{"id":24767,"date":"2022-09-24T10:45:00","date_gmt":"2022-09-24T15:45:00","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-mark-1427\/"},"modified":"2022-09-24T10:45:00","modified_gmt":"2022-09-24T15:45:00","slug":"exegetical-and-hermeneutical-commentary-of-mark-1427","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-mark-1427\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Mark 14:27"},"content":{"rendered":"

And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. <\/i><\/b><\/h3>\n

27<\/strong>. And Jesus saith unto them<\/em> ] These words really were uttered as they sat at the table just after the institution of the Holy Eucharist.<\/p>\n

for it is written<\/em> ] The words are taken from Zec 13:7<\/span>. The Good Shepherd quotes the allusion to Himself in His truest character (Joh 10:4<\/span>).<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Mar 14:27<\/span><\/p>\n

I will smite the shepherd.<\/em><\/p>\n

<\/em><\/p>\n

Why Christ is called a Shepherd<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>As descending from ancient patriarchs who were shepherds. They were types of Him.<\/p>\n

2. <\/strong>He knows His sheep, and marks them for His own (Joh 10:3<\/span>; Joh 10:14<\/span>). God sets His seal on them (2Ti 2:19<\/span>).<\/p>\n

3. <\/strong>He feeds their souls and bodies in green pastures (Psa 23:1-6<\/span>) <\/em>and drives them to the sweet streams and waters of comfort, by the paths of grace and righteousness.<\/p>\n

4. <\/strong>He defends them from the wolf and enemies; they being timorous, simple, weak, shiftless creatures, unable to fly, resist, or save themselves.<\/p>\n

5. <\/strong>He nourishes the young and tender lambs.<\/p>\n

6. <\/strong>He seeks them when they go astray, and rejoices to find them.<\/p>\n

7. <\/strong>He brings them to the fold.<\/p>\n

(1)<\/strong> The fold of grace.<\/p>\n

(2)<\/strong> The fold of glory. (Dr. Thomas Taylor.<\/em>)<\/p>\n<\/p>\n

Comfort in Christ, our Shepherd<\/strong><\/p>\n

In that Christ is our Shepherd, we may comfort ourselves in-<\/p>\n

1. <\/strong>His love. More love is included in the title Shepherd, than if He should call Himself our father, brother, kinsman. The good Shepherd gives His life for the sheep, which every father or brother will not do.<\/p>\n

2. <\/strong>His care. The sheep need care for nothing but the Shepherds presence (Psa 23:1<\/span>). (Dr. Thomas Taylor.<\/em>)<\/p>\n<\/p>\n

Christ smitten, an example to us<\/strong><\/p>\n

In that Christ was smitten with the sword, let us learn patience in affliction of every kind.<\/p>\n

1. <\/strong>He suffered for no necessity or desert, but by voluntary humility, whereas we deserve fiery trials.<\/p>\n

2. <\/strong>He suffered not for His own cause, but ours; and shall not we for His?<\/p>\n

3. <\/strong>He despised the shame; and why should not we?<\/p>\n

4. <\/strong>The end of His cross was the exaltation at Gods right hand; and we expect the same. (Dr. Thomas Taylor.<\/em>)<\/p>\n<\/p>\n

Comfort because God is the smiter<\/strong><\/p>\n

Though Christ was smitten, it was not by chance, fortune, or altogether by malice of wicked men; but all by the counsel and decree of God. If thou art smitten, comfort thyself.<\/p>\n

1. <\/strong>It is Gods hand.<\/p>\n

2. <\/strong>God intends by this means to bring about some good purpose in thee.<\/p>\n

3. <\/strong>God not only sends thy trouble, but also regulates and checks it. (Dr. Thomas Taylor.<\/em>)<\/p>\n<\/p>\n

The scattering<\/strong><\/p>\n

Why were the disciples thus scattered?<\/p>\n

1. <\/strong>Their own weakness and carnal fear made them fly to save themselves. They had not counted the cost of their profession. Nor had they yet received the Holy Spirit, which afterwards kept them strong and stedfast.<\/p>\n

2. <\/strong>God in His wisdom would have Christ deserted, because He was to be known to tread the winepress of Gods wrath alone.<\/p>\n

3. <\/strong>Thus it behoved the Scripture to be fulfilled, in regard of Christ Himself, who voluntarily undertaking the grievous burden of our sin, must be forsaken by all for the time.<\/p>\n

4. <\/strong>To teach us, that all our safety depends on our relation to the chief Shepherd. Without Christ we lie dispersed, ungathered, and forlorn. (Dr. Thomas Taylor.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

See Poole on “Mat 26:31<\/span>“, and following verses to Mat 26:35<\/span>, on all the discourse. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

And Jesus saith unto them<\/strong>,…. As they were going to the Mount of Olives. The Persic version reads, in this place; meaning the Mount of Olives, having got thither:<\/p>\n

all ye shall be offended because of me this night<\/strong>;<\/p>\n

[See comments on Mt 26:31]<\/span>;<\/p>\n

for it is written<\/strong> in Zec 13:7<\/span>,<\/p>\n

I will smite the shepherd, and the sheep shall be scattered<\/strong>: Christ is meant by the shepherd, and the apostles by the sheep. The Syriac version reads, “his sheep”.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

1) “And Jesus saith unto them,”<\/strong> (kai legei autois ho lesous) “And Jesus told or explained to them,” to the eleven, and perhaps other disciples, Judas having left,<\/p>\n

2) “All ye shall be offended because of me this night,” <\/strong>(hoti pantes skandalisthesesthe) “That each and all (of you) will be offended, made or caused to stumble or be scandalized,” involved in a scandal (hoti), “because of me tonight,” Mat 26:31<\/span>.<\/p>\n

3) “For it is written,”<\/strong> (hoti gegraptai) “Because it has been written,” recorded in prophecy, which is “true from the beginning,” Psa 119:160<\/span>; Mat 26:31<\/span>; Joh 16:32<\/span>.<\/p>\n

4) “I will smite the shepherd,”<\/strong> (patakso ton poimena) “I will strike the shepherd,” cause the shepherd to be struck or smitten, Zec 13:7<\/span>. Jesus was that Shepherd; His disciples made up that flock, or that church, 1Pe 5:3<\/span>.<\/p>\n

5) “And the sheep shall be scattered.” <\/strong>(kai ta probata diaskorpisthesontai) “And the sheep (of the flock) will be scattered;” Act 20:28<\/span>. The flock is and, was the then existing church body of witnesses who had companied with Jesus from the beginning in Galilee, Joh 15:16<\/span>; Joh 15:27<\/span>; Joh 20:21<\/span>; Act 10:37<\/span>,<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

4. PETERS BOAST 14:27-31<\/strong><\/p>\n

TEXT 14:27-31<\/strong><\/p>\n

I will smite the shepherd, and the sheep shall be scattered abroad. Howbeit, after I am raised up, I will go before you into Galilee. But Peter said unto Him, Although all shall be offended, yet will not I. And Jesus saith unto him, Verily I say unto thee, that thou today, even this night, before the cock crow twice, shalt deny me thrice. But he spake exceeding vehemently, If I must die with thee, I will not deny thee. And in like manner said they all.<\/p>\n

THOUGHT QUESTIONS 14:27-31<\/strong><\/p>\n

794.<\/p>\n

Where was Jesus when He spoke of the defection of the disciples?<\/p>\n

795.<\/p>\n

In what sense were the apostles to stumble?how did prophecy relate to the stumbling of the disciples?<\/p>\n

796.<\/p>\n

What appreciation did the apostles have of the resurrection of Jesus?<\/p>\n

797.<\/p>\n

Why mention His visit to Galilee?<\/p>\n

798.<\/p>\n

What prompted Peters pledge of loyalty? Please note that pride was not the only element.<\/p>\n

799.<\/p>\n

Read Mat. 26:34<\/span> and Joh. 13:38<\/span>harmonize these two accounts with Mar. 14:30<\/span>.<\/p>\n

800.<\/p>\n

Why did Jesus predict the multiple denial of Peter?<\/p>\n

801.<\/p>\n

Didnt Peter believe Jesus knew all things? Why did he continue to contradict the words of Jesus?<\/p>\n

802.<\/p>\n

Just what did all the disciples say? Where they just as guilty as Peter? Discuss.<\/p>\n

COMMENT<\/strong><\/p>\n

TIME.Thursday evening, April 6th (14th Nisan), A.D. 30. With the Jews the 15th of Nisan had begun.
PLACE.Jerusalem, in an upper room with the disciples.<\/p>\n

PARALLEL ACCOUNTS.Mat. 26:31-35<\/span>; Luk. 22:31-38<\/span>.<\/p>\n

OUTLINE,1. The prediction and promise of Jesus, Mar. 14:27-28<\/span>, 2<\/span>. The poor pride of Peter, Mar. 14:29<\/span>. 3<\/span>. Pointing up the prediction, Mar. 14:30<\/span>. 4<\/span>. personal and public pride, Mar. 14:31<\/span>.<\/p>\n

ANALYSIS<\/strong><\/p>\n

I.<\/p>\n

THE PREDICTION AND PROMISE OF JESUS, Mar. 14:27-28<\/span>.<\/p>\n

1.<\/p>\n

The prediction: All ye shall be offended: for it is written, I will smite the shepherd, and the sheep shall be scattered abroad.<\/p>\n

2.<\/p>\n

The promise: after I am raised up, I will go before you into Galilee.<\/p>\n

II.<\/p>\n

THE POOR PRIDE OF PETER, Mar. 14:29<\/span>.<\/p>\n

1.<\/p>\n

He took exception with Jesus.<\/p>\n

2.<\/p>\n

He promised the highest of loyalty.<\/p>\n

III.<\/p>\n

POINTING UP THE PREDICTION, <\/span>Mar. 14:30<\/span>.<\/p>\n

1.<\/p>\n

It shall happen this very night.<\/p>\n

2.<\/p>\n

Before the cock crows twice you shall deny me thrice.<\/p>\n

IV.<\/p>\n

THE PERSONAL AND PUBLIC PRIDE, Mar. 14:31<\/span>.<\/p>\n

1.<\/p>\n

Personal pride of Peter: . . . he spake exceeding vehemently, If I must die with thee, I will not deny thee.<\/p>\n

2.<\/p>\n

Public pride of the rest of the apostles: And in like manner also said they all.<\/p>\n

EXPLANATORY NOTES<\/strong><\/p>\n

I.<\/p>\n

THE PREDICTION AND PROMISE OF JESUS.<\/p>\n

Mar. 14:27<\/span>. You will all be scandalized in my regard. Our Lord means that when the disciples witnessed His humiliations and sufferings, it would be a sore trial to their faith, and would lead them to doubt that He was the Messiah. That this actually occurred we see from Luk. 24:21<\/span>. But we hoped that it was he that should have redeemed Israel; and now besides all this, etc. Evidently these disciples no longer hoped, and all were incredulous at first as regards the resurrection of Christ.<\/p>\n

I will strike the shepherd, etc. The prophecy is not literally quoted; it runs thus, Awake, O sword, against my shepherd, and against the man that cleaveth to me, saith the Lord of hosts: strike the shepherd and the sheep shall be scattered, and I will turn my hand to the little ones (Zec. 13:7<\/span>). Jesus refers the prophecy to Himself as the good shepherd (Joh. 10:11<\/span>).<\/p>\n

In quoting this prophecy the Evangelist represents God as saying I will strike, etc., and in truth the death of the Son was willed by the Father, that thus the Redemption of man might be effected, but He allowed human agents to accomplish His designs. God could not will mans sin, but he can make it serve His designs, and thus bring good out of evil.<\/p>\n

the sheep shall be dispersed. Primarily the prophecy referred to the Jewish priests and to the Israelites, but there is a secondary reference to Christ the Messiah and to the disciples, the sheep of His flock. These words were fulfilled when in Gethsemane his disciples leaving him, all fled away (Mar. 14:50<\/span>). They were also accomplished in the dispersion of the Jews.<\/p>\n

Mar. 14:28<\/span>. But after I shall be risen, etc. Christ now turns His hand to His little ones. In spite of their weak faith and of their cowardice, He promises to see them again, and foretells once more His resurrection.<\/p>\n

I will go before you into Galilee. The angel of the Resurrection used these very words, and reminded the disciples of Christs promise, Remember how he spoke unto you, when he was yet in Galilee, saying, The Son of man must . . . the third day rise again (Luk. 24:6-7<\/span>). And going quickly, tell ye his disciples that he is risen: and behold he will go before you into Galilee; there you shall see him. Lo, I have foretold it to you (Mat. 27:7<\/span>). In spite of the disciples predicted defection, Jesus consoles them<\/p>\n

(1)<\/p>\n

by the assurance that He will rise again.<\/p>\n

(2)<\/p>\n

by promising to meet them in Galilee.<\/p>\n

The prediction itself after its accomplishment, would strengthen their faith, since knowing that they would forsake Him, Christ had promised to see them in Galilee. There is perhaps in these words an allusion to the shepherd preceding his flock.<\/p>\n

II.<\/p>\n

THE POOR PRIDE OF PETER.<\/p>\n

Mar. 14:29<\/span>. Peter saith to him: Although all, etc. Peter, always impulsive and generous, cannot believe such desertion possible.<\/p>\n

In his reply we notice<\/p>\n

1.<\/p>\n

Peter rejects the very idea as an impossibility, and bluntly contradicts our Lord. He evidently regarded our Lords words as a mark of distrust of the disciples rather than as a prediction and solemn warning.<\/p>\n

2.<\/p>\n

Peter asserts his strength of character to be greater than that of the other disciples.<\/p>\n

3.<\/p>\n

He trusts to his own strength, though the remembrance of how his faith failed when he was sinking in the Lake of Galilee, should have presented this presumption.<\/p>\n

III.<\/p>\n

POINTING UP THE PREDICTION.<\/p>\n

Mar. 14:30<\/span>. Truly I say to thee, Our Lord uses His solemn asseveration to check Peters assumption and enforce the warning.<\/p>\n

today, even in this night, etc. Notice the gradation to-day (the day had begun at sunset), even this night, hence before tomorrows dawn, before the second cock-crowing. The cock crew at midnight, and again about three oclock in the morning.<\/p>\n

In this chapter (Mar. 14:68-72<\/span>) we find the fulfillment of this prediction. It has been objected that it was forbidden to have cocks and hens in Jerusalem, but this prohibition (if observed, which is very doubtful) could not affect the Romans, who would certainly have kept fowls in the Castle of Antonia, and whence Jews could hear the cock crowing distinctly. The Romans used these birds, and even carried them with them when on the march, since they required chickens for the auspices. It is mentioned by one of the rabbinical writers that a cock, which had killed a little child in Jerusalem, was slain.<\/p>\n

deny me thrice: not merely once, but thrice. Mark alone gives the details<\/p>\n

(a)<\/p>\n

that the cock should crow twice.<\/p>\n

(b)<\/p>\n

Peters vehement, second declaration of fidelity.<\/p>\n

IV.<\/p>\n

THE PERSONAL AND PUBLIC PRIDE.<\/p>\n

Mar. 14:31<\/span>. spoke the more vehemently. He denied the bare possibility of such a denial, with increased energy. Peter, from whom Mark received his gospel, reveals his own weakness with profound humility.<\/p>\n

Some writers affirm that Peter never lost faith in our Lord, since Christ had prayed that his faith fail not, but that he sinned against charity in lacking the courage to profess his faith openly.<\/p>\n

Although I should die, etc. Peter was sincere in his protestations of fidelity, but he had yet to learn how weak human nature is in the face of temptation and suffering. Luke and John give Peters protestation more fully. I will lay down my life for thee (Joh. 13:37<\/span>.) Lord, I am ready to go with thee both into prison and to death (Luk. 22:33<\/span>). Thomas likewise had made a protestation of fidelity in the name of his companions. Let us also go, that we may die with him (Joh. 11:16<\/span>).<\/p>\n

in like manner also said they all (i.e. all the Eleven). Judas was not present. We may be sure that they were sincere in their offer, but their inexperience led them to underestimate the force of the trial that awaited them. (Cecilia)<\/p>\n

FACT QUESTIONS 14:27-31<\/strong><\/p>\n

973.<\/p>\n

Show when and where the words of our Lord, you will all be scandalized in my regard found fulfillment.<\/p>\n

974.<\/p>\n

Who struck the shepherd? Why?<\/p>\n

975.<\/p>\n

God could not will mans, , but He can make it serve His designs, and thus bring out of .<\/p>\n

976.<\/p>\n

Show at least two places and times when the words the sheep shall be dispersed were fulfilled.<\/p>\n

977.<\/p>\n

In spite of the disciples predicted defection, Jesus consoles them in two thoughtswhat are they?<\/p>\n

978.<\/p>\n

Peter misunderstood the purpose of the words of Jesuswhat purpose did he find in the prediction of defection?<\/p>\n

979.<\/p>\n

Peter had reason to doubt the strength of his faithwhat was it?<\/p>\n

980.<\/p>\n

How is it that the expression today, and this night mean the same period of time? At what two times did the cock crow?<\/p>\n

981.<\/p>\n

Where was the cock when it crowed?<\/p>\n

982.<\/p>\n

How could some writers affirm that Peter never lost his faith in his denial?<\/p>\n

983.<\/p>\n

Show how Thomas and Peter were alike.<\/p>\n

984.<\/p>\n

What caused the disciples to underestimate the force of the trial that awaited them?<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

‘And Jesus says to them, “You will all be caused to fail, for it is written, ‘I will smite the shepherd and the sheep will be scattered abroad.’ However, after I am raised up I will go before you into Galilee.” ’<\/p>\n

Jesus’ mind was now concentrated on what lay ahead. But He knew the weakness of His disciples, as He knows the weakness of all men, and He knew that they would fail and that when they had failed they would begin to wonder whether Jesus could ever have time for them again. So He assured them in two ways. Firstly in that their failure had been prophesied, and secondly in that He would see them again in Galilee after He had been raised up. After their scattering they had an appointment with Him in Galilee. When they failed, they would remember, and it would give them hope.<\/p>\n

‘Be caused to fail.’ In other words will lose courage and will fail to stand by Him. The quotation is from Zec 13:7<\/span> (compare Joh 16:32<\/span>). The Shepherd was to be smitten, and the sheep would be scattered. But He assured them that He would not fail them.<\/p>\n

‘I will go before you into Galilee.’ At present with their unawareness of what was to happen, their confusion about His betrayal, and the foreboding that hung over them, return to Galilee was the one thing they longed for most. There they would be safe. They were in fact probably beginning to wonder whether they would ever see Galilee again. So Jesus assured them that not only would they see it but that, having been raised up (Mar 8:31<\/span>; Mar 9:31<\/span>; Mar 10:34<\/span>), He would see them there. It was psychologically just what they needed at this time, an assurance for the near future in terms of their deepest longings.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Jesus Warns His Disciples of Their Coming Failure (14:27-31).<\/p>\n

<\/strong><\/p>\n

With His heart full of tender love for them Jesus, aware of what the Scriptures have said, and knowing their inner weaknesses, warns the disciples of betrayal. But they all assure Him that He has nothing to worry about. They will not fail.<\/p>\n

Analysis.<\/p>\n

<\/strong><\/p>\n

And Jesus says to them, “You will all be caused to fail, for it is written, ‘I will smite the shepherd and the sheep will be scattered abroad.’ However, after I am raised up I will go before you into Galilee” (Mar 14:27-28<\/span>).<\/p>\n

But Peter said to Him, “Although all will desert you in fear (‘be caused to stumble’) yet I will not” (Mar 14:29<\/span>).<\/p>\n

And Jesus says to Him, “Truly I say to you that you today, even this night, before the cock crows twice will three times deny me” (Mar 14:30<\/span>).<\/p>\n

But he spoke exceedingly vehemently, “If I must die with you I will not deny you” (Mar 14:31<\/span> a).<\/p>\n

And in a similar manner they all said the same thing (Mar 14:31<\/span> b).<\/p>\n

Note that in ‘a’ all will fail Him and in the parallel all deny it. In ‘b’ Peter declares that he will be faithful, and in the parallel says that he will not deny Him even if it cost him his life. Centrally in ‘c’ Jesus confirms that he will deny Him three times.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

(27) And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. (28) But after that I am risen, I will go before you into Galilee. (29) But Peter said unto him, Although all shall be offended, yet will<\/em> not I. (30) And Jesus saith unto him, Verily I say unto thee, that this day, even<\/em> in this night, before the dock crow twice, thou shalt deny me thrice. (31) But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise: likewise also said they all. (32) And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. (33) And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; (34) And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. (35) And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. (36) And he said, Abba, Father, all things are<\/em> possible unto thee: take away this cup from me: nevertheless, not what I will, but what thou wilt. (37) And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? (38) Watch ye and pray, lest ye enter into temptation, the spirit truly is<\/em> ready, but the flesh is<\/em> weak. (39) And again he went away, and prayed, and spake the same words. (40) And when he returned he found them asleep again; for their eyes were heavy: neither wist they what to answer him. (41) And he cometh the third time, and saith unto them, Sleep on now, and take your<\/em> rest: it is enough, the hour is come: behold, the Son of man is betrayed into the hands of sinners. (42) Rise up, let us go: lo, he that betrayeth me is at hand.<\/p>\n<\/p>\n

We have in some measure noticed what is here related by Mark, in<\/em> the parallel passage by Matthew.<\/em> But the contemplation is indeed in itself endless. Never was there a subject of equal importance proposed to the mind of men, or angels, as is brought before the Church in those concluding scenes of the life and ministry of the LORD JESUS CHRIST. Who is competent to describe the wonderful, and mysterious subject? What faculty, either of men or angels, equal to enter into the full apprehension of it? It should seem very evident that as soon as JESUS arose to go from the table towards the Mount of Olives, Judas<\/em> withdrew to hasten the business of delivering CHRIST into the hands of the Chief Priests: for soon after our LORD’s agony in<\/em> the garden, we find the traitor coming with a band of men to seize JESUS. It is impossible to convey by any form of words, what were the feelings of the disciples on this memorable occasion. The LORD’s forewarning them of their taking offence at him that night, quoting a passage well known to them from the Prophets; and making application of it to himself, and them; his taking Peter, James,<\/em> and John<\/em> with him, while leaving the other disciples at some little distance from him, his being withdrawn from them (as Luke<\/em> describes it,) about a stone’s cast, kneeling down and praying, and charging them repeatedly to do the same; the agony they beheld CHRIST in, with numberless other circumstances of his being sore amazed, in exceeding sorrow even unto death.<\/em> The renewed soul in CHRIST, under the teaching of GOD the HOLY GHOST, may indeed contemplate in humble wonder and adoration, and the most profound silence, the awful subject; but eternity itself will not be too long to unfold all the sublime circumstances involved in it, and connected with it. I would refer the Reader to that part of this solemn scene which relates to the temptations of Satan, in Luk 22:40<\/span> , etc. for in that scripture the subject is somewhat more largely dwelt upon.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

XXII<\/p>\n<\/p>\n

THE BETHANY SUPPER; THE PASSOVER SUPPER; WASHING THE DISCIPLES’ FEET; PETER AND JUDAS AT THE LAST SUPPER<\/p>\n<\/p>\n

Harmony, pages 169-177 and Mat 26:1-25<\/span><\/strong> ; Mat 26:31-35<\/span><\/strong> ; Mar 14:1-8<\/span><\/strong> ; Mar 14:27-31<\/span><\/strong> ; Luk 22:1-16<\/span><\/strong> ; Luk 22:21-38<\/span><\/strong> , Joh 12:2-8<\/span><\/strong> ; Joh 13:1-38<\/span><\/strong> .<\/p>\n

<\/strong><\/p>\n

This section is taken from the events from our Lord’s great prophecy to his betrayal by Judas. The principal events in their order are: (1) Jesus predicts and the rulers plot his death; (2) the three great suppers at Bethany, the Passover, and the Lord’s Supper; (3) the farewell discourse of comfort to his disciples; (4) Christ’s great intercessory prayer; (5) Gethsemane.<\/p>\n

Their importance consist not only in the signification of the events themselves, but also in the sharp contrasts of character in the light of the presence of Jesus, and their bearing upon the meaning of all the rest of the New Testament. The space devoted to them by the several historians is as follows: Matthew, Mark, and Luke give less than one chapter each; Paul a single paragraph; John four full chapters. Here we note the value of John’s contribution to this matter, with similar instances, and his great silences sometimes where the others speak, and the bearing of the facts on two points: Did he have the other histories before him when he wrote, and what one of the purposes of his writing? John’s large contribution to this matter, with similar instances for example, the early Judean ministry and the discourse on the Bread of Life in Capernaum, and his silences in the main concerning the Galilean ministry, clearly show that he did have before him the other histories when he wrote, and that one of his purposes was to supplement their story.<\/p>\n

According to Dr. Broadus these intervening events between the prophecy and the betrayal are but successive steps through which our Lord seeks to prepare both himself and his disciples for his approaching death and their separation. They did prepare Christ himself but not his disciples, who did not understand until after his resurrection, nor indeed, fully, until after the coming of the Spirit on the day of Pentecost.<\/p>\n

The Bethany supper. Bethany, the village, and Jerusalem, the city, are brought in sharp contrast. The Holy City rejects the Lord, and the little village entertains him by a special supper in his honor.<\/p>\n

Two persons also are contrasted, viz.: Judas and Mary. This revealing light of places and persons was in Jesus. The revelations of Mary in her anointing were:<\/p>\n

(1) Her faith in the Lord’s words about his approaching death, greater than that of any of the apostles. They were surprised; the great event came upon them as a surprise, but later they understood.<\/p>\n

(2) It is a revelation of the greatness of her love, selecting the costliest and best of all she had without reservation to be used as an ointment for her Lord a preparation for his burial.<\/p>\n

(3) It is a revelation of the far-reaching effect of what she did; as the ointment was diffused throughout the house, the fame of her glorious deed would be diffused throughout the world and to the end of time. Such love, such faith, no man has ever evinced.<\/p>\n

This incident reveals Judas as one who had become a disciple for ambitious ends and greed. He, like Mary, is convinced now that Christ will not evade death, and that his ambitious desire of promotion in a worldly government will not be realized. The relation between Mary’s anointing and his bargain to sell his Lord arise from the fact that as he was treasurer of the funds, mainly contributed by the women who followed the Lord, and was a thief accustomed to appropriate to himself from this fund, and as Mary’s gift, in his judgment, should have been put into the treasury and thus increase the amount from which he could steal, he determined to get what he could in another direction. This treasury being about empty, and under such following as that of Mary was not likely to be increased, then he must turn somewhere else for money.<\/p>\n

In the same way the light of the Lord’s presence revealed by marvelous contrast all other men or women who for a moment stood in that light. We would know nothing worth considering of Pilate, Caiaphas, and Herod, or the thieves on the cross, except as they stand revealed in the orbit of Christ’s light, in which they appear for a short time. On them that light confers the immortality of infamy; as in the case of others like Mary, it confers the immortality of honor.<\/p>\n

The Passover supper. Our Lord’s intense desire to participate in this particular Passover arises from his knowledge of its relation to his own approaching death, he being the true Passover Lamb, the antitype, and because at this Passover supper is to be the great transition to the Supper of the New Covenant. Here the question arises: In the light of this and other passages, did he in fact eat the regular Passover supper? His words, “I will not eat it,” being only a part of a sentence, do not mean that he did not participate in the last Passover supper, but it means that he will not eat it again. That he did partake of this supper the text clearly shows. See the argument in Dr. Robertson’s note at the end of the Harmony. But the clause, “Until it be fulfilled in the kingdom of God” (Luk 22:16<\/span> ; Luk 22:29-30<\/span> ), needs explanation. Both the Passover supper and the Lord’s Supper, instituted thereafter, are shadows of substances in the heavens. There will be in the glory world a feasting, not on earthly materials, but on the spiritual food of the kingdom of God.<\/p>\n

Our Lord washing the feet of the apostles. When we carefully examine Luk 22:24-30<\/span> and John’s account, we find that the disciples, having complied with the ablutions required by the Levitical law preparatory to the Passover, knew that when they got to the place of celebrating, somebody must perform the menial service of washing the feet which had become defiled by the long walk to the place. Hence a controversy arose as to greatness and precedence; each one, on account of what he conceived to be his high position in the kingdom, was unwilling to do the needed service. This washing of feet was connected with the Passover, an Old Testament ordinance, and not with our Lord’s Supper, a New Testament ordinance. A Southern theologian, Rev. John L. Dagg, preached a brief, simple, but very great sermon on this washing of feet, found in the Virginia Baptist Pulpit, an old book now out of print. That sermon gives two classes of scriptures, and analyzes this washing of feet, giving its lessons and showing how it cannot be a New Testament church ordinance, as follows: The two classes of scriptures are: (1) Those which refer to the purifications required before entering the Passover proper, or its attendant seven-day festival of unleavened bread, e.g., Num 9:6-10<\/span> ; 2Ch 30:2-4<\/span> ; 2Ch 30:17-20<\/span> ; Luk 22:14-30<\/span> ; Joh 13:1-26<\/span> ; Joh 18:28<\/span> . (2) Those referring to the ablution of feet, before an ordinary meal and as an act of hospitality, e. g., Gen 18:4<\/span> ; Gen 19:2<\/span> ; Gen 24:32<\/span> ; Gen 43:24<\/span> ; Jdg 19:21<\/span> ; 1Sa 25:41<\/span> ; Luk 7:38-44<\/span> ; Joh 12:2-3<\/span> ; 1Ti 5:10<\/span> , counting, particularly, I Samuel 25-41 with Luk 7:38-44<\/span> and 1Ti 5:10<\/span> .<\/p>\n

The feast of Joh 18:28<\/span> is the feast of unleavened bread following the Passover supper. Here we need also to explain Joh 13:31-32<\/span> and the new commandment, Joh 13:34<\/span> , in the light of 2Jn 1:5<\/span> , where it is said to be not new.<\/p>\n

(1) The going out of Judas to betray his Lord through the prompting of Satan, Jesus knowing it to be the last step before his person should pass into the hands of his enemies that would result in that expiatory death which would bring about his own glory, used the words, “Now is the Son of man glorified and God is glorified in him.”<\/p>\n

(2) When Jesus says in Joh 13:34<\/span> , “A new commandment I give unto you, that you love one another,” it was indeed new to their apprehension at that time, but when very many years later, John, in his second letter, declares it to be not a new commandment, but one they had from the beginning, he means by the beginning, this declaration in Joh 13:34<\/span> . But since that time the Holy Spirit had come, and many years of intervening events in which the disciples had understood and practiced the commandment until it was no longer new, when John wrote his second letter.<\/p>\n

Peter and Judas (it the last Passover. These two persons are revealed, in the light of Christ’s presence at this last Passover. Peter, standing in the light of Christ, is shown indeed to be a sincere man and true Christian, but one greatly ignorant and self-confident. He is evidently priding himself upon the special honor conferred upon him at Caesarea Philippi, and has no shadow of doubt about his own future fidelity. In this connection Christ makes a triple prediction, which is a remarkable one. This we find set forth on pages 176-177 of the Harmony. He predicted that Judas would betray him; that every one of them would be offended at him, and that Peter would deny him outright three times. What a remarkable prediction! that with those chosen ones before whom he had displayed all of his miraculous powers and with whom he had been intimately associated so long, and who had received such highly responsible positions and who had been trained by him, to whom he had expounded the principles of the kingdom of God that he would say to them, “All of you shall be offended in me this night.” It was very hard for them to believe that this could take place, and when he went beyond that to predict that Peter would deny him outright, Peter just couldn’t believe it.<\/p>\n

In Luk 22:3-32<\/span> ; Job 1:6-12<\/span> ; Job 2:1-6<\/span> ; Joh 10:15<\/span> ; Joh 10:28-29<\/span> ; 1Jn 5:18<\/span> ; Jud 1:9<\/span> , are five distinct limitations of Satan’s power toward Christians, with the meritorious ground of the limitations. Looking at Luke’s account, Harmony, page 176 near the bottom: “Simon, Simon, behold Satan asked to have you” “you” being plural, meaning all the apostles “by asking.” To give it literally, “Satan hath obtained you by asking that he might sift you as wheat.” That is one of the greatest texts in the Bible: “Satan hath obtained you apostles by asking that he might sift you as wheat, but I have prayed for thee,” using a singular pronoun and not a plural, “that thy faith fail not: and when thou art turned, strengthen [or confirm] thy brethren.” Thus is expressed one of the limitations of Satan’s power.<\/p>\n

By looking at Job I we find that Satan has to make stated reports to God of all that he does, wherever he goes. I have heard ministers preach on that text “When the sons of God came, Satan appeared among them,” and they seemed to misunderstand altogether the signification of it. Satan did not make any appearance there because he wanted to, but because he had to. Not only good angels, but evil angels, are under the continual control of God, and they have to make stated reports to God. God catechized Satan: “Where have you been?” Satan replies, “Wandering up and down through the earth.” “Did you see my servant, Job?” “Yes.” “Did you consider him?” “Yes, walked all around him. Wanted to get at him.” “What kept you from getting at him?” “You have a hedge built around him, and I couldn’t get to him.” “What is your opinion of him?” “Why, I think if you would let me get at him I would show you there is not as much in him as you think there is.” Let the Christian get that thought deep into the heart, that Satan is compelled to come before God with the holy angels and make his report to God of every place he has been, of every Christian he has inspected and what his thoughts were about that Christian, what he wants to do with that Christian that he has to lay it all before God. That is the first limitation.<\/p>\n

Let us take the second limitation: “Simon, Satan hath obtained you by asking.” The second limitation is that he can’t touch a Christian with his little finger without the permission of God. That is very comforting to me. Satan walks all around us, and it is in his mind to do us damage, for he would destroy us if he could, and if he can’t destroy us, he will worry us. So a wolf will prowl around a fold of sheep and want to eat a sheep mighty bad, but before Satan can touch that Christian at all he has to ask permission has to go to Jesus and ask permission.<\/p>\n

The third limitation is that when he gets the permission, it is confined to something that is really beneficial to the Christian: “Satan hath obtained you by asking that he may sift you as wheat.” If he had asked that he might burn them like chaff it would not have been granted, but he asked that he might sift them as wheat. It doesn’t hurt wheat to be sifted. The more we separate the pure grain from the chaff the better. So you see that limitation. Satan made that request on this account: He thought God loved Peter and Jesus loved Peter, so that if Jesus sifted him he would not shake him hard. But Satan says, “I have been watching these twelve apostles. You let me shake them up.” And at the first shake-up he sifted Judas out entirely, and Peter got an awful fall. Don’t forget in your own experience, for the comfort of your own heart, that the devil can’t touch you except in the direction of discipline that will really be for your good.<\/p>\n

The fourth limitation: Even when he obtains permission to act for God in a lesson of discipline, he can’t take the Christian beyond the High Priest’s intercession: “But I have prayed for thee that thy faith fail not.” “Now I will let Satan take you in hand. You need to be taken in hand by somebody. You have very wrong notions. You think that a man’s salvation depends on his hold on Christ, while it really depends on Christ’s hold on him, and you are sure that if everybody else turns loose, you will stand like a rock till you die.” In other words, Peter says, “I keep myself.” Jesus was willing for Satan, by sifting Peter, to discover to him that if his salvation depended on his hold on Christ, the devil would get him in a minute. It depended on Christ’s hold on Peter. So we have that limitation that Satan is not permitted, even after he obtains permission to worry or tempt a Christian, to take him beyond the intercession of the High Priest; Christ prayed for Peter. We will, in a later discussion, see how he prays for all that believe on him, and all that believe on him through the word of these apostles, and he ever liveth to make intercession for us, and that is the reason we are saved unto the uttermost. He is able to save unto the uttermost because he ever liveth to make intercession.<\/p>\n

The last limitation of Satan:<\/p>\n

Satan cannot cause a Christian to commit the unpardonable sin. He can’t touch the Christian’s life.<\/p>\n

When Satan asked permission to try Job, God consented for him to take away his property and bring temporal death to his children, but not to touch Job’s life. And John (1Jn 5:16<\/span> ), in discussing the two kinds of sin the sin which is not unto death and the sin which is unto death says, “When you see a brother sin a sin which is not unto death, if you will pray to God he will forgive him, but there is a sin which is unto death. I do not say that you shall pray for it.” Prayer doesn’t touch that at all. “And whosoever is born of God does not commit sin [unto death], and cannot, because the seed of God remains in him and he cannot sin it, because that wicked one toucheth him not.” Satan never has been able to destroy a Christian. As Paul puts it: “I am persuaded that neither angels, nor principalities, nor powers, shall be able to separate us from the love of God which is in Christ Jesus our Lord.” Or, as Jesus says, in talking about his sheep, “My father is greater than all, and none can pluck them out of his hand.” To recapitulate: The first limitation of Satan he must make report statedly to God; second limitation he must ask permission before he touches a Christian; third limitation he can then only do to a Christian what is best for the Christian to have done to him; fourth limitation he cannot take a Christian beyond the intercession of the High Priest; fifth limitation he cannot make the Christian commit the unpardonable sin.<\/p>\n

Let us set over against that the revelation of Judas in Joh 12:4-6<\/span> ; Luk 22:3-6<\/span> ; Mat 26:23<\/span> ; Luk 22:48<\/span> ; Mat 27:3-5<\/span> ; Act 1:16-20<\/span> , showing the spiritual status, change of conviction, and trace the workings of his mind in selling and betraying Jesus, his subsequent remorse, despair and suicide, with no limitations of Satan’s power in his case. When we carefully read in the proper order the statements concerning Judas in Joh 12:4-6<\/span> , we behold him outwardly a disciple, but inwardly a thief. In the subsequent references to him (Luk 22:3-6<\/span> ; Mat 26:23<\/span> ; Luk 22:48<\/span> ; Mat 27:3-5<\/span> ; Act 1:16-20<\/span> ), the whole man stands clearly before us. Evidently he expected, when he commenced to follow Christ, that he would be the Messiah according to the Jewish conception a king of the Jews and a conqueror of the world and that there would come to him high position and great wealth as standing close to the Lord, but when subsequent developments made it plain to him that Christ’s kingdom was not to be of this world, and that his enemies were to put him to death, and that neither worldly honors nor wealth would come to his followers, then he determined to sell and betray his Lord. We are indeed surprised at the small price at which he sells his Lord and himself, but our only account for it is that he was under the promptings of Satan, and as Satan, having used a man and wrecked him, leaves him to his own resources, it is quite natural that remorse and despair should come to Judas. If there be something worth having in the spiritual kingdom, he has lost that. He has gained nothing by betraying and selling his Lord, and now in his despair, there being no limitation of Satan’s power over a lost soul, he is goaded to suicide. We cannot account for Judas and leave Satan out.<\/p>\n

Arminians apply the doctrine of apostasy to both Judas and Peter. They say that Peter was truly converted and utterly fell away from the grace of God, and after the resurrection was newly converted. They say that Judas was a real Christian and fell from grace, and was finally lost. Though Adam dark, the noted Methodist commentator, contends that Solomon was a Christian and apostatized and was lost, he contends that Judas, after his apostasy, repented and was saved.<\/p>\n

Somewhere about 1875 there appeared a poem in the Edin- burgh Review, which gave this philosophy of the betrayal of Judas: It affirms that Judas was a true Christian and did not mean to bring about the death of Christ, but thought that if he would betray Christ into the hands of his enemies that the Lord would at the right time, by the display of his miraculous power, destroy his enemies and establish his earthly kingdom. But when he found that the Lord refused to exercise his miraculous power to avert his death, then he was filled with remorse that he had precipitated this calamity. The poem is a masterly one, but attributes to Judas motives foreign to any revelation of him in the New Testament. The New Testament declares him to be a thief, and that what prompted him to sell the Lord was the waste of the ointment on Jesus that might have been put into the treasury, which he not only disbursed, but from which he abstracted what he would.<\/p>\n

It is seen in Luk 22:32<\/span> that Peter did establish the brethren. “When once thou hast turned again, establish thy brethren.” The word convert in the King James Version, “when thou art converted,” does not mean “when thou art regenerated.” It is used there in its etymological sense. Here is a man going through temptation. He has a wrong notion in his mind. “Now, when thou art turned, establish thy brethren.” He is to establish them on the same point where he has been wrong, and got into trouble by it, and now he is to consider that the other brethren will have the same weakness, and he must, as a teacher, confirm them upon that weak point.<\/p>\n

If we turn to 1 Peter we will see how he did establish the brethren on that very point. He thought then he could keep himself that he could hold on to Jesus, while weak-kneed people, weak-handed people, might turn loose, but he would not. Now, Jesus says, “When you are turned from that error, establish your brethren on that very point.” In 1Pe 1<\/span> , he says, “Blessed be the God and Father of our Lord Jesus Christ, who, according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible and undefiled, and that fadeth not away, reserved in the heavens for you, who, by the power of God are guarded through faith.” How long and unto what? “Unto salvation, ready to be revealed in the last time.” “You who are kept through the power of God through faith unto salvation ready to be revealed in the last day.”<\/p>\n

You have learned a great lesson if you will take into your heart all of the thoughts in connection with Peter that we have been discussing here, for every point that you can get clear in your mind that touches the devil, will be very helpful to you.<\/p>\n

On page 177 of the Harmony we come to this statement: “And he said unto them, When I sent you forth without purse and wallet and shoes, lacked you anything?” They said, “Nothing.” By reading Mat 10<\/span> and Luk 10<\/span> you will find that the Lord there ordains that they that preach the gospel should live by the gospel: “The laborer is worthy of his hire.”<\/p>\n

You don’t have to furnish out of your own pocket the expenses of your living while you are preaching for Jesus Christ. Ha is to take care of you. You are to live of the gospel.<\/p>\n

And now he puts a question, “When I sent you forth without purse and wallet and shoes, lacked you anything?” A great deal is involved in that. Christ promised to take care of them. “I send you out like no set of men were ever sent before on such a mission in the world.” A soldier does not go to war on his own charges. The government takes care of him: “I send you out that way.”<\/p>\n

But this commission was temporarily suspended at this Passover: “And he said unto them, but now, he that hath a purse, let him take it, and likewise a wallet: and he that hath none let him sell his clothes and buy a sword. [He that hath no sword, let him sell his clothes and buy a sword.] For I say unto you, that this which is written must be fulfilled in me. And he was reckoned with the transgressors: for that which concerneth me hath fulfillment. And they said, Lord, behold, here are two swords, and he said unto them, it is enough” (Luk 22:36-38<\/span> ).<\/p>\n

Now, I will give you some sound doctrine. Christ had ordained that they who left everything and committed themselves with absolute consecration to his service, that he would take care of them, and he established and ordered that they who preach the gospel should live of the gospel. Now he comes to a time when he is going to reverse that: “There is just ahead of you and very near to you a separation from me, and as much as you are separated from me, i.e., as long as I lie in the grave dead, you will have to take care of yourselves. If you have a purse, take it, and you will not only have to take care of yourselves, but you will have to defend yourselves. If you haven’t a sword, buy one.” But that suspension was only for the time that he was in the grave.<\/p>\n

Peter applied it both too soon and too late. This is a peculiarity of Peter. See my sermon in my first book of sermons called, “From Simon to Cephas.” “Simon” means a hearer, and “Cephas” means established a stone. But Peter here was both too short and too long in getting hold of what Christ meant. He was too short in this, that he used that sword before Christ was separated from him. He cut off the ear of the servant of the high priest. He was not to depend on the sword and not to defend himself as long as the Master was with him. As long as Jesus is alive, we don’t use our swords to take care of ourselves. When Jesus is dead, we may. Peter was too short. He commenced too soon and used the sword. Now I will show that be was too long. After Christ rose from the dead, Peter says, “I go a fishing.” In other words, “I go back to my old occupation; I must make a living, and my occupation is fishing, and times are getting hard. I go back to my fishing.” It did not apply then, because Jesus was risen and alive. So he took that too far. He commenced too soon, and he carried, it too far.<\/p>\n

Whoever opposes ministerial support, and I mean by ministerial support the support of a man who consecrates himself in faith, who does like Peter said they did, “Lord, we left all to follow thee,” and whoever opposes the ordinance of Jesus Christ, that they that preach the gospel should live of the gospel, virtually put themselves under a dead Christ. They virtually say that Jesus has not risen from the dead.<\/p>\n

They go under this temporary commission: “He that hath a purse, let him take it, and a wallet, let him take that, and he that hath no sword, let him take his coat and sell it and buy one to defend himself with. Let the preacher do like other people do.” They that take that position virtually deny the resurrection of Christ, and virtually affirm that Jesus Christ is not living. Just as soon as Jesus rose from the dead he said, “Now you can put that sword away, Peter. There was a time when you could defend yourself and make your own living, and that was while I was dead.” But we believe that Christ is now alive. He is risen indeed: “I am he that was dead) but am alive to die no more.”<\/p>\n

The man who believes that God has called him to preach ought to burn the bridges behind him.<\/p>\n

A deacon got up once, when we were ordaining a preacher and said, “I am leaving it to the presbytery here to ask the things on doctrine, but I have a question to ask: ‘Do you, in seeking this office and submitting to this ordination, burn every bridge between you and the secular life, or do you leave that bridge standing, thinking in your mind that if you don’t make a living you will go back and take up the secular trade?’ ” “Well,” the candidate said, “I will have to study about that.” The deacon replied, “I will have to study about voting for your ordination until you are ready to answer that question.” One of the sharpest sentences I ever made in my life was a declaration that:<\/p>\n

No man on earth that God called to preach and who burned absolutely all the bridges behind him and really trusted in Jesus Christ to take care of him, ever failed of being taken care of.<\/p>\n

That is a hard saying and a broad one, but it is the truth. And whenever a preacher is disposed to question that, let him remember the words of Jesus Christ, “I sent you out without purse or wallet, or sword. You just took your life into your hands. You went out as sheep among the wolves. Did you lack anything?” You won’t lack anything that is good for you. Sometimes you will get mighty hungry. I don’t say you won’t get hungry. Sometimes you will get cold. I don’t deny that.<\/p>\n

But I do affirm before God that whoever puts himself unreservedly upon the promise of the Lord Jesus Christ and keeps himself on that, either God will take care of him, or it is the best for him to die, one or the other. Never any good comes from doubting.<\/p>\n<\/p>\n

QUESTIONS <\/strong> 1. From what great division is this section taken?<\/p>\n

2. What are the principal events in their order?<\/p>\n

3. What is their importance?<\/p>\n

4. What space devoted to them by the several historians?<\/p>\n

5. What value of John’s contribution to this matter?<\/p>\n

6. According to Dr. Broadus what successive steps do we find in this group of events?<\/p>\n

7. Did they prepare Christ himself but not his disciples for his approaching death?<\/p>\n

8. What two places are revealed in sharp contrast by the Bethany supper?<\/p>\n

9. What two persons are also contrasted?<\/p>\n

10. In whom was this revealing light of places and persons?<\/p>\n

11. What revelations of Mary in her anointing?<\/p>\n

12. What revelation of Judas and the relation between Mary’s anointing and his bargaining to sell our Lord?<\/p>\n

13. Show how the light of our Lord’s presence revealed others also.<\/p>\n

14. Explain our Lord’s intense desire to eat this particular Passover (Luk 22:15<\/span> ).<\/p>\n

15. Explain “I will not eat it” (Luk 22:16<\/span> ).<\/p>\n

16. Explain “until it be fulfilled, etc.” (Luk 22:16<\/span> ; Luk 22:29-30<\/span> ).<\/p>\n

17. What was the occasion of the foot-washing in Joh 13<\/span> ?<\/p>\n

18. Was it connected with the Passover or the Lord’s Supper?<\/p>\n

19. What sermon on it is commended?<\/p>\n

20. What two classes of scriptures cited and what are the lessons?<\/p>\n

21. What was the feast of Joh 18:28<\/span> ?<\/p>\n

22. Explain Joh 13:31-32<\/span> ; Joh 13:34<\/span> in the light of 2Jn 1:5<\/span> .<\/p>\n

23. What two persons are revealed in the light of Christ’s presence at this last Passover?<\/p>\n

24. Analyze the revelation of Peter.<\/p>\n

25. What triple prediction did Christ set forth in this connection, and what makes it a remarkable prediction?<\/p>\n

26. Give five distinct limitations of Satan and the scriptures therefore.<\/p>\n

27. Correlate and analyze the scriptures on Judas.<\/p>\n

28. How do Arminians apply the doctrine of apostasy to both Judas and Peter and what was the reply?<\/p>\n

29. What was the explanation of Judas’ betrayal of our Lord, in the Edinburgh Review)<\/p>\n

30. What the meaning and application of Luk 22:32<\/span> and what the evidence from his letter that Peter did this?<\/p>\n

31. What is the law of ministerial support?<\/p>\n

32. What was the reason of its temporary suspension at this Passover?<\/p>\n

33. How long was the suspension?<\/p>\n

34. How and wherein did Peter apply it too soon and too late?<\/p>\n

35. What does one who opposes ministerial support virtually say, and what the lesson for the preachers?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

Mar 14:27<\/span> . , ye all shall be made to stumble; absolutely, without the addition of imported into the text from Mt. in T.R. It was a startling announcement in broad general terms that the disciple-circle was about to experience a moral breakdown. The announcement was made not by way of reproach, but rather as a preface to a more cheering prophecy of an early reunion.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Mar 14:27-31<\/p>\n

27And Jesus said to them, “You will all fall away, because it is written, ‘I will strike down the shepherd, and the sheep shall be scattered.’ 28But after I have been raised, I will go ahead of you to Galilee.” 29But Peter said to Him, “Even though all may fall away, yet I will not.” 30And Jesus said to him, “Truly I say to you, that this very night, before a rooster crows twice, you yourself will deny Me three times.” 31But Peter kept saying insistently, “Even if I have to die with You, I will not deny You!” And they all were saying the same thing also.<\/p>\n

Mar 14:27<\/p>\n

NASB, NJB”You will all fall away”<\/p>\n

NKJV”All of you will be made to stumble”<\/p>\n

NRSV”You will all become deserters”<\/p>\n

TEV”All of you will run away”<\/p>\n

This is a future passive indicative. This is another evidence that Jesus knows and controls future events. The passive idea is captured in the ASV translation “all ye shall be offended” (i.e., skandaliz, which was used of baited trap sticks). There is a second future passive, “will be scattered,” from Zec 13:7. This same terminology of unbelief (i.e., “fall away”) was used for others rejecting Christ (cf. Mat 11:6; Mat 13:21; Mat 13:57; Mat 24:10; Mat 26:31). The disciples’ faith will fail! Peter’s denials were only exemplary of all their fears.<\/p>\n

“‘it is written'” Literally this is “it has been written,” which is a perfect passive indicative. It was a characteristic phrase (i.e., Hebrew idiom) referring to the inspired OT.<\/p>\n

“‘I will strike'” This is a quote from Zec 13:7. It was the Father’s plan that Jesus should give His life as a sacrifice for sin (cf. Isa 53:4; Isa 53:6; Isa 53:10; Mar 10:45; Luk 22:22; Act 2:23; Act 3:18; Act 4:28; Act 13:29; 2Co 5:21).<\/p>\n

Mar 14:28 Jesus told the disciples several times that He would meet them on a mount in Galilee (cf. Mat 26:32; Mat 28:7; Mat 28:10; Mat 28:16). This special meeting was the occasion for the Great Commission (cf. Mat 28:16-20), which is probably the post-resurrection appearance spoken of in 1Co 15:6. This does not refer to the ascension, which took place from the Mount of Olives forty days after the resurrection (cf. Act 1:12).<\/p>\n

This was a prediction of His resurrection, but they did not perceive its significance. This phrase is an excellent opportunity to show that the NT often attributes the works of redemption to all three persons of the Godhead.<\/p>\n

1. God the Father raised Jesus (cf. Act 2:24; Act 3:15; Act 4:10; Act 5:30; Act 10:40; Act 13:30; Act 13:33-34; Act 13:37; Act 17:31; Rom 6:4; Rom 6:9; Rom 10:9; 1Co 6:14; 2Co 4:14; Gal 1:1;Eph 1:20; Col 2:12; 1Th 1:10)<\/p>\n

2. God the Son raised Himself (cf. Joh 2:19-22; Joh 10:17-18)<\/p>\n

3. God the Spirit raised Jesus (cf. Rom 8:11). This same Trinitarian emphasis can be seen in Mar 14:9-10. See SPECIAL TOPIC: THE TRINITY at Mar 1:11.<\/p>\n

Mar 14:29 “‘Even though'” This is literally “even if” (cf. NKJV and NJB). It is a first class conditional sentence, which is assumed to be true from the author’s perspective or for his literary purposes. Peter could imagine the others fleeing, but not himself!<\/p>\n

“‘yet'” This is the strong adversative alla. Peter was making the emphatic assertion that he would never leave Jesus (cf. Luk 22:33; Joh 13:37-38). Peter was publicly proclaiming an allegiance he would not, could not fulfill! His desire superceded his ability!<\/p>\n

Mar 14:30 “this very night, before a rooster crows twice, you yourself will deny Me three times” “You, yourself” is emphatic! This is a future middle indicative. Luke’s account is longer (cf. Luk 2:31-34). The detail that the rooster crows twice is an eyewitness memory of Peter. It is only recorded in Mark’s Gospel.<\/p>\n

Mar 14:31<\/p>\n

NASB”kept saying insistently”<\/p>\n

NKJV”spoke more vehemently”<\/p>\n

NRSV”said vehemently”<\/p>\n

TEV”answered even more strongly”<\/p>\n

NJB”repeated still more earnestly”<\/p>\n

This term (perisseia) for excess or extreme degree is used often in its various forms in the NT (cf. Mat 5:20; Mat 27:23; Act 26:11; Php 1:9; 1Th 4:1). The intensified form with its ek prepositional prefix is only found in Mark. It is probably from Peter himself! He remembered how vehement his denial was!<\/p>\n

“‘Even if'” This is a third class conditional sentence which means potential action. Literally “even if it must be.”<\/p>\n

“‘I will not deny You'” Peter truly felt this way. With all his heart and will power he was determined to stand by Jesus! As David’s sins and subsequent forgiveness function to encourage later believers, so too, Peter’s assertions and failures. Sinful, weak humans want to do the right thing (cf. Romans 7), they just find themselves incapable! Jesus can deal with failure, but not unrepentant unbelief.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

shall be offended = will stumble. <\/p>\n

because of = in, or at. Greek. en. App-104. <\/p>\n

this night = in (Greek. en) this night. But all the texts omit “because . . . night”. ([L].)<\/p>\n

for = because. <\/p>\n

it is written = it standeth written. Quoted from Zec 13:7. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Mar 14:27-29. And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. But after that I am risen, I will go before you into Galilee. But Peter said unto him, Although all shall be offended, yet will not I.<\/p>\n

There was love in that utterance, and so far it was commendable; but there was also much self-trust in it, but there was great presumption, for Peter dared even to contradict his Master to his face; and, at the same time, he contradicted the inspired Scripture, for Jesus had told the disciples that it was written that the sheep should be scattered. Yet Peter boldly denied both what God had written and what Christ had said. Alas! there is nothing of evil which proud self-confidence will not make us do. God save us from such a spirit as that!<\/p>\n

Mar 14:30-31. And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. <\/p>\n

See how positive he was, how reliant upon the strength of his own love. It was well to feel such love, but it was ill to mix with it such self-confidence.<\/p>\n

Mar 14:31. Likewise also said they all.<\/p>\n

Whenever a man, who is called to be a leader, goes astray, others are pretty sure to follow him. It was so on this occasion, for when Peter made his boastful speech, Likewise also said they all, all the rest of his brethren chimed in, and so shared in his sin, but he was chief in the wrong-doing, for he led them all. In the 53rd verse, we read what happened after Christs agony and betrayal in Gethsemane:<\/p>\n

Mar 14:53-54. And they led Jesus away to the high priest: and with him were assembled all the chief priests and, the elders and the scribes. And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire.<\/p>\n

Meanwhile, Christ was being put to the utmost derision and contempt. In the 66th verse, we are told more concerning the boastful apostle:<\/p>\n

Mar 14:66-70. And as Peter was beneath in the palace, there cometh one of the maids of the high priest: and when she saw Peter warming Himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew. And a maid saw him again, and began to say to them that stood by, This is one of them. And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilaean, and thy speech agreeth thereto.<\/p>\n

He could not hold his tongue, you see. He was always fast and forward in speech; and no sooner did he begin to speak than the people said, That is the Galilaean brogue; you come from that part of the country, your speech betrays you.<\/p>\n

Mar 14:71-72. But he began to curse and to swear, saying, I know not this man of whom ye speak. And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept. <\/p>\n

This exposition consisted of readings from Mar 14:27-31; Mar 14:53-54; Mar 14:66-72; and Joh 18:15-18; Joh 18:25-27.<\/p>\n

Fuente: Spurgeon’s Verse Expositions of the Bible<\/b><\/i><\/h4>\n

Mar 14:27. , it is written) Comp. Mat 26:31, note.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

Mar 14:27-31<\/p>\n

7. DESERTION AND DENIAL FORETOLD<\/p>\n

Mar 14:27-31<\/p>\n

(Mat 26:30-35; Luk 22:31-38; Joh 13:36-38)<\/p>\n

27 And Jesus saith unto them, All ye shall be offended:–You will all stumble at my being taken, abused, and set at naught; you will be ashamed to own me as a teacher, and to acknowledge yourselves as my disciples.<\/p>\n

for it is written.–In Zec 13:7. The scripture quoted shows Jesus was familiar with the scriptures. It shows that a suffering Messiah was in accordance with the purposes of God.<\/p>\n

I will smite the shepherd,–This is the language of God the Father, Jesus is the Shepherd. It means that God will either smite Jesus himself, or give him up to be smitten. (Compare Exo 4:2, Mat 8:15, etc.) Both were done. God gave him up to the Jews and Romans, to be smitten for the sins of the world (Rom 8:32); and he himself left him to deep and awful sorrows, to bear the burden of the world’s atonement alone.<\/p>\n

and the sheep–Here “sheep” means the apostles. It also refers sometimes to all the followers of Jesus, the friends of God. (Joh 10:16; Psa 100:3.)<\/p>\n

shall be scattered abroad.–This refers to the apostles fleeing, and was fulfilled in that.<\/p>\n

28 Howbeit, after I am raised up, I will go before you into Galilee.–Another future event foretold, thereby establishing his divinity. This promise was given the apostles to encourage and support them, and also to give them an indication where he could be found after his resurrection.<\/p>\n

29 But Peter said unto him, Although all shall be offended, yet will not I.–This confidence of Peter was entirely characteristic of him. He was ardent, sincere, and really attached to Jesus. Yet this declaration was made evidently: 1. From true love of Jesus. 2. From too much reliance on his own strength. 3. From ignorance of himself and of the trials through which he was soon to pass.<\/p>\n

30 And Jesus saith unto him, Verily I say unto thee, that thou today, even this night,–This more definitely specifies the time.<\/p>\n

before the cock crow twice, shalt deny me thrice,–The cock is accustomed to crow twice, once at midnight, and once in the morning, at break of day–about three o’clock. The latter was commonly called cockcrowing. (Mar 13:35.) Mark and Luke speak of the second crowing. The denial would take place before the second crowing, or three o’clock in the morning.<\/p>\n

31 But he spake exceeding vehemently, If I must die with thee, I will not deny thee.–He means that he would die with Jesus before he would deny him. Here Peter shows his strong self-will and self-confidence. But this together with his denial shows how little man understands himself. Self-confidence and a presumptuous opinion of one’s own strength is a sin very incident to the holiest and best of men. This good man resolved honestly, no doubt, too much in his own strength. Little did he think what a feather he should be in the wind of temptation if once left to the power and prevalence of his own fears.<\/p>\n

And in like manner also said they all.–All the apostles. The other ten caught the spirit of Peter and took the position he did. Judas had left them and hence did not join in the conversation. [As Jesus neared his end, he pressed more and more of his teachings into the days as they passed. This fourteenth day of April–the night on which he was betrayed –was replete with service and instruction. This night the supper was instituted and eaten. At this supper, in the guestchamber, he spoke the sermon telling of the mansions in the father’s house (Joh 1:14);the comforter that he would send (Joh 14:31); the vine and the branches (Joh 15:1-12); Christ’s love for his friends, and the hatred of the world (Joh 15:13-27); persecution they would endure for his sake, and the comfort of the Holy Spirit (Joh 16:1-33); his intercessory prayer for the oneness of his apostles, and for all who should believe on him through their word (John 17). “When Jesus had spoken these words, he went forth with his disciples over the brook Kidron, where was a garden, into the which he entered, himself and his disciples.” It is probable the greater part of his teaching was done while they were at the table in the guestchamber. Some think it was at the foot of the Mount of Olives.]<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

All: Mat 26:31, Luk 22:31, Luk 22:32, Joh 16:1, Joh 16:32, 2Ti 4:16 <\/p>\n

for: Zec 13:7 <\/p>\n

Reciprocal: Pro 28:26 – that Mat 26:5 – Not Mar 14:50 – General Joh 13:37 – why<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Chapter 14.<\/p>\n

The Great Denial<\/p>\n

“And Jesus saith unto them, All ye shall be offended because of Me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. But after that I am risen, I will go before you into Galilee. But Peter said unto Him, Although all shall be offended, yet will not I. And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny Me thrice. But He spake the more vehemently, If I should die with Thee, I will not deny Thee in any wise. Likewise also said they all. And Peter followed Him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire. And as Peter was beneath in the palace, there cometh one of the maids of the high priest: And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew. And a maid saw him again, and began to say to them that stood by, This is one of them. And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilean, and thy speech agreeth thereto. But he began to curse and to swear, saying, I know not this man of whom ye speak. And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny Me thrice. And when he thought thereon, he wept.”-Mar 14:27-31, Mar 14:54, Mar 14:66-72.<\/p>\n

The Story of the Fall.<\/p>\n

The first thing to be done in studying the pitiful account of Peter’s fall is to reconstruct the actual story. For there are considerable differences in the Gospel narratives; though when sceptical writers try, by magnifying these differences, to cast doubt upon the whole episode, they clean over-reach themselves. There is perhaps no event in the whole of the Gospel story which is more clearly and fully attested. The evangelists tell the story from their own special points of view, and with slight variations; but upon the fact that, in the high priest’s palace, Peter did three times deny his Lord they are all agreed. The variations can practically all be harmonised, and in any case they detract nothing from the reliability of the narrative, they rather add to it. They only show how wide-spread and familiar the story was in the very earliest days of the Christian Church.<\/p>\n

The Boldness of Peter and John.<\/p>\n

Comparing Gospel with Gospel, the course of events seems to have been something like this. First there is the Lord’s solemn announcement, “All ye shall be offended because of Me this night,” followed by Peter’s confident assurance of his own loyalty. Then the prophecy of Peter’s fall, and his vehement protest. The Agony in the Garden of Gethsemane is swiftly followed by the arrest. After this, sudden panic seems to have seized the disciples. “They all left Him and fled.” But in the case of at any rate two out of the eleven, the panic does not seem to have lasted very long. Peter and John seem to have recovered some measure of courage, and instead of running away, they followed the procession as it made its way to the house of Annas. They followed “afar off” says Mark, no doubt keeping themselves in the shadow of the houses and the trees in order to avoid detection. When the procession arrived at the house of Annas (where many hold that the denial took place) John passed in with Jesus and the soldiers into the high priest’s hall. John was in some way or other known to the high priest, and had the entree into his house. But Peter had no such privilege, and when the procession passed through the gateway, he remained without. John, Peter’s inseparable comrade, did not like to think of his friend being left outside there in the darkness. So he went and spoke to the portress and persuaded her to open the door and let him in. It was done with the best motives in the world, but John, unthinkingly, did a disservice to Peter that night. He introduced his friend without knowing it into a perfect furnace of temptation. “The best of friends,” says Dr Stalker, “may do this sometimes to one another, for the situation into which one man may enter without peril may be dangerous to another.” John saw no risks in the high priest’s palace; Peter wellnigh lost his soul.<\/p>\n

The Danger Zone.<\/p>\n

In order to understand the sequence of events, observe the arrangement of a great house such as that into which Peter entered. The houses of the rich in the East are built quadrangular fashion, and the windows all look in upon the courtyard in the middle. Facing the road there is often just a blank wall, with a great gate in it, through which admission is gained. The gate opens upon a passage leading to the courtyard which is open to the sky. Round the courtyard, and raised a little above it, are the reception rooms and the living rooms. When Jesus was brought in by the traitor band, He was taken promptly to one of these rooms off the courtyard, there to be examined by Annas. But the soldiers and the servants who had been the instruments of the arrest, stayed in the open courtyard, and as the night seems to have been bitterly cold, for their greater comfort they kindled a fire. Now that was the disposition of things when John begged the portress to admit Peter. Jesus was in one of the private rooms undergoing examination, the soldiers and servants were gathered in a noisy group about the fire.<\/p>\n

Suspicion Aroused.<\/p>\n

When the portress let Peter in she scrutinised him, and something in his manner made her a trifle suspicious. However, the probability is, she said nothing at the moment, but allowed Peter to pass unchallenged. He at once made for the group sitting round the fire, partly because he, too, wanted to share in the grateful warmth, and partly because he thought that by mingling with the crowd he would be less likely to bring suspicion upon himself. John seems to have passed on immediately to the room in which Jesus was undergoing examination.<\/p>\n

The First Challenge.<\/p>\n

But the place which Peter imagined promised him safety, proved his undoing. As I said, something in Peter’s manner had aroused the suspicion of the girl at the gate as he passed in. But it was not till the light of the fire fell full upon Peter’s face that her suspicion was changed into something like certainty. Leaving the gate for a moment and running to the group around the fire, she challenged Peter and said, “Thou also wast with the Nazarene Jesus.” The challenge took him clean by surprise. He felt himself in a trap. Besides, he had compromised himself. For while he had been sitting there at the fire he had tried to pass himself off as one of the crowd. I daresay they had been jesting about Jesus, making coarse jokes about Jesus, and Peter had listened to it all without protest, and perhaps affected to laugh with the rest. What could he do now he was thus challenged? What could he do but try to keep up the deception? And so he pretended that he did not understand. The agitation, the sheer terror of the man is reproduced in his answer, as it is rendered in the margin of the R.V. “I neither know, nor understand; thou, what sayest thou?”<\/p>\n

The Second Challenge.<\/p>\n

At the moment Peter does not seem to have been pressed any further. But he came to the conclusion that the glare of the fire was a thing he ought to avoid. And so he took the first opportunity of withdrawing into the shade of the porch, perhaps intending to slip out as soon as ever the great door should open. But in the porchway, the same maid, or another maid to whom she had communicated her suspicions, or possibly both together, returned to the charge and said to the servants lounging near, “This man is one of them.” And again Peter denied, and to escape the attention of the maid, sought once more to hide himself in the crowd at the fireside.<\/p>\n

The Final Challenge.<\/p>\n

But the whole company was now on the alert, and Peter’s agitation and distress were obvious. He had no sooner taken his place amongst the servants by the fire, than a man took up the work of baiting the Apostle. He had plunged into the conversation in order to give an impression of ease, and to divert suspicion. But it only made matters worse. “Of a truth,” said this man, “without doubt thou art one of them, for thou art a Galilean.” Peter’s rough accent betrayed his Galilean origin. And what should a Galilean be doing there in that company if he was not one of the Galilean followers of Jesus! And then to bring things to a climax, another of the servants, a kinsman of Malchus, scrutinising Peter’s face, remembered he had beneath the flash of torches seen those features in the Garden. “Did I not see thee in the Garden with Him?” he said.<\/p>\n

The Denial and the Reminder.<\/p>\n

Peter was now fairly in the toils, and, frantic with fright, he began to curse and to swear that “he knew not the Man of Whom” they spake. And possibly this final denial had its effect-for these soldiers and servants knew at any rate as much as this about the servants of Jesus, that profane speech never issued out of their mouths. They did not believe Peter’s assertion, as Dr Stalker puts it, but they could not help believing his sins. This cursing and blaspheming man could be no disciple of Him Who was holy, harmless, undefiled, separate from sinners. The “swearing” was probably only the resurrection of a bad old habit that had lain dormant for the last two or three years. But it silenced Peter’s accusers, and they made no attempt to stop him when he rose to go. Then at that moment something happened, or rather two things happened. “Straightway the second time the cock crew.” And Peter remembered! Remembered his own proud and foolish boasting; remembered the Lord’s tender and solemn warning. And the remembrance filled him with contrition and shame.<\/p>\n

Conviction and Remorse.<\/p>\n

And then something else happened. It chanced that at that very moment Jesus was being conducted, with hands pinioned behind His back, through the courtyard on His way to the judgment hall of Caiaphas. Perhaps He had heard these wild and frantic curses with which Peter accompanied his last denial. Anyhow, He knew what had happened, knew the depths of shame and apostasy to which His chosen Apostle had sunk-knew it all. And as He was led through the courtyard He turned round and looked full in the face of His conscience-stricken Apostle. The cock-crowing had made him realise his sin; the Lord’s look broke his heart. “When he thought thereon,” when he remembered his Lord’s warning, and realised the meaning in that look, “he began to weep.” Or, as the Greek might be translated to bring out its exact force, “he wept and he wept,” “he kept on weeping.” He wept as if he could never stop. Peter as he flung himself shame-stricken and heartbroken out of the house of Annas in the early dawn of that tragic day could have taken those familiar lines of Toplady’s hymn into his lips and they would have expressed the feelings of his guilt-laden soul<\/p>\n

“Could my zeal no respite know,<\/p>\n

Could my tears for ever flow,<\/p>\n

All for sin could not atone,<\/p>\n

Thou must save and Thou alone.”<\/p>\n

Lessons of the Story.<\/p>\n

Warning to the Strong.<\/p>\n

Now sceptics and cynics have poured floods of cheap scorn over what they are pleased to call the cowardice of Peter. But I agree entirely with Bishop Chadwick-this is not the story of the breakdown of a coward. We miss its significance if we do not realise this is the story of the breakdown of one of the bravest and the best. This story is a warning, not to the weak, but to the strong. It is addressed not simply to the Fearings, but to the Great-hearts of the Christian host. For spite of this calamitous failure, Peter was a brave man. His boast that he was ready to die with Christ was no vain and empty boast. Remember how he drew sword in the Garden, and would have defended his Lord, one man against a multitude! If Peter had had his way in the Garden, the soldiers would only have laid hands on Jesus over his own dead body. This is not the story of the failure of the coward; it is a story of the breakdown of the brave. And the solemn warning it sounds across the centuries is this: “Let him that thinketh he standeth take heed lest he fall.”<\/p>\n

-And against Self-Confidence.<\/p>\n

Now the initial mistake that Peter made, the fons et origo of all these calamitous denials was this, he was so absolutely sure of his own steadfastness and strength. Self-confidence is always the peril of the strong man. It was Peter’s peril. You remember how he boasted of it, only a few hours before. He could conceive of all his fellow disciples turning traitor, but he could not imagine himself turning coward. “Though all should deny Thee, yet will not I.” He was so absolutely sure of himself that he had felt no need of watching and praying in the Garden. And that self-confidence led directly to his fall. For it was self-confidence that made him enter the high priest’s hall in the first instance. He deliberately thrust himself into temptation. He ventured into the danger-zone and he fell. There is one verse in Peter’s first Epistle which always seems to me to be written not with common ink but with the Apostle’s own life-blood, for it embodies the lesson learnt from the most humbling and shameful experience of his life. It is this, “Be sober, be watchful, your adversary the devil, as a roaring lion, walketh about seeking whom he may devour.” It is the warning of a strong man who fell through over-confidence to other strong men against committing the same fatal mistake.<\/p>\n

The Danger of Compromise.<\/p>\n

Now, notice what a series of calamitous blunders Peter committed since he put himself in the way of temptation by entering Annas’ house. He made his first blunder when he went and joined the group by the fire and tried to pass himself off as one of them. It was fear that made him do it. He sought to divert suspicion from himself by pretending to be just one of the crowd that had joined in the arrest of Christ. But instead of diverting suspicion he fatally compromised himself. For as I suggested a moment ago, the talk around the fireside had all been about Jesus. It had very likely been coarse and scurrilous talk. And Peter had made no protest of any sort. On the other hand he tried to look as like one of the scorners himself as he could. So doing, he put himself between the devil and the deep sea. Either he had openly to confess himself a cheat, or else he had to maintain the deception by denying all knowledge of Jesus. The one safe course for Christian folk to take is boldly to avow themselves as Christ’s followers. The man who begins by being ashamed of Christ is almost sure to end by betraying Him. There is only one way of being a Christian-be strong and very courageous.<\/p>\n

Fuente: The Gospel According to St. Mark: A Devotional Commentary<\/b><\/i><\/h4>\n

7<\/p>\n

To be offended denotes that one falters or stumbles in his devotions. The prediction quoted is in Zec 13:7.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Mar 14:27-31. The Way to Gethsemane. In close agreement with Matthew. The words because of me this night (Mar 14:27) should be omitted. In Mar 14:28, Mark introduces a stronger word, howbeit, notwithstanding this scattering, you will be gathered again in Galilee. See on Mat 26:32.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

Observe here, 1. The warning that our Saviour gives his disciples of their forsaking of him in the the time of his sufferings; All ye shall be offended because of me this night. <\/p>\n

Learn, That Christ’s dearest friends forsook and left him alone, in the midst of his greatest distress and danger.<\/p>\n

Observe, 2. What was the cause of their flight; it was their fear, the weakness of their faith, and the prevalency of their fear.<\/p>\n

O! how sad and dangerous is it for the best of men to be left under the power of their own fears in the day of temptation!<\/p>\n

Observe, 3. Notwithstanding our Saviour’s prediction, St. Peter’s presumption of his own strength and standing; Though all men forsake thee, yet will not I.<\/p>\n

Learn thence, That self-confidence, and presumptuous opinion, of their own strength, is a sin very incident to the holiest and best of men. This good man resolved honestly, no doubt; what a feather he should be in the wind of temptation, if once left to the power and prevalency of his own fears. None are so near falling, as those who are the most confident of their own standing; if ever we stand in the day of trail, it is the fear of falling that must enable us to stand.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

JESUS PREDICTS THE FALL OF PETER AND THE DISPERSION OF THE APOSTLES<\/p>\n

Mat 26:31-35; Mar 14:27-31; Luk 22:31-38;Joh 13:36-38. N.B. They are all still at the supper-table except Judas, who, at nightfall, went away alone and not alone, for Satan went with him. Simon Peter says to Him, Lord, whither art Thou going? Jesus responded to him, Whither I go, thou art not able to follow Me now; but shall follow Me hereafter. Peter says to Him, Lord, wherefore am I not able to follow Thee now? I will lay down my life for Thee. Peter absolutely and sincerely meant all he said, and yet in a few hours denied Him, illustrating the horrific instability of unsanctified humanity. After Peter received the fiery baptism, he was more than a match for earth and hell, living a hero and dying a martyr. What an admonition is Peters case to all to get sanctified!<\/p>\n

Mat 26:31. Then Jesus says to them, All you will be offended in Me this night. For it has been written, I will smite the shepherd, and the sheep of the flock shall be scattered. (Zec 13:7) The application of this is very plain and simple, as it was fulfilled in Gethsemane about three hours after this utterance. And after I am risen, I will go before you into Galilee. Jesus had repeatedly predicted to them that He would meet them in Galilee, His native land and that of most of His apostles, whither they all went soon after His resurrection, and He met them on the bank of the Galilean Sea, after a night of toil in dragging their nets through the waters; but then, to their unutterable surprise, pursuant to His mandate, casting the net on the right side of the ship, they caught one hundred and fifty-three large fish. He also met them on one of the mountains of Galilee, not named.<\/p>\n

Peter, responding, said to Him, If all shall be offended in Thee, I will never be offended. Peter was no hypocrite. He meant all he said; yet before the crowing of the cock that very night, he denied that he knew Him.<\/p>\n

Luk 22:31. The Lord said, Simon, Simon, behold, Satan sought after you, to sift you like wheat. Here the pronoun you is humas, the plural number, including not only Peter, but all of the apostles. All the depravity in human nature belongs to Satan, because he put it there in the fall. All sin is the crop of Satans own sowing. So long as there is anything in you which Satan can sift out, you are not ready for heaven. Satan could not sift Jesus, because when he came to Him, he found nothing in Him belonging to him. After the apostles were all sanctified at Pentecost, Satans sifting was fruitless toil, as the celestial flame had consumed all the chaff, straw, cheat, cockle, and trash, leaving nothing but the pure wheat, ready for the Lords mill. But I prayed for you, that your faith may not fail. You is in the singular number, meaning Peter alone, as the especial subject of the Saviors prayer in this case, lest he might be gobbled up by Satan. Jesus here tells them, You will all be offended in Me this night. This word is from scandalon, a stumbling-block, showing that they all ran over a great stumbling-block, which jostled them exceedingly, and Peter, the most sanguine of all, became more seriously upset than any of his comrades. This word, however, does not convey the idea of a total apostasy, but a stumbling and temporary backsliding, the prayer of Jesus prevailing, so that the faith, though terribly tried, did not utterly let go. And you, having turned, then strengthen your brethren. When thou art converted, E. V., is too strong a rendering of epistrepsas, which simply means having turned, being in the active voice; i. e., Having turned from your backsliding, strengthen your brethren. Peter was the senior apostle, his house in Capernaum being headquarters of Jesus during the two and a half years of His ministry in Galilee. Therefore he wielded a very potent influence over his brethren, who, of course, being jostled by his backsliding, would need confirmation by his confession and testimony. And he said to Him, Lord, I am ready to go with Thee to prison, and to death. Mar 14:30 : And Jesus says to him, Truly I say unto thee, that this night, before the cock crows twice, thou shall deny Me thrice. And he continued to say the more positively, If it may be necessary for me to die along with Thee, I will not deny Thee. And all the others said likewise. You see how sanguine Peter was, feeling perfectly sure; and yet when the emergency came he failed. A significant illustration of the bold utterances of unsanctified Christians, believing indubitably that they will do just what they say; but signally failing, because they have an indwelling enemy stronger than they.<\/p>\n

Luk 22:35-38. And He said to them, When I sent you out without purse, valise, and sandals, did you lack anything? And they said, Nothing. Then He said to them, But now, let the one having purse take it, likewise also valise; and let every one not having a sword, sell his cloak and purchase one. For I say unto you, that it behooveth that which has been written yet to be fulfilled in Me, And He was numbered with the transgressors [Isa 53:12]; and those things concerning Me have an end. And they said, Lord, behold, here are two swords. And He said to them, It is sufficient. While our Savior was with them on the earth, He miraculously fed, clothed, and protected them when it was necessary. Consequently they could go without these provisions, incident to human life, indiscriminately. But now that He is going away to leave them, they must take heed and give the necessary attention to the temporalities essential to their physical support and protection. The Orientals wear two garments the cheiton, interior, and the himation, exterior. The outer garment they frequently carried while traveling and laid aside when at labor, keeping it for night and storms. Jesus here tells them, if necessary, to sell the himation and buy a sword. I never could understand why He told them to take a sword till I traveled in that country and saw the necessity of carrying weapons. I did not carry any, as I did not know how to use them; but a sanctified preacher in our company carried a revolver, our dragman also being armed with a revolver and a dagger. In some places we were compelled to hire an armed escort to keep the robbers off. Why were you compelled to do it? Our guide refused to go without the armed escort. Going round in Jerusalem, men, as a rule, had no visible weapons; but traveling through the country, all we met were armed with guns, swords, or huge clubs, almost as large as an American rifle, and convenient to kill a man with a single stroke. The guide-books advise all travelers to go armed, but not to use their weapons, their utility being that of intimidation, as robbers abound everywhere, who do not content themselves by simply taking your money, but take everything you possess, leaving you utterly destitute of clothing, baggage, etc. In that day there were no firearms, the sword being the most common weapon of defense; also regarded as a badge of itinerancy. You see, when they pointed out these two swords, He said they were sufficient. The presumption is that the sword was a prudential, peace, and safety provision, for the intimidation of robbers and for personal security in case of emergency, as persons openly avowing the absence of all protecting weapons in their peregrinations would soon fall a prey to the robbers. Along the road from Jerusalem down to Jericho, where the traveler (Luke 10) was attacked by the robbers, the Roman Government had a garrison of armed men to protect the travelers, as the robbers were so troublesome.<\/p>\n

Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n

THE OFFENCE <\/p>\n

27 And Jesus saith unto them, All ye shall be offended because of me this night: for it is written I will smite the shepherd, and the sheep shall be scattered. 28 But after that I am risen, I will go before you into Galilee. 29 But Peter said unto him, Although all shall be offended, yet will not I. 30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. 31 But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all. <\/p>\n

The Lord warns the disciples that they will be offended soon. They would be scattered as sheep. Peter is quite outspoken that he would not deny Him – that he would go to death with him without denial. We all know the results of the coming events. Peter failed miserably in his promise.<\/p>\n

We ought not to be too hard on Peter however because most of us make promises to the Lord thatdo not always materialize. Some give their lives to the Lord then take them back and live for themselves. Some tell the Lord they are going to be great givers, but fail to follow through. Most of us, at one time or another have made promises but fail to follow through with our pledge to the Lord.<\/p>\n

On the other hand we ought not to be so quick to declare ourselves better in this area for we know not what we will do when we are placed in the position of declaring our allegiance to the Lord and His.<\/p>\n

We can, in our untested position, declare easily that we will do this or that but when under the pressure of deciding between family or life and declaring our commitment to Christ we may falter the same as Peter – hopefully not, but may the Lord give us strength to choose Him.<\/p>\n

Do not take these comments as a way out when we face pressure, but take it as admonition to consider what you will do before the pressure is applied. Christ calls us to total commitment. Many through the ages have taken their stand with the Lord and many also have lost their lives and fortunes by doing so. <\/p>\n

As you consider your response for Him, consider His response for you – He died for you, can we do less for Him if the situation should arise?<\/p>\n

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n

14:27 {8} And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered.<\/p>\n

(8) Christ foretells how he will be forsaken by his own, but yet that he will never forsake them.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

Jesus’ agony in the garden 14:27-52<\/span><\/p>\n

Jesus experienced suffering as He said farewell to His disciples in Jerusalem (Mar 14:12-26), but His suffering increased as He anticipated the Cross on the Mount of Olives (Mar 14:27-52).<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

The prediction of Peter’s denial 14:27-31 (cf. Matthew 26:31-35; Luke 22:31-34; John 13:36-38)<\/span><\/p>\n

Evidently Jesus made this prediction in the upper room before the institution of the Lord’s Supper. Mark probably inserted it here in his narrative because of its logical connection with Jesus’ arrest in Gethsemane.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

We should understand the meaning of "fall away" (Gr. skandalisthesesthe<\/span>, cf. Mar 4:17; Mar 6:3; Mar 9:42-47) in the light of the prophecy that Jesus said predicted it (Zec 13:7). Zechariah did not mean that the sheep would abandon the shepherd permanently much less that they would cease to be what they were. He pictured the flock fleeing from the shepherd because someone attacked him. That is precisely what the disciples did when the authorities arrested and executed Jesus. Later those sheep rallied around the Shepherd. Jesus announced His leading them as a shepherd to Galilee later (Mar 14:28). Again He spoke of His resurrection immediately after announcing His death (Mar 14:24-25).<\/p>\n

Jesus attributed the Shepherd’s striking to God. He changed the Zechariah passage slightly. Clearly Jesus viewed Himself as God’s Suffering Servant (Isa 53:4-6). This point would have helped the disciples accept Jesus’ fate.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. 27. And Jesus saith unto them ] These words really were uttered as they sat at the table just after the institution of the Holy … Continue reading “Exegetical and Hermeneutical Commentary of Mark 14:27”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24767","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24767","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24767"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24767\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24767"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24767"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24767"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}