Mark Chapter Fourteen
Preparations for the Death of Jesus, 14:1-52
Council of the Chief Priests and Scribes, 14:1, 2.
(Matt 26:1-5; Luke 22:1, 2)
1, 2.—Mark here goes less into detail than Matthew. He simply states the fact that it was now two days to the Passover, while Matthew represents Jesus as reminding his disciples of this fact, and telling them that then he would be crucified. Mark also mentions the bare fact that "the chief priests and the scribes sought how they might take him by craft, and put him to death;" while Matthew describes a formal assemblage for this consultation at the palace of Caiaphas. (See, for notes, the parallel in Matthew.) Luke is briefer still than Mark.
The Anointing at Bethany, 3-9.
(Matt. 26:6-13; John 12:1-9)
For a discussion of the chief points in this incident, we refer the reader to the notes on the parallel in Matthew, but Mark furnishes a few graphic touches which we must notice here.
3. she broke the box.—The box was doubtless the small vase of alabaster, then in common use, which had a very small neck, intended to emit but a drop at a time of the very costly ointment; but the woman, wishing to lavish it all on Jesus, broke off the neck and poured it freely on his head, and, as John adds, on his feet. (John 12:3.)
5. three hundred pence.—As usual, the word rendered "pence" is denarios, the Greek form of the Latin denarius. This coin being equal to fifteen cents in Federal money, the estimated value of the ointment was more than forty-five dollars. Its costliness is further seen in the fact stated by John that there was only one pound of it. (John 12:7.)
8. What she could.—Jesus here expresses in a most beautiful and touching manner, the weakness of Mary in the presence of the appalling calamity which she foresaw. Believing that her Lord was about to perish as he had so often predicted, she was willing to do all in her power to lessen a calamity which she could not avert. In her weakness, she could do nothing more than to lavish on him this costly token of her undying love. Jesus accepted the tribute, ineffectual as it was, and exclaimed, "She has done what she could." What a blessed encomium! And may not the same indulgent Lord say of us, when we meet him in the great day, These were feeble children, that were not able to do much for me, but they have done what they could. Angels can do no better, though they may do more.
The Agreement with Judas, 10, 11.
(Matt. 26:14-16; Luke 22:3-6)
10, 11. they were glad.—Mark brings out the fact, implied but not expressed in Matthew's account, that the chief priests were glad when Judas proposed the betrayal. This was more than they could expect, for they must have supposed that the friends of Jesus would be true to him. For notes on the remainder of the paragraph, see the parallel in Matthew.
The Passover Prepared, 12-16.
(Matt. 26:1 -19; Luke 22:7-13)
12. first day of unleavened bread.—On the sense attached to the expression "first day of un leavened bread," see the note on Matthew 26:17. The day is here still more closely identified by the modifying expression, "when they killed the passover." This was done at the close of the fourteenth day of the month, the Passover week beginning at sunset the same evening, which was the dividing point between the fourteenth and the fifteenth days of the month.
13, 14. a man bearing a pitcher.—Matthew represents Jesus as saying to the disciples, "Go into the city to such a man." This is evidently an indefinite abbreviation of the direction more accurately stated by Mark, the "such a man of Matthew being the man whom they would see bearing a pitcher of water. They were to follow him into whatever house he entered, and there deliver their message.
15. he will show you.—The most remarkable foreknowledge is here displayed. That the disciples would meet a man bearing a pitcher of water, and that he would carry it into some house, might be guessed with a good degree of probability; but that he would enter a house whose owner had an upper room, "a large" upper room, and a large upper room "furnished and prepared;" and that said owner would show the disciples this room and allow them the use of it, could be known only by means of divine foresight. We must admit this foresight, or deny the truthfulness of this record.
For other remarks on the paragraph, see the parallel in Matthew.
The Betrayal Predicted, 17-21.
(Matt. 26:20-25; Luke 22:21-23; John 13:21-30)
John gives by far the most minute report of this conversation, Although he omits some details which are mentioned by Matthew. Matthew's report includes all that is mentioned by Mark and Luke, and some additional particulars; I therefore refer the reader to the parallel in Matthew for my comments on the paragraph.
The Lord's Supper Instituted, 22-25.
(Matt. 26:26-29; Luke 22:19, 20; 1 Cor. 11:23-25)
23. they all drank.—Matthew quotes Jesus as saying of the cup, "Drink ye all of it;" while Mark, omitting these words of Jesus, "states that they all drank of it." Thus again the one account incidentally supplements the other.
24. shed for many.—Mark omits, after this expression, the words "for the remission of sins" (Matt. 26:26), which declare to what end the blood of Jesus was "shed for many," presuming on the information of his readers in regard to the design of Christ's death.
With the exception of the point of difference just noted, the paragraph is identical in thought and nearly so in verbiage with that of Matthew, where see the notes.
Desertion and Denial Foretold, 26-31.
(Matt. 26:30-35; Luke 22:31-38; John 13:36-38)
30. crow twice.—Only in this expression is there any thing in Mark's account so different from Matthew's as to call for a remark. All the other historians report Jesus as saying, "before the cock crow thou shalt deny me thrice," or, "the cock shall not crow" before thou shalt deny me thrice, while Mark has it, "before the cock crow twice, thou shalt deny me thrice." This is no other than an instance in which Mark reports with more exactness a speech which the other historians report in terms less definite, but having in effect the same meaning. Doubtless, Mark quotes the exact words of Jesus; but the other writers, knowing that the object of the mention of cock-crowing was to indicate the time at which the denial would occur, and knowing that when one cock crows in the morning, he is always followed by others in rapid succession, saw fit to employ the less definite style to indicate the same time of night.
The Agony in Gethsemane, 32-42.
(Matt. 26:36-46; Luke 22:39-46; John 18:1)
33. sore amazed.—This very forcible expression is used by Mark, where Matthew employs the milder term "sorrowful." "Sore amazed," and "very heavy," are expressions by which Mark vainly attempts to convey to us the immensity of the weight that just then overburdened the Savior's heart.
35. the hour might pass.—Here the hour is put by metonymy for the suffering which was to fill up the hour, and Mark beautifully says, "he prayed that, if it were possible, the hour might pass from him." This is a general statement of what he prayed for, introductory to the more specific statement of the petition which he offered. (See Matt. 26:39, 42, 44.)
36. all things are possible.—In a general sense all things are possible with God, and in this sense the terms are here employed. (Comp. the expression "if it be possible," in Mark 14:35.) The thought is not inconsistent with the words quoted by Matthew, "if it be possible, let this cup pass from me;" nor with that quoted by Luke, "if thou be willing, remove this cup from me." It was physically possible, but. morally impossible, and therefore God was not willing to let the cup pass.
37. sleepest thou?—Note again the singular number used by Mark, and the plural used by Matthew, even when Matthew represents the remark as being addressed to a single person of the company. (Matt. 26:40; comp. the note on Mark 11:2.)
40. neither wist they.—Here we have the obsolete "wist," for knew. The disciples were so ashamed at being caught asleep a second time that they knew not what to say in answer to his reproof.
41. it is enough.—After saying to the disciples, "Sleep on now, and take your rest," there is a sudden transition in the words, "it is enough (ἀπέχει), the hour is come," etc. The meaning is, you have rested enough; that is, enough for the circumstances. The sudden transition is accounted for by the sudden appearance of Judas and his band just as Jesus said, "Sleep on now, and take your rest." (See the note on Matt. 26:45, 46.)
Under the parallel in Matthew I have discussed much more fully the significance of this mournful conflict, reserving for the present place in Mark only those points in which Mark's account is peculiar.
The Arrest, 43-52.
(Matt. 26:47-56; Luke 22:47-53; John 18:2-14)
Mark's account of this incident is not so full as Matthew's, but he adds one circumstance not mentioned by Matthew, and this alone demands additional comment here.
51, 52. a certain young man.—From this mode of designating the person, we infer that this young man was not one of the twelve; but who he was, and how he happened to be present, can be only a matter of conjecture. Among the many conjectures which have been advanced, the most plausible is that which supposes him to have been Mark himself. As the guards laid hold on none of the other disciples, it is probable that his loose dress, only "a linen cloth cast about his naked body," attracted their attention, and that they seized hold of it only for mischief. When he slipped out of the cloth and ran away naked, it was line sport for them, though any thing else to him.
Argument of Section 4
This section exhibits, on the one hand, the evil purpose and wicked plottings of the enemies of Jesus, and on the other, the self-sacrifice with which he prepared himself for the fate which he foresaw, and to which he voluntarily submitted.
It shows, by the counsel of the scribes and priests (Mark 1, 2), by the agreement with Judas (Mark 14:10, 11), by the remark concerning Judas at the supper-table (Mark 17-21), and by the manner of the arrest (Mark 14:44, 48, 59), that his death was sought for through malice and corruption. It shows, on the other hand, by the remarks of Jesus at the supper in Bethany (Mark 14:3-9), by his statement when instituting the Supper (Mark 14:22-25), and by his prayer in the garden (Mark 14:36), that he submitted voluntarily, though at the cost of unspeakable mental suffering, to a sacrificial death for the sins of the world. This last fact shown that he was impelled by a purpose which could originate in no human soul, and which no human being could under such circumstances maintain: for what mere human being, acquainted with the true God, could suppose that his own death would be an atonement for the sins of the world, and, having formed a purpose to die for this object, could maintain that purpose through such sufferings as Jesus endured? Here is an unmistakable mark of the divinity which dwelt in Jesus, giving direction to both his life and his death.
The Trial and Sentence of Jesus, 14:53-15:15
Trial by the Sanhedrin, 14:53-65.
(Matt. 26:57-68; Luke 22:66-71; John 18:19-24)
53-65.—Mark has nothing in this paragraph demanding comment in addition to what we have already written under the parallel in Matthew.
Peter's Denial, 66-72.
(Matt. 26:69-75; Luke 22:55-62; John 18:15-18, 25-27)
This paragraph demands but few remarks in addition to those under the parallel in Matthew. Though Luke's and John's accounts vary considerably from Matthew's, Mark's contains but few variations, and these of but slight importance.
66. beneath in the palace.—Matthew says "without in the palace." It was both—the open court in which Peter sat being outside of the building proper though surrounded by it, and being below the level of the room in which the trial of Jesus was conducted.
one of the maids.—Matthew says indefinitely, "a damsel," while Mark designates her as "one of the maids of the high priest." It further appears from John's account that she was the maid who kept the door. (John 18:16, 17.)
67. Peter warming himself.—At the time of the Passover, which began with the first full moon after the vernal equinox, it was seldom cold enough for fire. It was the exposure of Peter and the guards to the night air, in which they were still standing without a roof over them, that made them feel the need of fire. It was a fire of charcoal. (John 18:18.)
68. and the cock crew.—True to his own report of the prediction (Mark 14:30), Mark here notes the fact that a cock was heard to crow immediately after the first denial.
72. the second time the cock crew.—Still following the details as predicted, Mark notes the second crowing of the cock as occurring after the third denial. (See the note on Mark 14:30.)
The New Testament Commentary: Vol. I - Matthew and Mark.
Council of the Chief Priests and Scribes, 14:1, 2.
(Matt 26:1-5; Luke 22:1, 2)
1, 2.—Mark here goes less into detail than Matthew. He simply states the fact that it was now two days to the Passover, while Matthew represents Jesus as reminding his disciples of this fact, and telling them that then he would be crucified. Mark also mentions the bare fact that "the chief priests and the scribes sought how they might take him by craft, and put him to death;" while Matthew describes a formal assemblage for this consultation at the palace of Caiaphas. (See, for notes, the parallel in Matthew.) Luke is briefer still than Mark.
The Anointing at Bethany, 3-9.
(Matt. 26:6-13; John 12:1-9)
For a discussion of the chief points in this incident, we refer the reader to the notes on the parallel in Matthew, but Mark furnishes a few graphic touches which we must notice here.
3. she broke the box.—The box was doubtless the small vase of alabaster, then in common use, which had a very small neck, intended to emit but a drop at a time of the very costly ointment; but the woman, wishing to lavish it all on Jesus, broke off the neck and poured it freely on his head, and, as John adds, on his feet. (John 12:3.)
5. three hundred pence.—As usual, the word rendered "pence" is denarios, the Greek form of the Latin denarius. This coin being equal to fifteen cents in Federal money, the estimated value of the ointment was more than forty-five dollars. Its costliness is further seen in the fact stated by John that there was only one pound of it. (John 12:7.)
8. What she could.—Jesus here expresses in a most beautiful and touching manner, the weakness of Mary in the presence of the appalling calamity which she foresaw. Believing that her Lord was about to perish as he had so often predicted, she was willing to do all in her power to lessen a calamity which she could not avert. In her weakness, she could do nothing more than to lavish on him this costly token of her undying love. Jesus accepted the tribute, ineffectual as it was, and exclaimed, "She has done what she could." What a blessed encomium! And may not the same indulgent Lord say of us, when we meet him in the great day, These were feeble children, that were not able to do much for me, but they have done what they could. Angels can do no better, though they may do more.
The Agreement with Judas, 10, 11.
(Matt. 26:14-16; Luke 22:3-6)
10, 11. they were glad.—Mark brings out the fact, implied but not expressed in Matthew's account, that the chief priests were glad when Judas proposed the betrayal. This was more than they could expect, for they must have supposed that the friends of Jesus would be true to him. For notes on the remainder of the paragraph, see the parallel in Matthew.
The Passover Prepared, 12-16.
(Matt. 26:1 -19; Luke 22:7-13)
12. first day of unleavened bread.—On the sense attached to the expression "first day of un leavened bread," see the note on Matthew 26:17. The day is here still more closely identified by the modifying expression, "when they killed the passover." This was done at the close of the fourteenth day of the month, the Passover week beginning at sunset the same evening, which was the dividing point between the fourteenth and the fifteenth days of the month.
13, 14. a man bearing a pitcher.—Matthew represents Jesus as saying to the disciples, "Go into the city to such a man." This is evidently an indefinite abbreviation of the direction more accurately stated by Mark, the "such a man of Matthew being the man whom they would see bearing a pitcher of water. They were to follow him into whatever house he entered, and there deliver their message.
15. he will show you.—The most remarkable foreknowledge is here displayed. That the disciples would meet a man bearing a pitcher of water, and that he would carry it into some house, might be guessed with a good degree of probability; but that he would enter a house whose owner had an upper room, "a large" upper room, and a large upper room "furnished and prepared;" and that said owner would show the disciples this room and allow them the use of it, could be known only by means of divine foresight. We must admit this foresight, or deny the truthfulness of this record.
For other remarks on the paragraph, see the parallel in Matthew.
The Betrayal Predicted, 17-21.
(Matt. 26:20-25; Luke 22:21-23; John 13:21-30)
John gives by far the most minute report of this conversation, Although he omits some details which are mentioned by Matthew. Matthew's report includes all that is mentioned by Mark and Luke, and some additional particulars; I therefore refer the reader to the parallel in Matthew for my comments on the paragraph.
The Lord's Supper Instituted, 22-25.
(Matt. 26:26-29; Luke 22:19, 20; 1 Cor. 11:23-25)
23. they all drank.—Matthew quotes Jesus as saying of the cup, "Drink ye all of it;" while Mark, omitting these words of Jesus, "states that they all drank of it." Thus again the one account incidentally supplements the other.
24. shed for many.—Mark omits, after this expression, the words "for the remission of sins" (Matt. 26:26), which declare to what end the blood of Jesus was "shed for many," presuming on the information of his readers in regard to the design of Christ's death.
With the exception of the point of difference just noted, the paragraph is identical in thought and nearly so in verbiage with that of Matthew, where see the notes.
Desertion and Denial Foretold, 26-31.
(Matt. 26:30-35; Luke 22:31-38; John 13:36-38)
30. crow twice.—Only in this expression is there any thing in Mark's account so different from Matthew's as to call for a remark. All the other historians report Jesus as saying, "before the cock crow thou shalt deny me thrice," or, "the cock shall not crow" before thou shalt deny me thrice, while Mark has it, "before the cock crow twice, thou shalt deny me thrice." This is no other than an instance in which Mark reports with more exactness a speech which the other historians report in terms less definite, but having in effect the same meaning. Doubtless, Mark quotes the exact words of Jesus; but the other writers, knowing that the object of the mention of cock-crowing was to indicate the time at which the denial would occur, and knowing that when one cock crows in the morning, he is always followed by others in rapid succession, saw fit to employ the less definite style to indicate the same time of night.
The Agony in Gethsemane, 32-42.
(Matt. 26:36-46; Luke 22:39-46; John 18:1)
33. sore amazed.—This very forcible expression is used by Mark, where Matthew employs the milder term "sorrowful." "Sore amazed," and "very heavy," are expressions by which Mark vainly attempts to convey to us the immensity of the weight that just then overburdened the Savior's heart.
35. the hour might pass.—Here the hour is put by metonymy for the suffering which was to fill up the hour, and Mark beautifully says, "he prayed that, if it were possible, the hour might pass from him." This is a general statement of what he prayed for, introductory to the more specific statement of the petition which he offered. (See Matt. 26:39, 42, 44.)
36. all things are possible.—In a general sense all things are possible with God, and in this sense the terms are here employed. (Comp. the expression "if it be possible," in Mark 14:35.) The thought is not inconsistent with the words quoted by Matthew, "if it be possible, let this cup pass from me;" nor with that quoted by Luke, "if thou be willing, remove this cup from me." It was physically possible, but. morally impossible, and therefore God was not willing to let the cup pass.
37. sleepest thou?—Note again the singular number used by Mark, and the plural used by Matthew, even when Matthew represents the remark as being addressed to a single person of the company. (Matt. 26:40; comp. the note on Mark 11:2.)
40. neither wist they.—Here we have the obsolete "wist," for knew. The disciples were so ashamed at being caught asleep a second time that they knew not what to say in answer to his reproof.
41. it is enough.—After saying to the disciples, "Sleep on now, and take your rest," there is a sudden transition in the words, "it is enough (ἀπέχει), the hour is come," etc. The meaning is, you have rested enough; that is, enough for the circumstances. The sudden transition is accounted for by the sudden appearance of Judas and his band just as Jesus said, "Sleep on now, and take your rest." (See the note on Matt. 26:45, 46.)
Under the parallel in Matthew I have discussed much more fully the significance of this mournful conflict, reserving for the present place in Mark only those points in which Mark's account is peculiar.
The Arrest, 43-52.
(Matt. 26:47-56; Luke 22:47-53; John 18:2-14)
Mark's account of this incident is not so full as Matthew's, but he adds one circumstance not mentioned by Matthew, and this alone demands additional comment here.
51, 52. a certain young man.—From this mode of designating the person, we infer that this young man was not one of the twelve; but who he was, and how he happened to be present, can be only a matter of conjecture. Among the many conjectures which have been advanced, the most plausible is that which supposes him to have been Mark himself. As the guards laid hold on none of the other disciples, it is probable that his loose dress, only "a linen cloth cast about his naked body," attracted their attention, and that they seized hold of it only for mischief. When he slipped out of the cloth and ran away naked, it was line sport for them, though any thing else to him.
Argument of Section 4
This section exhibits, on the one hand, the evil purpose and wicked plottings of the enemies of Jesus, and on the other, the self-sacrifice with which he prepared himself for the fate which he foresaw, and to which he voluntarily submitted.
It shows, by the counsel of the scribes and priests (Mark 1, 2), by the agreement with Judas (Mark 14:10, 11), by the remark concerning Judas at the supper-table (Mark 17-21), and by the manner of the arrest (Mark 14:44, 48, 59), that his death was sought for through malice and corruption. It shows, on the other hand, by the remarks of Jesus at the supper in Bethany (Mark 14:3-9), by his statement when instituting the Supper (Mark 14:22-25), and by his prayer in the garden (Mark 14:36), that he submitted voluntarily, though at the cost of unspeakable mental suffering, to a sacrificial death for the sins of the world. This last fact shown that he was impelled by a purpose which could originate in no human soul, and which no human being could under such circumstances maintain: for what mere human being, acquainted with the true God, could suppose that his own death would be an atonement for the sins of the world, and, having formed a purpose to die for this object, could maintain that purpose through such sufferings as Jesus endured? Here is an unmistakable mark of the divinity which dwelt in Jesus, giving direction to both his life and his death.
The Trial and Sentence of Jesus, 14:53-15:15
Trial by the Sanhedrin, 14:53-65.
(Matt. 26:57-68; Luke 22:66-71; John 18:19-24)
53-65.—Mark has nothing in this paragraph demanding comment in addition to what we have already written under the parallel in Matthew.
Peter's Denial, 66-72.
(Matt. 26:69-75; Luke 22:55-62; John 18:15-18, 25-27)
This paragraph demands but few remarks in addition to those under the parallel in Matthew. Though Luke's and John's accounts vary considerably from Matthew's, Mark's contains but few variations, and these of but slight importance.
66. beneath in the palace.—Matthew says "without in the palace." It was both—the open court in which Peter sat being outside of the building proper though surrounded by it, and being below the level of the room in which the trial of Jesus was conducted.
one of the maids.—Matthew says indefinitely, "a damsel," while Mark designates her as "one of the maids of the high priest." It further appears from John's account that she was the maid who kept the door. (John 18:16, 17.)
67. Peter warming himself.—At the time of the Passover, which began with the first full moon after the vernal equinox, it was seldom cold enough for fire. It was the exposure of Peter and the guards to the night air, in which they were still standing without a roof over them, that made them feel the need of fire. It was a fire of charcoal. (John 18:18.)
68. and the cock crew.—True to his own report of the prediction (Mark 14:30), Mark here notes the fact that a cock was heard to crow immediately after the first denial.
72. the second time the cock crew.—Still following the details as predicted, Mark notes the second crowing of the cock as occurring after the third denial. (See the note on Mark 14:30.)
The New Testament Commentary: Vol. I - Matthew and Mark.