The use of the sword by Peter, and the presence of "swords and staves" in the hands of the officers, suggest to us the connection between Jesus Christ (and his disciples) and the employment of violence; and this both by them and against them.

I. THE UNSEEMLINESS OF VIOLENCE USED AGAINST JESUS CHRIST AND HIS DISCIPLES. It is true that there was something worse than the weapons of violence in that garden; the traitor's kiss was very much worse. We may be sure that Jesus was conscious of a Far keener wound from those false lips of Judas than he would have been from the hands of those armed men had they struck him with their strength. The subtle schemes and the soft but treacherous suggestions of false friends are deadlier in their issue, if not in their aim, than the hard blows of open adversaries. But:

1. How unseemly was open violence shown to Jesus Christ! To come with sword and stick against the Gentle One from heaven; against him who never used his omnipotence to harm a single adversary; against him who "would not break the bruised reed" among the children of men; against him who had been daily employing his power to relieve from pain, to raise from weakness, to remove privation, to restore from death!

2. How unseemly is such violence shown to Christ's true disciples! His true disciples, those who are loyal and obedient to their Lord, are men and women in whom a patient and loving spirit is prevailing; they are peace-makers among their brothers and sisters; they have "put away bitterness, wrath, anger, clamor, railing;" they walk in love; they seek to win by a gentle manifestation and by a gracious utterance of the truth. How entirely inappropriate and unseemly is violence shown to them! And it may be added, how useless is such violence employed against the cause they advocate! It has never happened yet that sword and stave have crushed the living truth. They have smitten its champions to the ground, but they have only brought out into the light the heroic courage and noble unselfishness which that truth inspires. "So that those things [those persecutions] have fallen out rather unto the furtherance of the gospel." Cruelty strikes at its enemy, and smites itself.

II. THE UNLAWFULNESS OF VIOLENCE EMPLOYED ON BEHALF OF CHRISTIANITY. How vain and how foolish the act of "smiting with the sword" (ver. 49)! It was an act of intemperate and ill-considered zeal; it was calculated to do much more harm than good. Its effects had to be undone by the calm interposition and the healing power of Christ (ver. 51). It was rebuked by the Master in decided terms (Matthew 26:52). And from that hour to the end of apostolic history the use of physical violence disappears. Well would it have been for the cause and kingdom of our Lord if it had never been revived. The sword and the stave have no place in the Christian armoury. The weapons of its warfare are not carnal. Such instruments do not, they cannot, serve it; they gain a momentary victory at the sad and great expense of entirely misrepresenting the spirit and the method of Jesus Christ. Compulsion is utterly out of place in connection with the Church of Christ; it loses immeasurably more than it gains by that resource. Let the disciples of Christ be assured that

(1) the utterance of Divine truth, especially the truth that relates to the redeeming love of the Savior himself;

(2) living a life of blamelessness and beauty, of integrity and kindness;

(3) dependence on the aid of the Divine Spirit to make the spoken Word and the living influence effectual and mighty; - that these are the weapons which will conquer the enemies of Christ, and will place him upon the throne of the world. - C.

I. A TRAITOR AMONG THE DISCIPLES. Many of them were weak in faith and carnal in apprehension, but only one a traitor.

II. THE CHARACTERISTIC OF HIS TREASON. Betrayed Lord into cruel hands of foes. Professed followers of Christ may betray Him to the scorn of the world, giving the sceptic arguments for his infidelity, and the worldly excuses for rejection of Christ.

III. THE MANNER OF THE BETRAYAL. A kiss.

1. It was the accepted token of affection.

2. It was here prostituted to the basest of uses.

3. It was received with lamblike meekness by Him who knew it meant treachery.

IV. THEY BETRAY THE SON OF MAN WITH A KISS WHO —

1. Compliment and deny Him with the same lips,

2. Profess to be united with Him at His table, and then act as lovers and servants of the world.

3. Exalt His humanity to the skies, and deny His rightful divinity and the efficacy of the atonement.

(Homiletic Review.)

I. BY WHOM CHRIST WAS BETRAYED. "Judas, one of the twelve." Not an occasional disciple who had fastened himself upon the Lord's company, not one of the seventy who had been sent forth by two and two; one of the called, the chosen; one singled out from the great mass of mankind for the office of a foundation-stone in the Church of God.

II. Let us consider SOME OF THE AGGRAVATIONS OF THIS PERFIDIOUS CONDUCT ON THE PART OF JUDAS. Judas was not only equal with the rest of the apostles, but he was allowed to carry the bag, which would certainly appear to invest him with a sort of official superiority.

III. THE ENDS FOR WHICH CHRIST'S BETRAYAL WAS PERMITTED. That it was of mere permission we know. God has abundance of snares for taking the wise in their own craftiness; He has ten thousand accidents at command by which to mar a well-concerted plot. Yea, even after the capture had been effected, twelve legions of angels waited the bidding of Christ to rescue Him from the traitor's power. But God will not avail Himself of these means.

IV. Let us now consider some of the MORAL LESSONS which seem to be conveyed to us by this history.

1. We see how needful it is that we, each one of us, look well to the state of our own hearts. Here is a man who knew the truth, who had preached the truth, who had wrought miracles for the sake of the truth; and yet became a castaway. Now, why was this? He "held the truth in unrighteousness." The man who has been a hypocrite in religion is very rarely recovered; he deceives others, but yet more fatally does he deceive himself.

2. Again: the history teaches us how little security against our falling away, there is in the possession of eminent spiritual advantages. "Judas Iscariot, one of the twelve."

3. Again: we learn from this history how insensible and unperceived is the progress of the downward course in sin. When a man once enters on the way of transgression, he can never tell where he shall stop. Neither wickedness nor holiness attain to their full stature all at once. We cannot suppose that Judas had the remotest thought of his treachery when he first accepted the invitation to become one of the apostles.

4. The enslaving power of the love of this present world.

(D. Moore, M. A.)

1. Hence in the first place we learn, that the greatest professors had need be jealous of their own hearts, and look well to the grounds and principles of their professions.

2. Learn hence also, that eminent knowledge and profession puts a special and eminent aggravation upon sin. To sin against clear light is to sin with a high hand. It is that which makes a sad waste of the conscience.

3. Learn hence, in the third place, that unprincipled professors will sooner or later become shameful apostates.

4. Moreover in this example of Judas you may read this truth — that men and women are never in more imminent danger than when they meet with temptations exactly suited to their master-lusts, to their own iniquity. O pray, pray, that ye may be kept from a violent suitable temptation. Satan knows that when a man is tried here, he falls by the root.

5. Hence, in like manner, we are instructed, that no man knows where he shall stop when he first engages himself in a way of sin.

6. Did Judas sell Christ for money? What a potent conqueror is the love of this world! How many hath it cast down wounded? What great professors have been dragged at its chariot-wheels as its captives? Pliny tells us that the mermaids delight to be in green meadows, into which they draw men by their enchanting voices; but saith he, there always lie heaps of dead men's bones by them. A lively emblem of a bewitching world! Good had it been for many professors of religion if they had never known what the riches, and honours, and pleasures of this world meant.

7. Did Judas fancy so much happiness in a little money, that he would sell Christ to get it? Learn, then, that which men promise themselves much pleasure and contentment in, in the way of sin, may prove the greatest curse and misery to thorn that ever befel them in the world.

8. Was there one, and but one, of the twelve that proved a Judas, a traitor to Christ? Learn thence, that it is a most unreasonable thing to be prejudiced at religion, and the sincere professors of it, because some that profess it prove naught and vile.

9. Did Judas, one of the twelve, do so? Learn thence, that a drop of grace is better than a sea of gifts. Gifts have some excellency in them, but the way of grace is the more excellent way (1 Corinthians 12:31). Gifts, as one saith, are dead graces, but graces are living gifts. There is many a learned head in hell. These are not the things that accompany salvation. It is better for thee to feel one Divine impression from God upon thy heart than to have ten thousand fine notions floating in thy head. Judas was a man of parts, but what good did they do him?

10. Did the devil win the consent of Judas to such a design as this? Could he get no other but the hand of an apostle to assist him? Learn hence, that the policy of Satan lies much in the choice of his instruments he works by. No bird, saith one, like a living bird to tempt others into the net. Austin told an ingenious young scholar the devil coveted him for an ornament. He knows he hath a foul cause to manage, and therefore will get the fairest hand he can to manage it with the less suspicion.

11. Did Judas, one of the twelve, do this? Then, certainly, Christians may approve and join with such men on earth whose faces they shall never see in heaven.

12. Did Judas, one of the twelve, a man so obliged, raised, and honoured by Christ, do this? Cease then from man, be not too confident, but beware of men. "Trust ye not in a friend, put no confidence in a guide, keep the door of thy lips from her that lieth in thy bosom" (Micah 7:5).

(J. Flavel.)

I. LET US TARRY AWHILE, AND SEE OUR LORD UNGRATEFULLY AND DASTARDLY BETRAYED.

1. It is appointed that He must die, but how shall He fall into the hands of His adversaries? Shall they capture Him in conflict? It must not be, lest He appear an unwilling victim. Shall He flee before His foes until He can hide no longer? It is not meet that a sacrifice should be hunted to death. Shall He offer Himself to the foe? That were to excuse His murderers, or be a party to their crime. Shall He be taken accidentally or unawares? That would withdraw from His cup the necessary bitterness which made it wormwood mingled with gall.(1) One reason for the appointment of the betrayal lay in the fact that it was ordained that man's sin should reach its culminating point in His death.(2) Beyond a doubt, however, the main reason for this was that Christ might offer a perfect atonement for sin. We may usually read the sin in the punishment. Man betrayed his God. Therefore must Jesus find man a traitor to Him. There must be the counterpart of the sin in the suffering which He endured. You and I have often betrayed Christ. It seemed most fitting, then, that He who bore the chastisement of sin should be reminded of its ingratitude and treachery by the things which He suffered.(3) Besides, brethren, that cup must be bitter to the last degree which is to be the equivalent for the wrath of God.(4) Moreover, we feel persuaded that by thus suffering at the hand of a traitor the Lord became a faithful High Priest, able to sympathize with us when we fall under the like affliction.

2. Now let us look at the treason itself. You perceive how black it was.(1) Judas was Christ's servant, what if I call him His confidential servant.(2) Judas was more than this: he was a friend, a trusted friend.(3) The world looked upon Judas as a colleague of our Lord's.(4) Our Lord would look upon Judas as a representative man, the portraiture of many thousands who in after ages have imitated his crime.

3. Observe the manner in which Christ met this affliction.(1) His calmness.(2) His gentleness.

II. Grant me your attention while we make an estimate of the man by whom the Son of Man was betrayed — JUDAS THE BETRAYER.

1. I would call your attention, dear friends, to his position and public character.(1) Judas was a preacher; nay, he was a foremost preacher, "he obtained part of this ministry," said the Apostle Peter.(2) Judas took a very high degree officially. He had the distinguished honour of being entrusted with the Master's financial concerns, and this, after all, was no small degree to which to attain. The Lord, who knows how to use all sorts of gifts, perceived what gift the man had.(3) You will observe that the character of Judas was openly an admirable one. I find not that he committed himself in any way. Not the slightest speck defiled his moral character so far as others could perceive. He was no boaster, like Peter.

2. But I call your attention to his real nature and sin. Judas was a man with a conscience. He could not afford to do without it. He was no Sadducee who could fling religion overboard; he had strong religious tendencies. But then it was a conscience that did not sit regularly on the throne; it reigned by fits and starts. Conscience was not the leading element. Avarice predominated over conscience.

3. The warning which Judas received, and the way in which he persevered.

4. The act itself. He sought out his own temptation. He did not wait for the devil to come to him; he went after the devil. He went to the chief priests and said, " What will ye give me?" Alas! some people's religion is grounded on that one question.

5. We conclude with the repentance of Judas. He did repent; but it was the repentance that worketh death. The man who repents of consequences does not repent. The ruffian repents of the gallows but not of the murders and that is no repentance at all. Human law, of course, must measure sin by consequences, but God's law does not. There is a pointsman on a railway who neglects his duty; there is a collision on the line, and people are killed; well, it is manslaughter to this man through his carelessness. But that pointsman, perhaps, many times before had neglected his duty, but no accident came of it, and then he walked home and said, "Well, I have done no wrong." Now the wrong, mark you, is never to be measured by the accident, but by the thing itself, and if you have committed an offence and you have escaped undetected it is lust as vile in God's eye; if you have done wrong and Providence has prevented the natural result of the wrong, the honour of that is with God, but you are as guilty as if your sin had been carried out to its fullest consequences, and the whole world set ablaze. Never measure sin by consequences, but repent of them as they are in themselves.

(C. H. Spurgeon.)

I. Observe, THE PERSON ADDRESSED — Judas. One on whom the Saviour had conferred many benefits, and who had made an open profession of His name. Betrayest thou!

II. Observe, the PERSON SPEAKING — Jesus. The title which Jesus here assumes, in calling Himself the Son of Man, may teach us the following things —

1. That He is really and properly Man, as well as truly Divine.

2. The phrase, Son of Man, seems intended to denote the meanness of Christ's origin, and the poverty of His outward condition.

3. Christ's assumption of this character may teach us to consider Him as the Saviour of all nations; or of all that ever will be saved, out of every kindred, tongue, and people: He is not the Son of this or that particular people, but the Son of Man, and the Saviour of all them that believe, by whatever name they may be distinguished.

4. The term Son of Man seems to have been prefigured and foretold as a title which belonged to the expected Messiah.

III. THE QUESTION WHICH JESUS PUTS TO THE TRAITOR: "Betrayest thou the Son of Man with a kiss?" Improvement:

1. We have here a loud call to be jealous of our own hearts, and to exercise a holy watchfulness over them. More especially, if we regard our immortal interests, let us carefully avoid the following things —

(1)Self-confidence. The fear of falling is a good security against it.

(2)The secret indulgence of any sin: this was the ruin of Judas.

(3)Beware of a profession without principle, the form of godliness without the power. Those who have no root in themselves will soon wither away.

2. We see how far a person may go in the way to heaven, and yet fall short of it.

3. Let us admire and adore the infinite wisdom of God, who brought so much real good out of so much aggravated evil.

(B. Beddome, M. A.)

Jesus wrought a miracle to repair the mischief which Peter had done. Thus, by one act, in one moment, Christ made Himself the repairer of the breach. The evil, which His follower had done, was cancelled; and, through the kind interposition of a special act, the injured man was none the worse — but rather the better — and the harm, of which a Christian had been the occasion, was neutralized by his Master. I do not know what we should any of us do if we might not hope that this is still one of the blessed offices of Christ. We go through life meaning to do good; but oh! how often — through some ignorance, or indiscretion, or self-will-doing exactly the reverse! Happy is it for us if we might believe that Christ comes after us to undo the harm — nay, that by one of His gracious transformations, He comes afterwards to turn to benefit the very thing which we have done hurtingly. In the retrospect of life there was, it may be, a long period before you knew God — when your influence was all on the wrong side; your example and your words were always for the world, and sometimes for what was positively sinful! How many a bad and well-nigh deadly "wound" must you have been making during those years upon the minds of those among whom your remarks and your actions were being flung about with such utter carelessness! How many a young companion, years back, may have learnt then to carry with him a life-long scar through some idle word of yours. Through the infinite patience, and the abounding grace of our God and Saviour, you have become a Christian; and you now love the Lord Jesus Christ as you love nothing else in earth or heaven; and, at this moment, you could not have a bitterer thought than to think that you had ever done anything to keep a soul from Jesus; or to give a moment's pain to one of His little ones. Now, may you take it as one of the wonderful provisions of your new state — as one of the blessings into which you have been admitted — that the Christ, whom you now call yours, will prevent the consequences of what you did in those days of sinful blindness — that He will restore what you destroyed, that fins bloom to that delicate conscience, it may be, of one of your early friends; that He will rectify the ill — that He will "touch" with His own virtue the afflicted part, and that He will "heal" all that "wound." Why may we not believe all this? Was not that the spirit of the Man, that night, when He stood upon the Mount of Olives? And is He not the same Restorer now? Do not think because man made your trouble, therefore God will not deal with the trouble. It rests with you. If you bring a sin to Christ believingly, He will take away that sin. If you bring a sorrow to Christ believingly, He will take away that sorrow.

(J. Vaughan, M. A.)

Jesus, John, Judas, Peter, SimonGethsemane, JerusalemBlow, Bondman, Chief, Cut, Cutting, Ear, Priest, Priest's, Servant, Slave, Smote, Struck1. The leaders conspire against Jesus.
3. Satan prepares Judas to betray him.
7. The apostles prepare the Passover.
19. Jesus institutes his holy supper;
21. covertly foretells of the traitor;
24. rebukes the rest of his apostles from ambition;
31. assures Peter his faith should not fail;
34. and yet he should deny him thrice.
39. He prays in the mount, and sweats blood;
47. is betrayed with a kiss;
50. he heals Malchus' ear;
54. he is thrice denied by Peter;
63. shamefully abused;
66. and confesses himself to be the Son of God.

Luke 22:50

     8282   intolerance

Luke 22:47-53

     5537   sleeplessness

Luke 22:49-51

     5147   deafness

Luke 22:50-51

     5571   surgery
     5975   violence
     8786   opposition, to sin and evil

February 2 Morning
Oh that thou wouldest keep me from evil.--I CHR. 4:10. Why sleep ye? rise and pray, lest ye enter into temptation.--The spirit indeed is willing, but the flesh is weak. Two things have I required of thee; deny me them not before I die: remove far from me vanity and lies: give me neither poverty nor riches, feed me with food convenient for me: lest I be full and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain. The Lord shall preserve thee from …
Anonymous—Daily Light on the Daily Path

July 28. "Not My Will, but Thine" (Luke xxii. 42).
"Not my will, but Thine" (Luke xxii. 42). He who once suffered in Gethsemane will be our strength and our victory, too. We may fear, we may also sink, but let us not be dismayed, and we shall yet praise Him, and look back from a finished course, and say, "Not one word hath failed of all that the Lord hath spoken." But in order to do this, we must, like Him, meet the conflict, not with a defiant, but with a submissive spirit. He had to say, "Not My will, but Thine be done"; but in saying it, He gained …
Rev. A. B. Simpson—Days of Heaven Upon Earth

A Great Fall and a Great Recovery
'But I have prayed for thee, that thy faith fail not; and when thou art converted, strengthen thy brethren.' --Luke xxii. 32. Our Lord has just been speaking words of large and cordial praise of the steadfastness with which His friends had continued with Him in His temptations, and it is the very contrast between that continuance and the prevision of the cowardly desertion of the Apostle which occasioned the abrupt transition to this solemn appeal to him, which indicates how the forecast pained Christ's …
Alexander Maclaren—Expositions Of Holy Scripture

The Cross the victory and Defeat of Darkness
'This is your hour, and the power of darkness.' --Luke xxii. 53. The darkness was the right time for so dark a deed. The surface meaning of these pathetic and far-reaching words of our Lord's in the garden to His captors is to point the correspondence between the season and the act. As He has just said, 'He had been daily with them in the Temple,' but in the blaze of the noontide they laid no hands upon Him. They found a congenial hour in the midnight. But the words go a great deal deeper than allusive …
Alexander Maclaren—Expositions Of Holy Scripture

Christ's Look
'And the Lord turned and looked upon Peter.' --Luke xxii. 61. All four Evangelists tell the story of Peter's threefold denial and swift repentance, but we owe the knowledge of this look of Christ's to Luke only. The other Evangelists connect the sudden change in the denier with his hearing the cock crow only, but according to Luke there were two causes co-operating to bring about that sudden repentance, for, he says, 'Immediately, while he yet spake, the cock crew. And the Lord turned and looked …
Alexander Maclaren—Expositions Of Holy Scripture

The Lonely Christ
'Ye are they which have continued with Me in My temptations'--LUKE xxii 28. We wonder at the disciples when we read of the unseemly strife for precedence which jars on the tender solemnities of the Last Supper. We think them strangely unsympathetic and selfish; and so they were. But do not let us be too hard on them, nor forget that there was a very natural reason for the close connection which is found in the gospels between our Lord's announcements of His sufferings and this eager dispute as to …
Alexander Maclaren—Expositions Of Holy Scripture

Parting Promises and Warnings
'And there was also a strife among them, which of them should be accounted the greatest. 25. And He said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. 26. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 27. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as He …
Alexander Maclaren—Expositions Of Holy Scripture

Christ's Ideal of a Monarch
'And He said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. 26. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.'--LUKE xxii. 25-26. [Footnote: Preached on the occasion of the death of Queen Victoria.] There have been sovereigns of England whose death was a relief. There have been others who were mourned with a certain tepid and decorous …
Alexander Maclaren—Expositions Of Holy Scripture

Gethsemane
'And He came out, and went, as He was wont, to the mount of Olives; and His disciples also followed Him. 40. And when He was at the place, He said unto them, Pray that ye enter not into temptation. 41. And He was withdrawn from them about a stone's cast, and kneeled down, and prayed, 42. Saying, Father, If Thou be willing, remove this cup from Me; nevertheless, not My will, but Thine, be done. 43. And there appeared an angel unto Him from heaven, strengthening Him. 44. And, being in an agony, He …
Alexander Maclaren—Expositions Of Holy Scripture

In the High Priest's Palace
'Then took they Him, and led Him, and brought Him into the high priest's house. And Peter followed afar off. 55. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. 56. But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with Him. 57. And he denied Him, saying, Woman, I know Him not. 58. And, after a little while, another saw him, and said, Thou art also of them. And Peter said, …
Alexander Maclaren—Expositions Of Holy Scripture

The Lord's Supper
'Then came the day of unleavened bread, when the passover must be killed. 8. And He sent Peter and John, saying, Go and prepare us the passover, that we may eat. 9. And they said unto Him, Where wilt thou that we prepare? 10. And He said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. 11. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, …
Alexander Maclaren—Expositions Of Holy Scripture

The Duty of Constant Communion J. W.
"Do this in remembrance of me." Luke 22:19. It is no wonder that men who have no fear of God should never think of doing this. But it is strange that it should be neglected by any that do fear God, and desire to save their souls; And yet nothing is more common. One reason why many neglect it is, they are so much afraid of "eating and drinking unworthily," that they never think how much greater the danger is when they do not eat or drink it at all. That I may do what I can to bring these well-meaning …
John Wesley—Sermons on Several Occasions

Gethsemane
"And all the unknown joys he gives, Were bought with agonies unknown." Since it would not be possible for any believer, however experienced, to know for himself all that our Lord endured in the place of the olivepress, when he was crushed beneath the upper and the nether mill-stone of mental suffering and hellish malice, it is clearly far beyond the preacher's capacity to set it forth to you. Jesus himself must give you access to the wonders of Gethsemane: as for me, I can but invite you to enter …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

The Betrayal
Without further preface, let us advance to the subject of our Lord's betrayal. First, concentrate your thoughts upon Jesus, the betrayed one; and when ye have lingered awhile there, solemnly gaze into the villanous countenance of Judas, the betrayer--he may prove a beacon to warn us against the sin which gendereth apostacy. I. LET US TARRY AWHILE, AND SEE OUR LORD UNGRATEFULLY AND DASTARDLY BETRAYED. It is appointed that he must die, but how shall he fall into the hands of his adversaries? Shall …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

5Th Day. Restraining Grace.
"He is Faithful that Promised." "Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not."--LUKE xxii. 31, 32. Restraining Grace. What a scene does this unfold! Satan tempting--Jesus praying! Satan sifting--Jesus pleading! "The strong man assailing"--"the stronger than the strong" beating him back! Believer? here is the past history and present secret of thy safety in the midst of temptation. An interceding Saviour was at thy side, saying …
John Ross Macduff—The Faithful Promiser

Peter's Repentance
"And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitterly" (Luke 22:61, 62). That was the turning-point in the history of Peter. Christ had said to him: "Thou canst not follow me now" (John 13:36). Peter was not in a fit state to follow Christ, because he had not been brought to an end of himself; he did not know himself, and he therefore could not follow …
Andrew Murray—Absolute Surrender

Carnal or Spiritual?
"And Peter went out and wept bitterly." -- Luke 22:62. These words indicate the turning point in the life of Peter, --a crisis. There is often a question about the life of holiness. Do you grow into it? Or do you come into it by a crisis suddenly? Peter has been growing for three years under the training of Christ, but he had grown terribly downward, for the end of his growing was, he denied Jesus. And then there came a crisis. After the crisis he was a changed man, and then he began to grow aright. …
Andrew Murray—The Deeper Christian Life

Penitence
"And the Lord turned, and looked upon Peter . . . .and Peter went out, and wept bitterly."--LUKE xxii. 61, 62. EVERY man at some time in his life has fallen. Many have fallen many times; few, few times. And the more a man knows his life and watches its critical flow from day to day, the larger seems to grow the number of these falls, and the oftener reaches out to God his penitential prayer, "Turn yet again, O Lord!" We have all shuddered before this as we read the tale of Peter's guilt. Many a time …
Henry Drummond—The Ideal Life

The Last Supper
189. On Thursday Jesus and his disciples returned to Jerusalem for the last time. Knowing the temper of the leaders, and the danger of arrest at any time, Jesus was particularly eager to eat the Passover with his disciples (Luke xxii. 15), and he sent two of them--Luke names them as Peter and John--to prepare for the supper. In a way which would give no information to such a one as Judas, he directed them carefully how to find the house where a friend would provide them the upper room that was needed …
Rush Rhees—The Life of Jesus of Nazareth

The Sinner Seriously Urged and Entreated to Accept of Salvation in this Way.
1. Since many who have been impressed with these things suffer the impression to wear off.--2. Strongly as the ease speaks for itself, sinners are to be entreated to accept this salvation.--3. Accordingly the reader is entreated--by the majesty and mercy of God.--4. By the dying love of our Lord Jesus Christ.--5. By the regard due to our fellow-creatures.--6. By the worth of his own immortal soul.--7. The matter is solemnly left with the reader, as before God. The sinner yielding to these entreaties, …
Philip Doddridge—The Rise and Progress of Religion in the Soul

Twenty-Sixth Lesson. I have Prayed for Thee;'
I have prayed for thee;' Or, Christ the Intercessor. But I have prayed for thee, that thy faith fail not.'--Luke xxii. 32. I say not unto you, that I will pray the Father for you.'--John xvi. 26. He ever liveth to make intercession.'--Heb. vii. 25. ALL growth in the spiritual life is connected with the clearer insight into what Jesus is to us. The more I realize that Christ must be all to me and in me, that all in Christ is indeed for me, the more I learn to live the real life of faith, which, …
Andrew Murray—With Christ in the School of Prayer

Otho, Bishop of Bamberg.
As a new Christian revival distinguished the close of the eleventh century, missionaries were then sent forth from the reinvigorated Church. We will sketch a portrait of one of these, to whom Pomerania owes its Christianity. It was Otho, bishop of Bamberg, who had already in his pastoral office distinguished himself by his fidelity and his self-sacrificing love. He gladly imposed abstinences on self, in order to be able to give more to the poor. All that was presented to him by princes and nobles …
Augustus Neander—Light in the Dark Places

General Introduction
In this volume we have sought to present the view taken by Thomas Aquinas of the moral and spiritual world in which we live, and of the conditions of man's self-realization which are consequent upon it. The final end of man lies in God, through whom alone he is and lives, and by whose help alone he can attain his end. The teaching of Aquinas concerning the moral and spiritual order stands in sharp contrast to all views, ancient or modern, which cannot do justice to the difference between the divine …
Aquinas—Nature and Grace

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