certain kind of genius that though God will confront them at times with terrors, their hearts will be filled with conviction and they will be terrified at a glimpse of truth that unless the Holy Spirit comes to actually change their hearts, they will wiggle out of it. They will wiggle out of the terrors. It happens in this text. And if you live very long, you will see it happen in life.

People confronted with truth that does for a time convict them of their need, or terrorize them of their desperate state, but they wiggle out of it. Because God never came and used that to cause a fundamental change of their hearts. Somehow they recover and return to their mission to apprehend Jesus. Jesus asks them again, whom are you seeking? They answer again, Jesus the Nazarene.

And Jesus uses their repeated declaration to disentangle his disciples from the coming proceedings which will end in his own crucifixion. So they've asked twice, who are you seeking? They've answered twice, Jesus. And he's used this, he here uses this repeated affirmation of who they're after and that he's the one they're after to disentangle the eleven from what's about to happen which will end in his crucifixion. Listen again to verses eight and nine.

Again to eight and nine. And Jesus answered, I have told you that I am he, or I am. Therefore you seek me, therefore if you seek me let these go their way, that the saying might be fulfilled which he spoke of those whom you gave me I have lost none." These are the men who are going to turn the world upside down. You'd want to add a couple to them. You'd want to add Paul, Silvanus, Timothy, and some others.

Apollos. But fundamentally, these men are going to shake the world with the preaching of Jesus Christ. God has plans for these eleven men. He uses Jesus to keep these men. Jesus just prayed this.

Of all you have given me, I have kept them in this world except the son of perdition that the Scriptures might be fulfilled. The final two verses, John 18 verses 10 and 11. And Simon Peter having a sword, drew it and struck the high priest's servant and cut off his right ear. The servant's name was Malchus. So Jesus said to Peter, put your sword into the sheath.

Shall I not drink the cup which my Father has given me? In these verses we have Peter and his zeal without knowledge. If you're filling in blanks on the handout, knowledge fills in the blank. Peter and his zeal. Oh, Peter has zeal again, without knowledge again.

All four gospels have the account of A servant being attacked and his ear cut off. Only John gives the names. Peter is the one with the sword. Malchus is the name of the high priest's servant. Flip back to John 13 John 13 the end of John 13 We have this exchange between Peter and Jesus in John 13 verses 36 through 38 Simon Peter said to him Lord.

Where are you going? Jesus answered him, Where I am going you cannot follow me now, but you shall follow me afterward. Peter said to him, Lord, why can I not follow you? I will lay down my life for your sake. Jesus answered him, will you lay down your life for my sake?

Most assuredly I say to you, the rooster shall not crow till you have denied me three times. Peter insisted, I'll lay down my life for you. And here in our text, he's prepared to make good. He's facing, it's either 200 or 600, it's a great multitude, according to Matthew and Mark, of armed Roman soldiers and Peter is willing to wade into the multitude. This goes back actually even before John chapter 13.

Listen to Matthew chapter 16. You can turn there if you want. Matthew chapter 16 verses 21 through 23. This is long before this night. From that time Jesus began to show to his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes and be killed and be raised the third day." And Peter took them aside and began to rebuke him saying, Far be it from you, Lord, this shall not happen to you.

The seeds of that are right here. The seeds of John 18 are in Matthew 16. But he turned and said to Peter, get behind me saying, you are an offense to me, for you are not mindful of the things of God, but the things of men. Peter was thinking about preserving his master. Jesus was intending to die for sinners.

Peter had his mind on, got to save Jesus, got to preserve my Master. Jesus knows everything that's coming and is intent on dying for sinners. He is intent on moving decisively to the cross. Matthew 26, Matthew's account of Gethsemane, Matthew 26 verses 52 through 54. But Jesus said to him, put your sword in its place, for all who take the sword will perish by the sword.

Or do you think that I cannot now pray to my Father and He will provide me with more than twelve legions of angels? How then could the Scriptures be fulfilled that it must happen thus? I'm not being taken against my will. At my word, God would send twelve legions of angels. Now just understand the math here.

A cohort is at most 600. It might be 200, but let's use the big number. 600 is a tenth of a legion I Said so Jesus is Facing a tenth of a legion of Romans and and he says to Peter put away your sword I could call down 12 legions of angels What could even one angel do among Romans and temple police? A tenth of a legion maybe, that number might be too high, but a tenth of a legion of Romans versus twelve legions of angels from heaven. Oh, how willingly your Savior went to the cross.

Oh how determined He was to shed His blood for sinners. I think we have more very strong evidence in our text that John expects you to have access to the other gospels. Why do I say that? How did Peter escape if he cut off the ear of the high priest's servant? John just goes on.

Luke doesn't just go on. Listen to Luke. Luke 22, 49-53. Just listen to this. Luke 22, 49-53.

When those around him saw what was going to happen, they said to him, Lord shall we strike with the sword? And one of them struck the servant of the high priest and cut off his right ear. But Jesus answered and said, permit even this. And he touched his ear and healed him. That's how Peter got away.

Then Jesus said to the chief priests, captains of the temple, and the elders who had come to him. Have you come out as against a robber with swords and clubs? When I was with you daily in the temple, you did not try to seize me, but this is your hour and the power of darkness." How did Peter get away? Jesus healed his ear. I think in our system they call that destruction of evidence.

He cut off my ear. There you stand with two ears. Try to prosecute that crime. So listen again to Jesus' last statement in our text. Put your sword into the sheath.

Shall I not drink the cup which my Father has given me. Shall I not go to the cross? Shall I not die for sinners? Peter, shall I not die for your sins?" Turn to Matthew 26. This will be our last stop.

Terms of going to other places. Matthew 26. This is Gethsemane. Matthew 26. This is Gethsemane.

This is before Jesus came face to face with his betrayer and his opponents. Matthew 26 verses 36 through 39. Then Jesus came with them to a place called Gethsemane and said to the disciples, sit here while I go and pray over there. He took with him Peter and the two sons of Zebedee, that would be James and John, and he began to be sorrowful and deeply distressed. Then he said to them, my soul is exceedingly sorrowful even to death.

Stay here and watch with me." He went a little farther and fell on his face and prayed saying, Oh my Father, if it is possible, let this cup pass from me. Nevertheless, not as I will, but as you will." He's agonizing. Let this cup pass for me. Nevertheless, not as I will, but as you will. The cup is the cross, but it's not just the cross.

The cup has a deep rich history in the Old Testament. Has its roots in the prophets of the Old Testament. Where God prophesied judgments against corrupt nations, even Israel and Judah and Babylon and on and on in the prophets, the mouth of the prophet, condemning nations, condemning rebels, and saying God is going to make you drink His fury. Often in the prophets it's called the cup of the fury of God. He's going to make You drink His anger down to the dregs.

He will bring armies upon you. Your children will be dashed against the walls. Because of God's burning anger against your sin, you'll drink it Down to the last drop. It's even found in Revelation. The cup of God's fury is found in Revelation.

This is the cup. It's being made sin. And taking upon himself God's fury against the rebellion and sin that is bound up in the heart of mankind. John 12, 27 and 28. Listen to this.

John 12, 27 and 28. Now my soul is troubled and what shall I say? Father save me from this hour, but for this purpose I came to this hour. Father glorify your name. This has been troubling Jesus for a while now.

It's been troubling since chapter 12 in John. Did he shrink back because his heart was in agony over being made sin? No! For this purpose he came to this hour. He came to do this.

He came to go to the cross. He came to shed His blood, to wash sinners as white as snow, to make peace between sinners and God. He who knew no sin was made to be sin for us. You cannot think that God hates sin and Jesus doesn't hate sin. Jesus is God.

If the Father hates sin, the rebellion in sin, bound up in the hearts and thoughts and words and lives of people. It cannot be that Jesus hates it any less, that the Holy Spirit hates it any less, but now he must be made sin if one sinner is to be justified." He agonized over the cup, being made sin. He took the cup. He who knew no sin was made to be sin for us, that we might become the righteousness of God in Him. Joined to Him.

In union with Him. God sees Him. Not me in my sins. Not you in your sins. Applications.

I have four. Number one. Christians, See your willing Savior. See Him decisively moving towards the cross. He knew everything that was about to happen in that terrible 24 hours and He went forward.

For you to cleanse you, knowing every sin that you have committed, you are committing, that you will commit. He went forward. You have such a willing Savior. J.C. Ryle says this all over but he said it again this week, he's more willing to save you than you are to be saved.

Think about that. Number two. Unbelievers, see this willing Savior. Gaze upon this willing Savior who says, All who come to me I will in no wise cast out. Those who come to Jesus Christ in faith casting themselves upon Him, He saves all of them.

He doesn't turn away any who come to Him by faith. He is such a willing Savior. How can you keep such a Savior at arm's length week after week and month after month? How can you keep one who would wash you as white as snow and give you peace with this God in heaven, whose anger burns against sin. How can you keep Him, hold Him off another week when He is so willing to save you?

And if in his humiliation he peels back the veil just a crack and the great multitude of Roman soldiers and temple police draw back, they recoil and they fall to the ground. What will you do when the trumpet sounds? What will it be like when the veil is gone and you must see your judge face to face? When He has been such a willing Savior and pleaded with you to come and have your sins wiped away. Number three.

This one is so obvious that if Peter can lose sight of it, you know you can lose sight of it. God doesn't need the arm of the flesh. Peter is going to keep his master alive. That fool. I've been a fool like that.

Peter knew better than Jesus. Peter thought he could do something to help Jesus in this situation. God never needs the arm of the flesh. He has His own arm. It is never too short.

It is always mighty enough to accomplish whatever he desires to accomplish. We should consider this as we embark on Turkey. We need God. We need God. We need Him to chart the course.

We need Him to exert strength. Otherwise, we'll find ourselves flailing around like Peter in Gethsemane. Jesus having to come behind us. I have to put that ear back on. I have to heal that man's ear.

Clean up after my disciples. Because they thought the arm of the flesh, I needed it. God's ways, God's way, by God's strength. That's what Peter lost sight of. God's ways?

He said, I'm going to the cross. Peter pulled him aside to rebuke him. Far be it from you, Lord. God's way? God's strength.

Number four, finally. Who has handed you the cup of your sorrows? Anybody here not know anything about sorrows? I don't have any sorrows. There are some of us whose sorrows are smaller than others of us.

Some of us have more sorrows, some of us have less sorrows, some of us have more bitter sorrows, some of us have less bitter sorrows. Everyone here knows something about sorrows. Who has handed you your cup of sorrows? Did the devil do it? Or did God in heaven do it?

No matter how many sorrows you have, no matter how bitter those sorrows are, believe this, because Jesus believed this, God has handed you your cup of sorrows. And He's all wise. He does all things well. There was a funeral seven weeks ago, it was a friend of mine. God did what He never expected that He would do.

He gave him brain cancer. People prayed he died anyway. I talked to him a week before he died. I talked to him a month before he died. And to the end, He believed that God was handing him this cup of sorrows.

He died that way. He died that way. Those are bitter sorrows. He believed that an all-wise God who does everything well knew best. He didn't die with a drop of bitterness that I could detect in many conversations with him in the last year of his life.

Praise God for that. I want to be like that. I want to believe that an all wise God who does all things well, the sorrows that I have is a cup that has been handed me by a wise and loving Father who knows what He's doing even when I have no idea what He's doing. Let's pray. God, we stand in awe.

Thank you for the historical account. I thank you for the details. Oh God, let us be lifted up above the details to look and see your Son being made sin for us, that we might become the righteousness of God in Him. Let us be so full of joy, even a sober joy. I know it must be a sober joy when we see your Son taking what we deserve.

But let it be a joy in our hearts to see that every debt for the believer is settled. Settled, finished. Oh, let us hope in you, I pray in Jesus' name, Amen.