Denials and Trials

This is the Bible study page for the Thursday Night Bible Study Group meeting March 2 to study Luke 22:54-71.  This is both Peter's denial and Jesus' "trial" such as it is in Luke.  The parallel passages are Matthew 26:57-75, Mark 14:53-72, and John 18:13-27.  It will be helpful to read these others as there are details that are actually difficult to reconcile.

Read through the passage in Luke, and the parallels looking for the scenes in as much detail as you can imagine.  There are two scenes, one in the courtyard, and one in a big room in the house.  Put yourself right in the crowd in the courtyard.  What noises and voices do you hear?  What do you see?  What do you smell?  What are the people talking about?  Once you have the scene set in your mind, now read the text.

Now put yourself in the house with the religious leaders and guards.  What noises and voices do you hear there?  What do you see, what do you smell?  What are the people on the fringes of the crowd discussing?  Once you have the scene set in your mind, now read the text.

Jot down your observations, questions you have about what's in Luke or the parallel passages.  Think through the differences and see if any sort of reconciliation makes sense in your mind.  Re-imagine the scene again with the insight you've gained and see if anything changes.  Remember to ask why who says what.

Armed with those notes and questions, now go to commentaries.  The Matthew Henry Commentary on the Blue Letter Bible will be helpful here because it's so detailed.  Keep in mind that commentators have trouble with synchronizing the various Gospel accounts.  So, different commentators will take different approaches.  Of the variety of views you find, try and pick one, or combination of some, that make the most sense to you.  You won't be in danger of being wrong if you disagree with any of them (or me, or each other).

After you've done this work, go back through with the questions below:

• Peter follows the soldiers and officials who arrested Jesus at a distance, but then joins them at the courtyard fire.  Why do you think Peter would approach so close?  Why do you think none of the other disciples did?
• The accounts in the various Gospels disagree on almost every point surrounding Peter's denial except that there were three, and in the courtyard of the high priest.  Why do you think there was such variance in the accounts?
• The first accusation always seems to be a servant girl, either the one who let Peter in or one present.  Why do you think that might be an important point?
• The second accusation takes various forms from different people, and Peter's response is also different in each account.  How significant do you think these differences are in light of the point of the overall "denial scene"?
• The third denial in each Gospel seems to stem from Peter being from Galilee (his speech/accent gives him away).  While the exact details vary, the element of his being from the same region as Jesus seems the same.  Why do you think that might be significant, or significant enough to show up in the same order in each Gospel?
• In Luke, as Peter makes his third denial, Jesus looks straight at him.  This detail occurs only in Luke.  It may be hard to imagine how they could see each other, but why do you think this detail is important for Luke to include?
• Peter weeps over his failure in Matthew, Mark, and Luke; but John has nothing.  What do you think is going on in Peter's mind and heart?
• The trial of Jesus in Luke is very short, but when does the event take place in Luke?
• The beating of Jesus by the guards in Luke comes before He stands before the council, in the others, after they accuse Him.  How might this help you reconcile the timing of the three accounts of Matthew and Mark with Luke?
• As the guards blind and then beat Jesus, they ask Him to prophesy who hit Him.  This is supremely ironic for the readers/hearers of the first century because of how Luke arranges his account.  What irony do you see here?
• The council of elders, chief priests and scribes assemble and Jesus is brought to them.  They ask Him if He is the "Messiah".  What do you think they mean by that term?
• Jesus' answer to the council is really weird in Luke.  What do you think Jesus means by "...if I ask you a question you will not answer..."?  Read Luke 20:1-8 and see if that helps any (it may not - honestly nobody really knows)
• Look at how Jesus describes where He will be seated the next time they see Him.  In Matthew, Mark, and Luke, Jesus will be "...seated at the right hand of power...".  Luke adds, "of God", which is obvious, but look at the range of options for this word in the Strong's entry on the Blue Letter Bible.  This is supposed to be a quote from Psalm 110:1, but only the reference to "sitting to the right" is from there.  So, why do you think there is this common reference to "power" in each Gospel (except John)?  What do you think is the point of "power" to the early followers of Jesus?
• In Luke, Jesus is asked if He is the "Son of God".  How do you think the religious leaders made the leap from "seated at the right of 'power'" to Jesus being the "Son of God"?  Keep in mind that's not a normal understanding of the "Messiah" in Judaism.
• In each of the responses recorded in Matthew, Mark, and Luke, Jesus literally says, "You say that I am."  In a sense Jesus dodges the question, but still affirms the title.  Why do you think this might be important enough for each Gospel writer to record it exactly the same?
• This assertion, or affirmation, is all the religious leaders need to accuse Jesus.  Why do you think it was enough?  What is Jesus being accused of by the religious leaders?

That's plenty to keep us busy.  Remember to look for places where you learn about your relationship with Jesus.  Keep in mind, saying you'd never think or act that way isn't where you'll learn and grow the most.  Stretch yourself, and see where our Master might be trying to deepen your relationship with Him.

Blessings upon you all until we meet again!

Capturing God

This is the Bible study page for the Thursday Night Bible Study Group meeting February 23 to study Luke 22:39 through 53.  This is a smaller chunk, but I wanted to take the trial and denial in one sitting.  The parallels to this are in Matthew 26:36-56 and Mark 14:32-52.  But also read John 18:1-12.

If you have time to read this in various translations, you will some variety in word choice, but the essential meaning remains in each.  The passage breaks nicely into two parts, Jesus' prayer and arrest.  John only has the arrest, unless you count John 17 as the prayer in the Garden.  Most readers don't, because it's simply too different. 

Each Gospel writer emphasizes something different.  Focus on Luke's emphasis, but to do that, you'll need to at least see how he's different from the others.  If you have a "Harmony of the Gospels" you will find this task a lot easier.  The Blue Letter Bible site (not the app) has one if you don't.

Make sure to take good notes and questions as you go through the Gospel accounts.  After you have your own notes and questions, refer to commentaries you have available.  Revise your notes and questions as necessary.  After your own work go back through with the questions below:

• Gethsemane is supposed to be on the Mount of Olives.  But Luke isn't that precise.  The others are, so we know Jesus was in the Garden of Gethsemane.  Why do you think Luke would not include such a detail?
• In Luke 21:37, Luke includes the detail that Jesus "camped" out on the Mount of Olives rather than stay in some house in the city.  Since there were so many pilgrims in Jerusalem, this isn't odd.  But what does that also tell you of the "privacy level" of the Mount of Olives at this time?
• In the other Gospels, Peter, James, and John are singled out to follow Jesus deeper into the garden.  Why do you think Luke would leave out such a detail?
• In Luke Jesus instructs all the disciples to pray and in Matthew and Mark only tells the three to "keep watch".  Why do you think Luke is more inclusive and focus' on prayer here?
• In Matthew and Mark both, Jesus prays three times.  Luke has only once, but it's intense.  See if your favorite translation footnotes verse 43 and 44.  If they don't it's not important, but it's possible these verses were added later.  Why do you think that would be unlikely?
• Luke is the only Gospel writer to mention why the disciples were so tired.  What do you think Luke means by "...from sorrow"?  What do you think they are grieving?
• Luke has the crowd show up immediately while Jesus is telling them to pray to avoid temptation (repeating His earlier command).  What is interesting to you about Luke's crowd (v.47) as opposed to the other Gospels (including John)?
• Matthew and Mark explain the kiss of Judas, Luke says he tried to kiss but Jesus didn't let him, and John doesn't even mention any sort of attempt by Judas.  What do you think happened?
• Then there was sword play.  The servant has his ear cut off.  In Matthew and Mark someone does it.  In Luke someone does it but Jesus heals it.  And in John Peter does it to Malchus.  What do you do with the differences?
• In Matthew, Jesus tells them that to live by the sword one dies by the sword, and that He has legions of angels to fight if it were warranted.  In Mark, Jesus just moves on to address the "angry mob".  In Luke, Jesus simply says to stop it (then heals the man).  In John, Jesus addresses Peter telling him not to prevent this from happening (allusion to the Garden prayers in the other Gospels?).  So what do you think happened?
• Now, in verse 52, Luke has the make up of the crowd.  Matthew has a crowd from the chief priest and elders with swords and clubs.  Mark has a crowd with swords and clubs.  Luke finally mentions the make up but the chief priests and and officers of the temple are actually there.  And John continues to refer to the Roman soldiers, a detail missing from all the others.  Why do you think such details might have been difficult to sort out from this event?
• What Jesus says to the crowd is similar in Matthew, Mark, and Luke; but very different in John.  Luke has Jesus referring to "this hour and the power of darkness" which is missing from the others, and John has Jesus going out to them, and them literally falling down at His approach.  Again, why do you think these details might be difficult to sort out?
• Read verse 53 of Luke in a couple of translations.  At least use a King James and an NIV.  It's even better to have a New American Standard or English Standard Version with those.  Literally, the verse reads: "...but this is of you the hour and the power of darkness."  The pronoun "this" matches exactly with the objects "hour" and "power".  What do you think Jesus means by the "power of darkness" being of them?

That should keep us busy for the time we have.  Remember to consider this passage as it applies to you?  For instance, when have you ever tried to solve a problem God doesn't have (with a sword, screw driver, or sack of groceries)?  There are other points of application you can find.  Make sure those make it into your notes.

Of Cups, of Memories, and of Future Glory

This is the Bible study page for the Thursday Night Bible Study Group meeting February 9 to study as far as we get between Luke 22:14 through 38.  Chances are good that we won't get through the bread and cups (yes, cups).

Read this passage through several times.  The parallels in Matthew 26 and Mark 14 are also helpful.  John covers the same time frame in chapters 13 through 16.  It's possible the prayer of John 17 was also said in the upper room.  Reading at least John 13 is probably very helpful as well, since it explains some things missing in Matthew, Mark, and Luke.

Be sure as you read to make notes, especially questions.  If you have access to a book (large or small) about how the Passover goes, it will be helpful here.  A Bible handbook (big, thorough one) might have a succinct treatment of the Passover as well. Luke's sequence is not quite the same as the others, so pay attention to the differences.

The remainder through verse 38 of Luke are made up of small discourses.  The questions below will take them individually.  You may find it useful to consider them that way, but commentaries will differ in how they do that, if they even do.

After gaining your own notes and commentary examination, then go back through with the questions below:

• Luke uses the term "apostles" here instead of disciples.  Prior to this he uses "the Twelve" or disciples.  It's possible that he has a technical reason for this or is making some other point.  What reason do you think Luke has for referring to the twelve disciples of Jesus as "apostles" here?
• Luke begins Jesus' discourse with His looking forward to when they celebrate it again in the "final kingdom" of God.  Matthew and Mark both have it at the end.  Why do you think Luke would put that at the beginning?
• Luke has Jesus passing around a cup, having given thanks, before the bread.  There's some question about when, during a traditional Passover meal, this might happen, and exactly which of 4 cups of wine Jesus shares first (thanksgiving).  In any case, there are two cups before the "bread" and two after.  So why do you think Luke makes a point of including this first cup?
• There is some debate about whether the practice of the Passover in the first century used a 3-pocket bag for the unleavened bread.  But regardless, bread was broken in the course of the meal.  Jesus' use of this to refer to His physical suffering changes the meaning from what it was in the meal.  To what do you think Jesus refers with the bread, and why do you think it is so important for us to remember?
• Jesus then shares a cup, again of memorial.  This though, signifies something completely different.  The final two cups of wine in a more modern tradition are the cup of Elijah and the final cup.  Again debate exists as to which cup Jesus uses to signify His blood.  The practice in the first century could have been very different from what we have today.  But which one makes more sense to you, the cup of Elijah or the final cup? (you're going to need to do some research to get at the difference on this one)
• Jesus then reveals He is going to be betrayed.  What do you think it means when Jesus He is going where it has been determined but still "woe" on His betrayer?  Why, if it's determined (think, "necessary") is the one betraying Him in such trouble?  (this was brought up last week)
• Only Matthew has Judas asking Jesus if it's him (like everyone else asks, but this time to see whether Jesus really knew or not).  Jesus responds there with an enigmatic statement.  Considering that Jesus washes Judas' feet and Judas is part of the meal, what do you think Jesus is doing for Judas by including him in all of that?  
• As they were looking back, what do you think Jesus' treatment of Judas meant to the Twelve, you know, "upon reflection"? What can you tell from what they remember and relate about Jesus' treatment of Judas in the Gospels?
• The disciples begin to discuss among themselves who might be the one betraying Jesus, which makes sense.  But then their questioning breaks out into an argument about which one is the "greatest".  Imagine you're in the room with them.  What do you hear?  What are they saying, and how do they get from asking about the betrayer to asserting their own greatness?  What do you learn about yourself and human beings from this exercise?
• Only Luke has Jesus comments about greatness right here in the upper room discourse.  Although John 13 has something very similar here related to Jesus' washing of the disciple's feet.  How does John 13 help you with Jesus' statements recorded here in Luke?  
• Only Luke has Jesus next comment about the apostles sitting on thrones judging the 12 tribes of Israel.  But read verses 28 through 30 in several translations (Blue Letter Bible may help here).  Look particularly at how 29 is connected to 30.  So, what do you think?  Is Jesus promising the twelve a kingdom, just as He Himself has been appointed one by the Father?
• In verses 31, Jesus begins speaking to Peter about his denial.  Only Mark do we have this statement about satan requesting to "sift" him.  The way it's worded (and the context supports this), the implication is that God granted satan's request.  Why do you think God would do that?
• Jesus prays for Peter that his faith may not fail.  Considering Jesus' next comment about Peter's "return" what do you think Jesus means by praying for Peter's faith not to fail?
• Jesus seems to know what Peter will face, and yet still gives him a job to do afterwards.  He knows how it will go, but that does not disqualify Peter for service (at least not after he returns).  What does that tell you about Jesus' thoughts on qualifications for ministering?
• In the other Gospels, Peter claims his faithfulness in the Garden (Mount of Olives).  In Luke and John, they haven't left just yet.  How important is this detail to you?
• In Matthew and Mark, the other disciples claim faithfulness as well along with Peter.  This detail is missing from Luke and John.  Is it sort of assumed in the other two, or do you think there's some reason it didn't make it in?
• Read Matthew 26:34, Mark 14:30, Luke 22:34, and John 13:38.  How many times does the rooster crow before Peter denies Jesus?  Write that down.  Now read Mark 14:66 - 72.  Why do you think Mark would have such a precisely numbered detail?  (who was Mark's source again?)
• Only Luke has the detail about the twelve disciples/apostles now being "equipped" and Jesus contrasts that with when they were sent out as 12 and 72 taking no provisions.  Why do you think things are different now?
• Jesus tells them to sell a coat and buy a sword.  What do you think that is about?
• Jesus' explanation about the sword is because it has been foretold that He will be numbered (accounted) among "lawless" ones (outlaw?).  Why do you think that makes a sword necessary?
• The disciples already have two swords (for 12 men?), and Jesus says that's sufficient.  Why, if they are supposed to sell their coat and buy a sword, are 2 swords sufficient for 12 men?

 That's going to take us a while to get through, so get comfy!

Don't forget to look at what these things mean for your own walk with Jesus.  How does the Passover celebration and Jesus' changes reveal something of your relationship with Him, and His love for you?

And Jesus' dealing with Peter and the other disciples, how does that help you better understand your relationship with Jesus?