Verse 2

But they said not on the feast day,.... The feast of the passover, and of unleavened bread, which was nigh at hand, and would be two days hence, when there would be a great concourse of people from all parts to keep it: and therefore they did not choose to seize him, and put him to death at that time, lest there should be an uproar of the people; or among them, lest they should rise in his favour, and rescue him out of their hands; See Gill on Mat 26:5.

Verse 3

And being in Bethany,.... A place about two miles from Jerusalem, whither he retired after he had took his leave of the temple, and had predicted its destruction; a place he often went to, and from, the last week of his life; having some dear friends, and familiar acquaintance there, as Lazarus, and his two sisters, Martha and Mary, and the person next mentioned: in the house of Simon the leper; so called because he had been one, and to distinguish him from Simon the Pharisee, and Simon Peter the apostle, and others; See Gill on Mat 26:6; as he sat at meat there came a woman; generally thought to be Mary Magdalene, or Mary the sister of Lazarus: having an alabaster box of ointment of spikenard; or "pure nard", unmixed and genuine; or liquid nard, which was drinkable, and so easy to be poured out; or Pistic nard, called so, either from "Pista", the name of a place from whence it was brought, or from "Pistaca", which, with the Rabbins, signifies "maste"; of which, among other things, this ointment was made. Moreover, ointment of nard was made both of the leaves of nard, and called foliate nard, and of the spikes of it, and called, as here, spikenard. Now ointment made of nard was, as Pliny says (w), the principal among ointments. The Syriac is, by him, said to be the best; this here is said to be very precious, costly, and valuable: and she brake the box. The Syriac and Ethiopic versions render it, "she opened it"; and the Persic version, "she opened the head", or "top of the bottle", or "vial": and poured it on his head; on the head of Christ, as the same version presses it; See Gill on Mat 26:7. (w) Nat. Hist. l. 12. c. 12.

Verse 4

And there were some that had indignation within themselves,.... The Syriac version reads, "some of the disciples": agreeably to Mat 26:8, particularly Judas, and others might be incensed by his means: and said, why was this waste of the ointment made? See Gill on Mat 26:8.

Verse 5

For it might have been sold for more than three hundred pence,.... Which, was to the value of our money nine pounds, seven shillings, and sixpence: and given to the poor; which was thought to be a better way of expending it, than by pouring it on the head of Christ: and they murmured against her: that she should lavish so much money away in such an imprudent manner; they reproved her for it, expressed much resentment at it, and were very angry with, her upon the account of it; See Gill on Mat 26:8, Mat 26:9.

Verse 6

And Jesus said, let her alone,.... Jesus knowing the secret indignation of some of his disciples, and their private murmurings at the woman, and their continual teasings of her, because of the expense of the ointment, said to them, as the Arabic and Ethiopic versions read; or "to the disciples", as the Persic, let the woman alone, cease to chide and reprove her for what she has done; why trouble ye her? why do you grieve her, by charging her with imprudence and extravagance, as if she had been guilty of a very great crime? she is so far from it, that she hath wrought a good work on me; she has done me an honour; expressed faith in me, and shown love to me, and ought to be commended, and not reproved; See Gill on Mat 26:10.

Verse 7

For ye have the poor with you always,.... See Gill on Mat 26:11; and whensoever ye will ye may do them good; by feeding them when hungry, clothing them when naked, and supplying them with the necessaries of life: but me ye have not always; meaning, with respect to his bodily presence, which, in a short time, would be removed from them, and they would have no opportunity of showing him any such outward respect personally; See Gill on Mat 26:11.

Verse 8

She hath done what she could,.... What she had in her heart, and in the power of her hands to do; she hath done according to her ability, and her good will; and if she had not done it now, she could not have done it at all. She is come aforehand to anoint my body to the burying; or, "as if it was to bury me", as the Syriac version renders it. Christ signifies by this, that he should shortly die, and that this woman came before hand to anoint him, and, as it were, to perform the funeral rites before he was dead; it being revealed to her by the Spirit, that Jesus would quickly die, and she should not be able to perform this good work when dead, and therefore came to do it before; or, at least, she was directed by the Spirit of God, because she would be prevented doing it afterwards; See Gill on Mat 26:12.

Verse 9

Verily I say unto you,.... And you may assure yourselves of the truth of it: wheresoever this Gospel, of the death and resurrection of Christ, shall be preached throughout the whole world, as it shall be, this also that she hath done shall be spoken of for a memorial of her; in remembrance of her, and her work, and in commendation of her faith, love, and duty; See Gill on Mat 26:13.

Verse 10

And Judas Iscariot, one of the twelve,.... Apostles of Christ; who was the principal person that had indignation at the woman, and murmured against her, for the profusion of the ointment: went unto the chief priests; as soon as this affair was over, and Christ had defended the woman's conduct to his shame and silence: he immediately went out of the house, where they were, and set out from Bethany to Jerusalem; and understanding the chief priests were in consultation together at Caiaphas's house, how to apprehend Jesus, and put him to death, went directly to them, unsent for, and unthought of by them: to betray him unto them; which Satan had put into his heart, and what his avarice and revenge for the late action of the woman, and Christ's defence of it, prompted him to; See Gill on Mat 26:14.

Verse 11

And when they heard it, they were glad,.... That such an opportunity offered, and from such a quarter, by one of his own disciples; so that it might be done more secretly and effectually, and with less blame to themselves: and promised to give him money; any sum he should ask; and what was agreed upon were thirty pieces, or shekels of silver; and so the Ethiopic version here, instead of money, reads, "thirty pieces of silver"; See Gill on Mat 26:15. And he sought how he might conveniently betray him; after this promise, and upon this agreement: henceforward he sought the most fitting opportunity, and the best season of betraying his master into the hands of these men, when he was alone, and the multitude absent, and there was no danger of a tumult, or a rescue; See Gill on Mat 26:16.

Verse 12

And the first day of unleavened bread,.... Being come, which was the fourteenth of Nisan: when they killed the passover; that is, "the Jews", as the Syriac and Persic versions supply; for any Israelite, that not a priest, might slay it: their canon runs thus (x), "an Israelite kills (the passover), and a priest receives (the blood), and gives it to his neighbour, and his neighbour to his neighbour, and he receives (the basin) full, and returns it empty; the priest that is near to the altar sprinkles it, at one sprinkling, over against the bottom of it.'' Upon which the commentators (y) observe, that the slaying of the passover by strangers; that is, such as are not priests, lawful. And so Philo the Jew, speaking of the passover, says (z); "at which time the common people do not bring their sacrifices to the altar, and the priests slay; but by the command of the law, , "the whole nation", does the work of a priest; every one particularly bringing the sacrifices for himself, and then slaying them with his own hands.'' But then it was always killed in the court of the temple, and after the middle of the day; See Gill on Mat 26:17; his disciples said unto him, where wilt thou that we go and prepare, that thou mayst eat the passover: for it was now Thursday morning, and the passover was to be slain after the middle of the day, between the two evenings, and eaten in Jerusalem at night; and they were now at Bethany, near two miles from the city; and it was usual for servants to get ready the passover for their masters; See Gill on Mat 26:17. (x) Misn. Pesachim, c. 5. sect. 6. (y) Jarchi, Maimon. & Bartenora in ib. (z) De Vita Mosis, l. 3. p. 686.

Verse 13

And he sendeth forth two of his disciples,.... Peter and John, as appears from Luk 22:8; and saith unto them, go ye into the city; the city of Jerusalem; for there only the passover might be eaten, Deu 26:2; and there shall meet you a man bearing a pitcher of water; a servant of the master of the house that was sent for water, to mix with the wine, at the passover: follow him; into the house to which he goes.

Verse 14

And wheresoever he shall go in,.... Into whatsoever house he shall enter, go in after him: and say ye to the good man of the house; the owner, and master of it, who might be Nicodemus, or Joseph of Arimathea, or some man of note and wealth in Jerusalem, that might have some knowledge of Christ, and faith in him, though he did not openly profess him; since by only saying what follows, he would at once, as he did, direct them to a suitable and convenient room; the master saith. The Syriac and Persic versions read, our master saith: he that is yours, and ours, our master Jesus; though that is not expressed, yet it was understood by the master of the family; which confirms the above conjecture, that he was a secret disciple of Christ. Where is the guest chamber; the chamber provided for guests that might be expected at the passover: where I shall eat the passover with my disciples? where it might be done conveniently, and in a proper and comfortable manner; See Gill on Mat 26:18.

Verse 15

And he will show you a large upper room,.... A room in the highest part of the house, large enough for such a company, for thirteen persons, which was the number of Christ and his disciples: furnished and prepared; with a table, and a sufficient number of couches to sit, or lie upon, and with all proper vessels necessary on such an occasion: there make ready for us; the passover.

Verse 16

And his disciples went forth,.... The two disciples, as the Arabic version has it, Peter and John, set out from Bethany to Jerusalem directly: and came into the city; the city of Jerusalem: and found as he had said unto them; a man bearing a pitcher of water, whom they followed to the house he went into, and addressed the master of the house, as Jesus had bid them; when he showed them an upper room, very commodious and fit for the purpose, as Christ had said; and which is a considerable proof of the prescience of Christ: and they made ready the passover; they bought a lamb; they had it killed in the temple, according to rule; and they brought it to the house, where they were to sup, and got it roasted; and provided unleavened bread, and wine, and bitter herbs, and every thing that was proper for the feast; See Gill on Mat 26:19.

Verse 17

And in the evening he cometh with the twelve. In the afternoon, as it is very reasonable to suppose, Christ set out from Bethany with the rest of the twelve, with the other nine, and came to Jerusalem; where they were joined by Judas, who had covenanted with the chief priests to betray him, and by Peter and John, who had been sent before to prepare the passover; and when it was night, when the second evening had took place, he went with all twelve of them to the house, where the provision to eat the passover together was made for them; See Gill on Mat 26:20. . Mark 14:18 mar 14:18 mar 14:18 mar 14:18And as they sat and did eat,.... Or "as they lay along"; for such was their posture at the eating of the passover; See Gill on Mat 26:20, Jesus said, verily I say unto you, one of you which eateth with me shall betray me; See Gill on Mat 26:21.

Verse 18

And they began to be sorrowful,.... And were so, all but Judas, at this saying of Christ's: and to say unto him, one by one; even till it came to Judas himself, is it I? that shall betray thee; and another said, is it I? This clause is wanting in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions, and in two of Beza's copies; and indeed seems to be redundant, since the disciples are said before to express themselves in this manner, one by one; See Gill on Mat 26:22.

Verse 19

And he answered and said unto them,.... In order to relieve their minds, and point out the particular person: it is one of the twelve, that dippeth with me in the dish; just at that very instant; See Gill on Mat 26:23.

Verse 20

The son of man indeed goeth,.... Out of this world by death, as it is written; both in the book of God's decrees, and in the Scriptures of the Old Testament; but woe to that man by whom the son of man is betrayed! whose sin will not be excused, nor lessened by fulfilling the decrees of God, and by accomplishing the prophecies of the Bible: good were it for that man if he had never been born; so aggravating will be his crime, so dreadful his punishment; See Gill on Mat 26:24.

Verse 21

And as they did eat,.... The paschal lamb, and the unleavened bread, just at the conclusion of that feast: Jesus took bread, and blessed, and brake it; beginning and instituting a new feast, to be kept in aftertimes, in commemoration of his sufferings and death, now near at hand; and gave to them, the disciples, and said, take, eat: the word eat is not in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions, and is wanting in some copies: this is body; a figure and representation of it; See Gill on Mat 26:26.

Verse 22

And he took the cup, and when he had given thanks,.... Over it, and for it, by blessing it, and appropriating it to the present use and service: he gave it to them; his disciples, and they all drank of it; Judas, as well as the rest, as he bid them do; See Gill on Mat 26:27.

Verse 23

And he said unto them,.... Not after they had drank of it, but before, and as he gave it to them: this is my blood of the New Testament, which is shed for many; in Matthew it is added, "for the remission of sins"; See Gill on Mat 26:28.

Verse 24

Verily I say unto you,.... This seems, to have been said after the eating of the passover, according to Luk 22:18, but was, in reality, not till after the Lord's supper was ended, and the last cup was drank, which was wont to be drank at the passover: I will drink no more of the fruit of the vine; that is, wine, until that day that I drink it new; in a figurative and mystical sense; by which are meant the joys of heaven: in the kingdom of God; Father, Son, and Spirit, upon the general resurrection of the dead, when the kingdom of the Mediator will be delivered up, and there will be no distinction of government; but God, Father, Son, and Spirit, will be all in all, and shall reign in the saints, and they with them, to all eternity; See Gill on Mat 26:29.

Verse 25

And when they had sung an hymn,.... The Hallell, used at the passover: they went out into the Mount of Olives; Christ, and eleven of his disciples; for Judas now separated from them, and went to the chief priests to acquaint them how things were, where Jesus was going, and where they might apprehend him; See Gill on Mat 26:30.

Verse 26

And Jesus saith unto them,.... As they were going to the Mount of Olives. The Persic version reads, in this place; meaning the Mount of Olives, having got thither: all ye shall be offended because of me this night; See Gill on Mat 26:31; for it is written in Zac 13:7, I will smite the shepherd, and the sheep shall be scattered: Christ is meant by the shepherd, and the apostles by the sheep. The Syriac version reads, "his sheep".

Verse 27

But after that I am risen,.... From the dead, which, for their comfort, he assures them of; though they would be offended and discouraged at the seizing, and condemning, and crucifixion of him: I will go before you into Galilee; the place of their nativity, and where he had often conversed with them; See Gill on Mat 26:32.

Verse 28

But Peter said unto him,.... Being greatly moved at what Christ had said, that all of them would be offended with him that night, and run away from him, and be scattered from him, and one another: although all shall be offended, yet will not I; though all the rest of the disciples, the other ten, should do as Judas had done, should fall off from Christ, and either betray him, or deny him, or, at least, turn their backs on him, yet he would do neither; See Gill on Mat 26:33.

Verse 29

And Jesus saith unto him, verily I say unto thee,.... As confident as thou art of standing by me, and abiding with me; that this day, which was then begun; for the Jews reckoned their days from evening, as in Gen 1:5; even in this night; this night to be observed, this night of the passover, before it is past: before the cock crow twice; for there was a first and second cock crowing, the one at midnight, and the other near break of day, and which last is properly the cock crowing: the word "twice" is left out in the Ethiopic version: thou shalt deny me thrice; as he did; See Gill on Mat 26:34.

Verse 30

But he spake the more vehemently,.... With a louder voice; with more spirit and eagerness; in a more peremptory and self-confident way. If I should die with thee, I will not deny thee in any wise. The Syriac version adds, "O my Lord", my dear Lord, I will never deny thee upon any consideration whatever; and the Persic version, O Lord: likewise also said they all; as he said, so said "all the disciples", as the Syriac version reads it; See Gill on Mat 26:35.

Verse 31

And they came to a place which is named Gethsemane,.... At the foot of the Mount of Olives, where the olives, which grew in great plenty on the mount, were pressed: and where our Lord began to be bruised, for our sins: and be saith to his disciples: to eight of them: sit ye here while I shall pray; at some distance from hence; See Gill on Mat 26:36.

Verse 32

And he taketh with him Peter, and James, and John,.... Who were witnesses of his transfiguration on the mount, and now of his sorrows in the garden: and began to be sore amazed; to be in great consternation and astonishment, at the sight of all the sins of his people coming upon him; at the black storm of wrath, that was gathering thick over him; at the sword of justice which was brandished against him; and at the curses of the righteous law, which, like so many thunderbolts of vengeance, were directed at him: no wonder it should be added, and to be very heavy: both with sin and sorrow; See Gill on Mat 26:37.

Verse 33

And saith unto them,.... The above three disciples; my soul is exceeding sorrowful unto death: he was surrounded with sorrow, and it pressed him so hard, and close, on every side, that he was just ready to die with it: tarry ye here, and watch: in Matthew it is added, "with me": See Gill on Mat 26:38.

Verse 34

And he went forward a little,.... About a stone's cast, Luk 22:41, and fell on the ground, and prayed; he fell on his face to the ground, which was a praying posture. One of the Jewish canons concerning it, is this (a): "worshipping, how is it done? after a man has lifted up his head; he bows it five times, he sits upon the ground, and "falls upon his face", "to the ground", and supplicates with whatsoever supplication he pleases: worshipping, or bowing, is the stretching out of hands and feet, until a man is found cast upon his face to the ground.'' See Gill on Mat 26:39. The supplication Christ made in this posture was, that, it were possible, the hour might pass from him; the time fixed and agreed upon for his sufferings and death; that is, that it might pass without his enduring them, if there was any possibility of excusing him, and of his people's being saved without them; See Gill on Mat 26:39. (a) Maimon. Hilch. Tephilla, c. 5. sect. 13.

Verse 35

And he said, Abba, Father,.... In the original text, the former of these is a Syriac word, and the latter a Greek one, explanative of the former, as in Rom 8:15 and Gal 4:6 or the repetition is made, to express the vehemency of his affection, and his strong confidence in God, as his Father, amidst his distress, as the Syriac version renders it, , "Abba, my Father": or "my Father, my Father"; and so the Ethiopic version: all things are possible unto thee; so Philo the Jew (b), taking notice of Isaac's question about the burnt offering, and Abraham's answer to it, represents the latter as adding, in confirmation of it, "all things are possible to God, and which are both difficult and impossible to be done by men;'' suggesting, that God could easily provide a lamb for a sacrifice; and Christ here intimates, that every thing consistent with his perfections, counsels, and covenant, were possible to be done by him; and how far what he prays for, was agreeable to these, he submits to him, and to his sovereign will: take away this cup from me; nevertheless, not what I will, but what thou wilt: See Gill on Mat 26:39. (b) De Abrahamo, p. 374.

Verse 36

And he cometh and findeth them sleeping,.... His three disciples, Peter, James, and John: and saith unto Peter; particularly, he having so lately asserted, with so much confidence, his love to Christ, and close attachment to him: Simon, sleepest thou? Christ calls him by the name he first went by, and not by that which he had given him, Cephas, or Peter; he not now having that firmness and constancy, though he boasted of it, which answers to that name: couldst thou not watch one hour? The Arabic and Persic versions add, with me; and so does the Complutensian edition; See Gill on Mat 26:40.

Verse 37

Watch ye and pray, lest ye enter into temptation,.... Of denying Christ, and falling off from him, which would quickly offer to them, when they should see him apprehended, bound, and led away. The spirit truly is ready. The Persic version renders it, "my mind"; as if the Spirit or soul of Christ was meant; whereas it is either to be understood of the evil spirit, Satan, who was disposed to attack them, and especially Peter, whom he desired to have, and sift as wheat; or else the spirit of the disciples, their renewed spirit, which was ready and disposed watching and praying, and willing to abide by Christ: but the flesh is weak; they were but flesh and blood, and so not a match of themselves for so powerful an adversary as Satan, and therefore had need to watch and pray; or "their body", as the Syriac, Arabic, and Persic versions render it, was weak, and subject to drowsiness and sleep; and especially they were weak and feeble, and very unequal of themselves for spiritual exercises, as they had flesh, or a corrupt nature in them; See Gill on Mat 26:41.

Verse 38

And again he went away,.... To the same place, or at much such a distance from them, as before: and prayed and spake the same words; or word, that is, the same matter; for here, answers to which signifies a thing, or matter, as well as word: Christ prayed to the same effect, for matter and substance the same as before, though not in the same express words, as is clear from Mat 26:39.

Verse 39

And when he returned, he found them asleep again,.... Notwithstanding the expostulation he had used with them, the exhortation he had given them, and the danger he had suggested to them: for their eyes were heavy: with sleep and sorrow: neither wist they what to answer him; partly through confusion and shame, not knowing how to excuse themselves; and partly, through their being stupefied with sleep and grief.

Verse 40

And he cometh the third time,.... After he had prayed a third time, to the same purport as before: and saith unto them, sleep on now, and take your rest; which words are spoken ironically: it is enough; or "the end is come"; as the Syriac and Arabic versions render it, of watching and praying: the hour is come, behold the son of man is betrayed into the hands of sinners; both Jews and Gentiles, by one of his own disciples; See Gill on Mat 26:45.

Verse 41

Rise up let us go,.... To meet the enemy and the danger; for there is no escaping; lo, he that betrayeth me is at hand; Judas, that he had hinted at supper should betray him, was now about doing it; and was just now coming upon him, in order to deliver him into the hands of the Jews, and the Roman band of soldiers; See Gill on Mat 26:46.

Verse 42

And immediately, while he yet spake,.... The above words: cometh Judas one of the twelve: apostles of Christ, and which was an aggravation of his wickedness; the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic, versions add, "Iscariot"; and so it is read in one of Beza's copies. The Ethiopic version reads, "one of the ten", very wrongly: and with him a great multitude; a band of men and officers, with many of the chief priests and captains of the temple, and elders of the people, that mixed themselves with the crowd, to see how things would issue: with swords and staves; which they intended to make use of, should any resistance be made in apprehending him, or any attempt to rescue him: from the chief priests, and the Scribes, and the elders; from the Jewish sanhedrim, which consisted of these; See Gill on Mat 26:47.

Verse 43

And he that betrayed him had given them a token,.... A common sign, in which they agreed; and so this same Greek word is used by the Jews (c): "said R. Phinehas in the name of R. Reuben, did you ever see one man go out of the north, and another from the south, and meet each other, except they made, "a common sign", between them.'' Such an one the traitor gave his company; saying, whomsoever I shall kiss, the same is he; Jesus of Nazareth; who was to be delivered to them: take him, and lead him away safely; with care and caution, lest he should get out of their hands, and make his escape, as he had sometimes done: the word "safely", is omitted in the Arabic, Persic, and Ethiopic versions. The Vulgate Latin renders it "cautiously", and so does the Syriac version, which joins it to the words, "take him"; See Gill on Mat 26:48. (c) Midras Samuel, sect. 9. apud Buxtorf. Lex. Rab. p. 1519.

Verse 44

And as soon as he was come,.... To the place where Jesus was: he goeth straightway to him; alone; as if he had nothing to do with the company behind, and as if he was his friend, and concerned for his safety: and saith, Master, Master; expressing great affection for him, and respect to him, by repeating this word. The Ethiopic version has it but once, and so two exemplars of Beza's; and the Vulgate Latin reads, "hail, Master", as in Mat 26:49. and kissed him; See Gill on Mat 26:49.

Verse 45

And they laid hands on him, and took him. After Christ had said to Judas, "friend, wherefore art thou come?" as in Matthew; and also, "Judas, betrayest thou the son of man with a kiss?" as in Luk 22:48; See Gill on Mat 26:50. . Mark 14:47 mar 14:47 mar 14:47 mar 14:47And one of them that stood by,.... One of the disciples that stood by Jesus, as Judas was betraying him, and the soldiers were laying hold on him, Peter by name: drew a sword, and smote a servant of the high priest, and cut off his ear; his right ear; the servant's name was Malchus; See Gill on Mat 26:51.

Verse 46

And Jesus answered and said unto them,.... To the chief priests, and captains of the temple, and the elders, that came with the band and officers, as appears from Luk 22:52. The Persic version reads, "to the multitude": are ye come out as against a thief, with swords and with staves, to take me? See Gill on Mat 26:55.

Verse 47

I was daily with you in the temple,.... That is, for several days past; ever since he made his public entry into Jerusalem: teaching; the people, in a public manner: and ye took me not; did not attempt to lay hands on him, seize him, and carry him away; which he signifies might have been easily done; See Gill on Mat 26:55. But the Scriptures must be fulfilled: which spoke of the betraying him by Judas; and of their taking him in this private and secret manner; and of the flight of the disciples from him next mentioned; See Gill on Mat 26:56.

Verse 48

And they all forsook him and fled. That is, his disciples, as the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions read; and who seem to have transcribed it from Matthew, and lest it should be thought, that the multitude whom Christ addressed, were intended. And they all forsook him and fled. That is, his disciples, as the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions read; and who seem to have transcribed it from Matthew, and lest it should be thought, that the multitude whom Christ addressed, were intended. Mark 14:51 mar 14:51 mar 14:51 mar 14:51And there followed him a certain young man,.... Some think this was John, the beloved disciple, and the youngest of the disciples; others, that it was James, the brother of our Lord; but he does not seem to be any of the disciples of Christ, since he is manifestly distinguished from them, who all forsook him and fled: some have thought, that he was a young man of the house, where Christ and his disciples ate their passover; who had followed him to the garden, and still followed him, to see what would be the issue of things: but it seems most likely, that he was one that lived in an house in Gethsemane, or in or near the garden; who being awaked out of sleep with the noise of a band of soldiers, and others with them, leaped out of bed, and ran out in his shirt, and followed after them, to know what was the matter: having a linen cloth cast about his naked body; which was either his shirt in which he lay, or one of the sheets, which he took and wrapped himself in, not staying to put on his clothes: though the word "Sindon", is used both by the Targumists (d) and Talmudists (e) for a linen garment; and sometimes even for the outer garment, to which the fringes were fastened (f); and he might take up this in haste, and slip it on, without putting on any inner garment: the word "body", is not in the text, and the phrase , may be rendered, "upon his nakedness"; and answers to in Gen 9:23 and Lev 20:11, and the meaning be, he had only a piece of linen wrapped about his middle, to cover his nakedness; and in this garb ran out, to see what was doing: and the young men laid hold on him. The Roman soldiers, who were commonly so called: so David's soldiers are called "young men", that were with him, Sa1 21:4; these attempted to lay hold on this young man, taking him to be a disciple of Christ, or one at least affected to him, and did take hold of his linen cloth. The Vulgate Latin, Syriac, Arabic, and Persic versions, leave out the words, "the young men". The design of Mark in relating this incident, is to show the rage and fury of these men; who were for sparing none that appeared to be or were thought to be the followers of Christ; so that the preservation of the disciples was entirely owing to the wonderful power of Christ. (d) Targum in Psal civ. 2. & Lam ii. 20. (e) T. Bab. Menachot, fol. 41. 1. (f) Ib. fol 40. 1.

Verse 49

And he left the linen cloth,.... "In their hands", so the Persic version renders it; just as Joseph left his garment in the hands of his mistress, Gen 39:12; and fled from them naked; to the house from whence he came. The Syriac, Arabic, Persic, and Ethiopic versions, leave out the words "from them".

Verse 50

And they led Jesus away to the high priest,.... Caiaphas, as is added in the Syriac, Arabic, and Persic versions. This was done, after they had took Jesus and bound, him, and after they had had him to Annas, who sent him bound to Caiaphas; see Joh 18:12; and with him, the high priest Caiaphas, were assembled all the chief priests, and the elders, and the Scribes; even the whole sanhedrim, who met at Caiaphas's house, and were waiting there for Jesus; whom Judas with his band of soldiers and others, were gone to secure, and brng before them; See Gill on Mat 26:57.

Verse 51

And Peter followed him afar off,.... And did another disciple, perhaps John; Joh 18:15, who having somewhat recovered themselves from their fright, turned back, and followed Jesus, and the company that led him away; keeping at some distance, that they might not be observed, and exposed to danger; and proceeded till they came to Jerusalem, and to the place where the sanhedrim were convened; and the other disciple went in along with Jesus; and Peter afterwards, by his means, got in: even into the palace of the high priest; being let in by her that kept the door, at the motion of the other disciple and he sat with the servants; as if he was one of them, and had no concern with Jesus: and warmed himself at the fire; or "light", as the Greek word signifies, and answers to the Hebrew word by which both: light and fire are expressed; of which, take an instance or two, in the room of many (g): "a murderer that strikes, his neighbour with a stone, or with iron, and plunges him into water, or into "fire", so that he cannot get out, and dies, is guilty.'' Again (h), a "book which "fire", takes hold upon on one side, he puts, water on the other; and if it is quenched, it is quenched; if the "fire" takes hold on both sides, he opens it, and reads in it; and if it is quenched, it is quenched: a cloak which "fire" takes hold upon on one side, he puts water on the other side; and if it is quenched, it is quenched; if the "fire" takes hold on it on both sides, he takes, it and wraps himself in it, and if it is quenched, it is quenched.'' So we read (i) of , "the fire of hell"; and Ur of the Chaldees has its name from the fire, that was worshipped there, as a symbol of the sun: and fire was the or "light", created on the first day, Gen 1:3; See Gill on Mat 26:58. (g) Misn. Sanhedrin, c 9. sect 1. (h) T. Hieros. Sabbat, fol. 15. 4. & T. Bab. Sabbat, fol. 120. 1. Vid. Misn. Avoda Zara, c. 5. sect. 12. (i) T. Bab. Chagiga, fol. 27. 1.

Verse 52

And the chief priests, and all the council,.... Especially the former, who were of all most busy and active in this matter: sought for witness against Jesus to put him to death; on which they were determined, right or wrong; in this they went contrary to one of their own canons, which runs thus (k): "in pecuniary causes, they begin either for absolution, or condemnation; but in capital causes, they begin for absolution, and do not begin for condemnation.'' That is, they begun with such evidences as tended to acquit a man, and not with such as served to condemn him; whereas this court was only seeking for such evidence to begin with, that they might condemn Jesus to death: and found none; that would answer their purpose; See Gill on Mat 26:59. (k) Misn. Sanhedrin, c. 4. sect. 1.

Verse 53

For many bare false witness against him,.... The word "false", is not expressed in the Syriac, Persic, and Ethiopic versions: which only signify, that they bore witness against him, accused him of, and laid many things to his charge: but their witness agreed not together; which showed it to be false, and so not to be admitted; for witnesses were to be as one in their testimony, or not to be received: the, rules concerning them with the Jews, are these (l); "the tradition is, for ever let not their testimony be joined together, unless they both see, "as one": says R. Joshua ben Korcha, even one after another; and their testimony is not ratified in the council, until they both witness "as one".'' Though this is not much the sense of the passage here; it was not the falsehood of their testimony, which this council was unconcerned about, or the contradiction that was in it, which does not appear; but their testimonies were not, "equal", or answerable to the wishes of the council; they were not sufficient to prove a capital crime upon him, in order to, put him to death, which was what they wanted: they only respected some light and trivial matters, and did not amount to a charge of blasphemy, or sedition. (l) T. Bab. Sanhedrin, fol. 30. 1. Maimon. Hilch. Eduth, c. 4. sect. 1.

Verse 54

And there arose certain,.... Two false witnesses, as in Mat 26:60, who stood up in court; for witnesses were obliged to stand, whilst they gave in their testimony: "says R. Bo, in the name of R. Hona, witnesses ought "to stand", whilst they bear witness; as it is said, Deu 19:17. "Both the men shall stand" (m), &c.'' And bare false witness against him, saying; as follows. (m) T. Herios. Sanhedrin, fol. 21. 3. & Yoma, fol. 43. 2. Maimon. Hilch. Sanhedrin, c. 21. sect. 3.

Verse 55

We heard him say,.... In a discourse of his, recorded in Joh 2:19, I will destroy this temple that is made with hands, and within three days I will build another made without hands; which was a very false testimony; for Christ did not say be would destroy any temple at all, only put the Jews on doing it; much less did he point at, or design the temple of Jerusalem, but his own body; nor did he use the distinction of a temple, made with and without hands; nor did he affirm that he would build another; only said, he would raise up in three days, that which they should destroy. By this testimony these witnesses would suggest, that Christ had a design upon their temple to demolish it, and that he must be a sorcerer, or a magician, to pretend to build a temple without hands in three days time; See Gill on Mat 26:61.

Verse 56

But, neither so did their witness agree together. Their witness did agree together, for they both witnessed the same thing; but not so as to found upon it the charge of a capital crime against him; their witness was not so, "equal", was not answerable to their desires, nor sufficient to convict him of a capital crime, for which they could condemn him to death, as before observed on Mar 14:56. . Mark 14:60 mar 14:60 mar 14:60 mar 14:60And the high priest stood up in the midst,.... Of the sanhedrim, of which he was now president: he sat at the head of them, and Ab Beth Din, or the father of the council, at his right hand; and the rest of the council sat before him, in a semicircular form, as the half of a round corn floor, so that the president, and the father of the council, could see them (n); for they were all before him, he being situated in the middle, right against them; so that when he stood up, he might be said to stand in the midst of them: and asked Jesus, saying, answerest thou nothing? For he had made no reply to the several witnesses, that came against him: what is it which these witness against thee? Is it true, or false? See Gill on Mat 26:62. (n) Misn. Sanhedrin, c. 4. sect. 3. Maimon. Hiltch. Sanhedrin, c. 1. sect. 3.

Verse 57

But he held his peace, and answered nothing,.... Knowing it would be to no purpose, and signifying hereby, that the things alleged against him were unworthy of an answer: again the high priest asked him, and said unto him, art thou the Christ, the Son of the Blessed? The Vulgate Latin adds, "God": in Matthew it is "God" only, Mat 26:63. This is one of the names and epithets of God, with the Jews; nothing is more common in their writings, than this abbreviature, which is, , "the holy blessed he"; who is blessed in himself, and the fountain of all blessedness to his creatures, and who is blessed and praised by angels and saints; See Gill on Mat 26:63.

Verse 58

And Jesus said, I am,.... That is, the Son of God; in proof of which he adds, and ye shall see the son of man sitting on the right hand of power; that is, of God, who is all power, the Lord God Almighty: and coming in the clouds of heaven; either at the destruction of Jerusalem, or at the last day, referring to the prophecy in Dan 7:13; See Gill on Mat 26:64.

Verse 59

Then the high priest rent his clothes,.... As was usual upon hearing blasphemy; which he now supposed the case, or at least would have it so thought: and saith, what need we any further witnesses? or trouble ourselves to see for any more, or to hear and take the depositions of any others; See Gill on Mat 26:65.

Verse 60

Ye have heard the blasphemy,.... The "manifest" blasphemy, as the Arabic version renders it; and "out of his own mouth", as the Syriac version adds, agreeably to Luk 22:71, what think ye? what sentence is to, be passed upon him? And they all condemned him to be guilty of death; excepting Joseph of Arimathea, Luk 23:51; See Gill on Mat 26:66.

Verse 61

And some began to spit on him,.... The men that held him, Luk 22:6, fulfilling the prophecy in Isa 50:6; and to cover his face; with a veil, or linen cloth, to blindfold: him, as a person unworthy to behold the light: or rather, in order to make sport with him: and to buffet him; with their double fists; and to say unto him, prophesy. The Arabic version adds, "unto us, O Christ, who it is that hath buffeted thee now?" that gave thee the last blow? and to the same purpose the Ethiopic. The Persic version adds, "and deliver thyself"; and the servants did strike him with the palms of their hands. The Syriac version renders it, "on his cheeks": they gave him slaps on the face. These were the officers of the high priest, that used him in this indecent manner. This clause is omitted in the Ethiopic version.

Verse 62

And as Peter was beneath in the palace,.... Not at the lower and further end of the room, but in the lower part of it; that part in which Jesus and the sanhedrim were, being upon an advanced ground, with steps ascending to it: there cometh one of the maids of the high priest; the same that kept the door, and let him in. The Ethiopic version renders it, "a daughter of the high priest".

Verse 63

And when she saw Peter warming himself,.... At the life which was in the midst of the hall: she looked upon him; very earnestly, knowing him to be the same, she had let in at the motion of one, that was known in the high priest's family; and suspecting him, by being a stranger, and by his looks: and said, and thou also wast with Jesus of Nazareth; that is, one of his disciples; See Gill on Mat 26:69.

Verse 64

But he denied,.... That he was with Jesus, or a disciple of his: saying, I know not; Jesus of Nazareth: neither understand I what thou sayest; about him, and of being with him: the last phrase, "neither understand I", is omitted in the Syriac and Persic versions: and he went out into the porch; adjoining to the palace, to consider what to do, being surprised and confounded at such a challenge: and the cock crew; the first time, being about midnight; and yet he took no notice of it, nor remembered what Christ had but a few hours before said to him: or if he did, he might hope he should not meet with another attack, or he should have more courage and strength than to deny a second time.

Verse 65

And a maid saw him again,.... Either the same maid, so the Syriac and Persic versions read, "that maid": that selfsame maid, as before, or another, as in Mat 26:71, and so the Arabic version reads it here; but the Ethiopic as before "a daughter"; that is, of the high priest: and began to say to them that stood by; the fire, along with Peter, warming themselves: this is one of them; this man is one of the disciples and followers of Jesus of Nazareth; he is of that sect, he certainly belongs to them, and is come here only as a spy.

Verse 66

And he denied it again,.... That he was one of the disciples of Jesus: and a little after; about an hour after, Luk 22:59; they that stood by, said again to Peter, surely thou art one of them; one confidently affirmed that he was with Jesus, and another challenged him with seeing him in the garden with him, Luk 22:59, and in general they were of opinion, that he must be one of that sect, giving this as a reason, for thou art a Galilean: as they supposed Jesus to be; and knowing that in Galilee he had chiefly preached, and wrought his miracles, and had there a large number of followers: and thy speech agreeth thereto; he used words and phrases peculiar to the Galileans, and pronounced as they did: See Gill on Mat 26:73. This clause is omitted in the Vulgate Latin, and is wanting in Beza's most ancient copy; but is in the other copies, and in all the eastern versions.

Verse 67

But he began to curse and to swear,.... To wish the most dreadful things upon himself, and to swear by the living God; saying, I know not this man of whom ye speak: See Gill on Mat 26:74.

Verse 68

And the second time the cock crew,.... Immediately, as soon as he had so said and swore, as the Vulgate Latin, Syriac, and Ethiopic versions read, and as it is read in one of Beza's copies; which was about three of the clock in the morning, and is what is properly called the cock crowing: and Peter called to mind; upon hearing the cock crow a second time, the word that Jesus said unto him, before the cock crow twice, thou shalt deny me thrice: as he now had done twice, to the maid or maids, and a third time to the servants that stood by the fire along with him: and when he thought thereon; on the words of Christ, and on his sin in denying him, and on the aggravated circumstances of it. The Arabic version renders it, "he turned himself to weep"; he turned away from the company, he threw himself out of it, and got out of doors as fast as he could, and broke out into a violent fit of weeping. The Syriac, Persic, and Vulgate Latin versions, render it, "he began to weep"; this phrase is omitted in the Ethiopic version: some choose to render it, "he looked upon him", that is, on Christ: as Christ looked upon him; which produced true evangelical repentance in him, so Peter looked upon his dear Lord with concern, whom he so had shamefully denied; he looked upon him and mourned, he looked upon him with an eye of faith, and sorrowed for his sin after a godly sort: but the true sense of the word is, "he covered himself"; he cast his garment over his head, he veiled himself as mourners did, who covered their heads, and their faces, and even their lips. So Maimonides (o); "from whence, says he, is uncovering the head, forbidden a mourner? For, lo! it is said to Eze 24:17, "cover not thy lips" at all, for the rest of mourners are obliged to the covering of the head; the linen cloth, or veil, with which he covers his head, he covers with a part of it, a little over his mouth; as it is said, Lev 13:45, "He shall put a covering upon his upper lip": and Onkelos paraphrases it, , "as a mourner he shall cover himself".'' And so it is said of Haman (p), "that he went to his house, and mourned for his daughter, , "and put a covering on his head as a mourner": for his daughter, and for his reproach.'' And this, it seems, was the custom of the Ishmaelites: hence that saying (q), "all veiling (in mourning) which is not as the veiling of the Ishmaelites (who cover all the face), is no veiling?'' And thus Peter, through shame, and as a token of sorrow and mourning for his sin, threw his garment over him: and he wept; as Matthew says, "bitterly": being fully convinced of his sin, and heartily sorry lot it; See Gill on Mat 26:75. (o) Hilch. Ebel, c. 5. sect. 19. (p) Targum in Esther vi. 12. Vid. Targum in Mic. iii. 7. (q) T. Bab. Moed. Katon, fol. 24. 1. Next: Mark Chapter 15

Verse 1

We have here instances, I. Of the kindness of Christ's friends, and the provision made of respect and honour for him. Some friends he had, even in and about Jerusalem, that loved him, and never thought they could do enough for him, among whom, though Israel be not gathered, he is, and will be, glorious. 1. Here was one friend, that was so kind as to invite him to sup with him; and he was so kind as to accept the invitation, Mar 14:3. Though he had a prospect of his death approaching, yet he did not abandon himself to a melancholy retirement from all company, but conversed as freely with his friends as usual. 2. Here was another friend, that was so kind as to anoint his head with very precious ointment as he sat at meat. This was an extraordinary piece of respect paid him by a good woman that thought nothing too good to bestow upon Christ, and to do him honour. Now the scripture was fulfilled, When the king sitteth at his table, my spikenard sendeth forth the smell thereof, Sol 1:12. Let us anoint Christ as our Beloved, kiss him with a kiss of affection; and anoint him as our Sovereign, kiss him with a kiss of allegiance. Did he pour out his soul unto death for us, and shall we think any box of ointment too precious to pour out upon him? It is observable that she took care to pour it all out upon Christ's head; she broke the box (so we read it); but because it was an alabaster box, not easily broken, nor was it necessary that it should be broken, to get out the ointment, some read it, she shook the box, or knocked it to the ground, to loosen what was in it, that it might be got out the better; or, she rubbed and scraped out all that stuck tot he sides of it. Christ must have been honoured with all we have, and we must not think to keep back any part of the price. Do we give him the precious ointment of our best affections? Let him have them all; love him with all the heart. Now, (1.) There were those that put a worse construction upon this than it deserved. They called it a waste of the ointment, Mar 14:4. Because they could not have found their hearts to put themselves to such an expense for the honouring of Christ, they thought that she was prodigal, who did. Note, As the vile person ought to be called liberal, nor the churl said to be bountiful (Isa 32:5); so the liberal and bountiful ought not to be called wasteful. They pretend it might have been sold, and given to the poor, Mar 14:5. But as a common piety to the corban will not excuse from a particular charity to a poor parent (Mar 7:11), so a common charity to the poor will not excuse from a particular act of piety to the Lord Jesus. What thy hand finds to do, that is good, do it with thy might. (2.) Our Lord Jesus put a better construction upon it than, for aught that appears, was designed. Probably, she intended no more, than to show the great honour she had for him, before all the company, and to complete his entertainment. But Christ makes it to be an act of great faith, as well as great love (Mar 14:8); "She is come aforehand, to anoint my body to the burying, as if she foresaw that my resurrection would prevent her doing it afterward." This funeral rite was a kind of presage of, or prelude to, his death approaching. See how Christ's heart was filled with the thoughts of his death, how every thing was construed with a reference to that, and how familiarly he spoke of it upon all occasions. It is usual for those who are condemned to die, to have their coffins prepared, and other provision made for their funerals, while they are yet alive; and so Christ accepted this. Christ's death and burial were the lowest steps of his humiliation, and therefore, though he cheerfully submitted to them, yet he would have some marks of honour to attend them, which might help to take off the offence of the cross, and be an intimation how precious in the sight of the Lord the death of his saints is. Christ never rode in triumph into Jerusalem, but when he came thither to suffer; nor had ever his head anointed, but for his burial. (3.) He recommended this piece of heroic piety to the applause of the church in all ages; Wherever this gospel shall be preached, it shall be spoken of, for a memorial of her, Mar 14:9. Note, The honour which attends well-doing, even in this world, is sufficient to balance the reproach and contempt that are cast upon it. The memory of the just is blessed, and they that had trial of cruel mockings, yet obtained a good report, Heb 11:6, Heb 11:39. Thus was this good woman repaid for her box of ointment, Nec oleum perdidit nec operam - She lost neither her oil nor her labour. She got by it that good name which is better than precious ointment. Those that honour Christ he will honour. II. Of the malice of Christ's enemies, and the preparation made by them to do him mischief. 1. The chief priests, his open enemies, consulted how they might put him to death, Mar 14:1, Mar 14:2. The feast of the passover was now at hand, and at that feast he must be crucified, (1.) That his death and suffering might be the more public, and that all Israel, even those of the dispersion, who came from all parts to the feast, might be witnesses of it, and of the wonders that attended it. (2.) That the Anti-type might answer to the type. Christ, our Passover, was sacrificed for us, and brought us out of the house of bondage, at the same time that the paschal lamb was sacrificed, and Israel's deliverance out of Egypt was commemorated. Now see, [1.] How spiteful Christ's enemies were; they did not think it enough to banish or imprison him, for they aimed not only to silence him, and stop his progress for the future, but to be revenged on him for all the good he had done. [2.] How subtle they were; Not on the feast-day, when the people are together; they do not say, Lest they should be disturbed in their devotions, and diverted from them, but, Lest there should be an uproar (Mar 14:2); lest they should rise, and rescue him, and fall foul upon those that attempt any thing against him. They who desired nothing more than the praise of men, dreaded nothing more than the rage and displeasure of men. 2. Judas, his disguised enemy, contracted with them for the betraying of him, Mar 14:10, Mar 14:11. He is said to be one of the twelve that were Christ's family, intimate with him, trained up for the service of the kingdom; and he went to the chief priests, to tender his service in this affair. (1.) That which he proposed to them, was, to betray Christ to them, and to give them notice when and where they might find him, and seize him, without making an uproar among the people, which they were afraid of, if they should seize him when he appeared in public, in the midst of his admirers. Did he know then what help it was they wanted, and where they were run aground in their counsels? It is probable that he did not, for the debate was held in their close cabal. Did they know that he had a mind to serve them, and make court to him? No, they could not imagine that any of his intimates should be so base; but Satan, who was entered into Judas, knew what occasion they had for him, and could guide him to be guide to them, who were contriving to take Jesus. Note, The spirit that works in all the children of disobedience, knows how to bring them in to the assistance one of another in a wicked project, and then to harden them in it, with the fancy that Providence favours them. (2.) That which he proposed to himself, was, to get money by the bargain; he had what he aimed at, when they promised to give him money. Covetousness was Judas's master - lust, his own iniquity, and that betrayed him to the sin of betraying his Master; the devil suited his temptation to that, and so conquered him. It is not said, They promised him preferment (he was not ambitious of that), but, they promised him money. See what need we have to double our guard against the sin that most easily besets us. Perhaps it was Judas's covetousness that brought him at first to follow Christ, having a promise that he should be cash-keeper, or purser, to the society, and he loved in his heart to be fingering money; and now that there was money to be got on the other side, he was as ready to betray him as ever he had been to follow him. Note, Where the principle of men's profession of religion is carnal and worldly, and the serving of a secular interest, the very same principle, whenever the wind turns, will be the bitter root of a vile and scandalous apostasy. (3.) Having secured the money, he set himself to make good his bargain; he sought how he might conveniently betray him, how he might seasonably deliver him up, so as to answer the intention of those who had hired him. See what need we have to be careful that we do not ensnare ourselves in sinful engagements. If at any time we be so ensnared in the words of our mouths, we are concerned to deliver ourselves by a speedy retreat, Pro 6:1-5. It is a rule in our law, as well as in our religion, that an obligation to do an evil thing is null and void; it binds to repentance, not to performance. See how the way of sin is down-hill - when men are in, they must be on; and what wicked contrivances many have in their sinful pursuits, to compass their designs conveniently; but such conveniences will prove mischiefs in the end.

Verse 12

In these verses we have, I. Christ's eating the passover with his disciples, the night before he died, with the joys and comforts of which ordinance he prepared himself for his approaching sorrows, the full prospect of which did not indispose him for that solemnity. Note, No apprehension of trouble, come or coming, should put us by, or put us out of frame for, our attendance on holy ordinances, as we have opportunity for it. 1. Christ ate the passover at the usual time when the other Jews did, as Dr. Whitby had fully made out, and not, as Dr. Hammond would have it, the night before. It was on the first day of that feast, which (taking in all the eight days of the feast) was called, The feast of unleavened bread, even that day when they killed the passover, Mar 14:12. 2. He directed his disciples how to find the place where he intended to eat the passover; and hereby gave such another proof of his infallible knowledge of things distant and future (which to us seem altogether contingent), as he had given when he sent them for the ass on which he rode in triumph (Mar 11:6); "Go into the city (for the passover must be eaten in Jerusalem), and there shall meet you a man bearing a pitcher of water (a servant sent for water to clean the rooms in his master's house); follow him, go in where he goes, enquire for his master, the good man of the house (Mar 14:14), and desire him to show you a room." No doubt, the inhabitants of Jerusalem had rooms fitted up to be let out, for this occasion, to those that came out of the country to keep the passover, and one of those Christ made use of; not any friend's house, nor any house he had formerly frequented, for then he would have said, "Go to such a friend," or, "You know where we used to be, go thither and prepare." Probably he went where he was not known, that he might be undisturbed with his disciples. Perhaps he notified it by a sign, to conceal it from Judas, that he might not know till he came to the place; and by such a sign to intimate that he will dwell in the clean heart, that is, washed as with pure water. Where he designs to come, a pitcher of water must go before him; see Isa 1:16-18. 3. He ate the passover in an upper room furnished, estrōmenon - laid with carpets (so Dr. Hammond); it would seem to have been a very handsome dining-room. Christ was far from affecting any thing that looked stately in eating his common meals; on the contrary, he chose that which was homely, sat down on the grass: but, when he was to keep a sacred feast, in honour of that he would be at the expense of as good a room as he could get. God looks not at outward pomp, but he looks at the tokens and expressions of inward reverence for a divine institution, which, it is to be feared, those want, who, to save charges, deny themselves decencies in the worship of God. 4. He ate it with the twelve, who were his family, to teach those who have the charge of families, not only families of children, but families of servants, or families of scholars, or pupils, to keep up religion among them, and worship God with them. If Christ came with the twelve, then Judas was with them, though he was at this time contriving to betray his Master; and it is plain by what follows (Mar 14:20), that he was there: he did not absent himself, lest he could have been suspected; had his seat been empty at this feast, they would have said, as Saul of David, He is not clean, surely he is not clean, Sa1 20:26. Hypocrites, though they know it is at their peril, yet crowd into special ordinances, to keep up their repute, and palliate their secret wickedness. Christ did not exclude him from the feast, though he knew his wickedness, for it was not as yet become public and scandalous. Christ, designing to put the keys of the kingdom of heaven into the hands of men, who can judge only according to outward appearance, would hereby both direct and encourage them in their admissions to his table, to be satisfied with a justifiable profession, because they cannot discern the root of bitterness till it springs up. II. Christ's discourse with his disciples, as they were eating the passover. It is probable that they had discourse, according to the custom of the feast, of the deliverance of Israel out of Egypt, and the preservation of the first-born, and were as pleasant as they used to be together on this occasion, till Christ told them that which would mix trembling with their joys. 1. They were pleasing themselves with the society of their Master; but he tells them that they must now presently lose him; The Son of man is betrayed; and they knew, for he had often told them, what followed - If he be betrayed, the next news you will hear of him, is, that he is crucified and slain; God hath determined it concerning him, and he agrees to it; The Son of man goes, as it is written of him, Mar 14:21. It was written in the counsels of God, and written in the prophecies of the Old Testament, not one jot or tittle of either of which can fall to the ground. 2. They were pleasing themselves with the society one of another, but Christ casts a damp upon the joy of that, by telling them, One of you that eateth with me shall betray me, Mar 14:18. Christ said this, if it might be, to startle the conscience of Judas, and to awaken him to repent of his wickedness, and to draw back (for it was not too late) from the brink of the pit. But for aught that appears, he who was most concerned in the warning, was least concerned at it. All the rest were affected with it. (1.) They began to be sorrowful. As the remembrance of our former falls into sin, so the fear of the like again, doth often much embitter the comfort of our spiritual feasts, and damp our joy. Here were the bitter herbs, with which this passover-feast was taken. (2.) They began to be suspicious of themselves; they said one by one, Is it I? And another said, Is it I? They are to be commended for their charity, that they were more jealous of themselves than of one another. It is the law of charity, to hope the best (Co1 13:5-7), because we assuredly know, therefore we may justly suspect, more evil by ourselves than by our brethren. They are also to be commended for their acquiescence in what Christ said; they trusted more to his words than to their own hearts; and therefore do not say, "I am sure it is not I," but, "Lord, is it I? see if there be such a way of wickedness in us, such a root of bitterness, and discover it to us, that we may pluck up that root, and stop up that way." Now, in answer to their enquiry, Christ saith that, [1.] Which would make them easy; "It is not you, or you; it is this that now dips with me in the dish; the adversary and enemy is this wicked Judas." [2.] Which, one would think, should make Judas very uneasy. If he go on in his undertaking, it is upon the sword's point, for woe to that many by whom the Son of man is betrayed; he is undone, for every undone; his sin will soon find him out; and it were better for him that he had never been born, and had never had a being than such a miserable one as he must have. It is very probable that Judas encouraged himself in it with this thought, that his Master had often said he must be betrayed; "And if it must be done, surely God will not find fault with him that doth it, for who hath resisted his will?" As that objector argues, Rom 9:19. But Christ tells him that this will be no shelter or excuse to him; The Son of man indeed goes; as it is written of him, as a lamb to the slaughter; but woe to that man by whom he is betrayed. God's decree to permit the sins of men, and bring glory to himself out of them, do neither necessitate their sins, nor determine to them, nor will they be any excuse of the sin, or mitigation of the punishment. Christ was delivered indeed by the determinate counsel and fore-knowledge of God; but, notwithstanding that, it is with wicked hands that he is crucified and slain, Act 2:23. III. The institution of the Lord's supper. 1. It was instituted in the close of a supper, when they were sufficiently fed with the paschal lamb, to show that in the Lord's supper there is no bodily repast intended; to preface it with such a thing, is to revive Moses again. But it is food for the soul only, and therefore a very little of that which is for the body, as much as will serve for a sign, is enough. It was at the close of the passover-supper, which by this was evangelized, and then superseded and set aside. Much of the doctrine and duty of the eucharist is illustrated to us by the law of the passover (Ex. 12); for the Old Testament institutions, though they do not bind us, yet instruct us, by the help of a gospel-key to them. And these two ordinances lying here so near together, it may be good to compare them, and observe how much shorter and plainer the institution of the Lord's supper is, than that of the passover was. Christ's yoke is easy in comparison with that of the ceremonial law, and his ordinances are more spiritual. 2. It was instituted by the example of Christ himself; not with the ceremony and solemnity of a law, as the ordinance of baptism was, after Christ's resurrection (Mat 28:19), with, Be it enacted by the authority aforesaid, by a power given to Christ in heaven and on earth (Mat 28:18); but by the practice of our Master himself, because intended for those who are already his disciples, and taken into covenant with him: but it has the obligation of the law, and was intended to remain in full force, power, and virtue, till his second coming. 3. It was instituted with blessing and giving of thanks; the gifts of common providence are to be so received (Ti1 4:4, Ti1 4:5), much more than the gifts of special grace. He blessed (Mar 14:22), and gave thanks, Mar 14:23. At his other meals, he was wont to bless, and give thanks (Mar 6:41; Mar 8:7) so remarkably, that he was known by it, Luk 24:30, Luk 24:31. And he did the same at this meal. 4. It was instituted to be a memorial of his death; and therefore he broke the bread, to show how it pleased the Lord to bruise him; and he called the wine, which is the blood of the grape, the blood of the New Testament. The death Christ died was a bloody death, and frequent mention is made of the blood, the precious blood, as the pride of our redemption; for the blood is the life, and made atonement for the soul, Lev 17:11-14. The pouring out of the blood was the most sensible indication of the pouring out of his soul, Isa 53:12. Blood has a voice (Gen 4:10); and therefore blood is so often mentioned, because it was to speak, Heb 12:24. It is called the blood of the New Testament; for the covenant of grace became a testament, and of force by the death of Christ, the testator, Heb 9:16. It is said to be shed for many, to justify many (Isa 53:11), to bring many sons to glory, Heb 2:10. It was sufficient for many, being of infinite value; it has been of use to many; we read of a great multitude which no man could number, that had all washed their robes, and made them white in the blood of the Lamb (Rev 7:9-14); and still it is a fountain opened. How comfortable is this to poor repenting sinners, that the blood of Christ is shed for many! And if for many, why not for me? If for sinners, sinners of the Gentiles, the chief of sinners, then why not for me? 5. It was instituted to be a ratification of the covenant made with us in him, and a sign of the conveyance of those benefits to us, which were purchased for us by his death; and therefore he broke the bread to them (Mar 14:22), and said, Take, eat of it: he gave the cup to them, and ordered them to drink of it, Mar 14:23. Apply the doctrine of Christ crucified to yourselves, and let it be meat and drink to your souls, strengthening, nourishing, and refreshing, to you, and the support and comfort of your spiritual life. 6. It was instituted with an eye to the happiness of heaven, and to be an earnest and fore-taste of that, and thereby to put our mouths out of taste for all the pleasures and delights of sense (Mar 14:25); I will drink no more of the fruit of the vine, as it is a bodily refreshment. I have done with it. No one, having tasted spiritual delights, straightway desires sensitive ones, for he saith, The spiritual is better (Luk 5:39); but every one that hath tasted spiritual delights, straightway desires eternal ones, for he saith, Those are better still; and therefore let me drink no more of the fruit of the vine, it is dead and flat to those that have been made to drink of the river of God's pleasures; but, Lord, hasten the day, when I shall drink it new and fresh in the kingdom of God, where it shall be for ever new, and in perfection. 7. It was closed with a hymn, Mar 14:26. Though Christ was in the midst of his enemies, yet he did not, for fear of them, omit this sweet duty of singing psalms. Paul and Silas sang, when the prisoners heard them. This was an evangelical song, and gospel times are often spoken of in the Old Testament, as times of rejoicing, and praise is expressed by singing. This was Christ's swan-like song, which he sung just before he entered upon his agony; probably, that which is usually sung, Psa 113:1-9 to 118. IV. Christ's discourse with his disciples, as they were returning to Bethany by moonlight. When the had sung the hymn, presently they went out. It was now near bedtime, but our Lord Jesus had his heart so much upon his suffering, that he would not come into the tabernacle of his house, norgo up into his bed, nor give sleep to his eyes, when that work was to be done, Psa 132:3, Psa 132:4. The Israelites were forbidden to go out of their houses the night that they ate the passover, for fear of the sword of the destroying angel, Exo 12:22, Exo 12:23. But because Christ, the great shepherd, was to be smitten, he went out purposely to expose himself to the sword, as a champion; they evaded the destroyer, but Christ conquered him, and brought destructions to a perpetual end. 1. Christ here foretels that in his sufferings he should be deserted by all his disciples; "You will all be offended because of me, this night. I know you will (Mar 14:27), and what I tell you now, is no other than what the scripture has told you before; I will smite the shepherd, and then the sheep will be scattered." Christ knew this before, and yet welcomed them at his table; he sees the falls and miscarriages of his disciples, and yet doth not refuse them. Nor should we be discouraged from coming to the Lord's supper, by the fear of relapsing into sin afterward; but, the greater of our danger is, the more need we have to fortify ourselves by the diligent conscientious use of holy ordinances. Christ tells them that they would be offended in him, would begin to question whether he were the Messiah or no, when they saw him overpowered by his enemies. Hitherto, they had continued with him in his temptations; though they had sometimes offended him, yet they had not been offended in him, nor turned the back upon him; but now the storm would be so great, that they would all slip their anchors, and be in danger of shipwreck. Some trials are more particular (as Rev 2:10, The devil shall cast some of you into prison); but others are more general, an hour of temptation, which shall come upon all the world, Rev 3:10. The smiting of the shepherd is often the scattering of the sheep: magistrates, ministers, masters of families, if these are, as they should be, shepherds to those under their charge, when any thing comes amiss to them, the whole flock suffers for it, and is endangered by it. But Christ encourages them with a promise that they shall rally again, shall return both to their duty and to their comfort (Mar 14:28); "After I am risen, I will gather you in from all the places wither you are scattered, Eze 34:12. I will go before you into Galilee, will see our friends, and enjoy one another there." 2. He foretels that he should be denied particularly by Peter. When they went out to go to the mount of Olives, we may suppose that they dropped Judas (he stole away from them), whereupon the rest began to think highly of themselves, that they stuck to their Master, when Judas quitted him. But Christ tells them, that though they should be kept by his grace from Judas's apostasy, yet they would have no reason to boast of their constancy. Note, Though God keeps us from being as bad as the worst, yet we may well be ashamed to think that we are not better than we are. (1.) Peter is confident that he should not do so ill as the rest of his disciples (Mar 14:29); Though all should be offended, all his brethren here present, yet will not I. He supposes himself not only stronger than others, but so much stronger, as to be able to receive the shock of a temptation, and bear up against it, all alone; to stand, though nobody stood by him. It is bred in the bone with us, to think well of ourselves, and trust to our own hearts. (2.) Christ tells him that he will do worse than any of them. They will all desert him, but he will deny him; not once, but thrice; and that presently; "This day, even this night before the cock crow twice, thou wilt deny that ever thou hadst any knowledge of me, or acquaintance with me, as one ashamed and afraid to own me." (3.) He stands to his promise; "If I should die with thee, I will not deny thee; I will adhere to thee, though it cost me my life:" and, no doubt, he thought as he said. Judas said nothing like this, when Christ told him he would betray him. He sinned by contrivance, Peter by surprise; he devised the wickedness (Mic 2:1), Peter was overtaken in this fault, Gal 6:1. It was ill done of Peter, to contradict his Master. If he had said, with fear and trembling, "Lord, give me grace to keep me from denying thee, lead me not into this temptation, deliver me from this evil," it might have been prevented: but they were all thus confident; they who said, Lord, is it I? now said, It shall never be me. Being acquitted from their fear of betraying Christ, they were now secure. But he that thinks he stands, must learn to take heed lest he fall; and he that girdeth on the harness, not boast as though he had put it off.

Verse 32

Christ is here entering upon his sufferings, and begins with those which were the sorest of all his sufferings, those in his soul. Here we have him in his agony; this melancholy story we had in Matthew; this agony in soul was the wormwood and the gall in the affliction and misery; and thereby it appeared that no sorrow was forced upon him, but that it was what he freely admitted. I. He retired for prayer; Sit ye here (saith he to his disciples), while I go a little further, and pray. He had lately prayed with them (Jn. 17); and now he appoints them to withdraw while he goes to his Father upon an errand peculiar to himself. Note, Our praying with our families will not excuse our neglect of secret worship. When Jacob entered into his agony, he first sent over all that he had, and was left alone, and then there wrestled a man with him (Gen 32:23, Gen 32:24), though he had been at prayer before (Mar 14:9), it is likely, with his family. II. Even into that retirement he took with him Peter, and James, and John (Mar 14:33), three competent witnesses of this part of his humiliation; and though great spirits care not how few know any thing of their agonies, he was not ashamed that they should see. These three had boasted most of their ability and willingness to suffer with him; Peter here, in this chapter, and James and John (Mar 10:39); and therefore Christ takes them to stand by, and see what a struggle he had with the bloody baptism and the bitter cup, to convince them that they knew not what they said. It is fit that they who are most confident, should be first tried, that they may be made sensible of their folly and weakness. III. There he was in a tremendous agitation (Mar 14:33); He began to be sore amazed - ekthambeisthai, a word not used in Matthew, but very significant; it bespeaks something like that horror of great darkness, which fell upon Abraham (Gen 15:12), or, rather, something much worse, and more frightful. The terrors of God set themselves in array against him, and he allowed himself the actual and intense contemplation of them. Never was sorrow like unto his at that time; never any had such experience as he had from eternity of divine favours, and therefore never any had, or could have, such a sense as he had of divine favours. Yet there was not the least disorder or irregularity in this commotion of his spirits; his affections rose not tumultuously, but under direction, and as they were called up, for he had no corrupt nature to mix with them, as we have. If water have a sediment at the bottom, though it may be clear while it stands still, yet, when shaken, it grows muddy; so it is with our affections: but pure water in a clean glass, though ever so much stirred, continues clear; and so it was with Christ. Dr. Lightfoot thinks it very probable that the devil did now appear to our Saviour in a visible shape, in his own shape and proper colour, to terrify and affright him, and to drive him from his hope in God (which he aimed at in persecuting Job, a type of Christ, to make him curse God, and die), and to deter him from the further prosecution of his undertaking; whatever hindered him from that, he looked upon as coming from Satan, Mat 16:23. When the devil had tempted him in the wilderness, it is said, He departed from him for a season (Luk 4:13), intending another grapple with him, and in another way; finding that he could not by his flatteries allure him into sin, he would try by his terrors to affright him into it, and so make void his design. IV. He made a sad complaint of this agitation. He said, My soul is exceeding sorrowful. 1. He was made sin for us, and therefore was thus sorrowful; he fully knew the malignity of the sins he was to suffer for; and having the highest degree of love to God, who was offended by them, and of love to man, who was damaged and endangered by them, now that those were set in order before him, no marvel that his soul was exceeding sorrowful. Now was he made to serve with our sins, and was thus wearied with our iniquities. 2. He was made a curse for us; the curses of the law were transferred to him as our surety and representative, not as originally bound with us, but a bail to the action. And when his soul was thus exceeding sorrowful, he did, as it were, yield to them, and lie down under the load, until by his death he had satisfied for sin, and so for ever abolished the curse. He now tasted death (as he is said to do, Heb 2:9), which is not an extenuating expression, as if he did but taste it; no, he drank up even the dregs of the cup; but it is rather aggravating; it did not go down by wholesale, but he tasted all the bitterness of it. This was that fear which the apostle speaks of (Heb 5:7), a natural fear of pain and death, which it is natural to human nature to startle at. Now the consideration of Christ's sufferings in his soul, and his sorrows for us, should be of use to us, (1.) To embitter our sins. Can we ever entertain a favourable or so much as a slight thought of sin, when we see what impression sin (though but imputed) made upon the Lord Jesus? Shall that sit light upon our souls, which sat so heavy upon his? Was Christ in such an agony for our sins, and shall we never be in an agony about them? How should we look upon him whom we have pressed, whom we have pierced, and mourn, and be in bitterness! It becomes us to be exceeding sorrowful for sin, because Christ was so, and never to make a mock at it. If Christ thus suffered for sin, let us arm ourselves with the same mind. (2.) To sweeten our sorrows; if our souls be at any time exceeding sorrowful, through the afflictions of this present time, let us remember that our Master was so before us, and the disciple is not greater than his Lord. Why should we affect to drive away sorrow, when Christ for our sakes courted it, and submitted to it, and thereby not only took out the sting of it, and made it tolerable, but put virtue into it, and made it profitable (for by the sadness of the countenance the heart is made better), nay, and put sweetness into it, and made it comfortable. Blessed Paul was sorrowful, and yet always rejoicing. If we be exceeding sorrowful, it is but unto death; that will be the period of all our sorrows, if Christ be ours; when the eyes are closed, all tears are wiped away from them. V. He ordered his disciples to keep with him, not because he needed their help, but because he would have them to look upon him and receive instruction; he said to them, Tarry ye here and watch. He had said to the other disciples nothing but, Sit ye here (Mar 14:32); but these three he bids to tarry and watch, as expecting more from them than from the rest. VI. He addressed himself to God by prayer (Mar 14:35); He fell on the ground, and prayed. It was but a little before this, that in prayer he lifted up his eyes (Joh 17:1); but here, being in an agony, he fell upon his face, accommodating himself to his present humiliation, and teaching us thus to abase ourselves before God; it becomes us to be low, when we come into the presence of the Most High. 1. As Man, he deprecated his sufferings, that, if it were possible, the hour might pass from him (Mar 14:35); "This short, but sharp affliction, that which I am now this hour to enter upon, let man's salvation be, if possible, accomplished without it." We have his very words (Mar 14:36), Abba, Father. The Syriac word is here retained, which Christ used, and which signifies Father, to intimate what an emphasis our Lord Jesus, in his sorrows, laid upon it, and would have us to lay. It is with an eye to this, that St. Paul retains this word, putting it into the mouths of all that have the Spirit of adoption; they are taught to cry, Abba, Father, Rom 8:15; Gal 4:6. Father, all things are possible to thee. Note, Even that which we cannot expect to be done for us, we ought yet to believe that God is able to do: and when we submit to his will, and refer ourselves to his wisdom and mercy, it must be with a believing acknowledgment of his power, that all things are possible to him. 2. As Mediator, he acquiesced in the will of God concerning them; "Nevertheless, not what I will, but what thou wilt. I know the matter is settled, and cannot be altered, I must suffer and die, and I bid it welcome." VII. He roused his disciples, who were dropped asleep while he was at prayer, Mar 14:37, Mar 14:38. He comes to look after them, since they did not look after him; and he finds them asleep, so little affected were they with his sorrows, his complaints, and prayers. This carelessness of theirs was a presage of their further offence in deserting him; and it was an aggravation of it, that he had so lately commended them for continuing with him in his temptations, though they had not been without their faults. Was he so willing to make the best of them, and were they so indifferent in approving themselves to him? They had lately promised not to be offended in him; what! and yet mind him so little? He particularly upbraided Peter with his drowsiness; Simon, sleepest thou? Kai su teknon; - "What thou, my son? Thou that didst so positively promise thou wouldest not deny me, dost thou slight me thus? From thee I expected better things. Couldest thou not watch one hour?" He did not require him to watch all night with him, only for one hour. It aggravates our faintness and short continuance in Christ's service, that he doth not over-task us, nor weary us with it, Isa 43:23. He puts upon us no other burthen than to hold fast till he comes (Rev 2:24, Rev 2:25); and behold, he comes quickly, Rev 3:11. As those whom Christ loves he rebukes when they do amiss, so those whom he rebukes he counsels and comforts. 1. It was a very wise and faithful word of advice which Christ here gave to his disciples; Watch and pray, lest ye enter into temptation, v. 38. It was bad to sleep when Christ was in his agony, but they were entering into further temptation, and if they did not stir up themselves, and fetch in grace and strength from God by prayer, they would do worse; and so they did, when they all forsook him, and fled. 2. It was a very kind and tender excuse that Christ made for them; "The spirit truly is willing; I know it is, it is ready, it is forward; you would willingly keep awake, but you cannot." This may be taken as a reason for that exhortation, "Watch and pray; because, though the spirit is willing, I grant it is (you have sincerely resolved never to be offended in me), yet the flesh is weak, and if you do not watch and pray, and use the means of perseverance, you may be overcome, notwithstanding." The consideration of the weakness and infirmity of our flesh should engage and quicken us to prayer and watchfulness, when we are entering into temptation. VIII. He repeated his address to his Father (Mar 14:39); He went again, and prayed, saying, ton auton logon - the same word, or matter, or business; he spoke to the same purport, and again the third time. This teaches us, that men ought to pray, and not to faint, Luk 18:1. Though the answers to our prayers do not come quickly, yet we must renew our requests, and continue instant in prayer; for the vision is for an appointed time, and at the end it shall speak, and not lie, Hab 2:3. Paul, when he was buffeted by a messenger of Satan, besought the Lord thrice, as Christ did here, before he obtained an answer of peace, Co2 12:7, Co2 12:8. A little before this, when Christ, in the trouble of his soul, prayed, Father, glorify thy name, he had an immediate answer by a voice from heaven, I have both glorified it, and I will glorify it yet again; but now he must come a second and third time, for the visits of God's grace, in answer to prayer, come sooner or later, according to the pleasure of his will, that we may be kept depending. IX. He repeated his visits to his disciples. Thus he gave a specimen of his continued care for his church on earth, even when it is half asleep, and not duly concerned for itself, while he ever lives making intercession with his Father in heaven. See how, as became a Mediator, he passes and repasses between both. He came the second time to his disciples, and found them asleep again, Mar 14:40. See how the infirmities of Christ's disciples return upon them, notwithstanding their resolutions, and overpower them, notwithstanding their resistance; and what clogs those bodies of ours are to our souls, which should make us long for that blessed state in which they shall be no more our encumbrance. This second time he spoke to them as before, but they wist not what to answer him; they were ashamed of their drowsiness, and had nothing to say in excuse for it. Or, They were so overpowered with it, that, like men between sleeping and waking, they knew not where they were, or what they said. But, the third time, they were bid to sleep if they would (Mar 14:41); "Sleep on now, and take your rest. I have now no more occasion for your watching, you may sleep, if you will, for me." It is enough; we had not that word in Matthew. "You have had warning enough to keep awake, and would not take it; and now you shall see what little reason you have to be secure." Apekei, I discharge you from any further attendance; so some understand it; "Now the hour is come, in which I knew you would all forsake me, even take your course;" as he said to Judas, What thou doest, do quickly. The Son of man is now betrayed into the hands of sinners, the chief priests and elders; those worst of sinners, because they made a profession of sanctity. "Come, rise up, do not lie dozing there. Let us go and meet the enemy, for lo, he that betrayeth me is at hand, and I must not now think of making an escape." When we see trouble at the door, we are concerned to stir up ourselves to get ready for it.

Verse 43

We have here the seizing of our Lord Jesus by the officers of the chief priests. This was what his enemies had long aimed at, they had often sent to take him; but he had escaped out of their hands, because his hour was not come, nor could they now have taken him, had he not freely surrendered himself. He began first to suffer in his soul, but afterward suffered in his body, that he might satisfy for sin, which begins in the heart, but afterwards makes the members of the body instruments of unrighteousness. I. Here is a band of rude miscreants employed to take our Lord Jesus and make him a prisoner; a great multitude with swords and staves. There is no wickedness so black, no villany so horrid, but there may be found among the children of men fit tools to be made use of, that will not scruple to be employed; so miserably depraved and vitiated is mankind. At the head of this rabble is Judas, one of the twelve, one of those that had been many years intimately conversant with our Lord Jesus, had prophesied in his name, and in his name cast out devils, and yet betrayed him. It is no new thing for a very fair and plausible profession to end in a shameful and fatal apostasy. How art thou fallen, O Lucifer! II. Men of no less figure than the chief priests, and the scribes, and the elders, sent them, and set them on work, who pretended to expect the Messiah, and to be ready to welcome him; and yet, when he is come, and has given undeniable proofs that it is he that should come, because he doth not make court to them, nor countenance and support their pomp and grandeur, because he appears not as a temporal prince, but sets up a spiritual kingdom, and preaches repentance, reformation, and a holy life, and directs men's thoughts, and affections, and aims, to another world, they set themselves against him, and, without giving the credentials he produces an impartial examination, resolve to run him down. III. Judas betrayed him with a kiss; abusing the freedom Christ used to allow his disciples of kissing his cheek at their return when they had been any time absent. He called him, Master, Master, and kissed him; he said, Rabbi, Rabbi, as if he had been now more respectful to him than ever. It is enough to put one for ever out of conceit with being called of men Rabbi, Rabbi (Mat 23:7), since it was with this compliment that Christ was betrayed. He bid them take him, and lead him away safely. Some think that he spoke this ironically, knowing that they could not secure him unless he pleased, that this Samson could break their bonds asunder as threads of tow, and make is escape, and then he should get the money, and Christ the honour, and no harm done; and I should think so too, but that Satan was entered into him, so that the worst and most malicious intention of this action is not too black to be supposed. Nay, he had often heard his Master say, that, being betrayed, he should be crucified, and had no reason to think otherwise. IV. They arrested him, and made him their prisoner (Mar 14:46); They laid their hands on him, rude and violent hands, and took him into custody; triumphing, it is likely, that they had done that which has been often before attempted in vain. V. Peter laid about him in defence of his Master, and wounded one of the assailants, being for the present mindful of his promise, to venture his life with his Master. He was one of them that stood by, of them that were with him (so the word signifies), of those three disciples that were with him in the garden; he drew a sword, and aimed, it is likely, to cut off the head, but missed his blow, and only cut off the ear, of a servant of the high priest, Mar 14:47. It is easier to fight for Christ, than to die for him; but Christ's good soldiers overcome, not by taking other people's lives, but by laying down their own, Rev 12:11. VI. Christ argues with them that had seized him, and shows them the absurdity of their proceedings against him. 1. That they came out against him, as against a thief, whereas he was innocent of any crime; he taught daily in the temple, and if he had any wicked design, there it would some time or other have been discovered; nay, these officers of the chief priests, being retainers to the temple, may be supposed to have heard his sermons there (I was with you in the temple); and had he not taught them excellent doctrine, even his enemies themselves being judges? Were not all the words of his mouth in righteousness? Was there any thing froward or perverse in them? Pro 8:8. By his fruits he was known to be a good tree; why then did they come out against him as a thief? 2. That they came to take him thus privately, whereas he was neither ashamed nor afraid to appear publicly in the temple. He was none of those evil-doers that hate the light, neither come to the light, Joh 3:20. If their masters had any thing to say to him, they might meet him any day in the temple, where he was ready to answer all challenges, all charges; and there they might do as they pleased with him, for the priests had the custody of the temple, and the command of the guards about it: but to come upon him thus at midnight, and in the place of his retirement, was base and cowardly. This was to do as David's enemy, that sat in the lurking places of the villages, to murder the innocent, Psa 10:8. But this was not all. 3. They came with swords and staves, as if he had been in arms against the government, and must have the posse comitatus raised to reduce him. There was no occasion for those weapons; but they made this ado, (1.) To secure themselves from the rage of some; they came armed, because they feared the people; but thus were they in great fear, where no fear was, Psa 53:5. (2.) To expose him to the rage of others. By coming with swords and staves to take him, they represented him to the people (who are apt to take impressions this way) as a dangerous turbulent man, and so endeavored to incense them against him, and make them cry out, Crucify him, crucify him, having no other way to gain their point. VII. He reconciled himself to all this injurious, ignominious treatment, by referring himself to the Old Testament predictions of the Messiah. I am hardly used, but I submit, for the scriptures must be fulfilled, Mar 14:49. 1. See here what a regard Christ had to the scriptures; he would bear any thing rather than that the least jot or tittle of the word of God should fall to the ground; and as he had an eye to them in his sufferings, so he has in his glory; for what is Christ doing in the government of the world, but fulfilling the scriptures? 2. See what use we are to make of the Old Testament; we must search for Christ, the true treasure hid in that field: as the history of the New Testament expounds the prophecies of Old, so the prophecies of the Old Testament illustrate the history of the New. VIII. All Christ's disciples, hereupon, deserted him (Mar 14:50); They all forsook him, and fled. They were very confident that they should adhere to him; but even good men know not what they will do, till they are tried. If it was such a comfort to him as he had lately intimated, that they had hitherto continued with him in his lesser trials (Luk 22:28), we may well imagine what a grief it was to him, that they deserted him now in the greatest, when they might have done him some service - when he was abused, to protect him, and when accused, to witness for him. Let not those that suffer for Christ, think it strange, if they be thus deserted, and if all the herd shun the wounded deer; they are not better than their Master, nor can expect to be better used either by their enemies or by their friends. When St. Paul was in peril, none stood by him, but all men forsook him, Ti2 4:16. IX. The noise disturbed the neighbourhood, and some of the neighbours were brought into danger by the riot, Mar 14:51, Mar 14:52. This passage of story we have not in any other of the evangelists. Here is an account of a certain young man, who, as it should seem, was no disciple of Christ, nor, as some have imagined, a servant of the house wherein Christ had eaten the passover, who followed him to see what would become of him (as the sons of the prophets, when they understood that Elijah was to be taken up, went to view afar off, Kg2 2:7), but some young man that lived near the garden, perhaps in the house to which the garden belonged. Now observe concerning him, 1. How he was frightened out of his bed, to be a spectator of Christ's sufferings. Such a multitude, so armed, and coming with so much fury, and in the dead of night, and in a quiet village, could not but produce a great stir; this alarmed our young man, who perhaps thought they was some tumult or rising in the city, some uproar among the people, and had the curiosity to go, and see what the matter was, and was in such haste to inform himself, that he could not stay to dress himself, but threw a sheet about him, as if he would appear like a walking ghost, in grave clothes, to frighten those who had frightened him, and ran among the thickest of them with this question, What is to do here? Being told, he had a mind to see the issue, having, no doubt, heard much of the fame of this Jesus; and therefore, when all his disciples had quitted him, he continued to follow him, desirous to hear what he would say, and see what he would do. Some think that his having no other garment than this linen cloth upon his naked body, intimates that he was one of those Jews who made a great profession of piety that their neighbours, in token of which, among other instances of austerity and mortification of the body, they used no clothes but one linen garment, which, though contrived to be modest enough, was thin and cold. But I rather think that this was not his constant wear. 2. See how he was frightened into his bed again, when he was in danger of being made a sharer in Christ's sufferings. His own disciples had run away from him; but this young man, having no concern for him, thought he might securely attend him, especially being so far from being armed, that he was not so much as clothed; but the young men, the Roman soldiers, who were called to assist, laid hold of him, for all was fish that came to their net. Perhaps they were now vexed at themselves, that they had suffered the disciples to run away, and they being got out of their reach they resolved to seize the first they could lay their hands on; though this young man was perhaps one of the strictest sect of the Jewish church, yet the Roman soldiers made no conscience of abusing him upon this occasion. Finding himself in danger, he left the linen cloth by which they had caught hold of him, and fled away naked. This passage is recorded to show what a barbarous crew this was, that was sent to seize Christ, and what a narrow escape the disciples had of falling into their hands, out of which nothing could have kept them but their Master's care of them; If ye seek me, let these go their way, Joh 18:8. It also intimates that there is no hold of those who are led by curiosity only, and not by faith and conscience, to follow Christ.

Verse 53

We have here Christ's arraignment, trial, conviction, and condemnation, in the ecclesiastical court, before the great sanhedrim, of which the high priest was president, or judge of the court; the same Caiaphas that had lately adjudged it expedient he should be put to death, guilty or not guilty (Joh 11:50), and who therefore might justly be excepted against as partial. I. Christ is hurried away to his house, his palace it is called, such state did he live in. And there, though, in the dead of the night, all the chief priests, and elders, and scribes, that were in the secret, were assembled, ready to receive the prey; so sure were they of it. II. Peter followed at a distance, such a degree of cowardice was his late courage dwindled into, Mar 14:54. But when he came to the high priest's palace, he sneakingly went, and sat with the servants, that he might not be suspected to belong to Christ. The high priest's fire side was no proper place, nor his servants proper company, for Peter, but it was his entrance into a temptation. III. Great diligence was used to procure, for love or money, false witnesses against Christ. They had seized him as a malefactor, and now they had him they had no indictment to prefer against him, no crime to lay to his charge, but they sought for witnesses against him; pumped some with ensnaring questions, offered bribes to others, if they would accuse him, and endeavored to frighten others, if they would not, Mar 14:55, Mar 14:56. The chief priests and elders were by the law entrusted with the prosecuting and punishing of false witnesses (Deu 19:16, Deu 19:17); yet those were now ringleaders in a crime that tends to overthrow of all justice. It is time to cry, Help, Lord, when the physicians of a land are its troublers, and those that should be the conservators of peace and equity, are the corrupters of both. IV. He was at length charged with words spoken some years ago, which, as they were represented, seemed to threaten the temple, which they had made no better than an idol of (Mar 14:57, Mar 14:58); but the witnesses to this matter did not agree (Mar 14:59), for one swore that he said, I am able to destroy the temple of God, and to build it in three days (so it is in Matthew); the other swore that he said, I will destroy this temple, that is made with hands, and within three days, I will build not it, but another made without hands; now these two differ much from each other; oude isē ēn hē marturia - their testimony was not sufficient, nor equal to the charge of a capital crime; so Dr. Hammond: they did not accuse him of that upon which a sentence of death might be founded, no not by the utmost stretch of their law. V. He was urged to be his own accuser (Mar 14:60); The high priest stood up in a heat, and said, Answerest thou nothing? This he said under pretence of justice and fair dealing, but really with a design to ensnare him, that they might accuse him, Luk 11:53, Luk 11:54; Luk 20:20. We may well imagine with what an air of haughtiness and disdain this proud high priest brought our Lord Jesus to this question; "Come you, the prisoner at the bar, you hear what is sworn against you; what have you now to say for yourself?" Pleased to think that he seemed silent, who had so often silenced those that picked quarrels with him. Still Christ answered nothing, that he might set us an example, 1. Of patience under calumnies and false accusations; when we are reviled, let us not revile again, Pe1 2:23. And, 2. Of prudence, when a man shall be made an offender for a word (Isa 29:21), and our defence made our offence; it is an evil time indeed when the prudent shall keep silence (lest they make bad worse), and commit their cause to him that judgeth righteously. But, VI. When he was asked whether he was the Christ, he confessed, and denied not, that he was, Mar 14:61, Mar 14:62. He asked, Art thou the Son of the Blessed? that is the Son of God? for, as Dr. Hammond observes, the Jews, when they named God, generally added, blessed for ever; and thence the Blessed is the title of God, a peculiar title, and applied to Christ, Rom 9:5. And for the proof of his being the Son of God, he binds them over to his second coming; "Ye shall see the Son of man sitting on the right hand of power; that Son of man that now appears so mean and despicable, whom ye see and trample upon (Isa 53:2, Isa 53:3), you shall shortly see and tremble before." Now, one would think that such a word as this which our Lord Jesus seems to have spoken with a grandeur and majesty not agreeable to his present appearance (for through the thickest cloud of his humiliation some rays of glory were still darted forth), should have startled the court, and at least, in the opinion of some of them, should have amounted to a demurrer, or arrest of judgment, and that they should have stayed process till they had considered further of it; when Paul at the bar reasoned of the judgment to come, the judge trembled, and adjourned the trial, Act 24:25. But these chief priests were so miserably blinded with malice and rage, that, like the horse rushing into the battle, they mocked at fear, and were not affrighted, neither believed they that it was the sound of the trumpet, Job 39:22, Job 39:24. And see Job 15:25, Job 15:26. VII. The high priest, upon this confession of his, convicted him as a blasphemer (Mar 14:63); He rent his clothes - chitōnas autou. Some think the word signifies his pontifical vestments, which, for the greater state, he had put on, though in the night, upon this occasion. As before, in his enmity to Christ, he said he knew not what (Joh 11:51, Joh 11:52), so now he did he knew not what. If Saul's rending Samuel's mantle was made to signify the rending of the kingdom from him (Sa1 15:27, Sa1 15:28), much more did Caiaphas's rending his own clothes signify the rending of the priesthood from him, as the rending of the veil, at Christ's death, signified the throwing of all open. Christ's clothes, even when he was crucified, were kept entire, and not rent: for when the Levitical priesthood was rent in pieces and done away, This Man, because he continues ever, has an unchangeable priesthood. VIII. They agreed that he was a blasphemer, and, as such, was guilty of a capital crime, Mar 14:64. The question seemed to be put fairly, What think ye? But it was really prejudged, for the high priest had said, Ye have heard the blasphemy; he gave judgment first, who, as president of the court, ought to have voted last. So they all condemned him to be guilty of death; what friends he had in the great sanhedrim, did not appear, it is probable that they had not notice. IX. They set themselves to abuse him, and, as the Philistines with Samson, to make sport with him, Mar 14:65. It should seem that some of the priests themselves that had condemned him, so far forgot the dignity, as well as duty, of their place, and the gravity which became them, that they helped their servants in playing the fool with a condemned prisoner. This they made their diversion, while they waited for the morning, to complete their villany. That night of observations (as the passover-night was called) they made a merry night of. If they did not think it below them to abuse Christ, shall we think any thing below us, by which we may do him honour?

Verse 66

We have here the story of Peter's denying Christ. 1. It began in keeping at a distance from him. Peter had followed afar off (Mar 14:54), and now was beneath in the palace, at the lower end of the hall. Those that are shy of Christ, are in a fair way to deny him, that are shy of attending on holy ordinances, shy of the communion of the faithful, and loth to be seen on the side of despised godliness. 2. It was occasioned by his associating with the high priest's servants, and sitting among them. They that think it dangerous to be in company with Christ's disciples, because thence they may be drawn in to suffer for him, will find it much more dangerous to be in company with his enemies, because there they may be drawn in to sin against him. 3. The temptation was, his being charged as a disciple of Christ; Thou also wert with Jesus of Nazareth, Mar 14:67. This is one of them (Mar 14:69), for thou art a Galilean, one may know that by thy speaking broad, Mar 14:70. It doth not appear that he was challenged upon it, or in danger of being prosecuted as a criminal for it, but only bantered upon it, and in danger of being ridiculed as a fool for it. While the chief priests were abusing the Master, the servants were abusing the disciples. Sometimes the cause of Christ seems to fall so much on the losing side, that every body has a stone to throw at it, and even the abjects gather themselves together against it. When Job was on the dunghill, he was had in derision of those that were the children of base men, Job 30:8. Yet, all things considered, the temptation could not be called formidable; it was only a maid that casually cast her eye upon him, and, for aught that appears, without design of giving him any trouble, said, Thou art one of them, to which he needed not to have made any reply, or might have said, "And if I be, I hope that is no treason." 4. The sin was very great; he denied Christ before men, at a time when he ought to have confessed and owned him, and to have appeared in court a witness for him. Christ had often given notice to his disciples of his own sufferings; yet, when they came, they were to Peter as great a surprise and terror as if he had never heard of them before. He had often told them that they must suffer for him, must take up their cross, and follow him; and yet Peter is so terribly afraid of suffering, upon the very first alarm of it, that he will lie and swear, and do any thing, to avoid it. When Christ was admired and flocked after, he could readily own him; but now that he is deserted, and despised, and run down, he is ashamed of him, and will own no relation to him. 5. His repentance was very speedy. He repeated his denial thrice, and the third was worst of all, for then he cursed and swore, to confirm his denial; and that the third blow, which, one would think, should have stunned him, and knocked him down, startled him, and roused him up. Then the cock crew the second time, which put him in mind of his Master's words, the warning he had given him, with that particular circumstance of the cock crowing twice; by recollecting that, he was made sensible of his sin and the aggravations of it; and when he thought thereon, he wept. Some observe that this evangelist, who wrote, as some have thought, by St. Peter's direction, speaks as fully of Peter's sin as any of them, but more briefly of his sorrow, which Peter, in modesty, would not have to be magnified, and because he thought he could never sorrow enough for great a sin. His repentance here is thus expressed, epibalōn eklaie, where something must be supplied. He added to weep, so some; making it a Hebraism; he wept, and the more he thought of it, the more he wept; he continued weeping; he flung out, and wept; burst out into tears; threw himself down, and wept; he covered his face, and wept, so some; cast his garment about his head, that he might not be seen to weep; he cast his eyes upon his Master, who turned, and looked upon him; so Dr. Hammond supplies it, and it is a probable conjecture. Or, as we understand it, fixing his mind upon it, he wept. It is not a transient thought of that which is humbling, that will suffice, but we must dwell upon it. Or, what if this word should mean his laying a load upon himself, throwing a confusion into his own face? he did as the publican that smote his breast, in sorrow for sin; and this amounts to his weeping bitterly.

Verse 1

14:1–16:8 The final section of Mark is the narrative of Jesus’ suffering, death, and resurrection.

14:1-2 The plot by the leading priests and teachers of religious law to kill Jesus (see 3:6; 11:18; 12:12) now comes to a climax.

Verse 3

14:3-9 The story of Jesus’ being anointed by a woman in Bethany (14:3-9) sets the scene for events to follow. Luke’s account (Luke 7:36-50) is significantly different and might be a different event. This incident took place in Bethany, two miles east of Jerusalem on the lower, eastern slope of the Mount of Olives, where Jesus apparently stayed when he was in Judea (Mark 11:1, 11-12). The home belonged to Simon, a former leper (lepers were isolated from society; perhaps he had been healed by Jesus; see 1:40-45). • eating: Or reclining. The meal was a banquet, as indicated by their reclining. A woman (see John 12:3) broke the neck of a sealed, alabaster jar containing expensive perfume (pure nard) and poured it all on Jesus’ head (see Exod 29:4-7; 2 Kgs 9:1-6).

Verse 4

14:4-5 Some (cp. Matt 26:8; John 12:4-5) were indignant over what they considered a waste of the expensive perfume, said to have been worth a year’s wages for the average worker. This large amount of money could have been given to the poor, and it was obligatory to remember the poor during Passover.

Verse 6

14:6-8 Jesus defended the woman’s action. That the disciples would always have the poor among them did not minimize Jesus’ concern for the poor. The opportunity to minister directly to Jesus was limited. Only hours remained! She chose the best thing she could do with her perfume.

Verse 8

14:8 Jesus interprets the woman’s action. She had anointed his body in preparation for his burial. Whether the woman was consciously motivated by Jesus’ imminent death is unclear; her loving act served the purpose Jesus assigned it.

Verse 9

14:9 Although Mark does not give the woman’s name, her deed (14:6) is indeed remembered as the story of Jesus is told throughout the world.

Verse 10

14:10-11 In sharp contrast to the woman, Judas Iscariot, one of the twelve disciples, offered to betray Jesus for money (Matt 26:15; 27:3, 9).

Verse 12

14:12-32 The preparation for the Passover meal (14:12-16) introduces the story of the Last Supper (14:22-25). • The Last Supper is associated with the Passover meal (14:12, 14, 16; Matt 26:17-19; Luke 22:7-8, 11, 13, 15; cp. John 18:28; 19:14). Many pilgrims celebrated Passover in Jerusalem, where God’s Temple was located (see Deut 16:2).

14:12 The time when the Passover lamb is sacrificed was twilight on the 14th of Nisan (Exod 12:6). This date falls in March or April each year.

Verse 13

14:13-15 Jesus’ instructions to the disciples are similar to those of 11:2-6, suggesting that Jesus had prearranged a place for eating the Passover and Last Supper with his disciples. Jesus’ careful preparations for this meal emphasize its importance. The two disciples were to prepare the Passover meal, which included the lamb (which had to be slaughtered, skinned, cleaned, and roasted over an open fire), unleavened bread, a bowl of salt water, bitter herbs, and a bowl of a fruit puree, or kharosheth. Enough wine mixed with water was needed so that Jesus and the disciples could each drink four cups to celebrate God’s fourfold blessing (Exod 6:6-7).

Verse 17

14:17 With the coming of evening, Jesus arrived with the Twelve at the upstairs guest room. “The Twelve” refers to Jesus’ disciples as a group; ten arrived with Jesus, since two of them were already there (14:13).

Verse 18

14:18 As they were at the table: The Passover was eaten in a reclining position, as were other banquet meals. During the Passover meal, someone (usually the youngest son) would ask the host, “Why is this night different from other nights?” The father or host would then recount the stories of the Passover and the Exodus (Deut 26:5-9). The elements of the Passover meal were symbolic. The Passover lamb served as a reminder of the blood of the sacrificial lambs that protected Israelite homes from the angel of death, who visited the firstborn in Egypt (Exod 12:28-30). Unleavened bread recalled the rapid exodus of God’s people (Exod 12:31-34, 39). The salt water represented the tears of their bondage and the crossing of the Red Sea, and the bitter herbs their slavery. The four cups of wine acknowledged God’s fourfold promise in Exod 6:6-7. • The terrible deed of betraying Jesus was more heinous in that the betrayer was one of those eating with him (see Pss 41:9; 55:12-14).

Verse 19

14:19 The disciples were shocked and saddened, asking, Am I the one? This is the first they had heard that Jesus would be betrayed (though the reader has known it since 3:19). Jesus maintained his betrayer’s anonymity.

Verse 21

14:21 must die, as the Scriptures declared: See, e.g., Isa 52:13–53:12. Jesus foreknew this betrayal as part of the divine plan (cp. 8:31-33), but his betrayer was condemned. Jesus and the Gospel writers do not explain how God’s sovereignty and Judas’s human responsibility can coexist, but both are stated without compromise (see John 19:11).

Verse 22

14:22-25 The Last Supper began with a blessing. In modern practice, Christians ask God to bless the food; Jews in Jesus’ day blessed God for providing the food with the words, “Blessed are you, O Lord our God, King of the universe, who brings forth bread from the earth.” • this is my body. . . . This is my blood: Some understand these words to mean that the bread and wine are transformed into the very body and blood of Jesus (transubstantiation); others, that the bread and wine remain bread and wine but that the real presence of Jesus is found in them (consubstantiation). In these two views, when one participates in the Lord’s Supper, one actually eats and drinks the body and blood of Jesus. A third view is that in eating the bread and wine, Christians spiritually feed on Jesus. A fourth view is that the meal is primarily a memorial, and the elements are symbolic of Jesus’ sacrifice on our behalf. See also John 6:53-63 and corresponding study note.

Verse 24

14:24 The cup of wine represented Jesus’ blood, poured out as a sacrifice (10:45; Isa 53:12). It initiated the covenant that God has made with his people (Luke 22:20; 1 Cor 11:25; see Exod 24:8; Zech 9:11; Heb 9:18-20; 10:26-29). The term many refers to all people (see Mark 10:45; Rom 5:15-19).

Verse 25

14:25 the day I drink it new: Jesus will have a great banquet for his followers when he returns and fully establishes the Kingdom of God.

Verse 26

14:26-27 Then they sang a hymn: It was customary to end the Passover by singing the last part of the hallel psalms (Pss 114–118). • The singing of hymns brought the Passover meal and Last Supper to a conclusion, and Jesus and the disciples departed for the Mount of Olives to spend the night. As they proceeded, Jesus told his disciples that they would all desert him, which had to happen because the Scriptures foretold it. • God will strike the Shepherd: As a result, the sheep (the disciples) would be scattered.

Verse 28

14:28 Despite predictions of their failure, the account included encouragement and hope. After Jesus was raised from the dead, he met the disciples in Galilee (see 16:7), where they were forgiven and restored (see John 21:1-23).

Verse 29

14:29-31 Peter’s protests and Jesus’ rebuke recall 8:32-33. Despite Peter’s protests, his denial took place within a few hours.

Verse 32

14:32 Gethsemane (Aramaic, “oil press”) remains an olive grove to this day. It is called a garden in John 18:1, and Luke 22:39 indicates that it was a favorite place for Jesus and his disciples.

Verse 33

14:33-34 Jesus went ahead with Peter, James, and John (5:37-43; 9:2-9; see also 13:3) and asked them to watch with him, meaning to agonize with and for him in prayer.

Verse 35

14:35-36 Jesus fell to the ground to pray because of his deep distress (see Gen 17:1-3; Lev 9:24; Num 14:5; 16:4). Since it was normal to pray out loud, Jesus’ prayer was probably overheard by the three disciples, who would not have fallen asleep immediately. • Jesus addressed God as Abba, Father, indicating their close relationship (see Rom 8:15; Gal 4:6). • Please take this cup . . . from me: In faith, Jesus expressed his own feelings and desires to the Father. It was not only the physical agony of crucifixion that terrified him, but also the unique death that he would experience. He who knew no sin would experience the wrath of God against sin (Mark 15:34; 2 Cor 5:21; Gal 3:13). • Yet I want your will to be done, not mine: Jesus’ submission to the Father’s will is a model for his followers.

Verse 37

14:37-38 are you asleep? The question was a rebuke, for Jesus knew that Peter had been sleeping. • Though the spirit is willing to avoid temptation (see Rom 7:18, 22-23), the body (literally the flesh, which denotes the general weakness and vulnerability of humanity) is weak.

Verse 41

14:41-42 The content of Jesus’ prayer was probably the same as before (see 14:35-36, 39). The third failure of Peter, James, and John to watch and pray recalls Jesus’ prediction that Peter would deny him three times (14:30, 66-72). • The words sleep and have your rest can be interpreted as a command, as in the NLT. Others take it as an exclamation (“You are sleeping and resting!”). Still others take it as a rhetorical question (“Are you sleeping and resting?”). • the time (literally hour) has come: The passion of Jesus had begun, the hour for pouring out the blood of the sacrificial lamb (14:24). This statement coincided with the arrival of Judas and the armed crowd seeking to seize Jesus. Jesus was betrayed into the hands of sinners for whom he willingly went to the cross (2:17; 10:45; 14:21). • Up, let’s be going: Jesus accepted the cup God had given him. He went out to defeat his enemies by dying for them.

Verse 43

14:43 Judas’s treachery in Jesus’ arrest is heightened by the reference to him as one of the twelve disciples. Having agreed with the leading priests to betray Jesus at the right time and place (14:10-11), he led an armed group to seize Jesus secretly at night apart from the people (14:1-2). Although they wanted to avoid a conflict, the crowd was large enough to quell any resistance by Jesus or his followers (cp. Luke 22:52; John 18:3).

Verse 44

14:44-45 Gethsemane was dark, and Jesus was personally unknown to most of the crowd sent to seize him (see John 18:7-8), so Judas had given a sign by which he would identify Jesus. Judas addressed Jesus as Rabbi and greeted him with a kiss, a common form of greeting (1 Sam 10:1; 2 Sam 19:39; Luke 7:45).

Verse 47

14:47 One of the men with Jesus (Peter, see John 18:10) attempted a hurried defense by slashing off the ear of the high priest’s slave (see Luke 22:50-51).

Verse 49

14:49 But everything was taking place to fulfill what the Scriptures say about Jesus. Mark thus reassured his readers that these events were part of God’s divine plan. See Isa 53:7-9.

Verse 50

14:50 As Jesus had predicted just hours before (14:27-31), all his disciples deserted him.

Verse 51

14:51-52 The account of Jesus’ arrest ends with this comment about an unnamed young man. There does not seem to be any theological reason for Mark to record this incident. The explanation that it is an autobiographical detail about Mark is as good as any.

Verse 53

14:53-65 The story of Jesus’ trial follows immediately upon his arrest. Objections have been raised as to the historicity of the various accounts of Jesus’ trial, because of differences of detail from the rules found in the Mishnah tractate Mishnah Sanhedrin. However, (1) the Mishnah was written around AD 200, whereas the Gospel of Mark was written in the late 60s, over 130 years earlier; (2) the rules found in Mishnah Sanhedrin idealize what later rabbis thought should take place in such trials and do not necessarily describe what did in fact take place; (3) it is questionable whether the Sadducees leading the Sanhedrin would have followed the Pharisaic rules found in Mishnah Sanhedrin (see Acts 23:6-10); (4) the rules found in Mishnah Sanhedrin sometimes conflict with what the Jewish historian Josephus wrote; (5) existing laws of conduct were not necessarily followed—Jesus was being tried by a kangaroo court, in which the sentence was predetermined and only the charge for carrying it out was sought (Mark 14:55); (6) if we must choose between the trial accounts found in the Gospels and Mishnah Sanhedrin, there is no reason to choose the reliability of Mishnah Sanhedrin over that of the Gospels.

14:53-54 The leading priests, the elders, and the teachers of religious law were not synonymous with the “entire high council” (14:55; 15:1), or Sanhedrin, but they made up a large part of it. Peter followed Jesus into the high priest’s courtyard, where the Sanhedrin was meeting. The stage is set for Peter’s denial (14:66-72).

Verse 55

14:55-59 The trial took place before the entire high council (Greek Sanhedrin), which had seventy members and was led by the high priest. The Gospels portray a formal trial: There was a search for witnesses (14:55), eyewitness testimony (14:56-59), Jesus being placed under oath (Matt 26:63), Jesus being allowed to defend himself (Mark 14:60), the high priest tearing his robe (14:63), and the concluding verdict by the Sanhedrin (14:64). This does not mean that it was a fair trial—the decision to put Jesus to death had already been made. Evidence was not sought to determine the truth, but to obtain a guilty verdict and death sentence. • False witnesses giving false testimony misrepresented what Jesus said about the destruction and rebuilding of the Temple (see 15:29; John 2:19; Acts 6:14). Because the false witnesses contradicted each other, their testimony was unacceptable (Num 35:30; Deut 17:6; 19:15).

Verse 60

14:60-61 Since the false witnesses failed to agree (14:56), the high priest sought incriminating testimony from Jesus.

Verse 62

14:62 I Am: Cp. study note on 6:49-50. The reader has known from the beginning that Jesus was the Messiah, the Son of God (1:1). This was acknowledged by demons (1:24; 3:11; 5:7), by God (1:11; 9:7), and by the disciples (8:29-30), but this is the first time that Jesus openly and publicly acknowledged that he was the Messiah. • The second part of Jesus’ reply was that he would sit in the place of power at God’s right hand, which foretold his resurrection and ascension (Luke 24:50-51; Acts 1:9-11; see Phil 2:9; Heb 1:3) and his triumphal coming on the clouds of heaven to judge the world. At Jesus’ return, roles will be reversed, and those judging the Son of Man will be judged by him.

Verse 63

14:63-64 The high priest tore his clothing at Jesus’ response. This was a judicial act that indicated a guilty verdict and signified that there was no need to find other witnesses. The rest of the Sanhedrin agreed that Jesus was guilty and deserved to die. • Exactly what was blasphemous in Jesus’ reply is unclear. Perhaps it was his reply “I Am,” which was the way God referred to himself in Exod 3:14 (see John 8:58). However, Mark is not necessarily repeating the actual words Jesus said at his trial (cp. Matt 26:64; Luke 22:70), so these words could simply be indicating Jesus’ affirmative response to the high priest’s question. He was the Messiah, the Son of God. During the second Jewish revolt against Rome, Bar Kokhba (AD 132–135) claimed to be the Messiah, and it was not considered blasphemous. Jesus’ identification of himself as the Son of Man cannot have been considered blasphemous, for we have over fifty instances before Jesus’ trial in which he used this title, and the charge of blasphemy was never raised. Yet it was too much for the high priest and the Sanhedrin when Jesus clearly claimed to be the Son of Man of Dan 7:13 coming in God’s name to judge the world. This declaration was also added to the fact that, during his ministry, Jesus forgave sins (Mark 2:5-7; Luke 7:48-50), claimed to be the Son of God (Mark 12:6), pronounced judgment upon the Temple (14:58), and claimed to be Lord of the Sabbath (2:28). Already convinced that Jesus should be put to death, the religious leaders now pronounced the predetermined guilty verdict (14:55).

Verse 65

14:65 spit: See 10:34. • Prophesy: See 6:4, 15; 8:28; 14:58. • Similar abuse would follow his trial before Pontius Pilate (15:16-20).

Verse 66

14:66-72 Peter’s predicted denials (see 14:30) occurred during Jesus’ trial.

Verse 67

14:67 The title Jesus of Nazareth might have been contemptuous, for Judeans held a low view of Galileans (John 1:46; 7:41, 52).

Verse 68

14:68 Peter denied that he knew Jesus. To escape further questions, he left the courtyard and went to the entryway.

Verse 69

14:69-70 The servant girl repeated her accusation to other bystanders. The others thought Peter was Jesus’ follower because he was a Galilean (see Matt 26:73; cp. Acts 2:7).

Verse 71

14:71 Peter swore: He took an oath that his denial was true.

Verse 72

14:72 Upon Peter’s third denial, the rooster crowed the second time and Jesus’ prediction was fulfilled (14:30). While Jesus stood boldly before the Sanhedrin, Peter quailed before those with little power, cursed Jesus, and swore that he did not know him. Recalling Jesus’ words, Peter wept.