Mark 14
DorrisMark 14:1-2
SECTION FOUR
FOR THE DEATH OF JESUS
- COUNCIL OF THE CHIEF PRIESTS AND SCRIBES
1 Now after two days was the feast of the passover–The yearly feast celebrated in Jerusalem, by command of God, in commemoration of the “passover” of the children of Israel by the destroying angel, the night when he slew all the firstborn of the Egyptians. For the origin of this feast see Exodus 12:1-14.
and the unleavened bread:–Bread in the making of which no yeast or other ferment had been used. During the days of the festival no leaven was allowed in the houses of the Israelites, and it was therefore called, also, “The feast of unleavened bread.” (Luke 22:1.) The Passover and the feast of unleavened bread occupied eight days.
and the chief priests and the scribes sought how they might take him–Unable to make a defense of their course by fair words and arguments, they were determined to destroy him who had exposed them.
with subtlety, and kill him:–That is, by some secret plan that would secure possession of him without exciting the opposition of the people. They counseled together how this could best be done. (Matthew 26:4.)
2 for they said, Not during the feast, lest haply there shall be a tumult of the people.–The gatherings of Israelites to the feasts seem almost incredible, as many as two millions being assembled in and around the city. All their national pride was in the highest state of excitement, and they were ripe for insurrection, according to Josephus. Many of them were from the mountain regions of Galilee and its vicinity, whence Christ came, and might make an ungovernable tumult if he were arrested in their presence or while they remained in the city.
Mark 14:3-9
- THE AT BETHANY
(Matthew 26:6-13; John 12:1-9)
3 And while he was in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster cruse of ointment of pure nard very costly;–Mark does not give her name, but John tells that it was Mary who was sister to Lazarus and Martha. (Mark 12:3.) The ointment of nard was highly esteemed in antiquity as a precious aromatic and a costly luxury. The cruse and its contents were very valuable, such as any woman of refinement would appreciate. Pliny says that a pound of this ointment cost more than four hundred denarii or sixty dollars. This was a perfume, and used only to give a pleasant odor.
and she brake the cruse, and poured it over his head.–John says she “anointed the feet of Jesus, and wiped his feet with her hair.” She did both. That she used her hair instead of a towel to wipe his feet also indicates she did not have bobbed hair. What a supper party! a healed leper, a risen Lazarus, an incarnation of grateful love, a plotting traitor, a marvelous healer and teacher destined to crucifixion, at least two others who would die a martyr’s death.
4 But there were some that had indignation among themselves,–They were utterly incapable of entering into the spirit of boundless gratitude and devotion that made any gift seem small to Mary, and thought only of the economical aspects of the case. Mark says “some.” Matthew indicates “the disciples” collectively. But it is John who names the ringleader in this angry meanness, and also his motive. It was Judas Iscariot, who valued money so highly that he considered fifteen dollars a fair equivalent for the betrayal of Jesus and the loss of his own soul. John says Judas expressed indignation.
saying, To what purpose hath this waste of the ointment been made?–The loss or destruction of this valuable property. They could see no use in it, and they therefore supposed it was lost. From Judas’ standpoint an enormous waste, three times as much value poured upon Jesus as would shortly buy him. Sordid men still think what is bestowed upon our Lord is wasted.
5 For this ointment might have been sold for above three hundred shillings, and given to the poor.–The ointment was worth about forty-five dollars.
And they murmured against her.–They not only murmured about her, but spoke sharply about what she had done.
6 But Jesus said, Let her alone; why trouble ye her?–He saw in her countenance that such words, coming from his chosen apostles, disquieted her.
she hath wrought a good work on me.–It was a good work which she had done, because of the believing, grateful love which dictated it. From the standpoint of economy and expediency it might seem unwise, but Jesus judges it by the motive. Then, beside, he knew of its eminent appropriateness to the events so soon to occur. It was a good work which Jesus presently explained to mean that her affectionate sacrifice should constitute an honored part of the anointing for his burial. It was a work distinguished for its moral beauty, fitness, and grace; literally a beautiful work.
7 For ye have the poor always with you, and whensoever ye will ye can do them good: but me ye have not always.–These words were especially significant in view of the declaration he had so repeatedly made to them that he would be put to death at Jerusalem.
8 She hath done what she could;–She wished to show her loving gratitude. All that was possible to her she had done.
she hath anointed my body beforehand for the burying.–Matthew says: “For in that she poured this ointment upon my body, she did it to prepare me for burial.” In John, “Suffer her to keep it against the day of my burying.” Jesus accepts her offering as a preliminary anointing for his burial. She, of course, knew it not, but the oncoming rush of events gives to it this mystic quality. As there would be no time for this after his death, this anointing, as it were for the sepulchre, took place, in the divine arrangement, while he was yet alive. Mary’s act of love and faith stands out in striking contrast to the avarice of Judas and the murmurings of the others.
9 And verily I say unto you, Wheresoever the gospel shall be preached throughout the whole world,–With what prophetic confidence Jesus looked forward to the universal preaching of the gospel through the world! What wonderful confidence in one who felt sure of being hurried into the grave in a few days!
that also which this woman hath done shall be spoken of for a memorial of her.–A prophecy fulfilled, for where the New Testament has been carried, there has this woman’s story been told, and has been a stimulus and encouragement to all the honest, buoyant spirits who have made noble offerings to the Lord, and been censured for them.
Mark 14:10-11
- THE WITH JUDAS
(Matthew 26:14-16; Luke 22:3-6)
10 And Judas Iscariot, he that was one of the twelve, went away unto the chief priests,–The high priests. The ruling man of the Sanhedrin. Luke (Luke 22:4) says he went also to the captains. On account of the great wealth deposited there, and its great sacredness, it was necessary to guard the temple by night. Accordingly men were stationed around it, whose leaders or commanders were called captains. (Acts 4:1.)
that he might deliver him unto them.–Treacherously, of course. A comparison of all the accounts will show that when his avarice was thus disappointed he went at the first opportunity to the priests. Jesus was about to be put to death, he had not been permitted to enrich himself, there was now no probability that he would become the treasurer of his Master as an earthly king. Probably he had heard it rumored that the chief priests desired to put him to death and their purpose to “take Jesus by subtlety.” (Verse 4.) If so, he felt he could make a profitable agreement with the enemy.
11 And they, when they heard it, were glad,–The chief priests and captains. His proposition was an unexpected one, so it was received with joy.
and promised to give him money.–Matthew says: “Thirty pieces of silver.” That is, the price of a slave. (Exodus 21:32.) They did not pay him then probably for fear he would deceive them. When the wicked deed was committed, and before he was sensible of its guilt, they paid him. (Matthew 27:3; Acts 1:18.) Each piece of silver amounted to about fifty cents, the whole sum being about fifteen dollars.
And he sought how he might conveniently deliver him unto them.–Matthew says: “From that time he sought opportunity to deliver him.” He sought a convenient time when he thought it would be safe both to himself and them. “In the absence of the multitude.” (Luke 22:6.) The popular commotion was what both parties desired to avoid. (Verse 2.)
So far as I know, Judas had no particular malice, spite, or ill will against Jesus, but a base and unworthy spirit of covetousness possessed him, and this made him sell Jesus. Covetousness is the root sin. An eager and insatiable thirst after the world is the parent of the most monstrous sins.
Mark 14:12-16
- FOR THE
(Matthew 26:1-19; Luke 22:7-13)
12 And on the first day of unleavened bread,– [On the fourteenth day of the first month all leaven was to be put away from their houses. The lamb for the Passover feast was slain on the fourteenth day of the first month Abib or Nisan in the evening when the sun was setting. The Passover was the most sacred of the annual feasts of the Jews. It commemorated the passing over of the firstborn of the children of Israel when the firstborn of the Egyptians were slain. This feast was observed by Jesus, save one he did not go to, at Jerusalem.]
when they sacrificed the passover,–The paschal lamb, which was slain in keeping the Passover.
his disciples say unto him,–They were talking about that which had brought them to Jerusalem, the observance of the Passover in the Holy City, and which brought many from the remotest parts of the empire.
Where wilt thou that we go and make ready–This question was asked by the disciples, who knew Jesus’ custom to observe the requirements of the Jewish law; they, with others, had made a considerable journey to attend this feast, and the time was now at hand. There were some things to be purchased for the feast that would require some time to provide.
that thou mayest eat the passover?–They modestly throw themselves in the background, as mere participants, making him the great central figure of the feast. [The lamb was to be prepared–made ready–a place secured where they could do it.]
13 And he sendeth two of his disciples, and saith unto them, Go into the city,–From Bethany, where they now were, into Jerusalem, where only the paschal supper could be eaten. Peter and John were the two disciples sent. (Luke 22:8.)
and there shall meet you a man–No name is given, some think, perhaps, to make the concealment from Judas more complete. We have no means of knowing whether the man they should meet would be an acquaintance or not. He gives the two disciples a sign similar to that which Samuel gave to Saul. (1 Samuel 10:2-7.)
bearing a pitcher of water:–The man should be one bearing a pitcher of water. There is no need of imagining more here than the presence of Jesus, by which he knew that the man would thus meet him. The fact here recorded could have been known only by the infinite knowledge of Jesus.
follow him;–They were to follow him until he entered the house, where they should then make known their errand. [The making ready was to secure and kill the lamb, provide the wine, the bitter herbs, all the vessels and arrangements, for the unleavened bread, for roasting the lamb–they were required to roast, not boil, the lamb. They are now out at Bethany.]
14 and wheresoever he shall enter in, say to the master of the house,–They were to arrange with the householder–the head of the family, for the feast.
The Teacher saith, Where is my guest-chamber,–A chamber of guests or friends–an unoccupied room, the lodging room.
where I shall eat the passover with my disciples?–[The householder was no doubt a disciple of the Master, and the probability is that Jesus had let him know that he would eat the Passover at his house, and now the disciples ask to be shown the room where he might eat of it with his disciples. The host most probably, with his family, ate it to themselves in their ordinary eating place. The guestchamber was given up to Jesus and his disciples that they, as a family, might eat it. It was customary in Jerusalem for families to furnish rooms for others who came from a distance to the city to observe the Passover feast. This is probably the same upper room in which they were assembled (Acts 1:26) when Matthias was chosen to take the place of Judas.]
15 And he will himself show you a large upper room–The “upper room” is supposed to be what, in modern Arabic, is called the aliyah. It is frequently a separate room, built on the housetop, affording an airy situation and privacy.
furnished and ready: and there make ready for us.–Bread was to be made or bought, broth charoseth, made of fruits, wine provided, the lamb selected, bought, carried to the temple and slain, then roasted, and bitter herbs prepared. There was abundant work for the two men.
16 And the disciples went forth, and came into the city, and found as he had said unto them:–Everything happened according to the prediction, as is always the case when Jesus speaks.
and they made ready the passover.–Accommodations had to be made for at least thirteen–the twelve apostles and Jesus. [They were in Bethany, in the house of Simon the leper. They went forth from this place, came to the city, found the man bearing the pitcher of water, followed him into the house in which he entered, and asked for the guestchamber. It was shown them, and they made ready the Passover.]
Mark 14:17-21
- THE
(Matthew 26:20-25; Luke 22:21-23; John 13:21-30)
17 And when it was evening–When the sun was set, some-time after six o’clock.
he cometh with the twelve.–[It says here “with the twelve.” As Peter and John already are here, he likely means the remainder of the twelve–ten disciples. Luke says, “He sat down” with the twelve, and it only means that after the others had come he, with the twelve, sat down at the table.]
18 And as they sat and were eating,–The Passover feast. Luke quotes Jesus as saying, “With desire I have desired to eat this passover with you before I suffer.”
Jesus said, Verily I say unto you, One of you shall betray me, even he that eateth with me.–An announcement that none could possibly be prepared for but Judas. [They really reclined at the table, after the manner of the Jews. John leaned on the bosom of Jesus, which shows they were so reclining. (John 13:23.) While eating, Jesus told them, “One of you shall betray me, even he that eateth with me.” This came as an astounding revelation to the great number. It is thought Judas had, the day before, covenanted to betray him. Jesus, in telling this, showed his knowledge of that transaction. John (John 13:21-29) gives a circumstantial account of his telling this, and of his pointing out who should betray him.]
19 They began to be sorrowful, and to say unto him one by one, Is it I?–Never was a more fateful question asked, for its answer would point out “the son of perdition,” and send him “to his own place.” The question seems to have gone the round, even Judas with solemn hypocrisy said: “Is it I, Rabbi?” In reply, Jesus said: “Thou hast said.” (Matt. 26 25.) Yes, Judas, you are the man. This was a dagger thrust into his heart, though it did not change his evil course.
20 And he said unto them, It is one of the twelve,–This makes it certain that it is one of the apostles. We do not wonder at their anxiety to know which would be so corrupt as to betray the Master.
he that dippeth with me in the dish.–[Matthew (Matthew 26:23) records it: “He that dipped his hand with me in the dish.”] God has in all ages selected men who are in heart and character prepared to do the work to be done. If it is a clean work, he selects a clean man to do it. If an unclean work, he selects an unclean man to accomplish it. He wills that all men do the clean work. But if they refuse and will not, then God has decreed they shall do the unclean work. Judas was selected for the clean work–he was numbered with the apostles.
He was a lump of clay which marred in the Potter’s hand. God then took the same lump and used it as an unclean vessel to do the unclean work–betraying the Son of God. By and through him, together with the aid of the wicked hands that crucified the Savior, came the greatest of all blessings to the human family–salvation. Good clean men could not have done the work. Judas fitted and prepared himself for the dirty work when he opened his heart and let the devil in. He was then selected to do the work.
21 For the Son of man goeth, even as it is written of him –[Jesus says he goes, or dies as it is written in the prophets. It is for the good of the world that he should die. He came into the world to die.]
but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born.–[Here is work rendered necessary to be done by the sins of the world. Nobody save a vile sinner can do it, because it is the blackest of crimes. Yet God overrules the treason of Judas’ heart to lead him to do work needful for the salvation of man. God overrules the wickedness of man frequently to do work made necessary by sin for man’s good. John (13:30) says “He then having received the sop went out straightway: and it was night.”]
Mark 14:22-26
- THE LORD’S SUPPER
(Matthew 26:26-29; Luke 22:19-20; 1 Corinthians 11:23-25)
22 And as they were eating, he took bread,–Or “a loaf” (footnote), one of the thin flat loaves of the country–made without leaven of any kind. “A loaf” does not mean two or more loaves, but one. The loaf, which was one, points to the body of Christ. Jesus had one body he offered for the sins of the world and the one loaf represents that one body. Two loaves on the Lord’s table are out of place and have no divine sanction. One loaf is safe, two are doubtful, to say the least. It is always safe to be on the safe side.
and when he had blessed,–The word “blessed” is used interchangeably with “gave thanks.” That is, the same act is sometimes expressed by the one form and sometimes by the other. Here and in Matthew (Matthew 26:26) what is expressed by “blessed” in Luke 22:17; Luke 22:19; 1 Corinthians 11:24 is expressed by saying “had given thanks.” And in the account given by Matthew and Mark, the one expression is used in reference to the bread, and the other in reference to the cup. They therefore mean the same thing, or rather express the same act, for that act was both a benediction and thanksgiving; that is, it is addressed to God, and therefore may be expressed either by the words “had blessed” or “given thanks.”
he brake it,–After he had expressed thanks. The Passover bread, as used by the Israelites now, is very thin and easily broken. This represented his body broken on the cross. Breaking of the bread is essential to the true idea. Cutting it is a perversion. The ordinance is even called “the breaking of bread.” (Acts 2:42.)
and gave to them,–To the eleven disciples, probably, not certainly, first partaking of it himself. They were all baptized believers. No one is authorized to eat at the Lord’s table who has not been immersed into Christ. The Lord’s Supper is for those who are members of the body of Christ (1 Corinthians 11:20; 1 Corinthians 11:33), and those who are not members of the church ought not to partake of the bread and wine. [I do not think Judas ate the Lord’s Supper with Jesus and his disciples. John (John 13:21-30) shows plainly that Judas went out before the supper was observed. He went out to get his band to take Jesus and betray him to the chief priests; after he had gone, the Lord’s Supper was instituted. There is a distinction between the Passover feast and the Lord’s Supper appointed at the feast.]
and said, Take ye: this is my body.– [When his own living body was present before them, they could not otherwise than understand that this bread that was broken was the representative of his body–the symbol of it to them. This was another of the parables he had so constantly presented to them within these last days. They could not have understood it otherwise than as a representation, or symbol, of his body to them. This bread was given in view of his coming death for their sins. His body would he broken as this loaf was broken, and he gives this as the representative, or memorial, of it. To establish a memorial of a deed before it is performed is not like man, but God frequently did it.
Man never knows what will happen; God does. Jesus was before him as “the Lamb that bath been slain” from the foundation of the world. The bread used in this supper was the unleaven bread of the Passover week. As the bread and the wine constitute the staff of life–that on which our bodies are sustained–even so this body broken and this blood shed for the remission of sins constitute the food upon which our spirits must feed, that they may grow into the likeness of Christ.]
23 And he took a cup,–“A cup” is one, not two nor a dozen. Luke says: “The cup,” so also Paul (1 Corinthians 11:25), and both insert “after supper.” Paul also calls it (1 Corinthians 10:16) “the cup of blessing.” “Cup” here is used figuratively for what it contains. The cup contained wine, the juice of the crushed grape–a striking emblem of his own blood, which would be shed for the sins of the whole world.
and when he had given thanks,–This is what made it “the cup of blessing.” He did not give thanks for the bread and cup at the same time, as some do now. To do so is a perversion of the truth–it is unscriptural. All mentions of it show thanks for the bread first, then the cup.
he gave to them: and they all drank of it.–[The cup contained the fruit of the vine. It was the cup, or wine, used in the Passover feast. For this he gave thanks. Blessing and giving thanks seem to be used interchangeably, and therefore refer to the same thing. Luke reports him as saying: “This is my body which is given for you: this do in remembrance of me.” The truth, when they as yet understood so little of his death and resurrection, was not apparent to the disciples; but like so many other things which they did not understand, after he died and was raised from the dead they remembered it, and they understood it; so they believed. In Acts 2:42 we find: “And they continued stedfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers.” This refers to the breaking of bread in memory of the Lord.
Many think the breaking of bread daily in verse 46 also refers to the supper; but it seems to refer to the daily meals, inasmuch as it is said: “And breaking bread at home, they took their food with gladness and singleness of heart.” Eating their food for sustenance. Acts 20:7 : “And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them.” Paul says: “For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread; and when he had given thanks, he brake it, and said, This is my body, which is for you: this do in remembrance of me.
In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink the cup, ye proclaim the Lord’s death till he come. Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. But let a man prove himself, and so let him eat of the bread, and drink of the cup. For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body.” (1 Corinthians 11:23-29.) From this we learn that it was a memorial institution to keep in memory the heroic deeds of Jesus in dying to redeem man. It was to be observed by their coming together on the first day of the week to break bread.
It was the will of God set forth in the shedding of his blood for the sins of the world. Monuments are designed to commemorate the worthy deeds of those to whose memory they are built, with the hope that future generations, when they learn of the deeds commemorated by the monument, will be inspired with the same spirit, and be led to emulate these worthy deeds.
Just so this monumental institution was ordained to perpetuate the memory of the self-denying spirit and heroic deeds of Jesus Christ for the good of man. It is done with the view that those who see these memorials of the deeds and death of Jesus will drink into the same spirit, and be led to emulate his life and deeds of self-sacrifice for the good of others.
Man builds monuments of marble and granite, of iron and brass. He seeks the imperishable. Despite all his precaution, they molder and crumble. God through Jesus selected the perishable loaf and volatile fruit of the vine as the materials out of which he would build a monument that would endure with perennial freshness through time till Jesus should come again. No mortal would ever seek to build an imperishable monument out of material so perishable as the bread and wine. God only could breathe into it a spirit that would render it immortal–that could cause it to continue in its freshness and vigor till he come.]
24 And he said unto them, This is my blood of the covenant, which is poured out for many.–He shed his blood “unto remission of sins” and so baptism is “unto the remission of your sins.” (Acts 2:38.) Both came from the same Greek word and mean the same in both passages. If baptism is not “unto remission of sins” as some contend, then Jesus did not shed his blood “unto remission of sins.” They both stand or fall together.
[Just as he gave the bread as the representative of the body so he gave the fruit of the vine as the cup–as his blood. A testament is a will. God through Jesus makes a new will, or testament, as that through Moses is called the old will, or testament. This is the memorial of that blood that was shed to seal and confirm this new testament. The old testament was sealed with the blood of animals; this is sealed with the blood of Jesus Christ shed for the remission of sins. He is called “the Lamb of God,” in John 1:29, and “the Lamb that hath been slain,” in Revelation 13:8.
He offered himself for man’s redemption when man sinned. God accepted him as the Redeemer; but “he was manifested to take away sins.” (1 John 3:5.) “Ye were redeemed, not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers; but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ: who was foreknown indeed before the foundation of the world, but was manifested at the end of the times for your sake, who through him are believers in God, that raised him from the dead, and gave him glory; so that your faith and hope might be in God.” (1 Peter 1:18-21.) This blood of the New Testament was shed for many. “He is the propitiation for our sins; and not for ours only, but also for the whole world.” (1 John 2:2.) Jesus shed his blood for all, but only for those who appropriate its cleansing efficacy, who enter into the temple of the living God, and walk in its blood-sealed appointments and laws. Matthew (Matthew 26:28) says his blood “is poured out for many unto remission of sins”–that their sins might be remitted;that they might be freed from sins; that God “might himself be just, and the justifier of him that hath faith in Jesus.” (Romans 3:26.)]
25 Verily I say unto you, I shall no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God.–[It has been a question of doubt as to what is meant by the expression: “I shall drink no more of the fruit of the vine, until that day when I drink it new in the kingdom of God.” The general interpretation is that it referred to the new spiritual communion with him in the eternal kingdom of God that is typified by the partaking of the bread and wine. Others think that it means he would not partake of it again until the church of God was fully set up on Pentecost; and then, in their observance of it and through time, he would be with them in spirit when they met to remember his death in these memorials he gives. Others still think he means when he comes again to earth he will, with his disciples, partake of the bread and wine.]
26 And when they had sung a hymn, they went out unto the mount of Olives.–[Christ and the apostles sang at the first institution and observance of the supper. They sang–not one of them. Paul and Silas, in the Philippian jail, sang at midnight. This might not be called a “public song service,” but it was a part of the worship engaged in by these two disciples in the prison. Acts 16:25 reads: “But about midnight Paul and Silas were praying and singing hymns unto God, and the prisoners were listening to them.” They both sang, and the prayer and singing are associated as equally acceptable to God, each constituting an act of acceptable worship to God. Paul, in Ephesians 5:19, says: “Speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord.” They were to speak to each other in the singing.
It must have been when they were called together. Again, Colossians 3:16-17 says: “Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God. And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him.” This singing must be done when they were together, that each might be admonished by the singing done. This is clear and distinct authority for the song service. That it should be called in question is an indication as to what extremes people will go in trying to justify practices not required by God.] I can see no excuse for brethren, in some instances, omitting the song after the supper, when we have an example of singing set by Jesus and the apostles when the supper was instituted. There is as much authority to omit all the song service when we meet for worship as there is to omit it after the supper.
There is none for either. Neither is there any authority for singing while making the contribution or partaking of the supper.
Mark 14:27-31
- AND DENIAL
(Matthew 26:30-35; Luke 22:31-38; John 13:36-38)
27 And Jesus saith unto them, All ye shall be offended:–You will all stumble at my being taken, abused, and set at naught; you will be ashamed to own me as a teacher, and to acknowledge yourselves as my disciples.
for it is written.–In Zechariah 13:7. The scripture quoted shows Jesus was familiar with the scriptures. It shows that a suffering Messiah was in accordance with the purposes of God.
I will smite the shepherd,–This is the language of God the Father, Jesus is the Shepherd. It means that God will either smite Jesus himself, or give him up to be smitten. (Compare Exodus 4:2, Matthew 8:15, etc.) Both were done. God gave him up to the Jews and Romans, to be smitten for the sins of the world (Romans 8:32); and he himself left him to deep and awful sorrows, to bear the burden of the world’s atonement alone.
and the sheep–Here “sheep” means the apostles. It also refers sometimes to all the followers of Jesus, the friends of God. (John 10:16; Psalms 100:3.)
shall be scattered abroad.–This refers to the apostles fleeing, and was fulfilled in that.
28 Howbeit, after I am raised up, I will go before you into Galilee.–Another future event foretold, thereby establishing his divinity. This promise was given the apostles to encourage and support them, and also to give them an indication where he could be found after his resurrection.
29 But Peter said unto him, Although all shall be offended, yet will not I.–This confidence of Peter was entirely characteristic of him. He was ardent, sincere, and really attached to Jesus. Yet this declaration was made evidently: 1. From true love of Jesus. 2. From too much reliance on his own strength. 3. From ignorance of himself and of the trials through which he was soon to pass.
30 And Jesus saith unto him, Verily I say unto thee, that thou today, even this night,–This more definitely specifies the time.
before the cock crow twice, shalt deny me thrice,–The cock is accustomed to crow twice, once at midnight, and once in the morning, at break of day–about three o’clock. The latter was commonly called cockcrowing. (Mark 13:35.) Mark and Luke speak of the second crowing. The denial would take place before the second crowing, or three o’clock in the morning.
31 But he spake exceeding vehemently, If I must die with thee, I will not deny thee.–He means that he would die with Jesus before he would deny him. Here Peter shows his strong self-will and self-confidence. But this together with his denial shows how little man understands himself. Self-confidence and a presumptuous opinion of one’s own strength is a sin very incident to the holiest and best of men. This good man resolved honestly, no doubt, too much in his own strength. Little did he think what a feather he should be in the wind of temptation if once left to the power and prevalence of his own fears.
And in like manner also said they all.–All the apostles. The other ten caught the spirit of Peter and took the position he did. Judas had left them and hence did not join in the conversation. [As Jesus neared his end, he pressed more and more of his teachings into the days as they passed. This fourteenth day of April–the night on which he was betrayed –was replete with service and instruction. This night the supper was instituted and eaten. At this supper, in the guestchamber, he spoke the sermon telling of the mansions in the father’s house (John 1:14);the comforter that he would send (John 14:31); the vine and the branches (John 15:1-12); Christ’s love for his friends, and the hatred of the world (John 15:13-27); persecution they would endure for his sake, and the comfort of the Holy Spirit (John 16:1-33); his intercessory prayer for the oneness of his apostles, and for all who should believe on him through their word (John 17). “When Jesus had spoken these words, he went forth with his disciples over the brook Kidron, where was a garden, into the which he entered, himself and his disciples.” It is probable the greater part of his teaching was done while they were at the table in the guestchamber. Some think it was at the foot of the Mount of Olives.]
Mark 14:32-42
- THE AGONY IN
(Matthew 26:36-46; Luke 22:39-46; John 18:1)
32 And they come unto a place which was named Gethsemane: and he saith unto his disciples,–“Gethsemane” means a place of oil presses, and doubtless this place had once been used for pressing out olive oil, but it was at this time a garden. (John 18:1.)
Sit ye here, while I pray.–[He was approaching the last fearful trial–his betrayal and crucifixion. As it came nearer and nearer, he felt it the more keenly and sensitively. He dreaded the trial and the pangs of the crucifixion with more than human sensitiveness. He felt all the weakness of humanity in the temptation. He knew Judas was then gone to bring the band to arrest him. He dreaded the conflict, and besought help from his Father in prayer. All through his ministry, when questions of importance pressed upon him, he went to his Father in prayer. So he said to the disciples, “Sit ye here, while I pray.” Matthew (Matthew 26:36) says: “While I go yonder and pray,” showing he would go away from them to pray alone.]
33 And he taketh with him Peter and James and John.–[He left the eight, we may suppose, near the entrance to the garden, and took these three apostles that seem to have been favorites with him–at least, he several times chose them to be with him on special occasions, while the others were not. He carried these only a short distance, and left them to watch for the coming of the soldiers while he went alone to pray.]
and began to be greatly amazed, and sore troubled. –[Struck or overcome with horror and dread at the fate that was awaiting him. He wrestled with this dread, and was oppressed with a great sorrow. His feelings as a human being prevailed and in the anguish of his soul he was “sore troubled”–depressed in soul and heart.]
34 And he saith unto them, My soul is exceeding sorrowful even unto death:–[He told the disciples that went with him that the sorrows that were oppressing him were such as to produce death, or that he would prefer to die rather than bear them, they were so heavy. Mental dread of impending evil is often more excruciating than the suffering of physical pain when it comes. When the resolution is once formed that we will submit to or go through the ordeal of trial, a composure of mind and heart comes that strips the ordeal of more than half its terrors. Jesus was human, with our fleshly weaknesses and temptations, with its dread of suffering intensified by the recoil of the divine element within him from sin and its consequences. We may imagine the divine element, with its hatred and horror of sin, drew back from the public manifestation before the world as a sin offering, as though God had sinned.]
abide ye here, and watch.–[He told them to tarry there and watch while he went still forward in prayer. He did not wish to be surprised in his devotions by the coming of his enemies, so he asked them to watch while he prayed. Matthew (26 :38) says: “Abide ye here, and watch with me.” In this hour of agony Jesus desired human sympathy. He had encouraged and comforted his disciples in every hour of trouble and weakness, but now he desired them to watch with him that he might not be disturbed by the traitor and the mob in his hour of communion with God.]
35 And he went forward a little,–[Luke (22:41) says: “He was parted from them about a stone’s cast.” He went a little distance from them, so that they could not hear or see his wrestling with God. The fact that they slept while he was undergoing these sorrows shows he was not in hearing or sight of them. When beyond their reach, in agony of soul he threw himself prostrate on the ground.]
and fell on the ground, and prayed–[Kneeling is the ordinary attitude of prayer to God, but in deep distress, and in his helplessness, man throws himself prostrate before his maker as a bodily expression of the complete helplessness of soul he feels, and of his throwing himself upon God as his only help.] that, if it were possible, the hour might pass away from him.–[In the above attitude he prayed this prayer. Matthew records it: “He went forward a little, and fell on his face, and prayed, saying, My Father, if it be possible, let this cup pass away from me: nevertheless, not as I will, but as thou wilt.” The human dread of death was drawing back with terror from the suffering he was to endure, intensified by the divine horror of being held up before the universe as a sinner. Jesus died as a sinner. He died for sins not his own. His prayer was that the cup of suffering–the horror of woe that was rapidly coming upon him–might pass from him. This was the fleshly element of his nature pleading for exemption from the suffering that is coming upon him.
While God heard him, he did not grant the prayer as Jesus asked it should be granted. God hears prayer that he does not grant. It is not sinful to make prayers God cannot grant. The prayer of Jesus was answered by his being strengthened to bear the suffering.]
36 And he said, Abba, Father, all things are possible unto thee;–[“Abba” means “father.” It is the Hebrew word preserved here, with its translation, “Father,” given. He calls him Father, and tells him all things are possible to him. All power is in his hands; therefore he asks him to so use that power that he may escape the sufferings that would come upon him in that hour, or to pass this cup of suffering from him.]
remove this cup from me:–[He means the cup of suffering he was then to drink. The flesh seemed to get the upper hand of him for a moment. He shrank back from the suffering and he prayed that God would take it away. But he recovered his faith and added: “Nevertheless not my will, but thine, be done.”]
howbeit not what I will, but what thou wilt.–He dreaded the sufferings, and would like to escape them, he yet had rather endure them than that God’s will should not be performed, or that his purposes should not he carried out. On the day previous, looking forward to this hour, he said “Now is my soul troubled; and what shall I say? Father, save me from this hour. But for this cause came I unto this hour.” (John 12:27.) This shows the dread of the hour–the drawing back of the flesh from the hour–yet he adds: “For this cause (to suffer) came I unto this hour.” Luke (Luke 22:44) says: “Being in an agony he prayed more earnestly; and his sweat became as it were great drops of blood falling down upon the ground.” The anguish was so deep and excruciating that it wrung from his face great drops of bloody sweat that in their abundance fell to the ground. This suffering of the soul was greater than bodily suffering.]
37 And he cometh, and findeth them sleeping,–[They were poor watchers; yet they understood but little of the wonderful occurrences passing before them, or of the fearful struggles going on in the soul of Jesus. They had undergone the excitement and labors of the eventful day. It is now far into the night. Luke says he “found them sleeping for sorrow.” (22 :45.) While they did not understand the full meaning of what was going forward, they saw Jesus was oppressed–that things were not going well. They were disappointed and downcast in spirit. That, added to their bodily weariness, caused them to sink into a heavy sleep.]
and saith unto Peter, Simon, sleepest thou?–[Jesus addressed Peter. He was more forward than the others in asserting he would die with him before he would deny him.]
couldest thou not watch one hour–Wast thou unable–not strong enough to watch as short a period as sixty minutes?
38 Watch and pray, that ye enter not into temptation :–That ye be not overcome and oppressed with these trials of your faith, so as to deny me. The word “temptation” here properly means what would try their faith in the approaching calamities, his rejection and death.
the spirit indeed is willing, but the flesh is weak.– [He followed up the reproof of their failing to watch with and for him with the admonition that they should both watch and pray for themselves, lest they enter into temptation, while this conveys a general lesson to all to watch themselves, to watch their surroundings, to watch the influences that control them, to watch lest they have too much self-confidence (this was Peter’s weakness and the occasion of his downfall), lest they run into temptations that they cannot bear, it had a special reference to the temptations that would soon be upon them by virtue of his trial and crucifixion. The reason he gives is, “The spirit indeed is willing, but the flesh is weak.” He recognizes the two elements in man–the spirit and the flesh.]
39 And again he went away, and prayed, saying the same words.–[He left and went again, and made the same earnest prayer. He repeated the prayer to God earnestly and fervently in the same words. He was not afraid of worrying his Father with his petitions and repetitions.]
40 And again he came, and found them sleeping, for their eyes were very heavy; and they knew not what to answer him. –[They had lost much sleep; they were worn and wearied. They understood enough to know dark clouds hung around the pathway of their Master. The earthly prospects failed, their eyes were heavy, and after Jesus left them they quickly fell asleep again: and they did not know what response to make him or excuse to give him for sleep. But clearly Jesus, as he returns each time, is growing in composure and resignation. His prayer is not answered by releasing him from the hour, but he is becoming resigned and submissive to it as the will of his Father. To become resigned and submissive to any fate is to take away its bitterness–is to prepare to meet it.
The angels watched over him, and when he was tired they readily gave the help needed to enable him to bear the burdens laid upon him by God. God answered him not by taking the trial from him, but by strengthening him to bear it. God so treats every child that humbly, trustingly, and faithfully seeks to do his will. He will not always take from us our burdens, but he will give us strength to bear them.]
41 And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough; the hour is come; behold, the Son of man is betrayed into the hands of sinners.– [When he returns from his prayer the third time he finds them asleep again. But the struggle is over with him. The spirit has overcome the flesh. He can without a struggle now submit to the will of his Father, even by going to the cross and the grave. So he says to them, “Sleep on now, and take your rest.” He knew their bodies needed rest.]
42 Arise, let us be going: behold, he that betrayeth me is at hand.–[“While he yet spake, Judas, one of the twelve, came, and with him a great multitude with swords, and staves, from the chief priests and elders of the people.” (Matthew 26:47.) He is betrayed into their hands, and willingly now gives himself a ransom for the sins of the world.]
Mark 14:43-52
- THE ARREST OF JESUS
(Matthew 26:47-56; Luke 22:47-53; John 18:2-14)
43 And straightway, while he yet spake, cometh Judas, one of the twelve,–Judas Iscariot, named in the lists of the apostles in Matthew 10, Mark 3, and Luke 6.
and with him a multitude with swords and staves,–And “lanterns and torches.” (John 18:3.) A motley multitude of soldiers of the Roman cohort, the temple guard (Luke 22:52), chief priests, soldiers and servants. All this throng had come to arrest one man who had no thought of resistance. It strongly exhibits the conviction of the chief priests in the consequent danger attending his arrest.
from the chief priests and the scribes and the elders.–They sent the ruffians along with some of their number and the “captains of the temple.” (Luke 22:52.) Just after self-surrender comes betrayal. So, Christian, you may have your greatest trial when you are in most perfect harmony with God’s will. Do not, therefore, lose faith! Beyond Calvary were the resurrection and ascension.
44 Now he that betrayed him had given them a token,–For the accomplishment of their schemes it was of the utmost importance that no mistake should be made, because if Jesus escaped all the Galileans might be put on the lookout, and it would be impossible to arrest him subsequently.
saying, Whomsoever I shall kiss, that is he; take him, and lead him away safely.–There were certainly enough to do it, since Jesus offered no resistance.
45 And when he was come, straightway he came to him, and saith, Rabbi; and kissed him.–The vilest, the most abominable piece of hypocrisy known in history, which the infernal inspirer of treason alone could invent.
46 And they laid hands on him, and took him.–Arrested him.
47 But a certain one of them that stood by–Matthew is more explicit, “one of them that were with Jesus,” but John reveals the name, “Simon Peter,” who had said a short time before that he would die with Jesus rather than forsake him. drew his sword, and smote the servant of the high priest, and struck off his ear.–John tells that it was his “right ear.” Luke reports that Jesus touched the ear and healed it. Some think these swords were provided to show the use of carnal weapons; that those who rely on them should perish with them. It is certain they did not use them for common. It is also clear that the church was taught not to use the carnal, but spiritual weapons. “For though we walk in the flesh, we do not war according to the flesh (for the weapons of our war-fare are not of the flesh, but mighty before God to the casting down of strongholds.)” (2 Corinthians 10:3-4.) David was not allowed to build the temple because he was a man of war and blood. (2 Chronicles 22:7-8; 2 Chronicles 28:2-3; Psalms 2:4.)
48 And Jesus answered and said unto them, Are ye come out, as against a robber, with swords and staves to seize me?–The contrast between a thief and the character of Jesus was so great that his enemies who were conversant with his inoffensive and gentle nature must have felt the force of the comparison. He who denies Christ’s divinity makes him a robber.
It is in connection with these words that we learn from Luke that so thoroughly in earnest were the chief priests and elders in this matter, and so anxious that it should be successful and no mistake made, that they had come with or followed their adherents to the spot. Luke represents the words as specially addressed to them and the captains of the temple. These latter were probably subaltern officers of the guard of priests and Levites who kept watch by night in the temple. “As against a robber,” one who hides himself away, and only emerges to do violence.
49 I was daily with you in the temple teaching, and ye took me not:–This is a distinct taunt of their cowardice in making all this array to take by night one whom they had feared to take by day.
but this is done that the scriptures might be fulfilled.–Luke (Luke 22:53) has: “But this is your hour, and the power of darkness.” The words in Mark, however, explain why it is their hour; simply because the Messianic prophecies, such as Isaiah 50; Psalms 22; Daniel 9:26; Zechariah 13:7, must be fulfilled, and thus proclaim him the more clearly and forever what they deny. In order to do this Jesus was willing to walk weltering in his own blood. There are scriptures for you to fulfill. At what cost are you willing to do it?—explains, “All the disciples left him.” Why? His last words indicated that he had no intention of resisting or delivering himself, either by natural or supernatural means. It was evident that his enemies were to have their will of him, and his disciples had not yet arrived at the point at which they were willing to follow him to death.
James and John had no desire now for the place of honor on his right hand and his left, though it would have been as truly such as that for which they had longed. So they scattered in different directions in the obscurity of the grove. These disciples had protested their love for him a few hours before. Peter among the rest, but he followed afar off. (Verse 54.) These disciples were doubtless as honest as their limited knowledge of themselves would admit. The pressure of trials shows us our true character, our strength, or rather our weakness.
51 And a certain young man followed with him,–Only Mark relates this incident, and gives us no clue to the identity of the young man. It has been conjectured, from the fact that he alone relates the incident, and from a supposed similarity in the character of the young man, as indicated by his conduct, to that of Mark, as shown in what we know of his history (Acts 13:13; Acts 15:37-38), that it was Mark himself. But it is pure conjecture. No one knows.
having a linen cloth cast about him, over his naked body and they lay hold on him;–Arrested him.
52 but he left the linen cloth, and fled naked.–He could easily slip out of their hands thus. And Jesus is left alone with the enemies who thirst for his life. The young man referred to was probably aroused from his bed by the noise of the crowd who had Christ under arrest, and may have followed him for a short distance in his nightdress, till when also arrested by the men who had charge of Christ, he fled away in great consternation, leaving the garment which was loose around the body in their hands.
Mark 14:53-65
SECTION FIVE
Mark 14:53 to 15:15
- TRIAL BY THE
(Matthew 26:57-68; Luke 22:66-71; John 18:19-24)
53 And they led Jesus away to the high priest: and there come together with him all the chief priests and the elders and the scribes.–[Caiaphas was the high priest. Those assembled with him were the chief priests. These, with the elders of Israel and scribes, constituted the Sanhedrin–the Jewish high court. After the destruction of the national independence it remained as the highest tribunal of justice among the Jews. They tried all cases of heresy of religious teaching and decided cases of differences among the Jews. The Romans permitted them to decide cases, but they could not inflict punishment of death without the sanction of the Roman governor, and there was right of appeal then to Caesar at Rome.
They sought grounds to put him to death; then they would bring the case before the governor for his approval. They (his avowed enemies) determined to kill him–were his judges; and they sought testimony to convict him. Such a trial is a farce.]
54 And Peter had followed him afar off,–John tells us that another disciple followed (John 18:15), who was probably John himself, though, with his accustomed modesty, he does not name him.
even within, into the court of the high priest; and he was sitting with the officers,–Some of the force which had assisted in the arrest of Jesus.
and warming himself in the light of the fire.–The night and early morning are cool in Palestine even when the day is very warm. It was still night. Luke 22:55 says the fire was kindled in “the midst of the court.” The palace was a quadrangle around an open court, and here the fire was kindled on the ground or marble floor. Here took place “the denial.” [Peter had courage to come back to see the end, but did not venture near.
55 Now the chief priests–These were the heads of the twenty-four temple courses, and ex-high priests, members of the Sanhedrin.
and the whole council–The great Sanhedrin, variously represented as consisting of seventy, seventy-one, and seventy-two members. It was composed of chief priests, elders, originally heads of families or tribes representing the people; and scribes (or lawyers), the interpreters of the law; probably twenty-four of the first, the same of the second, and a number of the third, bringing up the full number of the council.
sought witness against Jesus to put him to death;–Why are they seeking witnesses now? Why did they not have them ready, such as they intended to accept? The explanation is found in the suddenness with which they had decided upon the arrest. They had intended to postpone it until after the feast (Mark 14:1-2), but when Judas came rushing to them the evening before, they yielded to his urgency and resolved to avail themselves of the opportunity of Gethesemane. They must now hunt their witnesses. Matthew (26 :59) says they “sought false witness.”
and found it not.–These parties [constituted the court to try Jesus. They had predetermined the case, and became the prosecutors. In all civilized nations a man who has formed or expressed an opinion in a case involving the life or liberty of a prisoner is incompetent to try it. A judge in any way connected with a case is incompetent to try it. Yet these men, especially interested in, and seeking testimony to convict him, are the judges who decide the case. They were determined to put him to death. This was a religious body. The charge on which they sought to convict him was blasphemy against God. When they brought him before Pilate, the charge was treason against Caesar. This shows they suited the charge to excite the prejudice or interest of the judge.]
56 For many bare false witness against him,–These are not lacking as they are always to be found where there are influential men with means and money at their command to furnish them.
and their witness agreed not together.–The law of Moses required that an accusation should be sustained by two witnesses at least. (Numbers 35:30; Deuteronomy 17:6; Deuteronomy 19:15.) No two could be found, for a while, to testify to the same statement. [Matthew (26:59, 60) says: “Now the chief priests and the whole council sought false witness against Jesus, that they might put him to death; and they found it not, though many false witnesses came.” They sought witnesses that would swear falsely in order to convict him. They found none–that is, although many witnessed falsely, they so convicted themselves of falsehood as to destroy their testimony. It is very difficult for a man to tell a falsehood and not expose his guilt in it. All surroundings tend to expose it. A falsehood requires ten other falsehoods to cover it, and each of these ten more to cover it up, and the workings of time uncover them. A man can always afford to tell the truth.
Others telling falsehoods may contradict him for the time, but all the developments of the future will tend to confirm and vindicate truth. So the false witness of these men contradicted and destroyed itself.]
57 And there stood up certain,–Matthew (Matthew 26:60) says “Afterward came two,” the legal number, “and bare false witness.”
and bare false witness against him, saying,–Mark calls it false witness because, although Jesus said something similar, the words were not correctly reported. John (John 2:19) tells us that he said: “Destroy this temple, and in three days I will raise it up,” speaking of his body. In every age new witnesses arise. Satan changes the front of attack, but in every age the witnesses fail.
58 We heard him say, I will destroy this temple that is made with hands, and in three days I will build another made without hands.–[The Jews (John 2:18-19) asked: “What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.” Jesus meant this of his body, which, if destroyed or killed, should be revived; but when spoken in those days, the Jews applied it to the temple, and replied: “Forty and six years was this temple in building, and wilt thou raise it up in three days?” But he spake of the temple of his body. They misrepresented his statement. He said this temple–his body–not made with hands. They say he said this temple–made with hands.]
59 And not even so did their witness agree together.–[While each gave his misrepresentation of the statement of Jesus, the testimony of these two witnesses was contradictory. The old Jewish law, as given by Moses, required that no one should be convicted save on the testimony of two or three witnesses. So there was great failure when two witnesses were brought to establish a fact, and they destroyed instead of strengthened each other’s testimony. But persons who seek false testimony to destroy a man would convict him without testimony at all. Why, then, the great anxiety to find the false testimony? The reason is the case must go before the Roman governor.
It must be according to the forms of law, and the testimony must justify the judgment. If not, the effort to secure testimony was to meet the demands of the Roman governor.
60 And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?–[Jesus was silent amid the false charges made against him. He replied not a word. They involved in no way his true character, and he left them to testify as they desired. The high priest seemed anxious to involve him in a controversy, and wrangle with these witnesses, hoping he might commit himself in some way so as to excite the multitude or give ground for sustaining the charges before the governor. The priests and rulers seem to have been willing to excite the multitude so they would murder Jesus in a mob, so they would have been excused; or, failing in this, they desired to excite him into some act that they might condemn him before the governor.]
61 But he held his peace, and answered nothing. Again the high priest asked him, and saith unto him, Art thou the Christ,–[He held his peace–made no answer to the charges. The priest said, as Matthew (Matthew 26:63) records it: “I adjure thee by the living God, that thou tell us whether thou art the Christ, the Son of God.” This question involved the vital point of his mission to the world, and of his relation to God. The belief that he is the Son of God, and so divine, is the turning point in man’s destiny.]
the Son of the Blessed?–Matthew (Matthew 26:63) says: “The Son of God.” The two phrases mean the same. The lips so resolutely shut were now opened. The witness testifies unequivocally. Jesus will answer to no side issue. We must come to the point. The greater includes the lesser.
62 And Jesus said, I am:–No need of summoning further witnesses. All their former trouble might have been saved. The divine Son will not deny his Sonship. But he does not stop with their question, but goes on to utter one of the most sublime declarations ever made by any one. He answered in the affirmative that he was the Messiah, and not only the Messiah but the Judge, who was yet to come in great power.
and ye shall see the Son of man sitting at the right hand of Power,–This expression would remind these rulers of the expression of Daniel, where “there came with the clouds of heaven one like unto a son of man.” But their intentions were so determined on putting the accused to death that meekness, innocence, and scripture all pass for nothing.
and coming with the clouds of heaven.–Jesus had now said all and more than all that his enemies could desire. He had proclaimed himself the Messiah of the prophets, the Son of man of Daniel, and the actual Son of God and sharer of his authority.
63 And the high priest rent his clothes,–[To rend the clothes was to express, in such a case, violent grief that one should so blaspheme against God. He regarded this confession as blasphemy deserving death. This confession was witness enough. For a man to claim to be the Son of God in the sense here meant would be blasphemy–would be claiming for self the prerogatives of God. This is blasphemy in any one not divine. The sin of these men was to refuse to see or accept the proofs of his divine character, and so they rejected all the true testimony, and condemned him on what they knew to be false testimony.]
and saith, What further need have we of witnesses?–There was a great scarcity, but now no need. 0, how the world rends its garments over the sins of the church. One peccadillo in a Christian is of more importance than a cycle of sin in those outside. But let our purpose be to walk circumspectly!
64 Ye have heard the blasphemy: what think ye?–The high priest now seeks to obtain the united judgment of the court to the same thing. He knows well this eagerness to find him guilty, he has but to act the part of a leader to obtain their judgment to the same effect. He has given his own decision. He now asks theirs.
And they all condemned him to be worthy of death.–[They were all anxious to condemn him, so they readily agreed it was blasphemy;and that he ought by their law to die.]
65 And some began to spit on him,–Matthew says: “In his face.” The Jews knew of nothing more expressive of contempt.
and to cover his face, and to buffet him,–They blindfolded him with a view to mock his pretensions as a prophet. They struck him with their fists.
and to say unto him, Prophesy:–As Jesus was a prophet, they would ask him to tell who it was that struck him when he was blindfolded. “Prophesy unto us, thou Christ: who is he that struck thee?” (Matthew 26:68.) Supernatural knowledge belonged to Messiah, the prophet. They demanded that he should show this, by telling who struck him while he was blindfolded. But he made no response. (See Isaiah 53:7.)
and the officers received him with blows of their hands. –The margin has “or strokes of rods.” The members of the council having gratified their malicious hatred for the time being, they delivered him to the officers’ custody till they should be ready to lead him to Pilate. In this great and marvelous combat, one strove against all, and yet for all. He suffered as a lamb yet conquered as a lion. He is overcome and yet he is the victor.
Mark 14:66-72
- PETER’S DENIAL
(Matthew 26:69-75; Luke 22:55-62; John 18:15-18; John 18:25-27)
66 And as Peter was beneath in the court, there cometh one of the maids of the high priest;–Matthew says: “A maid.” It appears from John’s record that she was the maid who kept the door. (John 18:16-17.)
67 and seeing Peter warming himself, she looked upon him, and saith, Thou also wast with the Nazarene, even Jesus.–Literally, This the Nazarene was contemptuous, an epithet among the Jews of Judea. (Mark 1:24.) She may have feared being blamed for admitting him. He seems to have been in no great danger, except as he might be recognized as the one who smote Malchus. Some see in the words “thou also” a reference to John.
68 But he denied,–Matthew says: “He denied before them all.”
saying, I neither know, nor understand what thou sayest –That is, he did not see any reason why this question was asked. All this was falsehood; and Peter must have known that it was such. This is remarkable, because Peter had just before been so confident.
and he went out into the porch;–Peter was embarrassed and confused by the question; and to save his confusion from attracting further notice, he went away from the fire into the porch, where he expected to be unobserved. Yet in vain. By the very movement to avoid detection, he came into contact with another who knew him, and repeated the charge.
and the cock crew.–True to Mark’s own report of the prediction (verse 30), he here mentions the fact that a cock crowed immediately after the first denial. It was now probably between twelve and one o’clock.
69 And the maid saw him,–Matthew says: “Another maid.” By comparing the parallel passages the reader will see that after the charge was first made by the porteress, it was repeated by quite a number of others, both male and female, and that Peter made various answers, though all amounted to but three denials.
and began again to say to them that stood by, This is one of them.–That is, one of his disciples. “Art thou also one of his disciples?” (John 18:25.)
70 But he again denied it. And after a little while again they that stood by said to Peter, Of a truth thou art one of them; for thou art a Galilaean.–Matthew says: “Thy speech maketh thee known.” Peter and the other Galileans spoke the same language as the Jews of Jerusalem, but they had some peculiar pronunciations like the provincialisms of our own country, by which they were distinguished. From his being a Galilean, they inferred that he was a follower of Jesus–an illogical conclusion, and yet a correct one.
71 But he began to curse, and to swear, I know not this man of whom ye speak.–This is Peter’s third denial. This was an advance upon his second. He not only, with an oath, repeats what he had said in the second, that he knew not of whom they spake, but he affirms it with imprecations of divine wrath on himself if he spake not the truth.
72 And straightway the second time the cock crew.–The second crowing of the cock is around three o’clock. This is a fulfillment of the prediction of the Master, which shows his divinity.
And Peter called to mind the word, how that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice.–Luke tells us that when the cock crew Jesus turned and looked upon Peter, and that then he remembered his words. They were in the same room–Jesus at the upper end of the hall, elevated for a tribunal, and Peter below with the servants; so that Jesus could look down upon Peter standing near the fire.
And when he thought thereon, he wept.–Matthew says “He went out, and wept bitterly.” Overwhelmed and forced to tears over his fall, he went out to hide his bitter weeping and himself from his Master’s eyes. He went alone into the darkness of the night and wept bitterly. It is worthy of note that the fact that the fall of Peter is recorded by all the evangelists is high proof of the honesty and candor of our sacred historians. They were willing to mention their own faults without attemping to appear to be better than they were. An uninspired historian would have omitted the fall of Peter and mentioned only his good qualities This shows the difference between an inspired and an uninspired historian and is strong evidence that the Bible is from God.