SEE (head)
As the Passover celebration rapidly approaches, the religious leaders once again conspire to kill Jesus. Meanwhile, Jesus and his disciples are in Bethany where, at the home of friends, a woman demonstrates her affection for Jesus by pouring a bottle of very expensive perfume over his head. Jesus says that she has anointed his body for burial and that what she has done will never be forgotten. Then Judas Iscariot goes to the same religious leaders who are seeking Jesus' life and agrees to deliver Jesus to them.

Passover and the Festival of Unleavened Bread (v. 1). "The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Exodus 12:11–30). God commanded that the day was to be observed as a memorial feast (12:14)." [ref] Passover was "observed in Jerusalem (cf. Deuteronomy 16:5-6)" and "celebrated on Nisan (March-April) 14-15 (which most say was Thursday-Friday of Jesus' Passion Week). ... The Passover meal was eaten at the beginning of Nisan 15, that is, between sunset and midnight Thursday evening. This was followed immediately by the festival of Unleavened Bread celebrated from Nisan 15-21 ... These two Jewish festivals were closely related and in popular usage were often designated as the 'Jewish Passover Feast' (an eight-day festival, Nisan 14-21)," [ref] [ref] or simply the "week of Passover." [ref]

The Mosaic Law commanded every adult male who lived within fifteen miles of Jerusalem to attend the Passover. However, "it was the one ambition of every Jew to eat at least one Passover in Jerusalem before he died. Therefore from every country in the world pilgrims came flocking to the Passover Feast." [ref] We can easily imagine the festive chaos as Jerusalem's population swelled to several times the norm. (Jerusalem was never more than a mile long and about a half-mile wide. The normal population was 50,000. A conservative estimate of the population during Passover is 250,000. [ref] [ref]) The Romans were right to be concerned, since "[r]ecalling God's great act of salvation in history could inspire thoughts of revolt." [ref] Because the occasion was ripe for riot and rebellion, the Roman army was on a high state of alert during this time. As eager as the religious leaders were to get rid of Jesus, they knew that doing so in public during a national feast could easily result in a riot and subsequent retaliation by the governing authorities. [ref]

Capture ... and kill (v. 1). While the religious leaders were "always considering the opportunities" for doing away with Jesus, his popularity prevented them from openly arresting him, lest Jesus' supporters riot. [ref] ("Orientals," notes one Bible commentator, "fly easily into the most violent rage, especially when they are congregated in great mobs." [ref]) Regarding the desire to be rid of Jesus, one source notes:

The plan to kill Jesus was not new. It was of long standing (Mark 3:6; 12:7; John 5:18; 7:1, 19, 25; 8:37, 40; 11:53). We may well believe, however, that due to events of recent days the leaders were now more determined than ever to destroy Jesus. Their envy had been increased by the raising of Lazarus from the dead, causing many people to believe in Jesus (John 11:45-53), by the triumphal entry's effects upon the crowds (Mark 11:1-11), by the cleansing of the temple (MARK 11:15-18, 27-28), by parables which the leaders knew were aimed against them (Mark 12:12), and by the woes pronounced against the scribes and Pharisees (Mark 12:38-40; cf. Matthew 23). [ref] (quoted verbatim)

Poured the perfume over his head (v. 3). We know from a parallel account (John 12:3) that it was Mary (of Bethany, the "sister of Martha and Lazarus" [ref]) who anointed Jesus. (It may well be that Mark "withheld her name because, when he wrote, she was still alive and to publish her name might entail evil consequences for her from Jewish haters of Jesus." [ref]) At that time and place "it was customary to anoint the heads of Rabbis." [ref] Too, "[i]t was a common custom at some Jewish meals for the honored guests to be anointed with oil (see Luke 7:44-46), but it would not be expensive nard. Such an anointing, with expensive oil and pouring it on the head as well as the feet, pictured a royal (messianic) anointing." [ref]

"A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used." [ref] Mary's was an act of reckless extravagance: the perfume she poured on Jesus could cost the equivalent of a year's wages for a common laborer. (Translation: A commoner would have to work for an entire year to earn the money to buy it.) The perfume, "imported from the mountains of India," [ref] was made from a mixture of oil and nard, a "[p]erennial herb with strong, fragrant roots." [ref] "Life savings were often invested in jars of such ointments that maintained or grew in value." [ref] "Along with the perfume, Mary poured out her heart in gratitude and devotion!" [ref] As one Bible commentator has noted: "If love is true, there must always be a certain extravagance in it. It does not nicely calculate the less or more. It is not concerned to see how little it can decently give. If it gave all it had, the gift would still be too little. There is a recklessness in love which refuses to count the cost." [ref]  

Scolded her harshly (v. 5). The disciples completely misunderstood "Mary's unselfish act of worship." [ref] Her tangible demonstration of gratitude and devotion was lost on them. ("The essence of worshiping Christ is to regard him with utmost love, respect, and devotion, as well as to be willing to sacrifice to him what is most precious." [ref]) "Poor Mary! Almost wherever she looks, she meets angry glances, shocked disapproval. That the native language of love is lavishness these men do not seem to understand." [ref] One Bible commentator notes the irony of the situation:

"And be given to the poor" hides the thieving motive of Judas behind the suggestion of generous charity for the poor. Think of it, Judas speaks up for the poor! But note that he condemns not only Mary but Jesus himself. Judas implies that Jesus is robbing the poor; that he is lavishing upon himself what rightfully belongs to charity; that for his own glorification he allows a waste that is utterly wrong; that his example is harmful to others - and that Judas is the man who knows what is right, proper, charitable and is not afraid to come out with it! This is the traitorous touch in the action of Judas. Such of the other disciples as supported him most likely wanted to criticize only Mary and thought how good helping the poor would be. Mark alone preserved kai enebrimonto aute, "and they began scolding her." The verb is very strong and really means, "they began snorting at her"; "murmured" in our versions is far too weak. [ref] (quoted verbatim) [ref]

Judas Iscariot (v. 10). The religious leaders were plotting to kill Jesus when Judas went to them with an offer they could not refuse: he would deliver Jesus to them for the price of a slave (see Matthew 26:15 and Exodus 21:32). "Apparently they planned to arrest [Jesus] after the crowds had gone, but Judas' unexpected offer expedited matters. Thus God's timetable was followed." [ref] For the religious leaders Judas's offer to betray Jesus was a win-win situation: "[I]t gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples." [ref]

In agreeing to hand over Jesus, Judas was also agreeing to serve as a legal witness against him. According to Roman law, a person first had to be indicted before he could be put on trial. By signing the indictment, the witnesses against the accused were agreeing to appear in court to offer testimony for the prosecution. "Thus Judas offered himself as a witness against Christ. He agreed to go before the Roman courts when Christ was brought to trial on a yet undetermined charge." [ref]  

As an insider, Judas could pick the most convenient time to betray Jesus to the authorities. Judas would have told the religious leaders "that he knew enough of the habits of Jesus to enable them to catch him 'in the absence of the multitude' (Luke 22:6) without waiting for the passover to be over, when the crowds would leave." [ref] Most probably Judas also supplied the religious leaders with "the essence of Jesus' proclamation and self-understanding," [ref] which they hoped to use against him. Too, the crowd - which had come from near and far - would serve as witnesses to, and heralds of, the fact that Jesus had been put to death. [ref]  

Rather than simply defect or run away, "Judas [gave] up his friend and master to his enemies, knowing that they sought his life." [ref] What motivated Judas to betray Jesus? Probably some combination of: jealousy, greed, and disappointment/disillusionment with Jesus' mission. [ref]  As one source puts it: "Disillusioned because Jesus was talking about dying rather than about setting up his kingdom, Judas may have been trying to force Jesus' hand and make him use his power to prove that he was the Messiah. Or perhaps Judas, not understanding Jesus' mission, no longer believed that Jesus was God's chosen one." [ref]

HEAR (heart)
Love Demonstrated

A class of little girls was learning to spell. They spelled a number of small words, such as "pig," "cat," "dog," "cow," and amused themselves by imitating the sounds that these animals make.

Then little Mary was asked to spell "love." She didn't stop to give the letters, but ran and threw her arms around the teacher's neck and kissed her on the cheek. "We spell 'love' that way at our house," she said.

The girls laughed, but the teacher said, "That is a beautiful way; but do you know another way to spell 'love'?" "Oh, yes," cried Mary, "I spell love this way," and she began to put the books in order on her teacher's desk. "I spell love by helping everybody when they need me." [ref] (paraphrased)

Like Mary of Bethany, little Mary preferred showing love to merely speaking of it. She seemed to know instinctively that the impact of a loving act is not limited by its size. As one source puts it: "Headlines are written about presidents and prodigies. Movies are made about world-class heroes. Yet we remember small acts of kindness and compassion. They fill our personal memories and iron out the creases of our lives. Small acts of love fuel our days. God's memory is greater. He notices everything we do to serve and honor him. Never think of your seemingly insignificant gesture as just a blip on the screen. God is pleased with your kindness, and he will remember." [ref]

DO (hands)
??? "The essence of worshiping Christ is to regard him with utmost love, respect, and devotion and to be willing to sacrifice to him what is most precious." [ref] What can this passage (14:1-11) teach us about both what to pursue and what to avoid as we seek to love Jesus sacrificially?

SEE (head)
Jesus sends two of his disciples into Jerusalem to make preparations for the Passover meal. During the celebration, Jesus announces that one of the disciples will betray him. He then offers them bread and wine as symbols of his body and blood which are the means to a new covenant. They conclude the celebration with a hymn and then head out to the Mount of Olives. Along the way, Jesus informs the disciples that they will all desert him. This news is greeted with vehement denial by both Peter and the others.

The passover meal (v. 12). "The Passover lamb was roasted and eaten after sunset in a family group of at least ten people." [ref] The meal was comprised of several elements, each designed to serve as a tangible reminder:

1. There was the lamb, to remind them of how their houses had been protected by the badge of blood when the angel of death passed through Egypt.
2. There was the unleavened bread to remind them of the bread they had eaten in haste when they escaped from slavery.
3. There was a bowl of salt water, to remind them of the tears they had shed in Egypt and of the waters of the Red Sea through which they had miraculously passed to safety.
4. There was a collection of bitter herbs - horse radish, chicory, endive, lettuce, horehound - to remind them of the bitterness of slavery in Egypt.
5. There was a paste called Charosheth, a mixture of apples, dates, pomegranates and nuts, to remind them of the clay of which they had made bricks in Egypt. Through it there were sticks of cinnamon to remind them of the straw with which the bricks had been made.
6. There were four cups of wine. The cups contained a little more than half a pint of wine, but three parts of wine were mixed with two of water. The four cups, which were drunk at different stages of the meal, were to remind them of the four promises in Exodus 6:6, 7. [ref] (quoted verbatim)

We might also wish to note the practice of hymn singing (see Mark 14:26): "The Hallel Psalms (Psalms 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and Psalms 115-118 were sung at the end of the meal, after the fourth, or hallel cup."

As one source notes: "As the Passover brought an enslaved people into a new life of liberty and rest, so Christ anticipated that through His death believers would be brought into a new life of peace and rest. . . . Christ's death was not an end in itself but the means of providing eternal blessing for those who would trust Him as Savior." [ref]

Two of them ... as Jesus said (vv. 13, 16). As one source explains, Jesus' instructions "may reflect another instance of Jesus' supernatural knowledge. However, the need for security (cf. Mark 14:10-11), the disciples' question (Mark 14:12), and Jesus' subsequent directives seem to indicate that He had carefully reserved a place in advance where they could eat the Passover meal together undisturbed." [ref] [ref] According to tradition, the man (a servant) whom the disciples met led them to the home of John Mark's father, and it was there that Jesus and his disciples ate the Passover meal. [ref] [ref] If this be so, the need to keep Judas in the dark (lest he upset Jesus' Passover plans) would explain why Jesus did not name the place outright. [ref] It is also worth noting that "a man carrying a pitcher of water" would have been an unmistakable sign, since "ordinarily not a man but a woman or girl would be doing this" [ref] (men normally carried wine-/animal skins). [ref] [ref]

One Bible commentator notes how the incident involving preparation for the Passover highlights the trust relationship between Jesus and every true disciple:

The disciples found everything as Jesus had told them. These faithful men could not know what each day would bring, but they were learning that each step was guided by God's sovereign will. And they were coming to understand the partnership of their calling: They go, God provides; they work, God blesses. The Passover meal did not miraculously appear; someone had to prepare it! The disciples were discovering that this kind of personal, daily walk with God had some very exciting dimensions to it. No job could be too difficult; no place too far.

Disciples today have the same Lord. We must trust God with the future, realizing that whatever it is, he will be with us. For our part, we must be flexible, responsive, and ready to follow. [ref] (quoted verbatim)

Betray me (v. 17). Jesus' point regarding his betrayer sharing his bowl was "not to identify the specific individual per se, but to indicate that it is one who was close to him - somebody whom no one would suspect. His comment serves to heighten the treachery of Judas' betrayal." [ref] Not surprisingly, the disciples were aghast at the thought that someone from among their own intimate group would betray Jesus. "In the Middle East eating together established a symbolic bond of mutual trust and commitment," [ref] and of course this was anything but an ordinary meal: We should not "fail to note that this was the Passover of Jesus, that the Twelve were here at his invitation, not he at theirs, that this was Jesus' bowl, and to be allowed to dip into it with Jesus supreme honor indeed." [ref] Jesus deliberately concealed Judas's identify from the rest of the group, however, apparently in an effort to give Judas every opportunity to repent. [ref] [ref] [ref]  

My body ... my blood (vv. 22, 24). "[B]y historically linking Passover and Lord's Supper so closely together Jesus also made clear that what was essential in the first was not lost in the second. Both point to him, the only and all-sufficient sacrifice for the sins of his people. Passover pointed forward to this; the Lord's Supper points back to it." [ref] By definition, the "covenant" of which Jesus spoke is "an arrangement established by one party that cannot be altered by the other party. In other words, God established the covenant, and humans can only accept or reject it; they cannot alter it in any way." [ref] Jesus' sacrificial death "established the forgiveness promised in the new covenant of Jeremiah 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era." [ref]

As one Bible commentator explains:

Jesus told the disciples to "Take, eat; this is My body." Jesus used literal terms to describe a figurative truth. Just as he had so many times said, "I am" the door, the bread, the light, the vine, so the bread symbolized Jesus' work of salvation on behalf of humanity. His words "this is my body" symbolize the spiritual nourishment believers obtain from a personal relationship with the Savior. The phrase would more clearly be translated, "This is my self." It was Jesus' pledge of his personal presence with all his disciples whenever they would partake of this meal.

Each name believers today use for this sacrament brings out a different dimension to it. It is the "Lord's Supper" because it commemorates the Passover meal that Jesus ate with his disciples; it is the "Eucharist" (thanksgiving) because in it we thank God for Christ's work for us; it is "Communion" because through it we commune with God and with other believers. As we eat the bread and drink the wine, we should be quietly reflective as we recall Jesus' death and his promise to come again, grateful for God's wonderful gift to us, and joyful as we meet with Christ and the body of believers. [ref] (quoted verbatim)

One source notes how Jesus' declaration, "'This is my blood of the covenant'" (Mark 14:24, NASB), recalls and alludes to Exodus 24:8 and Zechariah 9:11. [ref]

• So Moses took the blood and sprinkled it on the people, and said, "Behold the blood of the covenant, which the LORD has made with you in accordance with all these words." (Exodus 24:8, NASB)
• As for you also, because of the blood of My covenant with you, I have set your prisoners free ... (Zechariah 9:11, NASB)

"The pouring out of his blood takes on sacrificial and atoning connotations, which Jesus has linked to the covenant of the kingdom." [ref] (While it may be legitimate to think "death" when we see "blood" in the Bible, in the case of Jesus we should always think "sacrificial death." [ref])  Thus Jesus indicated that his body and blood were the means through which God would firmly establish a new covenant which "promises forgiveness of sins and fellowship with God through the indwelling Spirit to those who come to God by faith in Jesus." [ref] The central elements of the new covenant are God's love for us and our response of obedience. [ref] The idea of the new covenant is further developed in the remainder of the NT, with the epistle to the Hebrews presenting the most systematic treatment. This covenant is tied to the prophecy delivered by Jeremiah some 600 years before Christ:

"The day will come," says the Lord, "when I will make a new covenant with the people of Israel and Judah. This covenant will not be like the one I made with their ancestors when I took them by the hand and brought them out of the land of Egypt. They broke that covenant, though I loved them as a husband loves his wife," says the Lord. "But this is the new covenant I will make with the people of Israel on that day," says the Lord. "I will put my laws in their minds, and I will write them on their hearts. I will be their God, and they will be my people" (Jeremiah 31:31-33).

As one source explains: "The New Covenant is God's new arrangement in dealing with people, based on Christ's death (cf. Hebrews 8:6-13). The spiritual blessings Israel expected God to grant in the last days are now mediated through Christ's death to all who believe. The physical blessings promised to Israel, however, are not being fulfilled now. They will be fulfilled when Christ returns and establishes His millennial reign with Israel in her land." [ref]

We should also remember the significance of Communion for contemporary Christians:

That [the first disciples] all drank from the cup reflects our common experience at Communion. We experience the presence of Christ; we remember his life and death for us; we acknowledge again his lordship in our life.

• Communion humbles us before God. We all come; we all eat and drink together. We confess our sin and restate our need for him to lead our lives. This ritual gets rid of our pride.

• Communion reminds us that we are forgiven. It reaffirms for us that sins confessed are sins forgiven because of Christ's death. Communion cleanses our guilt.

• Communion expresses our oneness in Christ. We participate as a body of believers in one communion; thus, we are unified in our faith and in our experience of Christ.

• Communion encourages us to recommit. As we recall the sacrifice of Christ, we are reminded to pledge ourselves to service like his. [ref] (quoted verbatim; italics added)

All of you will desert me (v. 27). Jesus said that his disciples would become deserters. "Now when a shepherd is struck down, the sheep scatter in every direction, for they have lost their rallying point. So also when Jesus is captured and subsequently crucified, his followers will panic and flee." [ref] "The verb translated 'fall away' (skandalisthesesthe ['desert me' NLT]) means to take offense at someone or something and thereby turn away and fall into sin. Jesus predicted that all 11 disciples would take offense at His sufferings and death. To avoid the same treatment they would 'fall away,' denying association with Him and desert Him. Their loyalty would temporarily collapse." [ref] [ref] Hence Jesus would be forced to face "His final hour of testing alone with His Father, without human sympathy or support." [ref] As terrible as was the thought that one of their own would deliberately turn against Jesus, it was even more unbearable to imagine that the entire group would desert him in his hour of greatest need. And so, as usual, Peter spoke up, vowing that even if everyone else denied Jesus, he would still be faithful. Peter refused to believe that he was capable of denying Jesus even once, let alone three times. Peter said he would die before that happened. "And all the others vowed the same." 

After I am raised ... Galilee (v. 28). Notice the silver lining, as it were, in an otherwise dark and foreboding message. "Christ's prediction has an optimistic climax ... In clear and unfigurative [sic.] language Jesus speaks about being raised from the dead, just as he had spoken previously (Mark 8:31; 9:9, 9:31; 10:34). This is also another revelation of his love, for here Jesus assures them that he is going to meet them in the very region, Galilee, where their homes were, and where the Lord had originally called them to himself" (see Mark 16:7). [ref] As another source puts it: "Jesus promised that he would go ahead of [his disciples] into Galilee and meet them all there. Galilee is important in Mark's Gospel as the place of restoration. That is where their relationship would be renewed, their failures forgiven, and their pattern of ignorance and rejection broken." [ref]  

HEAR (heart)
Betrayal
The Greek word for "betray" (paradidomi) means "to give into the hands of another; to give over into one's power or use." [ref] It is the opposite of receiving or welcoming, [ref] and can involve either handing over a guilty person for punishment by the proper authorities or, as in the case of Christ, handing over "an individual to an enemy who will presumably take undue advantage of the victim." [ref] 

Judas deliberately betrayed Jesus, and all of Jesus' other disciples gave him over into the hands of his enemies. Choosing fear over faith, they ran away from their Lord and Master. However, as only he can, God brought good out of even the disciples' betrayal. Their experience made them more useful to, and usable by, God. For the rest of their lives, their failure to remain faithful would remind them of their need to rely on God rather than self. Their failure was also a crucial part of Shepherding 101: it would help them to better understand, relate to, and gently guide fellow believers who had sinned and fallen short of God's will. [ref] 

Today we no less than the first disciples need to be on guard against betraying Jesus, particularly through practical denial. "[P]rofessing commitment to Christ and then denying him with one's life is also betraying him. It is denying Christ's love to disobey him; it is denying his truth to distrust him; it is denying his deity to reject his authority." [ref] If our words and actions do not match, we need to pray for and work for a change of mind and heart that embraces God's revealed truth. [ref]  

DO (hands)
??? How will remembering God's loyalty to us in the past better prepare us to be loyal to him both today and tomorrow?

SEE (head)
Jesus and his disciples arrive at the garden of Gethsemane, where he takes the inner circle of Peter, James and John aside and asks them to keep watch. Jesus goes on a little farther and then, falling to the ground, begins pouring out his heart in prayer to God. He returns to the three disciples, rebukes them for sleeping, and then again goes off to pray. This scene is repeated once more before the armed contingent sent by the religious leaders and led by Judas Iscariot arrives. Judas identifies Jesus by giving him "the kiss of greeting," after which one of the disciples attempts to take on the heavily armed mob single-handedly. Jesus rebukes his arresters for their obvious display of cowardice. Meanwhile, the disciples flee.  

Gethsemane (v. 32). "In John 18:1 [Gethsemane] is described as a garden (kepos), from which comes the traditional designation 'Garden of Gethsemane,' while Luke 22:40 has simply 'place' (topos). From John 18:1 it is evident that it was across the Kidron, and from Luke 22:39, that it was on the slope of the Mt. of Olives. It was a place where Jesus frequently went with His disciples (Luke 22:39f; John 18:2). Its name suggests a grove of olive trees, as does its location on the Mt. of Olives. The language of John's Gospel seems to imply a walled garden ('entered,' 18:1)." [ref] "It may be that the grove was privately owned and that Jesus and his disciples had special permission to enter." [ref] 

Crushed with grief (v. 34). "Apart from the Cross itself, the moments in Gethsemane were the most intense in Jesus' life." [ref] What's more, the "deepest sorrow and suffering" [ref] Jesus endured in the garden of Gethsemane is absolutely unique in the history of humanity - it never was, and never will be, repeated by anyone else. [ref] "The full impact of His death and its spiritual consequences struck Jesus and He staggered under its weight. The prospect of alienation from His Father horrified Him." [ref] For Jesus, Gethsemane was, quite literally, hell on earth. [ref] 

Why was it necessary for Jesus to go through the pain and suffering of Gethsemane? Because it gave him the opportunity to freely choose the cross. [ref] As one source puts it:

But why Gethsemane at all? Why could not God have arranged it in such a way that at the very entrance of the garden Jesus would immediately have been arrested, etc.? Why all the agony, the wrestlings, the prayers, the bloody sweat?  Could not the answer be as follows: to establish for all time that the obedience (both active and passive) which Jesus rendered was not forced upon him against his will but was voluntary? He was actually laying down his life for the sheep (John 10:11, 14). That wholehearted sacrifice, in total obedience to the Father's will, was the only kind of death capable of saving the sinner (Hebrews 5:7-9). [ref] (quoted verbatim)

The awful hour ... this cup (vv. 35, 36). The garden of Gethsemane is rightly remembered as Christ's most difficult moment. Jesus asked that, if it were possible, the "cup" would be taken from him, quickly adding that he desired God's will and not his own. By asking not to drink from the cup, was Jesus seeking to abandon his earthly mission to die on the cross for the sins of the world? The short answer: No. (Jesus agonized over the cup, not the cross.) Along these lines, several comments are worth noting:

• "The prayer of Jesus is conditional from the start: 'if it is possible.' When he was using this condition Jesus reckoned with the impossibility. The condition is one of reality and assumes that, if such a possibility existed, the Father would use it. ... It is thus that the prayer is justified: 'Remove this cup from me!' We see that it is offered only with the proviso that such removal may be one of the possibilities open to God." [ref]  

• "The metaphor 'the hour' denoted God's appointed time when Jesus would suffer and die (cf. Mark 14:41; John 12:23, 27). The corresponding metaphor, 'this cup,' referred to the same event. The 'cup' means either human suffering and death or more likely, God's wrath against sin, which when poured out includes not only physical but also spiritual suffering and death. In bearing God's judgment the sinless Jesus endured the agony of being 'made sin' (cf. Mark 15:34; 2 Corinthians 5:21)." [ref] [ref] [ref]

• Why would Jesus pray for the cup of God's wrath to be taken from him? Because enduring that wrath meant being separated from God - a prospect which brought Jesus unimaginable anguish. "God's face upon which He had ever looked was soon to be hid." [ref]  

• "The exact meaning of [Jesus' experience in Gethsemane] has been a subject of theological controversy from earliest times. But certainly there seems to be an anticipation of the cross ... Some would see in the event an intended contrast with the experience of Adam in the Garden of Eden: here the Second Adam prevailed, by prayer and inward submission to the will of God, over temptation." [ref]

• To be sure, Jesus' faith was tested. And yet, "despite the test of faith, Jesus emerged reaffirming faith in God's possibilities and recommitting Himself to God's will (v. 36)." [ref] As another source puts it: "Jesus' human will was distinct from but never in opposition to the Father's will (cf. John 5:30; 6:38). So He acknowledged that the answer to His request was not governed by what He desired but by what the Father willed. God's will entailed His sacrificial death (cf. Mark 8:31) so He resolutely submitted Himself to it. His deep distress passed from Him but "the hour" did not (cf. Mark 14:41)" [ref]

• "[A]s his horrible death and separation from the Father loomed before him, he was overwhelmed with sorrow to the point of death. Jesus did not attempt to run from it, nor did he doubt that God would raise him from the dead and return him to glory. Jesus, in his humanity, agonized over the inevitable horror that would soon come, yet he faced it courageously (Hebrews 12:2-3). Some see in Jesus' words an allusion to Psalm 42:6." [ref]

• "We may not face execution for our faith, but we face many problems that wear us down. We deal with irritating people whom we must love and serve; we face the burden of unfinished tasks or lack of obvious results; we cope with helpers who let us down or fail to comprehend. We must remember that in times of great stress, we are vulnerable to temptation, even if we have a willing spirit." [ref] Along these lines, Jesus' experience offers us some practical lessons regarding suffering:
  • We must endure our deepest suffering alone. While friends and loved ones may be able to offer some encouragement, they cannot go through the pain for us. People can suffer with us, but they cannot suffer for us.
  • Suffering can drain us on every level: physically, mentally, emotionally, and spiritually.
  • Suffering should drive us to our knees in fervent, dependent prayer. And while it is okay to question God's will, it is never okay to rebel against him. Hardships and difficulties should teach us to rely more on God and less on self.
  • Inactivity and sorrow feed the flesh, while prayer and watchfulness feed the spirit.

Abba, Father FATHER (v. 36). Jesus addressed God as "Abba," an intimate Aramaic term for "Father." While it "was a common way young Jewish children addressed their fathers," [ref] it was virtually unheard of for any Jewish person to use this term when praying to God. [ref] [ref] "Abba here suggests that Jesus' primary concern in drinking the cup of God's judgment on sin necessarily disrupted this relationship (cf. Jesus' words of address, Mark 15:34)." [ref] The fact that Jesus called God "Abba" on a regular basis, and apparently even taught his disciples to do the same, points toward the intimate relationship between God and human beings, created in his image, which Jesus came to make possible (cf Romans 8:15; Galatians 4:6).

The spirit ... the body (v. 38). Jesus chided his disciples for sleeping - three times(!) - when they should have remained awake and alert. His words regarding the spirit versus the body/flesh speak volumes regarding the struggle against temptation. Of course the biggest temptation for the disciples would be the thought that Jesus had deceived them, that in fact he was not the Son of God or the Messiah. [ref] "On the one hand (Gr., men) the spirit (one's inner desires and best intentions) is willing or eager (e.g., Peter, Mark 14:29, 31), but on the other hand (Gr., de) the body (lit., "flesh"; a person in his humanness and inadequacies) is weak, easily overwhelmed in action (e.g., Peter, Mark 14:37)." [ref] As another commentator has put it: Jesus was "thinking of how both spirit and flesh act in temptation. The spirit is eager enough to endure and to overcome the temptation, but the flesh in us is weak, utterly helpless in temptation, a drag and a terrible handicap to the spirit in us. By calling on the disciples to watch and to pray Jesus seeks to rouse their spirit into full activity. By sleeping and by giving way to sleep-producing sorrow of heart they are yielding to the flesh." [ref]  

Judas ... arrived with a crowd of men (v. 43). It is impossible to overestimate the depth of Judas's betrayal. As one source puts it:

Since he was 'one of the twelve,' it would be impossible to mention all the privileges that had been bestowed upon him during the many days, weeks, and months he had spent in Christ's immediate company. Such confidence had the other eleven reposed in this same Judas that they had even made him their treasurer. And now he was proving himself totally unworthy of all these honors and advantages, of all this trust. A shameless, disgusting quisling [= "traitor, collaborator" [ref]]  he had become, a wretched turncoat, one who for the paltry sum of thirty pieces of silver was delivering over to the enemy the greatest Benefactor whose feet ever trod this earth, even the Mediator, both God and man, the Lord Jesus Christ. [ref] (quoted verbatim) 

"The religious leaders had issued the warrant for Jesus' arrest," [ref] and Judas led an armed contingent of men to the place he knew Jesus would be. Judas's actual presence was necessary for several reasons:

• "Judas was acting as Jesus' official accuser. ... Judas pointed Jesus out, not because Jesus was hard to recognize, but because Judas had agreed to be the formal accuser in case a trial was called." [ref]
• Without Judas the large detachment would have had only general directions to go by and, in turn, "their search would have become evident and given Jesus time to escape" [ref] (not counting, of course, the fact that Jesus did not wish to escape).
• The garden was dark and secluded.
• Secrecy was needed in order to avoid a riot. [ref] [ref]

The irony is thick: "The Gospel of John also mentions 'torches and lanterns.' Torches and lanterns - to search for the Light of the world. ... Swords and cudgels - to subdue the Prince of Peace." [ref] "Judas' act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him." [ref] Why was Jesus arrested? What was the charge(s)? "No charges are stated in Mark's account; nevertheless the legality of His arrest according to Jewish criminal law was assumed since the Sanhedrin authorized it." [ref]

The high priest's slave (v. 47). Mark records that, following Judas's act of betrayal, "one of the men with Jesus pulled out his sword and struck the high priest's slave, slashing off his ear" (Mark 14:47). A comparison with the other gospel accounts provides a more detailed picture: "Mark graciously avoids identifying Peter as being guilty of this well-meaning but pointless act. John, the eyewitness, identifies the servant as one named Malchus and says it was his right ear that was severed (John 18:10). Peter may have swung wildly, intending to cut off Malchus's head but succeeding only in wounding him. Luke the physician mentions that Jesus restored Malchus's ear."  [ref] Malchus "is in a class by himself. He is not one of the huperetai or police force, he belongs to Caiaphas himself. He must have been a trusted and important member of the high priest's household who had been sent with this expedition as the high priest's personal representative to see and to report everything to his master. That explains why he is out in front under Peter's sword." [ref] When it became clear to the disciples that their master was not going to resist, delay, or obstruct the arrest, they all fled. [ref]

One young man following behind (v. 50). Mark recorded: "One young man following behind was clothed only in a long linen shirt. When the mob tried to grab him, he slipped out of his shirt and ran away naked." (Mark 14:51-52). This is generally accepted as Mark's way of saying that he himself was there that night - that is, he was the young man. While it is impossible to be absolutely certain, many Bible scholars believe something like this took place that night: The house containing the room where Jesus and his disciples share the Passover meal belongs to John Mark's parents. (This was one of the first house churches in Jerusalem [see Acts 12:12].) Judas leaves to get the temple guard which he brings back to the house. By the time he returns, however, Jesus and his disciples are gone. All the commotion awakens young John Mark whose father, a wealthy man, also owns a garden in Gethsemane which he regularly makes available to Jesus and his disciples. Judas knows the spot and guesses that is where Jesus went. Dressed only in his bed clothes, John Mark follows Judas and the armed contingent to the garden (or possibly ran ahead of them in order to warn Jesus), from where he later flees for his life. [ref] [ref] [ref] [ref] [ref] [ref] [ref]

HEAR (heart)
True Loyalty

The following letter was written by a young communist to his girlfriend, breaking off the relationship with her because of his devotion to the communist cause. The letter was given to her pastor who in turn sent it to Dr. Billy Graham. He published it.

We communists have a high casualty rate. We are the ones who get shot and hung and ridiculed and fired from our jobs and in every other way made as uncomfortable as possible. A certain percentage of us get killed or imprisoned. We live in virtual poverty. We turn back to the party every penny we make above what is absolutely necessary to keep us alive.

We communists do not have the time or the money for many movies or concerts or T-bone steaks or decent homes or new cars. We've been described as fanatics. We are fanatics. Our lives are dominated by one great, overshadowing factor: the struggle for world communism. We have a philosophy of life which no amount of money could buy. We have a cause to fight for, a definite purpose in life. We subordinate our petty personal selves into a great movement of humanity; and if our personal lives seem hard or our egos appear to suffer through subordination to the party, then we are adequately compensated by the thought that each of us, in his small way, is contributing to something new and true and better for mankind.

There is one thing in which I am in dead earnest about, and that is the communist cause. It is my life, my business, my religion, my hobby, my sweetheart, my wife, my mistress, my bread and meat. I work at it in the daytime and dream of it at night. Its hold on me grows, not lessens, as time goes on; therefore, I cannot carry on a friendship, a love affair, or even a conversation without relating it to this force which both drives and guides my life. I evaluate people, looks, ideas, and actions according to how they affect the communist cause, and by their attitude toward it. I've already been in jail because of my ideals, and if necessary, I'm ready to go before a firing squad. [ref] (quoted verbatim)

That is loyalty. It is the attitude that was sadly lacking in the disciples-turned-deserters that night in the garden of Gethsemane: "The disciples' primary loyalty to Jesus should have kept them from running. But fear took its toll." [ref] True, unqualified loyalty is what Jesus demands today of anyone and everyone who would follow him. Absolute and total commitment - not to a cause or a creed, but to the person of Jesus Christ.

DO (hands)
??? Think of a time in your life when you suffered greatly yet refused to stop trusting in God. What made you hang on to your faith? What would you tell someone else whose faith is being tested?

SEE (head)
Jesus is brought to the home of the high priest, while Peter follows from a distance. The Sanhedrin is convened and several false witnesses come forward to testify against Jesus. When it's obvious that no real evidence is to be forthcoming, the high priest asks Jesus directly if he is the Son of God. Jesus says that he is, and the high priest demands that he be sentenced to death for blasphemy. Council members and guards alike then begin mocking and beating Jesus.

The high priest's home (v. 53). While the "full Sanhedrin, with seventy-one members, normally met in the assembly hall in the temple," only twenty-three members "were necessary for a quorum." [ref] Being under the rule of Rome, the Sanhedrin itself had no authority to impose the death penalty. For these reasons, this first trial of Jesus should be understood as "a preliminary 'court of enquiry'" [ref] or "a Grand Jury." [ref] Of course that fact in no way diminishes the multiple illegalities associated with these proceedings, including: soliciting false testimony; demanding that the defendant testify against himself; failing to wait one full day between the reaching of the verdict and the carrying out of the sentence (death); and subjecting the accused to verbal and physical abuse. [ref] [ref] [ref]

One source explains why such a "hasty night meeting" was necessary:

This hasty night meeting was deemed necessary because: (1) In Jewish criminal law it was customary to hold a trial immediately after arrest. (2) Roman legal trials were usually held shortly after sunrise (cf. Mark 15:1) so the Sanhedrin needed a binding verdict by daybreak in order to get the case to Pilate early. (3) With Jesus finally in custody they did not want to delay proceedings, thereby arousing opposition to His arrest. Actually they had already determined to kill Him (cf. Mark 14:1-2); their only problem was getting evidence that would justify it (cf. Mark 14:55). Perhaps also they wished to have the Romans crucify Jesus to avoid the people's blaming the Sanhedrin for His death. [ref] (quoted verbatim)

Many false witnesses (v. 56). "In Jewish trials the witnesses served as the prosecution, giving their testimonies separately." [ref] Jewish law demanded that the sworn testimony of two or three witnesses was necessary to convict someone of a crime. If, however, the witnesses were found to be lying, then the false witnesses were to receive the punishment that would have been inflicted on the accused (see Deuteronomy 19:15-21). Thus not only should the false testimony of the witnesses have brought the trial to a screeching halt, but those same witnesses should have received the punishment the Sanhedrin was seeking for Jesus - namely, death. [ref] The accusation regarding destruction of the Temple was very serious indeed, as "[d]estruction of a worship place was a capital offense in the ancient world." [ref] [ref]

Answer these charges (v. 60). "Caiaphas was getting frustrated. Now his only hope was to get Jesus to say something that would give them evidence to convict him. The religious leaders had tried and failed on prior occasions to trap Jesus with trick questions (Mark 12:13-34); here the high priest simply stood up in this revered group and spoke directly to Jesus. He may have been hoping that Jesus was ignorant enough to not realize that the witnesses had invalidated themselves. Caiaphas tried to make up in intimidation what was lacking in evidence. He asked Jesus to answer his accusers and then to explain the accusations against him." [ref]

Jesus refused to participate in this travesty of justice. "Jesus refused to say anything. He had nothing to say to the group of liars who had spoken against him, and he had no reason to explain a bunch of false accusations." [ref] Until, that is, the high priest asked him directly if he were "the Messiah, the Son of the blessed God?" (Mark 14:61). As made clear in Matthew's gospel, the high priest made a "demand in the name of the living God" (Matthew 26:63) - that is, he placed Jesus under a solemn oath to tell the court who he really was.

Claiming to be the Messiah (or Christ) alone would not have been enough to warrant a charge of blasphemy - insanity maybe, but not blasphemy. [ref] [ref] However, "Jesus replie[d] with his authoritative 'I am' and a declaration of coequality with the Mighty One, as Son of man who will come visibly on the clouds of heaven (v. 62; cf. Psalms 110:1; Daniel 7:13)." [ref] Claiming to be the Son of God, and then joining that to the Son of Man image as found in the book of Daniel, "certainly would have been blasphemy if untrue." [ref] And, of course, the religious leaders did not allow for the slightest possibility that Jesus' claims were true. In essence, Jesus said that "[s]itting on the right hand of power, one day he would come to judge his accusers, and they would have to answer his questions (Revelation 20:11-13). This represented the highest view of Jesus' deity possible. Jesus used the highest titles for God's deity and then applied them to himself." [ref]

The high priest tore his clothing ... blasphemy (vv. 62, 63). One Bible commentator provides the following info regarding the high priest: 

As Matthew 26:3 informs us, the highpriest was Caiaphas. He occupied that office from A.D. 18-36, and was son-in-law of Annas (John 18:13). He was a rude and sly manipulator, and opportunist, who did not know the meaning of fairness or justice and who was bent on having his own way "by hook or by crook" (Matthew 26:3-4; John 11:49). He did not shrink from shedding innocent blood. What he himself ardently craved for selfish purposes, he made to look as if it were the one thing needful for the welfare of the people. In order to bring about the condemnation of Jesus, who had aroused his envy (Matthew 27:18), he was willing to use devices which were the product of clever calculation and unprecedented boldness. [ref] (quoted verbatim)

Caiaphas accused Jesus of blasphemy - that is, "the sin of claiming to be God or of attacking God's authority and majesty in any way." [ref] As one source notes: 

By tearing his clothes, probably his inner garments rather than his official robes, the high priest showed that he regarded Jesus' bold declaration as blasphemy. To him, Jesus' words dishonored God by claiming rights and powers belonging exclusively to God (cf. Mark 2:7). This symbolic expression of horror and indignation was required of the high priest whenever he heard blasphemy. His reaction also expressed relief since Jesus' self-incriminating answer removed the need for more witnesses.

The Mosaic Law prescribed death by stoning for blasphemy (Leviticus 24:15-16). Without further investigation the high priest called for a verdict from the Sanhedrin. Since there were no objections they all condemned Him (cf. Mark 10:33) as worthy (enochon, "guilty, liable"; cf. Mark 3:29) of death. [ref] (quoted verbatim)

All told, Jesus was subjected to two trials comprised of three hearings each: [ref] [ref] [ref] [ref]

hearing: First Jewish phase, before Annas
location: Jerusalem, court of Annas
reference: John 18:13-24

hearing: Second Jewish phase, before Caiaphas and the Sanhedrin
location: Jerusalem, house of Caiaphas
reference: Matthew 26:57–68; Mark 14:53–65; Luke 22:54

hearing: Third Jewish phase, before the Sanhedrin
location: Jerusalem, meeting place of Sanhedrin
reference: Matthew 27:1; Mark 15:1a; Luke 22:66–71

hearing: First Roman phase, before Pilate
location: Jerusalem, at the Praetorium
reference: Matthew 27:2, 11–14; Mark 15:1b–5; Luke 23:1–5; John 18:28–38

hearing: Second Roman phase, before Herod Antipas
location: Jerusalem, before Herod Antipas
reference: Luke 23:6–12

hearing: Third Roman phase, before Pilate
location: Jerusalem, at the Praetorium
reference: Matthew 27:15–26; Mark 15:6–15; Luke 23:13–25; John 18:39–19:16

These hearings, as well as the character of the men conducting them, amounted to an absolute travesty of justice. As one source puts it: "For the absolutely sinless One to be subjected to a trial conducted by sinful men was in itself a deep humiliation. To be tried by such men, under such circumstances made it infinitely worse. Greedy, serpent-like, vindictive Annas (see on John 18:13); rude, sly, hypocritical Caiaphas (see on John 11:49-50); crafty superstitious, self-seeking Pilate (see on John 18:29); and immoral, ambitious, superficial Herod Antipas; these were his judges!" [ref]     

HEAR (heart)
A General's Objectivity

General Robert E. Lee was asked what he thought of a fellow officer in the Confederate army who had made some derogatory remarks about him.

Lee rated him as being very satisfactory.

The person who asked the question seemed perplexed. "General," he said, "I guess you don't know what he's been saying about you."

"I know," answered Lee. "But I was asked my opinion of him, not his opinion of me!" [ref] (quoted verbatim)

Not an Enemy in the World

A reporter, interviewing an old man on his 100th birthday, asked, "What are you most proud of?"

"Well," said the old man, pondering the question, "I don’t have an enemy in the world."

"That’s wonderful!" said the reporter.

"Yep," added the centenarian, "I’ve outlived every last one of them." [ref] (quoted verbatim)

Why did Jesus choose to endure such an unjust trial? In one sense, it was because his opinion of his accusers was much higher than their opinion of him. We also know that, almost as a bonus, Jesus' long-suffering was rewarded: he outlived his enemies.

DO (hands)
Blasphemy!

"Given the mind-set of the religious leaders, Jesus' claims were blasphemous. How could this man have the authority of God? Popular culture and modern thought still view Christ's claims as blasphemous, and if we express our faith, people will view us as bigoted and intolerant. They will be outraged by our claims to know the truth. Our belief that God controls our life violates their desire to have a human-centered life. Our view of moral law offends their belief that all values are relative to each person and situation. Our conviction about controlling our desires radically disagrees with their pleasure- and experience-oriented outlook. Be ready for the world to be morally outraged at your single-minded belief in Christ and his truth." [ref] (quoted verbatim)

??? Discuss one current social, political, or religious issue in which the world is morally outraged at Christians' "single-minded belief in Christ and his truth."

SEE (head)
While Jesus is being subjected to a mock trial and physical and verbal abuse inside the home of the high priest, Peter is outside in the courtyard. A servant girl recognizes him as one of Jesus' followers, but Peter flatly denies it and moves away from her. The same girl loudly announces that one of Jesus' followers is in their midst, but Peter again denies it. A little later others, too, accuse Peter of being a disciple of Jesus. This time Peter denies it with an oath. Following his third denial, Peter hears a rooster crow, remembers Jesus' prediction, and breaks down in tears.

Peter (v. 66). This tragic episode in Peter's life is a story of courage mixed with fear. Certainly no one could question Peter's courage. Among the group of twelve, he was always the first to volunteer. And had he not only a short while earlier tried taking on Jesus' captors single-handedly? Peter not only followed Jesus to his trial, but he even remained in the courtyard in order "to see the outcome" (Matthew 26:58, NASB). The vast majority of men would never have made it that far. And even after having been recognized as a follower of Jesus, he refused to leave. [ref]

But Peter was also afraid. It was safe to be associated with a man who was popular with the people. But it was a dangerous thing indeed to be associated with a man whom the religious leaders of Israel were trying to condemn to death. And so when he was recognized as a disciple of Jesus, Peter panicked [ref] and denied it - not once, but three times. With the third denial, Peter could no longer contain the mixture of thoughts and emotions welling up inside him. They came out with a curse equivalent to: "May God strike me dead if I'm lying!" [ref]

Rooster crowed (vv. 68, 71). There's been some confusion regarding the rooster crowing that Jesus had said would immediately follow Peter's denial. One Bible commentator notes: "The Roman night was divided into four watches from 6 p.m. to 6 a.m. At the end of the third watch, at three o'clock in the morning, the guard was changed. When the guard was changed there was a bugle call which was called the gallicinium, which is the Latin for the cockcrow. Most likely what happened was that as Peter spoke his third denial, the clear note of the bugle call rang out over the silent city and smote on Peter's ear. He remembered and his heart broke." [ref]

I don't know this man (v. 71). How could Peter deny Christ? Like any heinous sin, Peter's denial involved several downward steps, the end result of which was extreme vulnerability. "First, Peter had confidence in himself (Luke 22:33; Mark 26:35). Second, Peter separated himself from Christ and followed Him only at a distance (Mark 14:54). Third, Peter sat down in the company of Christ's adversaries (Luke 22:55). The cumulative force of these put Peter in a vulnerable position." [ref]  

Peter's shameful conduct offers a negative example of the positive truth found in the very first verse of the book of Psalms: "How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers!" (Psalms 1:1, NASB). Renowned Bible teacher Warren Wiersbe says of this verse:

We move into sin and disobedience gradually (see Proverbs 4:14-15 and 7:6ff). If you follow the wrong counsel, then you will stand with the wrong companions and finally sit with the wrong crowd. When Jesus was arrested, Peter didn't follow Christ's counsel and flee from the garden (Matthew 26:31; John 16:32; 18:8), but followed and entered the high priest's courtyard. There he stood with the enemy (John 18:15-18) and ultimately sat with them (Luke 22:55). The result was denying Christ three times. The "ungodly" [= "wicked"] are people who are willfully and persistently evil; "sinners" are those who miss the mark of God's standards but who don't care; the "scornful" [= "scoffers"] make light of God's laws and ridicule that which is sacred (see Proverbs 1:22; 3:24; 21:24). When laughing at holy things and disobeying holy laws become entertainment, then people have reached a low level indeed. [ref] (quoted verbatim)

It is probably worth noting some of the differences between Peter and Judas. Judas sought out the religious leaders; Peter sought to hide from them. Judas voluntarily betrayed Jesus; Peter involuntarily denied Jesus. Judas hanged himself; Peter was restored.

HEAR (heart)
Healthy Fear

A young soldier of evident breeding and culture had one peculiarity. He would never drink alcoholic beverages with the others. One day the major asked him to take a message to the express agent in town. "Where shall I find him, sir?" he asked. "Just go into Casey's saloon and sit down. He'll show up in the course of the afternoon." The soldier drew back and said, "Beg pardon, sir, but can't I meet him some place else?" "Why, what's the matter with Casey's? Are you afraid to go there?" "Yes, sir, because drink was what made me enlist and leave my family in the first place. I was drunk and didn't know what I was doing." "You may go," said the major curtly. "I'll find a more accommodating and less cowardly man."

From then on this soldier carried a reputation for cowardice because he was realistic enough to avoid danger he knew he was too weak to face. However, the opinion of the battery changed one day when he was one of the seven chosen to fire a cannon salute to a visiting general. One bag of powder failed to discharge, and the sergeant ordered it pulled out. As it fell to the ground, the men were horrified to see that one corner of it ignited. For a breathless moment no one moved. Then this soldier flung himself upon it and with his bare hands smothered the deadly spark. From then on he was the hero of the company. You may depend upon it; the man who is afraid of doing wrong will be brave enough when the occasion calls for it. [ref] (quoted verbatim)

Peter should have stayed away from that courtyard the night of Jesus' trial. But courageous love mixed with foolish pride would not let him. The end result was a display of cowardice that stayed with him the rest of his days. Having been restored by Jesus, however, Peter again had the opportunity to act courageously - this time depending on God's strength and not his own - when on the day of Pentecost he publicly proclaimed the Gospel of Jesus Christ in the heart of the very city where Jesus had been put to death. The man who had so fearfully denied Jesus went on to become a faithful pillar of his church.

DO (hands)
??? "Before we judge Peter too severely, we need to examine our own lives. How many times have we denied the Lord and lost opportunities to share the Gospel with others? Do we, like Peter, talk when we should listen, argue when we should obey, sleep when we should pray, and fight when we should submit?" [ref]