Marcos 14
Charles Spurgeon · Citado em PreceptAustin
Marcos 14
Spurgeon - Was it not a sad thing that the betrayer of Christ should be one of the twelve? Yet deeply trying as it must have been to the heart of Christ, there is something useful about even that horrible transaction. It says to all the professing Church of Christ, and it says to us who claim to be Christ’s followers, “Do not think yourselves safe because you are in the visible church; do not imagine that even holding the highest office in the church can prevent you from committing the basest crime. Nay, for here is one of the twelve apostles, yet he betrays his Master. Sometimes, we have found this betrayal to be a source of comfort. I have myself desired, in receiving members into the church, to be very careful if possible only to receive good men and true; yet, though pastors and elders of the church may exercise the strictest watch, some of the worst of men will manage to get in. When that is the case, we say to ourselves, “No new thing has happened to us, for such a sinner as this marred the Church from the very beginning.” Here is Judas, when Christ himself is the Pastor, when the twelve apostles make up the main body of the Church, here is Judas, one of the twelve, ready to betray his Master for the paltry bribe of thirty pieces of silver, just the price of a slave. Yes, we might have been put out of heart in building up the Church of God if it had not been for this sad but truthful narrative concerning Judas and his betrayal of our Lord.
Marcos 14
Spurgeon - Observe in this passage an amazing blending of the human and the divine! No mention is made of either as a matter of doctrine, but incidentally our Lord’s divinity and humanity are most fully taught. Here is Christ so poor that he has no room in which to celebrate the most necessary feast of his religion. He has made himself of no reputation, and he has no chamber he can call his own. Yet see the Godhead in him! He sends his messengers to a certain house and tells them to say to the good man of the house, “Where is the guest room?” It all turns out just as he said it would be, and he is welcomed to this man’s best room. Jesus speaks here as did his Father when he said to Israel in ancient times, “Every animal of the forest is mine, the cattle on a thousand hills” (Ps 50:10). All the guest chambers in Jerusalem were at Christ’s disposal. He had but to ask for them, and there they were—all ready for him. Here we see the majesty of his deity, but we also see the humility of his humanity. James M
Marcos 14
Spurgeon - Morning and Evening - “The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples?” —Mark 14:14 Jerusalem at the time of the passover was one great inn; each householder had invited his own friends, but no one had invited the Saviour, and he had no dwelling of his own. It was by his own supernatural power that he found himself an upper room in which to keep the feast. It is so even to this day—Jesus is not received among the sons of men save only where by his supernatural power and grace he makes the heart anew. All doors are open enough to the prince of darkness, but Jesus must clear a way for himself or lodge in the streets. It was through the mysterious power exerted by our Lord that the householder raised no question, but at once cheerfully and joyfully opened his guestchamber. Who he was, and what he was, we do not know, but he readily accepted the honour which the Redeemer proposed to confer upon him. In like manner it is still discovered who are the Lord’s chosen, and who are not; for when the gospel comes to some, they fight against it, and will not have it, but where men receive it, welcoming it, this is a sure indication that there is a secret work going on in the soul, and that God has chosen them unto eternal life. Are you willing, dear reader, to receive Christ? then there is no difficulty in the way; Christ will be your guest; his own power is working with you, making you willing. What an honour to entertain the Son of God! The heaven of heavens cannot contain him, and yet he condescends to find a house within our hearts! We are not worthy that he should come under our roof, but what an unutterable privilege when he condescends to enter! for then he makes a feast, and causes us to feast with him upon royal dainties, we sit at a banquet where the viands are immortal, and give immortality to those who feed thereon. Blessed among the sons of Adam is he who entertains the angels’ Lord. Mark 14:15 "And he himself will show you a large upper room furnished and ready; prepare for us there." NET Mark 14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there." NLT Mark 14:15 He will take you upstairs to a large room that is already set up. That is where you should prepare our meal." ESV Mark 14:15 And he will show you a large upper room furnished and ready; there prepare for us." NIV Mark 14:15 He will show you a large upper room, furnished and ready. Make preparations for us there." GNT Mark 14:15 καὶ αὐτὸς ὑμῖν δείξει ἀνάγαιον μέγα ἐστρωμένον ἕτοιμον· καὶ ἐκεῖ ἑτοιμάσατε ἡμῖν. KJV Mark 14:15 And he will shew you a large upper room furnished and prepared: there make ready for us. YLT Mark 14:15 and he will shew you a large upper room, furnished, prepared -- there make ready for us.' ASV Mark 14:15 And he will himself show you a large upper room furnished and ready: and there make ready for us. CSB Mark 14:15 He will show you a large room upstairs, furnished and ready. Make the preparations for us there." NKJ Mark 14:15 "Then he will show you a large upper room, furnished and prepared; there make ready for us." NRS Mark 14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there." he himself will: 2Ch 6:30 Ps 110:3 Pr 16:1 21:1,2 Joh 2:24,25 21:17 2Ti 2:19 Heb 4:13 upper: Ac 1:13 20:8 Alfred Edersheim - Make Ready the Passover Mark 14 Resources - Multiple Sermons and Commentaries Related Passages: Luke 22:12+ “And he will show you a large, furnished upper room; prepare it there.” DISCIPLES TAKEN TO THE UPPER ROOM And he himself will show you a large upper room furnished and ready - Notice that Jesus does not divulge location but only that the disciples would be led by this nameless man (presumably a disciple) to the unnamed location. Keep in mind that the actual Upper Room discourse is recorded only in John 13-16. This discourse would have occurred in the context of the events of the Last Supper described in Mark 14:17-26. The typical furnishing would have included a low table (or a couch called a triclinium) and pillows (and possibly carpets) on which to recline.
Marcos 14
Spurgeon - Dastardly fear often drives men to the greatest crimes. He who is not brave enough to be master of his own spirit, and to follow the dictates of his own conscience, may do, before long, he little knows what. Because of the fear of the people, the chief priests and scribes were driven to compass the death of Christ by craft, and to bring him to his death by the cruel betrayal of Judas, one of his own apostles. THOUGHT - This section is filled with irony, and here we see the sad irony that the Jewish leaders feared men but did not fear God! The feared the crowds more than they feared the crime. They were not afraid to kill the Son of God but were afraid of what the crowds might do! Beloved, we need to look out when we are more concerned with what people think than with what God thinks about us. We are in danger of becoming entrapped as a pawn of peer pressure! Pr 29:25+ says "The fear of man brings a snare, but he who trusts in the LORD will be exalted." Notice the antidote for fear in this passage in Proverbs. What do you observe? The antithesis if fear is faith, trusts in Jehovah. Up to this time in the ministry of Jesus, the Pharisees were His chief opposition, but as He approaches the Cross the high priests take control of the opposition. The tragic irony is that the very men who should have been leading Israel to the way, the truth and the life, were the very ones plotting to kill the only One Who is Himself "the Way, the Truth and the Life," the only One through Whom one could receive eternal access to God the Father (John 14:6, Acts 4:12+) and entrance into the Kingdom of God (cf Jn 3:3+), the very Kingdom which the Jews were thinking Jesus would soon bring to fruition (cf Lk 19:11+, "the King" in Lk 19:38+). Of course the Jews who had these dreams of a Messianic Kingdom, did not know the truth that before the Crown, He must endure the Cross. The religious leaders' plot will soon become much easier to carry out as the last piece of the puzzle falls into place when one of Jesus' inner circle decides to betray the Lord. As you contemplate outworking of these evil deeds by evil men in Jesus' Passion, remember that behind the scenes is God, controlling even the darkest aspects of the drama. And so we see the mysterious juxtaposition of God's sovereignty over these events and men's responsibility for carrying our their heinous acts in Peter's declaration in his first sermon in Jerusalem... This Man (JESUS), delivered up by the predetermined plan and foreknowledge of God (DIVINE SOVEREIGNTY), you nailed to a cross by the hands of godless men and put Him to death (HUMAN RESPONSIBILITY). (Acts 2:23+). John gives the most detailed background of the conspiracy to kill Jesus, their evil desires coming to a head so to speak with Jesus' miracle of raising Lazarus from the dead: John 11:43-53, When He had said these things, He cried out with a loud voice, “Lazarus, come forth.” 44 The man who had died came forth, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, “Unbind him, and let him go.” 45 Therefore many of the Jews who came to Mary, and saw what He had done, believed in Him. 46 But some of them went to the Pharisees and told them the things which Jesus had done. 57 Therefore the chief priests and the Pharisees convened a council, and were saying, “What are we doing? For this man is performing many signs. 48 “If we let Him go on like this, all men will believe in Him, and the Romans will come and take away both our place and our nation.” 49 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all, 50 nor do you take into account that it is expedient for you that one man die for the people, and that the whole nation not perish.” 51 Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, 52 and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad. 53 So from that day on they planned together to kill Him....57 Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he was to report it, so that they might seize Him. Mark 14:3 While He was in Bethany at the home of Simon the leper, and reclining at the table, there came a woman with an alabaster vial of very costly perfume of pure nard; and she broke the vial and poured it over His head. NET Mark 14:3 Now while Jesus was in Bethany at the house of Simon the leper, reclining at the table, a woman came with an alabaster jar of costly aromatic oil from pure nard. After breaking open the jar, she poured it on his head. NLT Mark 14:3 Meanwhile, Jesus was in Bethany at the home of Simon, a man who had previously had leprosy. While he was eating, a woman came in with a beautiful alabaster jar of expensive perfume made from essence of nard. She broke open the jar and poured the perfume over his head. ESV Mark 14:3 And while he was at Bethany in the house of Simon the leper, as he was reclining at table, a woman came with an alabaster flask of ointment of pure nard, very costly, and she broke the flask and poured it over his head. NIV Mark 14:3 While he was in Bethany, reclining at the table in the home of a man known as Simon the Leper, a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his head. GNT Mark 14:3 Καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ, κατακειμένου αὐτοῦ ἦλθεν γυνὴ ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς, συντρίψασα τὴν ἀλάβαστρον κατέχεεν αὐτοῦ τῆς κεφαλῆς. KJV Mark 14:3 And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. YLT Mark 14:3 And he, being in Bethany, in the house of Simon the leper, at his reclining (at meat), there came a woman having an alabaster box of ointment, of spikenard, very precious, and having broken the alabaster box, did pour on his head; ASV Mark 14:3 And while he was in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster cruse of ointment of pure nard very costly; and she brake the cruse, and poured it over his head. CSB Mark 14:3 While He was in Bethany at the house of Simon who had a serious skin disease, as He was reclining at the table, a woman came with an alabaster jar of pure and expensive fragrant oil of nard. She broke the jar and poured it on His head. being: Mt 26:6,7 Joh 11:2 Jn 12:1-3 of ointment: Song 4:13,14 5:5 Lu 7:37,38 Mark 14 Resources - Multiple Sermons and Commentaries ANOINTING OF JESUS (Depicting diff Luke 7:37 Related Passages Matthew 26:6 Now when Jesus was in Bethany, at the home of Simon the leper, 7 a woman (MARY) came to Him with an alabaster vial of very costly perfume, and she poured it on His head as He reclined at the table. Luke omits this story apparently because he recorded an earlier anointing in Galilee by "a woman in the city who was a sinner" (so not this Mary of Bethany) (Lk 7:36–50+). John 12:1-8+ (WORDS IN BOLD ARE UNIQUE TO JOHN'S ACCOUNT) Jesus, therefore, six days before the Passover, (SEE NOTE BELOW ON TIMING) came to Bethany where Lazarus was, whom Jesus had raised from the dead. 2 So they made Him a supper there, and Martha was serving; but Lazarus was one of those reclining at the table with Him. 3 Mary then took a pound of very costly perfume of pure nard, and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the perfume. EXTRAVAGANT DEVOTION: MARY ANOINTS JESUS Mark suddenly shifts the scene from the plotting Pharisees to the wonderful worship of an anonymous woman, who is identified as Mary in the parallel account in John 12:3+. Paul Apple - Remember the most important commandment – love the Lord your God with your whole being; What does that look like in real life? In Mark 14, as Jesus is just a couple of days away from His death on the cross, we get a vivid picture of what it looks like to be broken and poured out in our love and devotion and worship of our Savior. Mary’s anointing of the Lord must not be confused with a similar event recorded in Luke 7:36–50+. The beautiful picture above by Tissot in fact depicts the event in Luke, not this event with Mary. It is given just to illustrate how in typical Eastern fashion, the dinner guests would recline at the table rather than sit in chairs. Hiebert - John’s arrangement (Jn 12:1-8) suggests that it occurred on Friday or Saturday evening before “Palm Sunday,” while the synoptic order suggests that it occurred on Tuesday, or possibly Wednesday, evening of Passion Week. Most modern scholars prefer John’s chronology as being more precise and hold that the synoptic arrangement is due to a desire to show the close connection between the anointing and the treachery of Judas. (The Gospel of Mark: An Expositional Commentary) Edwards writes that "This is a classic Markan sandwich, . . . As in each sandwich technique, the middle story provides the key to understanding the whole. The bracketing of the devotion of the woman, who remains an unnamed outsider [John identifies her as Mary the sister of Martha and Lazarus], by the betrayal plot of an intimate insider, creates an acid contrast between faith and treachery." (The Gospel according to Mark Pillar NTC-Mark) This Markan Sandwich is like a "Rose between two thorns, a Pearl placed in between the 2 ugly shells, a Blazing Light offset by pitch blackness." While He was in Bethany at the home of Simon the leper - Bethany is one of the few specific place designations in Mark. Simon is a common name; must have been a leper healed by Jesus who is now responding in thanksgiving and hosting this significant fellowship dinner with some of Jesus’ closest friends, the disciples, Mary, Martha and Lazarus The timing of the anointing of Jesus by Mary could be confusing because John's Gospel says "Jesus, therefore, six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead." (Jn 12:1) John clearly gives the actual day of Jesus' anointing. On the other hand, Mark and Matthew (Mt 26:6-13) describe the anointing of Jesus in after the statement that the Jewish leaders were plotting to seize Jesus (Mark 14:1-2, Mt 26:1-5) which would have been either Tuesday (most commentators) or Wednesday (
Marcos 14
Spurgeon - This was Ahithophel (cf 2 Sa 15:31) to David, and Iscariot with our Lord. Judas was an apostle, admitted to the privacy of the Great Teacher, hearing his secret thoughts, and, as it were, allowed to read His very heart. "Et tu, Brute?" said the expiring Caesar. The kiss of the traitor wounded our Lord's heart as much as the nail wounded his hand. In whom I trusted. Judas was the treasurer of the apostolic college. Where we place great confidence an unkind act is the more severely felt. Which did eat of my bread. Not only as a guest but as a dependant, a pensioner at my board. Judas dipped in the same dish with his Lord, and hence the more accursed was his treachery in his selling his Master for a slave's price. Hath lifted up his heel against me. Not merely turned his back on me, but left me with a heavy kick such as a vicious horse might give. Hard is it to be spurned in our need by those who formerly fed at our table. It is noteworthy that the Redeemer applied only the last words of this verse to Judas, perhaps because, knowing his duplicity, he had never made a familiar friend of him in the fullest sense, and had not placed implicit trust in him. Infernal malice so planned it that every circumstance in Jesus' death should add wormwood to it; and the betrayal was one of the bitterest drops of gall. We are indeed, wretched when our quondam friend becomes our relentless foe, when confidence is betrayed, when all the rites of hospitality are perverted, and ingratitude is the only return for kindness; yet in so deplorable a case we may cast ourselves upon the faithfulness of God, who, having, delivered our Covenant Head, is in verity engaged to be the very present help of all for whom that covenant was made. Brian Bell (Illustration) - The Portia (Por-sha) Spider: a jumping spider that uses deception and mimicry to catch and eat other spiders. It uses camouflage or it shows a kind of behavioral mimicry: It imitates something its intended victim finds harmless or even attractive. (i.e. it crawls on a spider's web, then plucks the web to imitate a captured insect) It varies its web signals to suit its specific victim. If it encounters a new spider species, it tries different signals rather randomly. (It was once observed to perform vibratory behavior for 3 days until the victim decided to investigate) That seems to be similar to our enemy the devil who seeks to rob, destroy, or sift us like wheat! Talk about ruining a good meal! (Lk 22:21) THE BITE OF BETRAYAL! (21-23) (21) In the East the worst breach of Friendship is for one to eat another’s bread & secretly betray him. (Gospel Light ; George M. Lamsa; pg.300.) To eat bread is a token of loyalty, love, & devotion. His hand is on the table - is an Aramaic colloquialism, which means, “he is eating my bread & yet he is plotting against me.” Question: What happened in the upper room? Answer: The events that occurred in the “upper room,” also known as the “Cenacle,” are described in Matthew 26:1–29, Mark 14:12–25, Luke 22:7–20, and John 13:1–38. During these last hours that Jesus spent with His beloved friends, He ate with them, instituted the New Covenant in His blood, gave them last-minute instructions and encouragement, and prayed His “high priestly prayer” over them. Then He went out to face the sorrow, betrayal, rejection, and death for which He had come into the world. This poignant last meeting with His disciples, whom He loved, begins with an object lesson from Jesus. The disciples had been arguing about who among them was the greatest (Luke 22:24), displaying a distinctly ungodly perspective. Jesus quietly rose and began to wash their feet, a task normally performed by the lowest, most menial slave. By this simple act, Jesus reminded them that His followers are those who serve one another, not those who expect to be served. He went on to explain that, unless the Lamb of God cleanses a person’s sin, that person will never be clean: “Unless I wash you, you have no part with me” (John 13:8). During the Last Supper, Jesus also identifies the traitor, Judas, who would betray Him to the authorities and bring about His arrest. It is indicative of the disciples’ weak faith that each of them considered the possibility that he might be the traitor. But Jesus confirmed that it was none other than Judas, whom He instructed to leave and do quickly what he had to do. After Judas’s departure, Jesus instituted the New Covenant in His blood, a new command that those who follow Him are to love one another and live by the power of the Holy Spirit. We remember this act each time we observe the Christian ordinance of communion, celebrating Christ’s body broken for us and His blood shed for us. After this, Jesus made His first prediction of Peter’s coming denial (Luke 22:31-38). The apostle John gives us very little information about the events of the evening in the upper room. He does tell us that Jesus prayed over the disciples in what is called His “high priestly prayer” in John 17 because the following chapter begins by saying that after He had spoken those words, He and the disciples went to the Garden of Gethsemane, where He was betrayed. The prayer of Jesus for the disciples is the culmination of His dealings with them and is a poignant reminder of His deep love and concern for them. Knowing that He would soon be leaving them, He committed them to the care of His Father, asking that they may be one and asking that the Father keep them in Jesus’ name (verse 11). He asks His Father to keep them from the evil one (verse 15) and to sanctify them by the truth, which is His Word (verse 17). He applies this same prayer to believers in all ages, saying, “I do not ask for these only, but also for those who will believe in me through their word” (verse 20). Many of the events of the upper room echo down to us today. We live under the New Covenant instituted at that time, we observe the ordinance of the Lord’s Supper in remembrance of that night (1 Corinthians 11:23–26), and we live under the blessing of His prayer for all those who love and follow Him. (Source: What happened in the upper room?) Henry Blackaby - The Unthinkable While they were reclining and eating, Jesus said, “I assure you: One of you will betray Me—one who is eating with Me!”—Mark 14:18 Surely I would never betray the Lord! Each disciple earnestly pled his loyalty to Christ. As they reclined together in the comfort and security of the upper room, in the presence of their Lord, the disciples could not imagine themselves ever wavering in their loyalty to Christ. Yet Jesus looked at them and said, “One of you who eats with Me will betray Me!” How was it possible to share such an intimate and profound moment with the Savior and then rush so quickly toward betrayal and spiritual failure? During the intense pressures of Gethsemane and the cross, the disciples did things they never thought they would do. They had no idea how cruel and hateful the world around them would be to their Lord. Jesus had cautioned them that the world would hate them because it hated Him (John 15:18–21; 16:33). But only Jesus knew the full extent of the temptation they would face. In the pressure of the moment the heart does surprising things. Scripture had predicted Judas would betray Jesus, despite having walked with Him for over three years. But Peter, too, would deny Him, and all would forsake Him. How quickly the surroundings of your life can shift from the security and tranquility of an upper room to the harsh reality of Gethsemane and the cross. Guard your heart. Listen now to the Lord's gentle warning: the failure that was possible with His first disciples is also possible with you. You, too, are capable of forsaking Jesus, just as the first disciples did. If Jesus is warning you of an area in your life in which you could fail Him, heed His words today! CHRONOLOGY OF THE GOSPEL ACCOUNTS OF THE EVENTS RELATED TO THE LAST PASSOVER & LAST SUPPER From the chart below we can make several observations regarding the timing of the events at the Last Passover and Last Supper as described in the Synoptic Gospels and John's Gospel. The betrayal is announced in all 4 Gospel accounts. Both Matthew and Mark place Jesus' announcement of a betrayer in their midst before His institution of the Lord's Supper. Luke places the disclosure of the betrayer after the institution of the Lord's Supper (see explanation). Luke's account has three discussions not in Matthew or Mark. John's Gospel makes no specific mention of the institution of the Lord's Supper, but includes the Upper Room Discourse not present in the synoptic Gospels. Most commentaries feel that Judas left the Passover meal before the Lord instituted the Lord's supper and before Jesus gave them the Upper Room Discourse in John 13-16. Stated another way, according to Matthew and Mark, the betrayal announcement came between the two suppers and is considered to be chronologically out of place in Luke. Thus the chronology of these events can be somewhat confusing if one relies solely on Luke's account which discusses the betrayal after the institution of the Lord's Supper. Clearly, it is almost unthinkable that Judas would have shared in the precious truth of the Lord's Supper and the institution of the New Covenant as is only for those who are genuine believers in Jesus. On the other hand, to be given the morsel by the host during the Passover meal was to be singled out for special honor and so Jesus was giving Judas an opportunity to repent when He bestowed this honor (John 13:26+) CHRONOLOGY OF GOSPEL ACCOUNTS OF EVENTS RELATED TO LAST PASSOVER & LORD'S SUPPER MATTHEW'S GOSPEL Matthew 26:21-25+ Betrayal Announced Matthew 26:26-29+ Lord's Supper Instituted MARK'S GOSPEL Mark 14:18-21+ Betrayal Announced Mark 14:22-25+ Lord's Supper Instituted LUKE'S GOSPEL Luke 22:19-20+ Lord's Supper Instituted Luke 22:21-23+ Betrayal Announced Luke 22:24-30+ Disciples Argue over Who is Greatest NOT IN Matthew or Mark Luke 22:31-35+ Jesus' Prophecy of Peter's Denial NOT IN Matthew or Mark Luke 22:36-38+ Jesus Talks of Swords NOT IN Matthew or Mark JOHN'S GOSPEL John 13:1-16+ Jesus' Example Washing Feet NOT IN SYNOPTIC GOSPELS John 13:17-30+ Betrayal Announced More Detail than Synoptic Gospels John 13-16 Jesus' Upper Room Discourse NOT IN SYNOPTIC GOSPELS NO MENTION of Lord's Supper Mark 14:19 They began to be grieved and to say to Him one by one, "Surely not I?" NET Mark 14:19 They were distressed, and one by one said to him, "Surely not I?" NLT Mark 14:19 Greatly distressed, each one asked in turn, "Am I the one?" ESV Mark 14:19 They began to be sorrowful and to say to him one after another, "Is it I?" NIV Mark 14:19 They were saddened, and one by one they said to him, "Surely not I?" GNT Mark 14:19 ἤρξαντο λυπεῖσθαι καὶ λέγειν αὐτῷ εἷς κατὰ εἷς, Μήτι ἐγώ; and to: Mt 26:22 Lu 22:21-23 Joh 13:22 Mark 14 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 26:22 Being deeply grieved, they each one began to say to Him, “Surely not I, Lord?” Luke 22:22-23+ “For indeed, the Son of Man is going as it has been determined; but woe to that man by whom He is betrayed!” 23 And they began to discuss among themselves which one of them it might be who was going to do this thing. John 13:22 The disciples began looking at one another, at a loss to know of which one He was speaking. ONE BY ONE: SURELY NOT I? They began to be grieved (lupeo) and to say to Him one by one - Grieved (lupeo) is in the present tense describing their grief continuing as the meal went on. One wonders what this shocking news would have done to their appetites! In a sense this was a merciful call to Judas Iscariot to come to his senses and repent of his evil plans. Surely not I? (meti) - This expects a negative answer to the question. So Judas would have said "Surely not I?" when he knew he was the one! So even Judas would be forced to lie to Jesus, for he had already made up his mind (John 12:4-6+). This shows how one sin cascades into another and another! In Matthew 26:25 "Judas, who was betraying (present tense = in the process of betraying) Him, said, “Surely it is not I, Rabbi?” Jesus said to him, “You have said it yourself.” Daniel Akin - In a painful sense the answer to the question...“Is it I?” requires an answer of “yes” from each and every one of us. Yes, Judas betrayed Jesus, but by morning all the disciples would betray Him. Judas betrayed Him for greed (Mk 14:10-11), but the rest would betray Him from weakness (Mk 14:37-42), fear (Mk 14:50-52) and cowardice (Mk 14:66-72). But what about you? What about me? James Edwards hits us right between the eyes when he writes, “Surely not I?” How that protest echoes down the centuries” (See The Gospel according to Mark p. 424). We are all a Judas because each and every sin against Jesus is an act of betrayal, and a personal one at that. And yet this is where the grace of the gospel shines so bright, clean and pure. Even those who betray this great King and glorious Savior can experience immediate and complete forgiveness through simple repentance and confession of sin (1 John 1:9+). Godly repentance will grieve, even weep, over the terrible thing it has done (2Co 7:9-10+). But then it flees to Jesus who took that very sin on Himself at the cross. In grace God forgives. And, He provides the strength to move forward in the “family of the forgiven.” What a great family that is! If only Judas had turned from his sin! Grassmick - One by one (even Judas; cf. Matt. 26:25) they sought to clear themselves. The form of their question in Greek (lit., “It is not I, is it?”) expects a reassuring negative answer from Jesus. But He declined to name the offender to the group. (The identification in Mt. 26:25 was doubtless made only to Judas.) (See Bible Knowledge Commentary) Hiebert - Aware of their own weakness, they expressed a feeling of uncertainty about themselves; yet none of the eleven knew of anything in himself that could lead him to such a deed of treachery....Mark’s account does not identify the betrayer personally. According to Matthew, when Judas also asked, “Is it I, Rabbi?” Jesus replied, apparently in a low voice, that he was the one (Mt 26:25+). John’s account makes it clear that none of the other disciples besides John heard when Jesus made the identification . . . It is commonly accepted that Judas left before the institution of the Lord’s Supper. (The Gospel of Mark: An Expositional Commentary)
Marcos 14
Spurgeon - He is not the great Shepherd when He dies; He is the good Shepherd. He is the great Shepherd when He is brought again from the dead. In resurrection you perceive His greatness. He lies in the grave slumbering; He is the good Shepherd then, having laid down His life for the sheep. Life appears again in Him, the stone is rolled away, the watchmen are seized with terror, and He comes out the risen one, no more the dying—now He is the great Shepherd. In the covenant we are the sheep; the Lord Jesus is the Shepherd. You cannot make a covenant with sheep—they have not the ability to covenant. But you can make a covenant with the Shepherd for them, and so, glory be to God, though we had gone astray like lost sheep, we belonged to Jesus. He made a covenant on our behalf, and stood for us before the living God. It is very beautiful to trace the shepherds through the Old Testament, and to see Christ as Abel, the witnessing shepherd, pouring out the blood that cried from the ground; as Abraham, the separating shepherd, leading out his flock into the strange country where they dwelt alone; as Isaac, the quiet shepherd, digging wells for his flock, and feeding them in peace in the midst of the enemies; as Jacob, the shepherd who is surety for the sheep, who earns them all by long toils and weariness, separates them, and walks in the midst of them to Canaan, preserving them by his own lone midnight prayers. There, too, we see our Lord as Joseph, the shepherd who is head over Egypt for the sake of Israel, of whom his dying father said, “From there is the Shepherd, the Rock of Israel” (Gen 49:24). Head over all things for His church, the King who governs all the world for the sake of His elect, the great Shepherd of the sheep, who for their sakes has all power committed unto His hands. Then follows Moses, the chosen shepherd, who led his people through the wilderness up to the promised land, feeding them with manna and giving them drink from the smitten rock—what a wide theme for reflection here! And then there is David, the type of Jesus, reigning in the covenanted inheritance over his own people as a glorious king in the midst of them all. All these together enable us to see the varied glories of “that great Shepherd of the sheep.” Henry Blackaby - Facing Failure Then Jesus said to them, “All of you will run away, because it is written: I will strike the shepherd, and the sheep will be scattered.”—Mark 14:27 As you follow Jesus you will face moments of great distress. At times it will seem that events conspire to cause you to stumble in your relationship with Him. You do not initiate them, but they arise from opposition or the intensity of your circumstances. Nevertheless, failure is the end result. The disciples faced such fierce opposition to their Lord that they all failed Him on the night Jesus was crucified. Peter boasted that he was incapable of forsaking Jesus (Mark 14:29–31). Yet Jesus assured the disciples even before their failure that it was inevitable. The Scriptures had prophesied it. God always knew the disciples would fail His Son; He wasn't caught by surprise. He had made provision for their shortcomings, knowing He would eventually develop them into apostles who would fearlessly preach the gospel, perform miracles, and teach others. Later, when the risen Christ encountered Peter on the seashore, He did not ask Peter for a confession of his sin, but a confession of his love (John 21:15–17). You may fear that your failure has caught God by surprise. Perhaps you promised, like Peter, to stand with the Lord, but you failed. God was just as aware that you would fail Him as He was with the original disciples. He has made provision to respond every time you stumble. Don't think that somehow your failures are bigger or more complex than any God has dealt with. If you are facing challenges that seem overwhelming, don't be discouraged. God has already foreseen them and prepared for them (1 Cor. 10:13). Allen Ross - Zechariah 13:7 “Strike the Shepherd” In an extended oracle that runs from chapter 12:10 through chapter 13:9, the prophet foretells Israel’s complete deliverance from sin. In this section we have such famous verses as “I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me whom they have pierced,” and “on that day a fountain will be opened to the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity.” There is some debate as to the exact time of the fulfillment of these two prophecies, but they seem to be linked to the fulfillment of the New Covenant promises to Israel, and therefore will have their complete fulfillment at the second coming, and in those of the house of Israel who are alive at the time: they will look to the Messiah in faith and be saved (see Romans 11:26). But as part of this oracle we have these words: Awake, O sword, against my shepherd, against the man who is close to me!” declares the LORD of hosts. Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones. In the poem (13:7-9) the prophet looks back to the time when Israel would be scattered because of her rejection of the true Messianic Shepherd. The prophets of Israel often provide very vivid details of the suffering and death of Messiah, as well as the glorious reign of Messiah, but do not detail the sequence of events or the exact chronology. The little poem is starling. It begins with an apostrophe, a turning to address the sword, an instrument of death. The word “sword” as an instrument of death also appears in Psalm 22:20. So here death is announced against one whom the LORD calls “my shepherd.” This is the royal Good Shepherd, the true Shepherd of Zechariah 11:4-14, in contrast with the foolish and worthless shepherd of Zechariah 11:15-17. God also describes this shepherd as “one who is close to me.” The term is literally “who stands next to me.” It is used in Leviticus 6:2 and 18:20 to describe a near neighbor. Accordingly, this Shepherd dwells side by side with the LORD, His equal. The expression leads to more precise revelations in the Bible, such as “I and the Father are one” (John 10:30), and “Anyone who has seen me has seen the Father” (John 14:9). John 10 is the passage, by the way, in which Jesus declares that he is the Good Shepherd who lays down his life for the sheep. In verse 7 this Good Shepherd will be struck (in 11:17 it was the worthless shepherd who was destroyed), and the striking will leave him pierced (12:10). Here, the one who “wields the sword” is God himself; “awake” is the feminine imperative referring to the sword, and “strike” is the masculine imperative agreeing with God. So in Zechariah, Messiah is put to death by the people according to 12:10-14, and by God according to 13:7 (see Isaiah 53:10 and Acts 2:23). When the Shepherd is struck, the sheep are scattered. The full meaning of this would be the scattering of Israel because of their rejection of Messiah, that scattering being part of the curse pronounced for disobedience to the covenant (see Deut. 28:64; 29:24-25). God gives up the nation to the misery and confusion of a flock without a shepherd. So the flock that is scattered in consequence of the death of the Messiah is the covenant nation, ethnic Israel. The passage is quoted in the New Testament by Jesus (Matt. 26:31; Mark 14:27) and applied to the scattering of the disciples (Matt. 26:56; Mark 14:50); they are probably intended to be a picture, or a type, of the Diaspora that began in 70 A.D. with the destruction of the Temple. The reference to “the little ones” is probably a reference to the remnant (13:8,9; see Isa. 6:13; 66:22-24). With this the poem concludes with the reiteration that the final stage in the program of the New Covenant is yet to be played out, the refining of Israel so that they will become the people of God. The remnant will survive and enter the Messianic kingdom when the king again appears. At this holy season when we commemorate the Last Supper on Thursday evening, the agony in the garden in that night, the death of the Savior on Good Friday, we must remember that this is a work of God, first and foremost, to bring about the cleansing from sin, both for the Israel and the Gentiles. But God’s dealings with Israel involve a scattering of the sheep first, during a time in which we, the Gentiles, are grafted in to the covenant (Romans 11:11-24). We should not boast, but rather should praise God that a fountain has also been opened to us, so that we could receive the grace of God. Mark 14:28 "But after I have been raised, I will go ahead of you to Galilee." Mk 16:7 Mt 16:21 26:32 28:7,10,16 Joh 21:1 1Co 15:4-6 Mark 14 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 26:32+ “But after I have been raised, I will go ahead of you to Galilee.” JESUS PREDICTS HIS RESURRECTION AND THE DISCIPLES RESTORATION Jesus consoles the eleven with the promise that after His resurrection He would go before them to Galilee which was also an indication that they would not lose their lives and that they would be restored after their failure. THOUGHT - This is a promise we all need to ponder for we all have failed Jesus many, many times, for the "LORD’S lovingkindnesses indeed never cease, For His compassions never fail. They are new every morning; Great is Your faithfulness." (Lam 3:22-23) But - Term of contrast. This is a strong contrast. Dead in the previous passage but alive in this passage. Defection in the previous passage, but reunion in this passage. Lapse in loyalty versus restoration of relationship. This critical contrast in essence gives us the firm foundation stone for our redemption. He died, but He rose. One could almost say it is the "Gospel" in a word. After - This expression of time means at a later or a time subsequent, but does not specify how much later in this context. In any event after is one of the most important expressions of time the disciples would ever hear! (explained below) Hiebert - Jesus seldom spoke of His coming death without also speaking of His resurrection (Mark 8:31; 9:31; 10:34). But these references to His resurrection, never enlarged upon, seemingly made little impression on the minds of the disciples. Jesus had repeatedly told them that He would be raised up on the third day, but now His after looks beyond that crucial event to what it will mean for Him and them. (The Gospel of Mark: An Expositional Commentary) I have been raised (egeiro), I will go ahead (proago) of you to Galilee - Mt 26:16 says it is a specific mountain in Galilee. Like a Shepherd, struck down, but raised up and now go ahead of and regathers His "sheep." Notice there are 3 predictions in Jesus' declaration. The most obvious is that Jesus will be raised from the dead. The second is that the disciples will survive Jesus arrest, trial and crucifixion. The third is that the disciples will be restored to fellowship after failure and will be united again with their Master in Galilee, the homeland for all 11 disciples. Matthew records the reunion - But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated (THIS MOUNTAIN IS NOT RECORDED IN SCRIPTURE). 17 When they saw Him, they worshiped Him; but some were doubtful. 18 And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 “Go therefore and make disciples (matheteuo in the aorist imperative) of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” (Matt. 28:16-20+) Raised (1453)(egeiro) means to rise (stand up) from a sitting or lying position (Mt 8:26, 9:5), to awaken from sleep (Mt 8:25), figuratively to "awaken" from death (rise up). Egeiro was used literally also to raise up or lift up a person either sitting or lying down. Figuratively egeiro was used to "raise up" a person from illness, thus restoring them to health. Figuratively as used in Romans 4:24, egeiro describes the bringing back of Jesus from the dead and thus raising Him or causing Him to rise. The idea of wake up from death is conveyed by egeiro because sleep was used as metaphor of death for believers (there is however no "soul sleep"). To raise up to a position as was David in Acts 13:22 (referring to his "promotion" to king). In the NT egeiro is found 141 times. Of these, 73, or slightly more than half, refer to the resurrection of the dead. Of these 73, again, some 48, or about two-thirds, refer to the resurrection of Jesus. There are other references in the NT to the resurrection of Jesus, but about 50 places use this word. Egeiro is used a total of 38x with reference to the resurrection = Ro 4:24, 25; 6:4, 9; 7:4; 8:11 (2x), Ro 8:34; 10:9; 13:11; 1Cor 6:14; 15:4, 12, 13, 14, 15 (2x), 1Cor 15:16 (2x), 1Cor 15:17, 20, 29, 32, 35, 42, 43 (2x), 1Cor 15:52; 2Cor 1:9; 4:14 (2x); 5:15; Gal 1:1; Eph 1:20; 5:14; Col 2:12; 1Th 1:10; 2Ti 2:8. Egeiro is the verb Paul characteristically used when speaking of Jesus being raised from the dead (although his favorite noun for "resurrection" was anastasis). Egeiro is used 19x in the "Resurrection Chapter" 1Corinthians 15 and Paul uses the perfect tense when referring to Christ's resurrection (1Cor 15:4, 12, 13, 14, 16, 17, 29) which describes a past completed action with continuing effect. In short it speaks of the permanent effect of Christ's resurrection! For example the Risen Lord tells John "(I am - Rev 1:17) the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades." (Rev 1:18) "Closer study shows that egeirō, especially in the passive, is used predominantly for what happened at Easter, [that is,] the wakening of the Crucified to life, while anistemi and anastasis refer more especially to the recall to life of people during the earthly ministry of Jesus and to the eschatological and universal resurrection.” (NIDNTT) Go ahead(4254) proago from pro = before + ago = go) means to go before. Transitively (BDAG = to take or lead from one position to another by taking charge) = to lead forward, lead or bring out (Ac 12:6; 16:30; 17:5; 25:26) Intransitively (BDAG = to move ahead or in front of) = to go before, lead the way, precede either (a) in space Mt 2:9; Mk 11:9; walk ahead of Mk 10:32 or (b) in time go or come before (Mt 14:22; Mk 6:45; 14:28; 1 Ti 1:18; 5:24; Heb 7:18; get in before Mt 21:31) Henry Blackaby - Your Lord Precedes You - See Experiencing God Day by Day: 365 Daily Devotional - Page 94 “But after I have been resurrected, I will go ahead of you to Galilee.”—Mark 14:28 God never sends you into a situation alone. He always goes before His children, as He did with the children of Israel when He led them with a cloud by day and a pillar of fire by night. You do not serve as His advance troops in a foreign and hostile situation. He always precedes you in any situation you encounter. God is never caught by surprise by your experience; He has already been there. He is prepared to meet every need because He has gone before you and knows exactly what you will need for your pilgrimage (Deut. 31:8). Not only does God go before you, but He also stands beside you and behind you, to provide protection and comfort (Ps. 139:7–12). Jesus knew His disciples would be totally bewildered by His crucifixion, so He assured them in advance that no matter what happened, no matter where they went, they could go in confidence that He had already gone before them. Paul, too, experienced this assurance (Acts 18:9; 23:11). In the most bewildering circumstances, his Lord was there! If you are going through a difficult or confusing time, know that your Lord has gone before you and He is present with you. He is fully aware of what you are facing, and He is actively responding to your need. There is nowhere you can go that you will not find Christ waiting for you to join Him. Even when you face death, you can be assured that He has gone before you in triumph. As a child of God, rest in the knowledge that your Savior preceded you, and He will walk with you through each experience of your life. Mark 14:29 But Peter said to Him, "Even though all may fall away, yet I will not." though: Mt 26:33-35 Lu 22:33,34 Joh 13:36-38 21:15 Mark 14 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 26:33+ But Peter said to Him, “Even though all may fall away because of You, I will never fall away.” Luke 22:33+ But he said to Him, “Lord, with You I am ready to go both to prison and to death!” John 13:36+ Simon Peter *said to Him, “Lord, where are You going?” Jesus answered, “Where I go, you cannot follow Me now; but you will follow later.” 37 Peter *said to Him, “Lord, why can I not follow You right now? I will lay down my life for You.” PETER'S IMPULSIVE BRAVADO Bravado is a show of bravery or defiance, often in order to make a false impression or mislead someone. It is an an ostentatious display of courage. But - Term of contrast. Open mouth, insert foot Peter! Peter said to Him, "Even though all may fall away (skandalizo), yet I will not." - John adds "“Lord, why can I not follow You right now? I will lay down my life for You.” (Jn 13:37) Luke 22:33+ adds his declaration of allegiance “Lord, with You I am ready to go both to prison and to death!” Peter makes a seemingly bold declaration of allegiance and ends it with the literal words "not I" where "not" is ouk which signifies absolute negation. He is saying in effect there is no possible way this will happen to him. J C
Marcos 14
Spurgeon - My Sermon Notes - Mark 14:32—“And they came to a place which was named Gethsemane.” Our Lord left the table of happy fellowship, and passed over the brook Kedron, so associated with the sorrows of David. 2 Sam. 15:23. He then entered into the garden, named Gethsemane, not to hide himself from death, but to prepare for it by a season of special prayer. Gethsemane was our Lord’s place of secret prayer. John 18:1, 2. If he resorted to his closet in the hour of trial, we need to do so far more. In his solitary supplication he was oppressed with a great grief, and overwhelmed with a terrible anguish. It was a killing change from the cheerful communion of the Supper to the lone agony of the garden. Let us think with great solemnity of the olive garden where the Saviour sweat as it were great drops of blood. I. THE CHOICE OF THE SPOT— 1. Showed his serenity of mind, and his courage. He goes to his usual place of secret prayer. He goes there though Judas knew the place. 2. Manifested his wisdom. Holy memories there aided his faith. Deep solitude was suitable for his prayers and cries. Congenial gloom fitted his exceeding sorrow. 3. Bequeathed us lessons. In a garden, Paradise was lost and won. In Gethsemane, the olive-press, our Lord himself was crushed. In our griefs, let us retreat to our God in secret. In our special prayers, let us not be ashamed to let them be known to our choicer friends, for Jesus took his disciples with him to his secret devotions in Gethsemane. II. THE EXERCISE UPON THE SPOT. Every item is worthy of attention and imitation. 1. He took all due precautions for others. He would not have his disciples surprised, and therefore bade them watch. So should we care for others in our own extremity. The intensity of his intercourse with God did not cause him to forget one of his companions. 2. He solicited the sympathy of friends. We may not despise this; though, like our Lord, we shall prove the feebleness of it, and cry, “Could ye not watch with me?” 3. He prayed and wrestled with God. In lowliest posture and manner. See verse 35. In piteous repetition of his cry. See verses 36 and 39. In awful agony of spirit even to a bloody sweat. Luke 22:44. In full and true submission. Matt. 26:42, 44. 4. He again and again sought human sympathy, but made excuse for his friends when they failed him. See verse 38. We ought not to be soured in spirit even when we are bitterly disappointed. 5. He returned to his God, and poured out his soul in strong crying and tears, until he was heard in that he feared. Heb. 5:7. III. THE TRIUMPH UPON THE SPOT. 1. Behold his perfect resignation. He struggles with “if it be possible,” but conquers with “not what I will, but what thou wilt.” He is our example of patience. 2. Rejoice in his strong resolve. He had undertaken, and would go through with it. Luke 9:51; 12:50. 3. Mark the angelic service rendered. The blood-bestained Sufferer has still all heaven at his call. Matt. 26:53. 4. Remember his majestic bearing towards his enemies. He meets them bravely. Matt. 26:55. He makes them fall. John 18:6. He yields himself, but not to force. John 18:8. He goes to the cross, and transforms it to a throne. We, too, may expect our minor Gethsemane. We shall not be there without a Friend, for he is with us. We shall conquer by his might, and in his manner. IN MEMORIAM The late Rev. W. H. Krause, of Dublin, was visiting a lady in a depressed state, “weak, oh, so weak!” She told him that she had been very much troubled in mind that day, because in meditation and prayer she had found it impossible to govern her thoughts, and kept merely going over the same things again and again. “Well, my dear friend,” was his prompt reply, “there is provision in the gospel for that too. Our Lord Jesus Christ, when his soul was exceeding sorrowful, even unto death, three times prayed, and spoke the same words.” This seasonable application of Scripture was a source of great comfort to her. Gethsemane, the olive-press! (And why so called let Christians guess.) Fit name, fit place, where vengeance strove, And griped and grappled hard with love. Joseph Hart. “My will, not thine, be done,” turned Paradise into a desert. “Thy will, not mine, be done,” turned the desert into Paradise, and made Gethsemane the gate of heaven.—E. ae Pressensé. An inscription in a garden in Wales runs thus:— “In a garden the first of our race was deceived, In a garden the promise of grace he received, In a garden was Jesus betrayed to his doom, In a garden his body was laid in the tomb.” There will be no Christian but what will have a Gethsemane, but every praying Christian will find that there is no Gethsemane without its angel.—Thomas Binney. The Father heard; and angels, there, Sustained the Son of God in prayer, In sad Gethsemane; He drank the dreadful cup of pain— Then rose to life and joy again. When storms of sorrow round us sweep, And scenes of anguish make us weep; To sad Gethsemane We’ll look, and see the Saviour there, And humbly bow, like Him, in prayer. S. F. Smith. “And there appeared an angel unto him from heaven, strengthening him.”—What! The Son of God receives help from an angel, who is but his creature? Yes. And we learn thereby to expect help and comfort from simple persons and common things, when God pleases. All strength and comfort come from God, but he makes creatures his ministers to bring it. We should thank both them and him.—Practical Reflections on every verse of the Holy Gospels, by a Clergyman. There is something in an olive-garden, on a hill-side, which makes it most suitable for prayer and meditation. The shade is solemn, the terraces divide better than distance, the ground is suitable for kneeling upon, and the surroundings are all in accord with holy thoughts. I can hardly tell why it is, but often as I have sat in an olive-garden, I have never been without the sense that it was the place and the hour of prayer—C. H. S. My Father Is with Me You will be scattered, each to his own, and will leave Me alone. And yet I am not alone, because the Father is with Me. — Today's Scripture: Mark 14:32-50 A friend struggling with loneliness posted these words on her Facebook page: “It’s not that I feel alone because I have no friends. I have lots of friends. I know that I have people who can hold me and reassure me and talk to me and care for me and think of me. But they can’t be with me all the time—for all time.” Jesus understands that kind of loneliness. I imagine that during His earthly ministry He saw loneliness in the eyes of lepers and heard it in the voices of the blind. But above all, He must have experienced it when His close friends deserted Him (Mark 14:50). However, as He foretold the disciples’ desertion, He also confessed His unshaken confidence in His Father’s presence. He said to His disciples: “[You] will leave Me alone. And yet I am not alone, because the Father is with Me” (John 16:32). Shortly after Jesus said these words, He took up the cross for us. He made it possible for you and me to have a restored relationship with God and to be a member of His family. Heavenly Father, thank You for Your promise that You will never leave me or forsake me. When I feel lonely, help me to remember You are always with me. If you know Jesus, you’ll never walk alone. Does God Care? [Jesus] began to be troubled and deeply distressed. Then He said to them, “My soul is exceedingly sorrowful, even to death.” —Mark 14:33-34 Today's Scripture: Mark 14:32-42 One dreadful year, three of my friends died in quick succession. My experience of the first two deaths did nothing to prepare me for the third. I could do little but cry. I find it strangely comforting that when Jesus faced pain, He responded much as I do. It comforts me that He cried when His friend Lazarus died (John 11:32-36). That gives a startling clue into how God must have felt about my friends, whom He also loved. And in the garden the night before His crucifixion, Jesus did not pray, “Oh, Lord, I am so grateful that You have chosen Me to suffer on Your behalf.” No, He experienced sorrow, fear, abandonment, even desperation. Hebrews tells us that Jesus appealed with “vehement cries and tears to Him who was able to save Him from death” (5:7). But He was not saved from death. Is it too much to say that Jesus Himself asked the question that haunts us: Does God care? What else can be the meaning of His quotation from that dark psalm: “My God, My God, why have You forsaken Me?” (Ps. 22:1; Mark 15:34). The aching void, the loneliness, And all the thornclad way, To Thee I turn with faith undimmed And ’mid the darkness pray. —O. J. Smith When we know that God’s hand is in everything, we can leave everything in God’s hand. Selfless Love Love suffers long and is kind; love . . . does not seek its own. —1 Corinthians 13:4-5 Today's Scripture: Mark 14:32-42 I don’t like to fish. So I was less than enthusiastic when my son Dan, about 12 at the time, asked me to take him fishing. We woke up early and got out on the lake just before dawn. Dan was excited, but when 10 long minutes passed without a bite I was already bored. So I rearranged a few life preservers, got comfortable, and promptly fell asleep. A little while later we returned home, even though the morning was still young. Needless to say, Dan was disappointed—and I felt guilty! Peter, James, and John disappointed Jesus when they fell asleep instead of exerting themselves to pray with Him in His hour of great soul agony. Although He showed that He understood their weariness after a long, emotionally draining day, His grief is clearly evident in His words, “Are you still sleeping and resting?” (Mk. 14:41). By our thoughtlessness and selfishness we often wound family members and close friends. I know a man who hurt his wife deeply when he went hunting with some buddies instead of staying home to comfort her after a miscarriage. Our selfish ways can make us blind So we won't see another's needs; But when God's love is in our hearts, We'll act with kind and selfless deeds. —Sper A selfish heart loves for what it can get; a Christlike heart loves for what it can give. The following chart is from Rod Mattoon - Man was created in the Garden of Eden. In Genesis chapter two, we find a garden of tragedy where the seeds of death were planted. The events that took place in Eden led to the events in Gethsemane, which is the garden of testing where death stalked our Savior and beat at His door. The Garden of Eden The Garden of Gethsemane All was delightful. All was dreadful & despicable. Adam parleyed with Satan. The Last Adam, Jesus, prays with the Father. Adam disobeyed and sinned. The Savior suffered and obeyed. Adam is conquered by sin. Jesus conquered His own will. Adam took fruit from Eve's hand. Christ took the cup from His Father's hand. God sought for Adam. The Last Adam sought God His Father. The Self-indulgence of Adam ruined us. The agonies of the Second Adam restored us. Adam's attitude, "My will be done." Jesus' attitude was, "Thy will be done." Mark 14:33 And He took with Him Peter and James and John, and began to be very distressed and troubled. Peter: Mk 1:16-19 5:37 9:2 and began: Ps 38:11 69:1-3 88:14-16 Isa 53:10 Mt 26:37,38 Lu 22:44 Heb 5:7 Mark 14 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 26:37 And He took with Him Peter and the two sons of Zebedee, and began to be grieved and distressed. Luke 22:44+ And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground. SPURGEON: Do we not perceive how intense must have been the wrestling through which he passed, and will we not hear its voice to us? “Ye have not yet resisted unto blood, striving against sin.” Heb 12:4. Behold the great Apostle and High Priest of our profession, and sweat even to blood rather than yield to the great tempter of your souls. JESUS TAKES THE LEADERS ON A TRIP TO THE GARDEN And He took (historical present - "taking") with Him Peter and James and John - Matthew 26:37 identifies the disciples as "Peter and the two sons of Zebedee." Took along (or more literally "taking along") is the verb paralambano which has the prefix "para-" which means by His side and would have been a mark of special favor and privilege. The other 8 would remain on the Mount of Olives and presumably would serve as a sort of outer guard to watch by the gate of the garden for the coming of Judas while the three would be able to share the agony of soul already upon Jesus so as at least to give him some human compassion and sympathy.. These three had been with Jesus at the resurrection of Jairus' daughter (Mk 5:37) and later were with Him on the Mount of Transfiguration (Mk 9:2+) at the height of His glory and now they are with Him in depths of His agony on the Mount of Olives, in the Garden. Cranfield writes that “the effect of his taking them with him is actually to make more inescapably clear the fact of his aloneness.” (ED: Espeically in light of their repeated falling asleep). Luke 22:44+ describes Jesus as "being in agony" the noun agony being agonia (from agón = contest) which gives prominence to the pain and labor of the conflict, in this case surely a spiritual conflict as Satan pressed Jesus harder than ever. Agonia was used to refer to the trembling excitement and anxiety produced by fear or tension before a wrestling match or a fight. John makes no mention of the agony - "When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples." (John 18:1). Hiebert - As Jesus walked farther into the garden with the three, a strong agitation swept over Him, visible to them before He spoke. Mark used strong terms to describe His feelings.....Jesus had long foreseen His coming death, but now that the shadow of the actual cross fell upon Him He felt the shuddering horror of the terrible ordeal. “The cause of Jesus’ soretrouble was not physical fear, but the pressure upon His sinless soul of the sin of the world, together with His knowledge of what bearing it involved.” It came with stunning effect. (The Gospel of Mark: An Expositional Commentary) And began to be very distressed and troubled - Both Mark's verbs (very distressed and troubled) are in the present tense depicting these reactions/emotions as continually present in Jesus. Mt 26:37 has "to be grieved (lupeo) and distressed (ademoneo)" where the verb lupeo describes a feeling of deep emotional or physical pain or distress, a sense of heaviness, grife or sorrow. Very distressed (1568)(ekthambeo from ek = out + thambos = amazement) means to be quite astonished, greatly amazed, moved to a relatively intense emotional state because of something causing great surprise or perplexity, be very excited. In Mark 14:33 is means be distressed, greatly disturbed, describing Jesus’ deep distress at Gethsemane. In Mk 16:5 it means be frightened or alarmed at seeing sitting in Jesus' empty tomb. Uses 4x all in Mark - Mk. 9:15; Mk. 14:33; Mk. 16:5; Mk. 16:6 and not in Septuagint. Troubled ("excessively concerned") (85) (ademoneo from a derivative of adeo = to be sated to loathing) means to be distressed, deeply troubled or distressed, this intense discomfort being quite plain. Be sorely troubled. Be upset. Be dismayed. Be in anguish. The present tense indicates this was a lingering distress. Ademoneo describes the heavy state of restlessness that results from a time of turmoil or great trauma.
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Spurgeon - Oh, blessed, blessed state of heart to feel that now we are born into the family of God, and that the choice word which no slave might ever pronounce may now be pronounced by us, “Abba”! It is a child’s word, such as a little child utters when first he opens his mouth to speak, and it rune the same both backwards and forwards,-AB-BA. Oh to have a childlike spirit that, in whatever state of heart I am, I may still be able to say, in the accents even of spiritual infancy, “Abba, Father”! All things are possible for You - This statement is found only in Mark's account. John MacArthur on All things are possible for You - As the Lord articulated, nothing is outside of the power, privilege, and prerogative of God to do. Yet, Jesus also knew that God never acts contrary to His character, purpose, or Word. Clearly, He was not asking the Father to violate His redemptive plan or go back on His promises. Instead, Christ’s petition was an inquiry into whether or not redemption might be accomplished through some other means. Jesus’ request was not a sign of weakness, but the utterly expected response of one whose pure, sinless character necessarily and severely recoiled at the thought of bearing man’s sin and guilt, and suffering God’s wrathful judgment. If He had not reacted that way, it would raise questions about His absolute holiness, (See Mark Commentary) Remove (aorist imperative) this cup (poterion) from Me - Here this cup is the equivalent the hour in Mk 14:35 and is of course figurative, symbolizing the "cup" of spiritual suffering as He bore the sins of the world and the mysterious separation of the eternal fellowship that sin would produce with His Father. He was not asking for the physical suffering to be removed. Ultimately the cup speaks of God's holy, righteous wrath against sin. Jesus was holy and so He recoils at the thought of the reality that He Who knew no sin would be made sin on our behalf. But He did it for the joy set before Him which includes the fact that sinners might become the righteousness of God in Him (2 Cor 5:21+).
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Spurgeon - “In any case, our cup can never be as deep or as bitter as was his, and there were in his cup some ingredients that never will be found in ours. The bitterness of sin was there, but he has taken that away for all who believe in him. His Father’s wrath was there, but he drank that all up, and left not a single dreg for any one of his people.” Utley on this cup - This was an OT metaphor for one’s destiny (cf. Ps. 16:5; 23:5; Jer. 51:2; Matt. 20:22). It was usually used in a judgmental (i.e. negative) sense (cf. Ps. 11:6; 75:8; Isa. 51:17, 22; Jer. 25:15–16, 27–28; 49:12; Lam. 4:21; Ezek. 23:31–33; Hab. 2:16). Yet - Term of contrast. This is a critical contrast, for it contrast Jesus' request for removal with His greatest desire to do the will of His Father. Not what I (emphatic) will, but what You (emphatic) will - This is the crux of this prayer. The Father's will. That was Jesus' greatest desire. It should be the greatest desire of all His disciples as they seek to imitate Him and walk in His steps. The one misery of man is self-will, the one secret of blessedness is the conquest over our own wills. -- Alexander Maclaren THOUGHT - The hardest prayer we can pray is “not my will, but Your will.” Learning to submit to God is a lifelong process. It’s easy to think we’re submissive and obedient to God’s will when circumstances are favorable. But when hard times come into our lives and we’re forced to set aside our own dreams and to trust God, it gets much harder. As we contemplate the price that Jesus paid for us on the Cross, He becomes our constant reminder of a will fully submitted to the Father.
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Spurgeon explains… I am afraid that all the grace that I have got out of my comfortable and easy times and happy hours might almost lie on a penny. But the good that I have received from my sorrows, and pains, and griefs, is altogether incalculable. What do I not owe to the crucible and the furnace, the bellows that have blown up the coals, and the hand which has thrust me into the heat?… I bear my witness that the worst days I have ever had have turned out to be my best days… I can bear my personal testimony that the best piece of furniture that I ever had in the house was a cross. I do not mean a material cross; I mean the cross of affliction and trouble (cp Mk 8:34)… In shunning a trial we are seeking to avoid a blessing. When God gives a burden, He always gives the grace to bear it. Charles Simeon (commenting on praying Mt 6:13) wisely alerts us to the fact that "Temptations present themselves to us on every side. Every thing that is agreeable to our senses or flattering to our minds, has a tendency to draw us from God. Even the things which are the most innocent when moderately enjoyed, often become snares to us. Our food, our raiment, our comforts of every kind, and even our dearest relatives, are apt to engross our affections too much, and to become the objects of an idolatrous regard — The cares and troubles of life also are frequently sources of unbelieving anxiety, or murmuring discontent… —To these temptations incalculable force is given by the corruptions of our own hearts ("fallen flesh nature" inherited from Adam). We are of our own selves prone to evil (Jas 1:14-note). The heart is ready to catch fire from every spark; and all the appetites and passions are quickly brought into activity in the service of sin (Jas 1:15-note). In vain does reason remonstrate (present strong reasons against an act) with us: “the law of sin that is in our members, wars against the law of our minds, and brings us into captivity: (Ro 7:23KJV-note)” yea, even when the spiritual principle lusts and strives against the corruptions of the flesh, so strong is the corrupt principle within us, we cannot do the things that we would. (Gal 5:17KJV-note) Well therefore may we pray to be kept from their power! (Read the full sermon - Simeon, C. Horae Homileticae Vol. 11: Matthew. Page 199) John Macarthur has an excellent illustration of the purpose of trials (temptations) - To test the genuineness of a diamond, jewelers often place it in clear water, which causes a real diamond to sparkle with special brilliance. An imitation stone, on the other hand, will have almost no sparkle at all. When the two are placed side by side, even an untrained eye can easily tell the difference. In a similar way, even the world can often notice the marked differences between genuine Christians and those who merely profess faith in Christ. As with jewels, there is a noticeable difference in radiance, especially when people are undergoing difficult times. Many people have great confidence in their faith until it is severely tested by hardships and disappointments. How a person handles trouble will reveal whether his faith is living or dead, genuine or imitation, saving or non-saving. (Macarthur J. James. 1998. Moody)\ ILLUSTRATION - THE Steinway piano has been preferred by keyboard masters such as Rachmaninoff, Horowitz, Cliburn, and Liszt— and for good reason. It is a skillfully crafted instrument that produces phenomenal sound. Steinway pianos are built today the same way they were 140 years ago when Henry Steinway started his business. Two hundred craftsmen and 12,000 parts are required to produce one of these magnificent instruments. Most crucial is the rim-bending process in which eighteen layers of maple are bent around an iron press to create the shape of a Steinway grand. Five coats of lacquer are applied and hand rubbed to give the piano its outer glow. The instrument then goes to the Pounder Room, where each key is tested 10,000 times to ensure quality and durability. Followers of Christ are also being "handcrafted." We are pressed and formed and shaped to make us more like Him. We are polished, sometimes in the rubbing of affliction, until we "glow." We are tested in the laboratory of everyday human experience. The process is not always pleasant, but we can persevere with hope, knowing that our lives will increasingly reflect the beauty of holiness to the eternal praise of God.—D C Egner In Mt 14:38 clearly Jesus knew that trials were coming in not just His life (The Cross) but in the lives of His disciples. God could have prevented the trials in the lives of the disciples but He did not. In the context of the growth and development of the lives of the disciples, these trials were part of the "school of affliction" through which they (and we) must "matriculate". John MacArthur has compiled the following list for modern day disciples to help us recognize and understand at least to some degree why we experience trials and tests (which become temptations to sin if we attempt to handle them in the weakness of our flesh). The purposes for trials include… (1) To test the strength of our faith (e.g., Ex 16:4, 2Chr 32:31) (2) To humble us (2Cor 12:7, cp Dt 8:1,2,3, 16) (3) To wean us from our dependence on worldly things (Moses allowed to spend 40 years as a shepherd after 40 years as an Egyptian prince, Ex 2:11-25) (4) to call us to eternal and heavenly hope (Php 1:23, 24, 2Co 4:16, 17, 18) (5) To reveal what we really love (cf Ge 22:1-12 re Abraham's willingness to sacrifice Isaac, cp Ex 16:4) and will obey Him (Dt 13:3, Jdg 2:21,22, 3:1,4) (Love God ~ obey God = ) (6) To teach us to value God's blessings (cf Ps 63:3, 4, 5, 6, 7) (7) To develop enduring strength for greater usefulness (2Co 12:10) (8) To enable us to better help others in their trials (cf Satan's sifting of Simon Peter Lk 22:31, 32). (9) To engender a holy fear of God so that we might not sin (Ex 20:20) (Note: The original list has been modified slightly) IN SUMMARY TRIALS & AFFLICTIONS… (1). Prove our faith genuine - so when a believer comes through a trial still trusting the Lord, he is assured that his faith is genuine (2). Are only for a little while (cf 1Pe 5:10+, Ro 8:18+, 2Co 4:18+, Heb 12:11+ "for the moment") (3). Are necessary to our growth in Christ -- thus trials in a believer's life are purposeful (cf Ro 8:28+; Ro 8:29-+) (4). Will cause grief & sorrow so we must not think they are not of any benefit just because we grieve (cf He 12:11+ "All discipline for the moment seems not to be joyful, but sorrowful") (5). Are multicolored, of various "sizes, shapes and colors" (Jas 1:2+) but in (1Pe 4:10+ "manifold" = poikilos) Peter says God provides multicolored grace for multicolored trials! There is sufficient grace (2Cor 12:9+) to match every trial and there is no trial without sufficient grace. (6). Ultimately will bring praise, glory and honor to God. There is great comfort for suffering saints in knowing that their sufferings are neither purposeless nor fruitless. On the other hand, the sufferings of the ungodly are only a foretaste of the pangs they will endure forever. (7). Will not be fully understood as to their eternal significance until the revelation of Jesus Christ (1Cor 13:12, 1Jn 3:2+, Ro 8:18+) The Spirit (pneuma) is willing - Spirit has the basic meaning of breath or air (cp our English words "pneumatic", "pneumonia") refers to the vital spirit or life, the principle of life residing in man, that part of man that can live independently of the body (Mt 27:50; Ac 7:59, Lk 8:55).
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Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!"
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Spurgeon - No clarion blast, nor firing of cannon, nor waving of flags, nor acclamation of the multitudes ever announced such a victory as our Lord achieved in Gethsemane. He there won the victory over all the griefs that were upon him, and all the griefs that were soon to roll over him, like huge Atlantic billows. He there won the victory over death, and over even the wrath of God which he was about to endure to the utmost for his people’s sake. There is true courage, there is the highest heroism, there is the declaration of the invincible Conqueror in that cry, “Not as I will, but as thou wilt.” With Christ’s perfect resignation, there was also his strong resolve. He had undertaken the work of his people’s redemption, and he would go through with it until he could triumphantly say from the cross, “It is finished.” The one who betrays Me is at hand! - Presumably Peter, James and John still did not know for certain who the betrayer was, but that would soon change. The one of course refers to Judas. Betrays is in present tense indicating the betrayal was in progress. At hand is in the perfect tense the same form used by John the Baptist of the coming of the kingdom of heaven (Mk 1:15+). Jesus knew there near because they were a "crowd" and in the middle of the night would have had lanterns flickering. Furthermore they were very near because the next verse says even while Jesus was speaking these words the crowd approached. John 18:4 indicates that it was not just the tramping of their footsteps and flickering of their lanterns and torches which alerted Him, but it was His "supernatural sense," for "Jesus, knowing all the things that were coming upon Him, went forth and said to them, “Whom do you seek?”" At hand (approaching, drawing near) (1448)(eggizo) means to approach, draw closer to in space and/or time. Uses in Mark - Mk. 1:15; Mk. 11:1; Mk. 14:42; Related Resource: What happened in the Garden of Gethsemane? | GotQuestions.org SEMPER PARATUS “Always Prepared.” The motto of the U.S. Coast Guard rings true about spiritual life, and this scene illustrates the difference between prayer and preparation on the one hand and no prayer and disoriented bewilderment on the other. As Jesus moved forward to meet his adversaries, the disciples, alarmed into wakefulness, disintegrated before the posse. Do you want that semper paratus attitude? Pray, live close to Jesus your Savior, and there find the courage to meet your life standing up, awake and alert. (LAC) Mark 14:43 Immediately while He was still speaking, Judas, one of the twelve, came up accompanied by a crowd with swords and clubs, who were from the chief priests and the scribes and the elders. while: Mt 26:47 Lu 22:47,48 Joh 18:3-9 Ac 1:16 with: Ps 2:1,2 3:1,2 22:11-13 Mark 14 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 26:47 While He was still speaking, behold, Judas, one of the twelve, came up accompanied by a large crowd with swords and clubs, who came from the chief priests and elders of the people. Luke 22:47 While He was still speaking, behold, a crowd came, and the one called Judas, one of the twelve, was preceding them; and he approached Jesus to kiss Him. John 18:2 Now Judas also, who was betraying Him, knew the place, for Jesus had often met there with His disciples. 3 Judas then, having received the Roman cohort and officers from the chief priests and the Pharisees, came there with lanterns and torches and weapons. A CROWD COMES FOR CHRIST!
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Spurgeon - “It was a tacit confession that Christ had been proved innocent up till then. The high priest would not have needed to draw something out of the accused one if there had been sufficient material against him elsewhere. The trial had been a dead failure up to that point, and he knew it, and was red with rage. Now he attempts to bully the prisoner that he may extract some declaration from him which may save all further trouble of witnesses, and end the matter.” Saying, "Do You not answer? - The essence of the question by the High Priest is "Why Won’t You Defend Yourself?" NLT paraphrases it "Well, aren't you going to answer these charges?" NIV - "Are you not going to answer?" In the Greek this question expects an affirmative answer. Hiebert - "by his double question, the belligerent high priest sought to goad Jesus into saying something that could be used against Him. His first question has an intensive force because of the original double negative. In view of these witnesses against Him, how can He remain silent, treating them with contempt?" (The Gospel of Mark: An Expositional Commentary) What is it that these men are testifying against You?" - With this question Caiaphas was "fishing" for Jesus to give an explanation. Hiebert - "The second question indicates that the testimony is of such a nature as to demand an explanation from Him. What is the meaning of all these charges against Him?" (The Gospel of Mark: An Expositional Commentary) Mark 14:61 But He kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, "Are You the Christ, the Son of the Blessed One?" He kept silent : Ps 39:1,2,9 Isa 53:7 Mt 27:12-14 Ac 8:32 1Pe 2:23 Are You the Christ: Mk 15:2 Mt 11:3-5 16:16 26:63,64 Lu 22:67-70 Joh 10:24 18:37 the Son: Ps 2:7 119:12 Isa 9:6,7 Mt 3:17 8:29 Joh 1:34,49-51 5:18-25 Joh 10:30,31,36 19:7 1Ti 1:11 6:15 Mark 14 Resources - Multiple Sermons and Commentaries Excellent Diagram/Map of Jesus' Arrest, Trial and Crucifixion Related Passages: Matthew 26:63 But Jesus kept silent. And the high priest said to Him, “I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.” CAIAPHAS ASKS IF JESUS IS THE MESSIAH But He kept silent and did not answer - Caiaphas had offered a double question and Mark follows with a double description of Jesus non-reponse. Jesus did not have to respond because He knew He was innocent and He saw through the devious ruse of Caiaphas.
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Spurgeon - “Be astonished, O heavens, and be horribly afraid. His face is the light of the universe, his person is the glory of heaven, and they ‘began to spit on him.’ Alas, my God, that man should be so base!”
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Spurgeon - After his final denial Peter not only went out, but he wept. As he kept on turning over his sin, it appeared to him in all its blackest hue. We are told he wept bitterly. Convulsive weeping came on him. He could not stand himself. His heart seemed as if it would flow away in rivers of repentant tears. It is a blessed sign of the work of grace in the soul when the man who has sinned quits his evil companions and mourns over his sin as one who is in bitterness for his firstborn. If any of us have sinned like Peter, we should go and weep like Peter. If we have fallen like Peter, then let our soul bitterly bewail our transgressions. Many talk about the greatness of David’s sin, but if they knew the depths of David’s repentance and the heartbreak that came with it, they would not so glibly speak of it. There is a tradition that Peter never heard a rooster crow or thought of this incident as long as he lived without weeping. And although that is only a tradition, I can well believe it was the case, for that is just what would be likely to happen to a true penitent. Wessel - “The importance and relevance of Peter’s denial for the church to which Mark writes is obvious. To a church under severe pressure of persecution it provided a warning. If denial of Jesus Christ was possible for an apostle, and one of the leaders of the apostles at that, then they must be constantly on guard lest they too deny Jesus. The story also provided assurance that if anyone did fail Jesus under the duress of persecution, there was always a way open for repentance, forgiveness, and restoration (cf. 16:7).” To weep (2799)(klaio) means to mourn, to weep, to lament or to wail with emphasis external expression of grief such as noise accompanying weeping. It expresses one’s immediate and outward reaction to suffering. The picture is of one lamenting with sobs or wailing aloud and was used to describe the wailing that took place when someone died. Weeping thus was a sign of the pain and grief. It was a term frequently used to describe the actions of professional mourners. KLAIO - 33V - weep(18), weeping(17), wept(4). Matt. 26:75; Mk. 5:38; Mk. 5:39; Mk. 14:72; Mk. 16:10; Lk. 6:21; Lk. 6:25; Lk. 7:13; Lk. 7:32; Lk. 7:38; Lk. 8:52; Lk. 19:41; Lk. 22:62; Lk. 23:28; Jn. 11:31; Jn. 11:33; Jn. 16:20; Jn. 20:11; Jn. 20:13; Jn. 20:15; Acts 9:39; Acts 21:13; Rom. 12:15; 1 Co. 7:30; Phil. 3:18; Jas. 4:9; Jas. 5:1; Rev. 5:4; Rev. 5:5; Rev. 18:9; Rev. 18:11; Rev. 18:15; Rev. 18:19 ILLUSTRATION - Balthasar Hubmaier has been called “the Simon Peter” of the evangelical Anabaptist of the 16th century. The movement’s greatest theologian, he would see 6,000 believers baptized at Nikolsburg in 1526-27. And because of vicious and severe persecution, he would compromise and deny his commitment to Christ at least on two different occasions. And yet, like Peter, he would be brought by God to deep repentance and confession. In a work entitled Short Apology he would write, “O God, pardon me my weakness. It is good for me that you have humbled me” (Estep, The Anabaptist Story, 63). On what appears to be a third occasion of torture, Hubmaier “grew strong” and with uncompromising fortitude remained true to Jesus. The date was March 2, 1528. One week later, on March 10, Hubmaier was burned at the stake with his precious wife nearby encouraging him to remain faithful to Jesus. Three days later she would be executed as well by drowning in the Danube River. As Hubmaier prepared to be burned, he shouted loud for the on looking crowd to hear, “O my gracious God, grant me grace in my great suffering.” As the flames engulfed his beard and hair, his last words were simple, “O my heavenly Father! O my gracious God!” “O Jesus!” Witnesses said that in his death “he appeared to feel more joy than pain.” Such is the grace of God poured out on any sinner, no matter what the sin, who flees to Jesus in repentance, who flees to God in his hour of need. The Great King in His passion has made it possible for all of us without exception! Praise His Name! (Daniel Akin) What's Next? Read: Luke 22:54-62 Peter went out and wept bitterly. —Luke 22:62 The night before Jesus was crucified, two of His disciples turned against Him. Judas betrayed Christ, leading His enemies to Him in the Garden (Lk. 22:47-48). And Peter denied three times that he even knew the Lord (vv.57-60). But the difference in what they did next was enormous. Peter wept bitter tears of repentance and later was gently restored (v.62; Jn. 21:15-17); Judas hanged himself (Mt. 27:5). When we commit a sin, the most important thing is what we do next. If we lose our temper and say something cruel to a family member, what do we do next? If we mistreat a co-worker, what do we do next? If we find we are dwelling on evil thoughts, what do we do next? To make excuses, to justify our bad behavior, to blame the other person, or to ignore God is only to add more sin to the first. Perhaps as you’ve been reading this, the Holy Spirit has brought your attention to some sin in your life. If so, you’re faced with a choice—to repent and confess it to God (1 Jn. 1:9), or to continue denying that you have a sin problem. For Further Study In 1 John 1:8-10, what do we learn about ourselves? How are we to react to sin in our lives? (1 Jn. 1:9). What is the basis of our forgiveness? (1 Jn. 2:1-2). Denial compounds our sin; confession cancels it. Spurgeon - Morning and Evening - Mark 14:72 It has been thought by some that as long as Peter lived, the fountain of his tears began to flow whenever he remembered his denying his Lord. It is not unlikely that it was so, for his sin was very great, and grace in him had afterwards a perfect work. This same experience is common to all the redeemed family according to the degree in which the Spirit of God has removed the natural heart of stone. We, like Peter, remember our boastful promise: “Though all men shall forsake thee, yet will not I.” We eat our own words with the bitter herbs of repentance. When we think of what we vowed we would be, and of what we have been, we may weep whole showers of grief. He thought on his denying his Lord. The place in which he did it, the little cause which led him into such heinous sin, the oaths and blasphemies with which he sought to confirm his falsehood, and the dreadful hardness of heart which drove him to do so again and yet again. Can we, when we are reminded of our sins, and their exceeding sinfulness, remain stolid and stubborn? Will we not make our house a Bochim, and cry unto the Lord for renewed assurances of pardoning love? May we never take a dry-eyed look at sin, lest ere long we have a tongue parched in the flames of hell. Peter also thought upon his Master’s look of love. The Lord followed up the cock’s warning voice with an admonitory look of sorrow, pity, and love. That glance was never out of Peter’s mind so long as he lived. It was far more effectual than ten thousand sermons would have been without the Spirit. The penitent apostle would be sure to weep when he recollected the Saviour’s full forgiveness, which restored him to his former place. To think that we have offended so kind and good a Lord is more than sufficient reason for being constant weepers. Lord, smite our rocky hearts, and make the waters flow. FEARFUL THINKING - James Smith “And when he thought thereon, he wept” (Mark 14:72). We may learn from this— 1. That it is a great privilege to hear the words of Jesus. Peter had heard something worth thinking about. 2. That circumstances may call to mind the words of Jesus. Cock crowing. Sin remembered. “He thought thereon”—on his sin, on his broken promise (v. 29), the Person denied. 3. That serious thought is sure to have some definite result— He went out (Matt. 26:75). Separation. He wept. Conscience aroused. Heart melted. Contrition. 4. That such mourners are sure to be comforted. “He is risen … tell Peter” (Mark 16:6, 7). Restoration. Spurgeon's Sermon Notes - Mark 14:72—“And when he thought thereon, he wept.” Repentance is wrought by the Spirit of God. But he works it in us by leading us to think upon the evil of sin. Peter could not help weeping when he remembered his grievous fault. Let us at this time— I. STUDY PETER’S CASE, AND USE IT FOR OUR OWN INSTRUCTION. 1. He considered that he had denied his Lord. Have we never done the like? This may be done in many ways. 2. He reflected upon the excellence of the Lord whom he had denied. 3. He remembered the position in which his Lord had placed him,—making him an apostle, and one of the first of them. Have we not been placed in positions of trust? 4. He bethought him of the special intercourse which he had enjoyed. He and James and John had been most favoured. Matt. 17:1–13; 26:36–46; Mark 5:37–43. Have not we known joyous fellowship with our Lord? 5. He recollected that he had been solemnly forewarned by his Lord. Have we not sinned against light and knowledge? 6. He recalled his own vows, pledges, and boasts. “Although all shall be offended, yet will not I”: verse 29. Have we not broken very earnest declarations? 7. He thought upon the special circumstances of his Lord when he had so wickedly denied him. Are there no aggravations in our case? 8. He revolved in his mind his repetitions of the offence, and those repetitions with added aggravations: his lie, his oath, etc. We ought to dwell on each item of our transgressions, that we may be brought to a more thorough repentance of them. II. STUDY OUR OWN LIVES, AND USE THE STUDY FOR OUR FURTHER HUMILIATION. 1. Think upon our transgressions while unregenerate. 2. Think upon our resistance of light, and conscience, and the Holy Spirit before we were overcome by divine grace. 3. Think upon our small progress in the divine life. 4. Think upon our backslidings and heart-wanderings. 5. Think upon our neglect of the souls of others. 6. Think upon our little communion with our Lord. 7. Think upon the little glory we are bringing to his great name. 8. Think upon our matchless obligations to his infinite love. Each of these meditations is calculated to make us weep. III. STUDY THE EFFECT OF THESE THOUGHTS UPON OUR OWN MINDS. 1. Can we think of these things without emotion? This is possible; for many excuse their sin on the ground of their circumstances, their constitution, their company, their trade, their fate: they even lay the blame on Satan, or some other tempter. Certain hard hearts treat the matter with supreme indifference. This is perilous. It is to be feared that such a man is not Peter, but Judas: not a fallen saint, but a son of perdition. 2. Are we moved by thoughts of these things? There are other reflections which may move us far more. Our Lord forgives us, and numbers us with his brethren. He asks us if we love him, and he bids us feed his sheep. Surely, when we dwell on these themes, it must be true of each of us—“When he thought thereon, he wept.” RECOLLECTIONS Peter’s recollection of what he had formerly heard was another occasion of his repentance. We do not sufficiently consider how much more we need recollection than information. We know a thousand things, but it is necessary that they should be kept alive in our hearts by a constant and vivid recollection. It is, therefore, extremely absurd and childish for people to say, “You tell me nothing but what I know.” I answer, you forget many things; and, therefore, it is necessary that line should be upon line, and precept upon precept. Peter, himself, afterwards said, in his Epistles, “I will not be negligent to put you always in remembrance of these things, though ye know them.” We are prone to forget what we do know; whereas we should consider that, whatever good thing we know is only so far good to us as it is remembered to purpose.—Richard Cecil. Peter falls dreadfully, but by repentance rises sweetly; a look of love from Christ melts him into tears. He knew that repentance was the key to the kingdom of grace. At once his faith was so great that he leaped, as it were, into a sea of waters to come to Christ; so now his repentance was so great that he leaped, as it were, into a sea of tears, for that he had gone from Christ. Some say that, after his sad fall, he was ever and anon weeping, and that his face was even furrowed with continual tears. He had no sooner taken in poison but he vomited it up again, ere it got to the vitals; he had no sooner handled this serpent but he turned it into a rod, to scourge his soul with remorse for sinning against such clear light, and strong love, and sweet discoveries of the heart of Christ to him. Clement notes that Peter so repented that, all his life after, every night when he heard the cock crow, he would fall upon his knees, and, weeping bitterly, would beg pardon for his sin. Ah! souls, you can easily sin as the saints, but can you repent with the saints? Many can sin with David and Peter, who cannot repent with David and Peter, and so must perish for ever.—Thomas Brooks. Cowper describes the time when he reflected on the necessity of repentance. “I knew that many persons had spoken of shedding tears for sin; but when I asked myself, whether the time would ever come, when I should weep for mine, it seemed to me that a stone might sooner do it.… Not knowing that Christ was exalted to give repentance, I despaired of ever attaining it.” A friend came to his bedside, and declared to him the gospel. He insisted on the all-atoning efficacy of the blood of Jesus, and his righteousness for our justification. “While I heard this part of his discourse, and the Scriptures on which he founded it, my heart began to burn within me; my soul was pierced with a sense of my bitter ingratitude to so merciful a Saviour; and those tears, which I thought impossible, burst forth freely.”—Cowper’s “Memoirs of his Early Life.” Nothing will make the faces of God’s children more fair than for them to wash themselves every morning in their tears.—Samuel Clark. The old Greeks thought that memory must be a source of torture in the next world, so they interposed between the two worlds the waters of Lethe, the river of forgetfulness; but believers in Christ want no river of oblivion on the borders of Elysium. Calvary is on this side, and that is enough.—Alexander Maclaren.