71. But he began to curse, and to swear, saying, I know not this man of whom ye speak. 4 72. And straightway the second time the cock crew. And Pē'ter called to mind the word, how that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. "And when he thought thereon, he wept. 1 Matt. 26: 71; Luke 22: 58; John 18: 25. 2 Matt. 26:73; Luke 22: 59; John 18: 26. 3 Acts 2:7. 4 Matt. 26: 75. a Or, And he began to weep. AND THE COCK CREW. Not the regular cock-crowing which occurred an hour later, but enough to have put Peter on his guard had he not been so occupied with his fears. The porch was not empty now. A few men and the maid were gossiping there, while Peter was shunning notice in the shadows. THE MAID. This is one of them. PETER (with an oath). I know not the man. (Matt.) ONE OF THE BYSTANDERS (a kinsman of Malchus, an hour later, saw Peter still in the porch, for he dared not go into the firelight again, and coming up and looking closely at him). Of a truth this man also was with him. For he is a Galilean. (To Peter.) Thy speech bewrayeth thee. Did I not see thee in the garden with Him? PETER (beginning to curse and swear). I know not this man of whom ye speak. THE COCK CROWS, even while he is speaking. It was the main cock-crowing, which gave the time of night. In the days when no clocks marked the time, "cock-crowing had become a familiar phrase, as with us, for the earliest hour of dawn, or about three o'clock. THE LORD JESUS turned, and looked upon Peter, probably as Jesus descended from the hall of his trial into the court where he was mocked. PETER heard the loud call of the chanticleer. Involuntarily he lifted his eyes up to where they were breaking the heart of his friend, and there stood Jesus, and Jesus was looking his way, and their eyes met. "Their eyes met- that was all; but that was enough. The brazen self was broken down; and the dear past days came crowding in on him, the old pledges of affection, the promises of loyalty, the asseverations of undying devotion. He cast his cloak about his head to hide from his eyes and his ears the sight and the sound of the denials, and rushed out into the night weeping bitterly." — McClelland's The Cross Builders. "The Saviour looked on Peter. Aye, no word, ... "And Peter from the height of blasphemy- Lessons from Peter's Fall. 1. Let us in condemning Peter's conduct, be careful to realize the fearful circumstances under which he fell. The strongest and bravest men have sometimes felt sick and faint when, for the first time, brought face to face with the stern reality of battle. Even Frederick the Great ran away from his first battle. The brave Chaplain Trumbull, before his first experience of battle, "was by no means sure how he would act under fire. He wanted to safeguard the only danger point of which he actually stood in real and conscious fear, so he gave orders to his servant, Dick, to shoot him if he started to run to the rear. That would, at least, prevent him from disgracing the cause which he represented." But in actual conflict, and while doing his duty, he was the bravest of the brave. So the disciples became a few weeks later. 2. Let us take heed lest we fall under far less fierce temptations. 3. Peter slept in the garden when he should have watched and prayed. 4. Peter followed afar off instead of keeping close to Jesus. 5. "It is always dangerous when a follower of Christ is sitting among Christ's enemies without letting it be known what he is.”. Stalker. 6. Peter's profanity was probably the outbursting of an old habit of earlier days when he was a sailor. That is a warning to youth to avoid all wild oats, all bad habits, all things that are not worthy of Christian manhood. IV. The Restoration of Peter. It would be unfair both to Peter and to ourselves if we left the story of his life at this point. Any one can fall. And dwelling on the fallen ones, on the life failures, can be of little help to the progress of the kingdom of heaven, compared with their restoration to righteousness, and their victory over the evil. In the restoration of Peter there were three stages. FIRST STAGE REPENTANCE. Peter repented from his inmost soul. It was the opposite of the repentance of Judas. Judas was sorry rather for the consequences of his sin, than for the guilt of it. And instead of living to remedy all the possible results of his crime, he hung himself. Still of himself he was thinking, not of the cause. But Peter still loved his Master and His Cause, and in the depths of his remorse and despair he hated his sin; and in the end he lived a long life in His service, proving the sincerity of his repentance. Peter is not mentioned again during the trial before Pilate, nor seen among those who watched beside the cross, nor during the long hours, including the whole Sabbath, in which Jesus' body lay in the tomb. One author represents a companion as saying, "I knew that hell's torture was upon him. What is any grief to the pangs of a noble breast when its love is wrecked by its own falseness." Life at one time had a series of interviews in which a man is described as holding a dialogue with himself. How Peter must have talked to himself during that Sabbath of fears and hopes! SECOND STAGE-FORGIVENESS. "It wouldn't be possible not to be kind And the ones we misjudged, and the ones whom we Their moments of victory here Would find in the grasp of our loving handclasp "So I wish that there were some wonderful place Could be dropped, like a shabby old coat, at the door, -Louise Fletcher Tarkington. The first sign of forgiveness was when the angel in the empty tomb told the women who come early with spices that Jesus had arisen, and bade them go, tell his disciples, and Peter. The same Sunday Jesus appeared to Peter (Luke 24:34). He appeared to the eleven several times and Peter was among them. But the crowning act, perfecting the forgiveness and restoration of Peter to his place and work, was that touching scene by the sea of Galilee when Jesus asked Peter three times, Lovest thou me? Then the past sin was hidden by the glory of divine love; and Peter was sent forth to a long life devoted to Jesus and his work of saving the world, with the confidence of his fellow disciples. "I hold it truth, with him who sings Tennyson. "Of all things far I love the best "All of our secret sorrows That are clear of sin and hate, "It is not the chipping off of the diamond's surface that polishes the diamond, but it is by the wise use of the diamond dust or chippings, in the hands of a skilled lapidary, that the diamond's polish is finally secured. It is not the making of mistakes that makes a man, but it is the wise use of mistakes that enables a man to be made, to become a polished man in his best sphere. Whenever we see the light and glow of a beautiful character, we may know that its illuminating power came through its slow polishing by its own diamond dust, at the hands of the Great Lapidary."—H. Clay Trumbull. "The question which God asks the sinner is not, 'What have you done?' but, 'What will you do now?' The decisive question with each one of us will be, not, Did you sin? but, What did you do after you sinned?"" - Henry G. Weston. "The story is told that a friend once showed Ruskin a costly handkerchief on which a blot of ink had been made. Nothing can be done with that,' said his friend, thinking the handkerchief ruined and worthless. Ruskin made no reply, but carried it away with him. After a time he sent it back, to the surprise of his friend, who could scarcely recognize it. In a most skilful and artistic way he had made a fine design in India ink, using the blot as a basis, making the handkerchief more valuable than ever. "A blotted life is not hopelessly a useless life. If Ruskin could make a beautiful and valuable handkerchief out of a blotted one, how much more can the Master Himself make a beautiful and useful life out of one that is blotted by sin, if only it is surrendered to Him.". Texas Star. THIRD STAGE. The coming of the Holy Spirit at Pentecost completed the restoration of Peter by filling him with divine power, purifying, enlightening, guiding to the end. Simon had become Peter, and Peter had become the Rock. LESSON VIII.- November 22. JESUS AND PILATE. Matthew 27: 11-31; Luke 23: 1-25. PRINT Matt. 27:11-26. COMMIT Matt. 27:22, 23. READ Mark 15:1-15. GOLDEN TEXT. - Pilate saith unto them, What then shall I do unto Jesus who is called Christ? - MATT. 7:22. THE TEACHER AND HIS CLASS. The story of the trial of Jesus before the Roman authorities is recorded in all four gospels, which fact renders it difficult for any one to realize the complete picture as one vivid whole. Yet to those who have been accustomed to read only each gospel separately, it brings a new realization, a fascinating and illuminating vision of the whole scene, to read the combined account. Hence in this lesson we print the combined account nearly as given in The Last Week (5 cts., Hope Pub. Co., Chicago). Nearly all of it, except the portions recorded in John, belong to the lesson as furnished by the Committee. The method of teaching varies therefore from the one usually presented. LEARN BY HEART. THE LESSON IN ITS SETTING. THE ROUND TABLE. FOR RESEARCH AND DISCUSSION. The charges against Jesus. The attitude of Jesus during this trial. THE LESSON IN LITERATURE. Under Pontius Pilate, a story by William Schuyler (Funk & Wagnalls, 1906). Mrs. Browning's Poems, "The Lost Leader." Sidney Lanier's Poems, "The Crystal." Macdonald's Poems, "Pilate's Wife." Marie Corelli's Barabbas, in which this character is vividly portrayed. THE LESSON IN ART. Ecce Homo, Guido Reni,* Ciseri,* Hofmann, Guercino, Correggio, B. West (in Philadelphia). Pilate's Wife's Dream, Doré.* Crowned with Thorns, Guido Reni,* Mignard. THE TEACHER'S LIBRARY. For an account of Pilate see Bible and classical dictionaries. The Trial of Jesus from a Lawyer's Standpoint, by Walter M. Chandler, vol. 2 (Empire Pub. Co., N. Y.). Giovanni Rosadi's The Trial of Jesus (Dodd and Mead). Professor Stalker's Trial and Death of Jesus Christ is one of the most helpful books. The Trial of Jesus Christ, a legal monograph by a lawyer, A. Taylor Innes, is very thoughtful and enlightening (T. & T. Clark). J. C. Mabry's A Legal View of the Trial of Christ (Standard Pub. Co.). F. W. Robertson's Sermons, “The Kingdom of the Truth" and "The Skepticism of Pilate." The Cross Builders, by T. C. McClelland. Gethsemane and After gives the story of the trial in dramatic form by Rev. Cyrus Townsend Brady (Moffat, Yard & Co.). In His Footsteps by William E. McLennan (Eaton and Mains). PONTIUS PILATE was the Roman governor of Judea, who came in A.D. 26 from the household of Tiberius to be Procurator (pro in behalf of, and curator, care taker, hence one who administers a province for the emperor) over Judea, Samaria, and Idumea. He ruled ten years, quarrelled almost continuously with the Jews, and in A.D. 36 was recalled. Eusebius relates that he was exiled to Gaul, and committed suicide at Vienne. Pilate kept the Roman peace in Palestine, but with little understanding of the people. Sometimes he had to yield; as when he had sent the standards, by night, into the Holy City, and removed them after a siege of five days by Jewish suppliants at Cæsarea. He attempted to use the Temple treasure to build an aqueduct for Jerusalem. He slew the Samaritans who came to Mt. Gerizim to dig up sacred vessels hidden by Moses there; Herod Agrippa described him as a man 'inflexible, merciless, obstinate."" From Encyc. Britannica, 11th Ed. "His administration had been marked by frequent and needless insults to the Jews. His character was but too well illustrated in his relations with our Lord,—not altogether bad, but weak even while stubborn; wilful, yet vacillating, and incapable of perceiving high truth and purity."- American Commentary. "He was sceptical, cold, and cruel; arbitrary in his acts, and cherishing no feelings but those of contempt for the religion of Israel.". - Philip Schaff. He was however a Roman judge. And "the laws of the Romans were the best in the ancient world, so equitable that they still rule the majority of civilized nations, and are permeating our common law."- Kemp P. Battle, LL.D. His capital was at Cæsarea, but during the great feasts the governor was accustomed to go up to Jerusalem to keep order. The Combined Story of the Trial of Jesus before Pilate. This story should be read over more than once in the class, by the teacher, if he is a good reader. Or the members of the class may impersonate the different characters, Jesus always being represented by the teacher. In this case, the reading in character should come first, and the reading by the teacher should follow. NOTE that as there are no verse numbers, figures will be placed on the right hand, and refer to explanations and illustrations that follow the text. THE TRIAL BEFORE PILATE. They led Jesus therefore from Caiaphas into the Prætorium: and it was early; and they themselves entered not into the Prætorium, that they might not be defiled, but might eat the Passover. I 2 Pilate therefore went out unto them, and saith, “What accusation bring 3 ye against this man? They answered and said unto him, "If this man were not an evil-doer, we should not have delivered him up unto thee." Pilate therefore said unto them, "Take him yourselves, and judge him according to your law." The Jews said unto him, "It is not lawful for us to put any man to death": that the word of Jesus might be fulfilled, which he spake, signifying by what manner of death he should die. 4 And they began to accuse him, saying, “We found this man perverting 5 our nation, and forbidding to give tribute to Cæsar, and saying that he himself is Christ a king." And when he was accused by the chief priests and elders, he answered nothing. Then saith Pilate unto him, "Hearest thou not how many things they 6 witness against thee?" And he gave him no answer, not even to one word: insomuch that the governor marvelled greatly. Pilate therefore entered again into the Prætorium, and called Jesus, and 7 said unto him, "Art thou the king of the Jews?" Jesus answered, concerning me?" Pilate answered, 66 Sayest thou this of thyself, or did others tell it thee Am I a Jew? Thine own nation and the chief priests delivered thee unto me: what hast thou done? Jesus answered, "My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence." Pilate therefore said unto him, "Art thou a king then?" Jesus answered, "Thou sayest that I am a king. To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice." Pilate saith unto him, "What is truth?" 8 And when he had said this, he went out again unto the Jews, and saith 9 unto them, "I find no crime in him." But they were the more urgent, saying, "He stirreth up the people, teaching throughout all Judæa, and beginning from Galilee, even unto this place." But when Pilate heard it, he asked whether the man were a Galilæan. And when he knew that he was of Herod's jurisdiction, he sent him unto Herod, who himself also was at Jerusalem in these days. Now when Herod saw Jesus, he was exceeding glad; for he was of a long time desirous to see him, because he had heard concerning him; and he hoped to see some miracle done by him. And he questioned him in many words; but he answered him nothing. And the chief priests and the scribes stood, vehemently accusing him. And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate. And Herod and Pilate became friends with each other that very day: for before they were at enmity between themselves. IO And Pilate called together the chief priests and the rulers and the people, and said unto them, "Ye brought unto me this man, as one that perverteth II the people and behold, I, having examined him before you, found no fault in this man touching those things whereof ye accuse him : no, nor yet Herod : for he sent him back unto us; and behold, nothing worthy of death hath been done by him. I will therefore chastise him, and release him." Now at the feast the governor was wont to release unto the multitude one prisoner, whom they would. And they had then a notable prisoner, called Barabbas, lying bound with them that had made insurrection, men who in the 12 insurrection had committed murder. And the multitude went up and began to ask him to do as he was wont to do unto them. And Pilate answered them, saying, "Will ye that I release unto you the King of the Jews?" For he perceived that for envy the chief priests had delivered him up. Now the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus. |