71<\/strong>. he began to curse and to swear<\/em> ] Assailed by the bystanders just mentioned and by the kinsman of Malchus (Joh 18:26<\/span>), the Apostle now fell deeper still. With oaths and curses he denied that he had ever known the Man of whom they spoke, and at that moment, for the second time, the cock crew, and at the same moment the Lord, either ( a<\/em>) on His way from the apartments of Annas across the courtyard to the palace of Caiaphas, or ( b<\/em>) thrust back into the court after His condemnation, turned and looked upon Peter<\/em> (Luk 22:61<\/span>).<\/p>\n 71. But he began tocurse<\/B>“anathematize,” or wish himself accursed ifwhat he was now to say was not true. <\/P> and to swear<\/B>or to takea solemn oath. <\/P> saying, I know not this manof whom ye speak.<\/B><\/P><\/p>\n But he began to curse and to swear<\/strong>,…. To wish the most dreadful things upon himself, and to swear by the living God;<\/p>\n [saying], I know not this man of whom ye speak<\/strong>:<\/p>\n [See comments on Mt 26:74]<\/span>.<\/p>\n Curse <\/B> (<\/SPAN><\/span>). Our word anathema<\/I> (, <\/SPAN><\/span>, an offering, then something devoted or a curse). Finally the two meanings were distinguished by <\/SPAN><\/span> for offering and <\/SPAN><\/span> for curse. Deissmann has found examples at Megara of <\/SPAN><\/span> in the sense of curse. Hence the distinction observed in the N.T. was already in the Koine<\/I>. Mt 26:74<\/span> has <\/SPAN><\/span>, which is a <\/SPAN><\/span> in the N.T., though common in the LXX. This word has the notion of calling down curses on one’s self if the thing is not true. <\/P> <\/p>\n Curse [] <\/SPAN><\/span>. Compare on Mt 26:74<\/span>; where the word is kataqematizein, to call down [<\/SPAN><\/span>] curses on himself if he were not telling the truth. The words are Synonymous.<\/P> <\/p>\n <\/strong><\/p>\n 1) “But he began to curse and to swear,”<\/strong> (ho de erksato anathematizein kai omnunai) ”Then he began repeatedly to curse and to swear,” a phrase used exclusively to call down a curse upon himself if he were not telling the truth, Mat 26:74<\/span>.<\/p>\n 2) “Saying, I know not this<\/strong> man of whom ye speak.” <\/strong>(hoti ouk oida ton anthropon touton hon legete) “That I know not, recognize not this man, whom you all say I do,” Mat 26:74<\/span>.<\/p>\n Six lessons to be learned from the denial are:<\/p>\n 1) Self-confidence is folly.<\/p>\n 2) To disregard warnings from the best of friends is folly.<\/p>\n 3) There is danger in sitting in company with the known wicked.<\/p>\n 4) One deliberate act of sit) calls for another to cover it.<\/p>\n 5) There is danger that deliberate sins lead to greater ones<\/p>\n 6) The best of men must always recognize they have a disposition to sin and guard against it daily.<\/p>\n ‘But he began to curse and to swear, “I do not know this man of whom you speak”.<\/p>\n Now the denial was specific and forceful, even sworn by an oath. His fears had reached fever pitch. He must convince them at all costs. He had lost control. We can compare this lack of control with the actions of the High Priest in Mar 14:63<\/span>. We do not see in this that he cursed Jesus as some do, he probably cursed himself and those who would not believe him.<\/p>\n DISCOURSE: 1459 Mar 14:71<\/span>. But he began to curse and to swear, saying, I know not this man of whom ye speak<\/em>.<\/p>\n THE inspired writers commend themselves and their writings to us, by their faithfulness in recording their own faults If St. Mark wrote his Gospel, as many suppose, under the direction of Peter, we are constrained to admire the humility of Peter more especially: since his fall is narrated more strongly, and his repentance touched upon more slightly, by this, than by any other of the sacred historians. The aggravated circumstances of his conduct, which are mentioned in the text, serve in a very striking manner to shew us,<\/p>\n I.<\/p>\n The folly of indulging self-confidence<\/p>\n [Peter had been warned generally<\/em>, (in common with the other Disciples) that he would forsake, and particularly<\/em>, (in relation to himself,) that he would deny, his Lord. Conceiving it impossible that he should ever be guilty of such treachery, he protested that he would rather die with his Lord, than save his life by such base means. But, when he came to the trial, he fulfilled our Lords predictions. He did not even profit by experience; for, when he had betrayed his cowardice in the first instance, he exposed himself to needless temptations by associating himself with the most inveterate enemies of his Lord. Had he gone to the high-priests palace, to bear testimony to the character of Jesus, we must have commended his courage: but when he had no better object in view than the gratifying of his curiosity, we cannot but condemn his rashness and presumption. The consequence was such as might be expected: his courage failed him in the hour of trial; and he committed the very sins against which he had been warned.<\/p>\n It is almost uniformly thus with ourselves, when we presume to rush into temptation, under the idea that we are strong enough to withstand its influence. Who amongst us has not found, that a needless intimacy with the ungodly has led him into an undue conformity to their habits and principles, and proved, in the issue, injurious to his soul? We have thought perhaps that we could maintain our integrity amongst them with ease and constancy, notwithstanding we have been expressly warned that a believer can have no fellowship with an unbeliever, and that the friendship of the world is enmity with God. But the result of all our experiments has uniformly established that divine aphorism, He that trusteth in his own heart is a fool.] II.<\/p>\n The danger of yielding to the fear of man<\/p>\n [Peter was naturally of a bold intrepid spirit. But he was left on this occasion, that he might know his weakness, and have a convincing evidence that his strength was in God alone. It is common indeed to represent his temptation as light; as though he had been intimidated by the voice of a servant maid. But whoever takes into the account all the circumstances that are related in the different Evangelists, will see, that he had abundant cause for fear; and that, if he had confessed his connexion with Jesus, he would most probably have participated his fate; more especially as it would soon be known, that he was the person who, but an hour or two before, had attempted to kill a servant of the high-priest. But his mind should have been fortified against the danger. He had been told, when first he became a follower of Jesus, that he must forsake all, and hate even his own life, in order to be approved as his disciple: and he had very recently professed his readiness to die in his Masters cause: he therefore should have now fulfilled his engagements, and shewn, that he had both counted the cost, and was willing to pay it. But his courage failed him; and be purchased a temporary peace at the expense of his honour, his conscience, and his soul. III.<\/p>\n The extent to which we may go, when once we begin to fall<\/p>\n [Peter began with dissembling (mixing with the servants, as if he had been perfectly like-minded with them), and then denied his Lord, and at last confirmed that denial with the most horrid oaths and imprecations: yea, he denied that he even so much as knew the man. Who could ever have thought that Peter should have fallen thus low? But the downward road is very precipitous; and no one knows, when once he yields to sin, whither his evil dispositions will carry him. Sin makes a breach in the soul; and if means be not used at first to obstruct its progress, it will soon inundate the whole man. The example of Peter in the text is a standing memorial to the people of God, and a warning to them to resist the first motions of evil in their bosoms. Judas began with petty thefts; and Demas with secret coverings; and David with wanton looks. If we profit not by their examples, the best that we can hope for will be, to be brought back to God with broken bones; and the probability is, that we shall come short of heaven at last, if not have a foretaste of hell in our bosoms, even while we are here. If we would maintain our integrity, we must not only flee from gross sin, but hate even the garment spotted with the flesh.]<\/p>\n<\/p>\n 69 And a maid saw him again, and began to say to them that stood by, This is one<\/em> of them.<\/p>\n<\/p>\n 70 And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one<\/em> of them: for thou art a Galilaean, and thy speech agreeth thereto<\/em> .<\/p>\n<\/p>\n 71 But he began to curse and to swear, saying<\/em> , I know not this man of whom ye speak. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 71. To curse and to swear<\/strong> ] Let him that stands, take heed, &c. Cavebis autem si pavebis.<\/em> God had a sweet providence in all this, that Peter might be an eyewitness of our Saviour’s sufferings. <\/p>\n Mar 14:71<\/span> . : used absolutely, to call down curses on himself in case he was telling lies. Mt. has ., which is probably a contraction from . (in T.R.).<\/p>\n to curse and to swear = cursing and swearing. The verb anathematizo is not peculiar to Biblical Greek, as alleged; for Deissmann shows, from the Papyri, that it is of pagan origin, first coined by Greek Jews. (See Light from the Ancient East, pp Mar 92:93.) <\/p>\n 2Ki 8:12-15, 2Ki 10:32, Jer 17:9, 1Co 10:12 <\/p>\n Reciprocal: Mat 26:74 – began Luk 22:34 – the cock Luk 22:60 – the cock Joh 18:26 – Did Joh 18:27 – and Gal 1:8 – accursed<\/p>\n 1<\/p>\n Curse and swear are explained at Mat 26:74. This made the third time that Peter denied even knowing Jesus or having been with him.<\/p>\n But he began to curse and to swear, [saying,] I know not this man of whom ye speak. 71. he began to curse and to swear ] Assailed by the bystanders just mentioned and by the kinsman of Malchus (Joh 18:26), the Apostle now fell deeper still. With oaths and curses he denied that he … Continue reading “Exegetical and Hermeneutical Commentary of Mark 14:71”<\/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-24811","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24811","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=24811"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24811\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24811"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24811"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24811"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
PETERS DENIAL OF HIS LORD<\/strong><\/p>\n
In the conduct of Peter we may further see,<\/p>\n
It is justly said, that the fear of man bringeth a snare. Perhaps it is itself one of the greatest snares that lie in our way to the kingdom of heaven. The profession of Christianity does not indeed expose us now to sufferings as it did in the Apostles days: but a real love to the Gospel, and conformity to the Saviours image, is as offensive now to an ungodly world, as it ever was: nor can any one become a sincere and zealous follower of Christ, without incurring much hatred, contempt, and obloquy. Nor is this easy for us to bear. A man who could face an enemy with undaunted courage, would not be able to face the sneers and ridicule of his pretended friends. And hence it is, that many, like Nicodemus of old, are ashamed and afraid to maintain an open connexion with the friends of Christ. Though they know in their hearts that Christ is the only source of spiritual and eternal life; and that they only who follow him in this world will enjoy him in the world to come; they are afraid to avow their principles, and ashamed to associate with the known adherents of Christ. But, if they so deny him in the presence of his enemies, he will surely deny them in the presence of his Father.]
We would, lastly, shew you from the text,<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"