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61. And said, This fellow said, 1I am able to destroy the temple of God,

and

man

and to build it in three days.

62. 2 And the high priest stood up, and said unto him, Answerest thou nothing? what is it which these witness against thee?

3

63. But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.

1 Matt. 27: 40; John 2: 19.

2 Mark 14: 60.

tions. To put him to death.

3 Isa. 53: 7; Matt. 27: 12, 14.

4 Lev. 5: 1; 1 Sam. 14: 24.

This they had determined for reasons of their own. What they wanted was some plausible pretext that would enable them to persuade the Roman authorities to put Jesus to death.

60. But found none, nothing available, nothing which would prove any charge. At the last came two false witnesses. Their testimony was false (1) because the facts were not correctly reported, and (2) because they were entirely misapplied and perverted. This is a very common way of bearing false witness against our neighbor. "The perjury was all the more perjured because it bore some distant resemblance to truth."

61. This fellow said, and they declare they had heard him say it (Mark). I am able to destroy the temple of God, etc. "The utterance of words tending to bring the Temple into contempt was regarded as so grave an offense that it afterward formed a capital charge against the first martyr, Stephen (Acts 6: 13)." Note that his accusers

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were obliged to go back three years, to the very opening of his ministry, to find what they might even call testimony (John 2: 19). This was either misunderstood, dimly remembered, or wilfully perverted.

"NOTE in reference to this charge (1) that Christ had not said so; he had

said (John 2: 19) that the Jews would

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destroy the temple, which he would restore; (2) that they understood, at least partially, that he had referred to his own body (Matt. 27: 40, 63)." (3) The promise to restore the temple proved that he had no hostility to it, and his cleansing it had shown how much he cared for it.

62. Answerest thou nothing? Jesus had treated the testimony with silent contempt. It was not worth replying to, and no explanations would have done any good. What is it, why do you not explain?

63. But Jesus held his peace. See Isa. 53: 7 and 1 Pet. 2: 23. They would not accept a denial, and they would have perverted the meaning of any explanation he could make. He refused to "cast pearls before swine or to "give that which was holy to dogs." There are many times when it is well for Christians to imitate their Master in this. Do not waste time and strength in replying to those who are determined to oppose Chris

1 Hereafter shall

64. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Henceforth ye shall see the Son of man 2 sitting on the right hand of power, and coming in the clouds of heaven.

3

on

at

garments,

65. Then the high priest rent his clothes, saying, He hath spoken blasphemy what further need have we of witnesses? behold, now ye have heard his blasphemy'.

the

66. What think ye? They answered and said,

I Dan. 7: 13; Matt. 16: 27; Luke 21: 27; John 1:51. 2 Psa. 110: 1; Acts 7: 55.

He is guilty of death.
worthy

32 Kings 18: 37; 19: 1.
4.Lev. 24: 16; John 19: 7.

tianity under all circumstances. Replying often advertises the enemy; and arguments take the attention from the main work of the Gospel, the saving of the world from sin. Attend to the business of the Church, save men from sin, culture them into a noble character, help the needy, visit the sick, preach the Gospel, and the works of Christianity will answer its enemies. At the same time explanations of difficulties to those who wish to learn are always in order.

A POSSIBLE ARRAY OF WITNESSES IF THEY HAD WISHED TO LEARN THE TRUTH. What an array of witnesses they might have found had they wished to learn the truth! Here a company of those who had been lame, but now were running to tell the story of their healing; there a band of those who had been blind, but now could see; lepers who had been cleansed; demoniacs clothed and in their right mind; sick raised from their beds, and dead brought to life again; sad hearts comforted; sinful souls redeemed; ignorant minds enlightened; wandering ones restored.

JESUS TELLS THE TRUTH, AND THEY TURN IT INTO A CHARGE AGAINST HIM. The high priest . . . said unto him, I adjure thee by the living God, I put you under oath. The high priest's only hope was to get Jesus to say something from which they could make an accusation. Tell us whether thou be the Christ, the Messiah, the Son of God. "The difficulty of this question consisted in this: if he confessed that he was the Son of God, they stood ready to condemn him for blasphemy; if he denied it, they were prepared to condemn him for being an impostor."

64. Jesus saith unto him, Thou hast said, equivalent to "I am." Silence is now impossible. It would be taken as a denial of his Messiahship. "The high priest has given him the opportunity of proclaiming his Gospel in presence of the council, and he will not lose it, though it seal his condemnation." Nevertheless, in spite of your unbelief, your scorn, your feeling that such a thing is impossible, that a poor peasant preacher could be the Messiah. Hereafter, "henceforth," beginning from this time and on forever. Shall ye see the Son of man sitting on the right hand of power, of God who possesses all power. You seem to be in authority now, but soon all will be changed. I am to rule, and you will be in my power. Coming in the clouds of heaven. See Matt. 24: 30, and on Lessons III. and VII. of this Quarter. They could kill him, but they could not prevent his resurrection and ascension. They could destroy his body, but not the Son of God. THE CHARGE AGAINST JESUS. 65. Ye have heard his blasphemy. against God, treason against God and the kingdom of heaven, and like treason in every country punishable by death (Lev. 24: 16).

THE VERDICT. 66. He is guilty of death.

THE TRUTH was that according to Jewish law Jesus was innocent.

Slander,

THE SECOND TRIAL BEFORE THE SANHEDRIN (Matt. 27: 1; Luke 22: 66-71). This was an assembly of the whole council probably in their hall Gazith adjoining the Temple enclosure. It was an adjournment of the irregular session till after sunrise, to give a formal ratification of the result reached then, which could not be given legally till after dawn. "At this last and only valid trial every thing of importance would have to be repeated.' Prof. Plummer in Int. Crit. Com.

When Caiaphas "hurries an innocent one to the scaffold in wanton disregard of the ordinary safeguards which the law has cast about innocence, he adds still more to the enormity of his offense, and that enormity is rounded to completeness when the victim of his selfish animosity is of such singular sweetness, gentleness, and purity of life as to draw to him the love and admiration of all. To the end of time, the cross of Christ will

stand as the symbol of outraged justice and judicial dishonor."

IV. The Mockeries of Jesus. - Vs. 67, 68. In the court of Caiaphas' palace. After

67. Then did they spit in his face and buffeted him with " the palms of their hands,

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buffet

some

him

saying,

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68. Saying, 3 Prophesy unto us, thou Christ', Who is he that smote thee? I Isa. 50: 6; Matt. 27: 30. 2 Luke 22: 63; John 19: 3. 3 Mark 14: 65; Luke 22: 64. a Or, rods.

the adjournment of the irregular trial. From three to five o'clock Friday morning (Matt. 26: 67, 68; Mark 14: 65; Luke 22: 63-65). When the preliminary examination was through, and the informal meeting had adjourned, there was a period of waiting for at least two hours before the formal meeting of the Sanhedrin could take place. During this interval Jesus was insulted and shamefully treated by the crowd.

67. Then did they spit in his face, the meanest of insults. The act practically said, You are the offscouring, the refuse of the earth, fit only for the basest of uses. Then follow five forms of beating. Buffeted him, struck him with the fist; smote him with the palms of their hands, smote him with rods, smote him in the face with the palm of the hand, boxed his ears; struck, smote with the fist or sword. Luke uses the Greek "devontes" beat, "the vulgar hide, giving a hiding to" (Int. Crit. Com.). Mark adds "received him with blows of their hands;" they caught at him, reached after him, with blows of the fist or of rods. Then blindfolding him, they bade him prophesy, ridiculing his claim to be a prophet.

The mockeries took place three times, in the palace of Caiaphas, in the palace of Herod, and in the court of Pilate.

SOME USEFUL LESSONS.

1. Bad men love to ridicule those who are better than they, to quiet their consciences when awakened by the nobler example.

2. Some of the best people, and the best causes, and the noblest truths have been mocked and derided at first. "Christian," 66 Puritan, ""Methodist " were names given in derision, but now are crowns of glory, and are written on the banners of conquering hosts. The same is true of Christian missions; and such reforms as Anthony Comstock's warfare against impurity; on which has been poured such a storm of ridicule as few men in these days have experienced. But now there is shining upon it a sunset glory through the storm.

3. It is our wisdom to see the good and cherish it under its outward disguise. ILLUSTRATION. Macaulay in his essay on Milton says, "Ariosto tells a story of a fairy, who, by some mysterious law of her nature, was condemned to appear at certain seasons in the form of a foul, poisonous snake. Those who injured her during the period of her disguise were forever excluded from participation in the blessings which she bestowed. But to those who, in spite of her loathsome aspect, pitied and protected her, she afterward revealed herself in the beautiful and celestial form which was natural to her, accompanied their steps, granted all their wishes, filled their houses with wealth, made them happy in love and victorious in war." So what is done to Christ in his disguised and lowly form is

a test of our character and of our love, and will be rewarded and blessed by him when he comes in his glory; while those who reject him in his humility must come before his judgment-seat when he sits on the right hand of the power of God.

"Though the cause of Evil prosper, yet 'tis Truth alone is strong,

And, albeit she wander outcast now, I see around her throng

Troops of beautiful, tall angels, to enshield her from all wrong.”— - James Russell Lowell. 4. The best of causes are often misrepresented and ridiculed by putting them in a wrong light, and misunderstanding their nature, their plans, and their work.

5. It is for us not to be discouraged at ridicule and criticism. If we are right, let us spy "the summer through the winter bud." If there is anything imperfect, improve on it.

"The early poems of Wordsworth were criticised as being next to idiotic. Byron says that this poet wrote so naturally of the 'Idiot Boy' that he must be the hero of his own tale." Tennyson's early volumes of poems were failures, and bitterly criticised. MISSIONARY ILLUSTRATION. "Some years ago,' says Mrs. Isabella Bird Bishop, "I took no interest whatever in the condition of the heathen; I had heard much ridicule cast upon Christian missions, and perhaps had imbibed some of the unhallowed spirit. But the missionaries, by their life and character, and by the work they are doing wherever I have seen them, have produced in my mind such a change and such an enthusiasm in favor of Christian missions that I cannot go anywhere without speaking about them, and trying to influence others in their favor."

LESSON X.

December 4.

Matthew 26: 31-35, 69-75.

PETER'S DENIAL.

COMMIT vs. 74, 75.

GOLDEN TEXT.-Let him that thinketh he standeth take heed lest he fall. I COR. IO: 12.

INDUCTIVE STUDY OF THE LIFE OF PETER.

1. In a sermon on Peter, Rev. Dr. G. Campbell Morgan gives his personal experience thus: "I have discovered Peter during this last week as I have never seen him before I went yesterday through the four gospels to see Peter. The issue of the doing of that is the conviction in my heart that this man has fascinated humanity by the fact of his humanity." To go through the four Gospels in this way is our first inductive study. 2. Then go through Acts in the same way.

3. Study the Epistles of Peter, to see how frequently the thoughts there expressed grow out of his own experience, and what light they throw upon the development of his character and recorded life.

THE TEACHER AND HIS CLASS.

The teacher can attract the attention of the class, by showing the helpfulness of the right kind of biography of great and good

men.

In my early life I had a strong dislike of all biographies, because in those days they told us rather the heights to which their heroes climbed, but showed us very little of the way. Like Emerson they bade us, "Hitch your wagon to a star," but the star was beyond our reach, and they did not tell us how to reach it. I well remember the first biography I ever enjoyed — Hugh Miller's My Schools and Schoolmasters—because it related not merely his attainments, but the schools through which he gained them. It traced the path by which he climbed. The best modern biographies are written on this plan. But the Bible Biographies followed this ideal thousands of years ago. And this is beautifully true of the story of Simon Peter.

"Lives of great men all remind us

We can make our lives sublime,
And, departing, leave behind us
Footprints on the sands of time."

LEARN BY HEART.

V. 75; 1 Pet. 1: 7.

THE ROUND TABLE.

FOR RESEARCH AND DISCUSSION.

The court of the Palace.

The character of Peter before he came to Jesus.
His gradual development in the school of Christ.
His great temptation on that Friday morning.
How he came to deny his Master.
Jesus' method of dealing with him.
The process of restoration.
How all this affected his later life.

PLAN OF THE LESSON.

SUBJECT: The Making of Peter.
The Great Transforming Crisis
of His Life.

The diagram on page 342 shows the plan we have followed in the lesson.

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THE TEACHER'S LIBRARY.

The Making of Simon Peter, by Southouse (1908, Eaton & Mains). Outline Studies on the Apostle Peter, by Prin. W. H. G. Thomas (1906, Revell). Bruce's Training of the Twelve (T. & T. Clark). Vance's College of the Apostles (Revell). Matheson's Representative Men of the New Testament (1905).

THE LESSON IN LITERATURE.

Longfellow's "The Sifting of Peter." Mrs. Browning's Poems, the three sonnets, "The Two Sayings,' ""The Look," "The Meaning of the Look." Ambrose's Hymn at the Cock-Crowing. Mrs. Emily Judson's "Denial by Peter." Mary Moultrie's "Legend of St. Peter."

THE LESSON IN ART.

The Denial of Peter, by Benj. West.* Repentance of Peter. Carlo Dolci (Florence); by Murillo (Louvre); by Graf Harrach*. Peter, in Dürer's Peter and John; by Fra Bartolommeo* (Rome).

*In Wilde's Bible Pictures.

We will understand best the great crisis in the life of Peter which is the central subject of our lesson, if we place before our minds a brief survey of his whole life, and the progress of his development, from Simon to Peter the Rock, and thence to the prince of workers and the martyr saint, and builder of the kingdom of God.

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I. Peter's Natural Character and Possibilities. AGE. Peter is generally represented in pictures as the oldest of the apostles. But of all the many later Bible Dictionaries only one gives even a hint as to the date of his birth. Hastings's Dic. of Christ and the Gospels says, "as he was a married man when our Lord's ministry opened, it is likely that he was born about the same time as Jesus."

HIS FASCINATING PERSONALITY. "Peter remains even to-day the most fascinating of that band of men which surrounded our Lord in the days of his earthly pilgrimage. Prof. Drummond said of Moody, Moody is the greatest human I have ever met.' And Champness said: 'He bulks bigger than any man I have ever met.' Now I am convinced that in Peter we have the greatest human revealed in the New Testament. I do not say

the greatest man in his achievement, or in one particular capacity of his being, but the most wonderful revelation of human nature." G. Campbell Morgan.

AN AVERAGE MAN. "We judge him too exclusively by the great crises of his life, and do not watch him with sufficient carefulness as he appears along the line of the commonplace. If you would really know what a man is you must watch him in the commonplace. All the essential elements of human nature are manifest in his make-up. Whatever may be the peculiar quality dominant in our own humanity we find it also in Peter." - G. Campbell Morgan.

...

"I heard it on the meadow path,

I heard it on the mountain stair

...

The best things any mortal hath
Are those which every man may share."

"Peter was an average man, and for this reason he comes nearer to us than some of his colleagues do. But average men have their splendid moments, (such as when Peter tried to walk on the water) for in this action he tried to do a thing for which he seemed to have no abilities. He set out to do a thing of which he had no experience. A swift glance among the men and women whom we know will be enough to prove that it is never safe to prophesy the achievements of which they are capable, for extraordinary things have been done by the last men in the world."- Southouse in The Making of Peter.

HIS CHARACTERISTICS. "His personality is attractive because of its naturalness, buoyancy, and vigor. Belonging to a class of men who are readily understood, his impetuosity, candor, freedom of speech, transparency of motive, his large and genial humanity, appeal strongly to our hearts."- Hastings's Bible Dic.

"Let me fall back for a moment upon a very old, almost commonplace analysis of personality, that of Kant, in which he declared that man is essentially intellectual, emotional, volitional. In Peter all these were evident and strong.

"Peter was intellectual. He asked Jesus more questions than any other of the apostles. The capacity for asking questions is a revelation of the intellectual. It may also be a

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