Mark 14

Mark 14:1-52

From Betrayal To Arrest (14:1-52).The section now splits up into subsections, the first of which is from Mark 14:1-52. This subsection covers the period from the stated final intent of the Chief Priests and Scribes to put Him to death (Mark 14:1-2), to His arrest in the garden of Gethsemane. It divides up as follows: a The Chief Priests and Scribes plot to arrest Him, a woman anoints Him with oil out of pure love, while Judas sells Him for money (Mark 14:1-11). b Jesus, with His disciples, prepares for the Passover (Mark 14:12-16). c Jesus announces that one of the disciples will betray Him (Mark 14:17-21). d Jesus initiates the new covenant ceremony in His blood which speaks of His death and its application to those who are His (Mark 14:22-25). c Jesus announces that all of His disciples will be ashamed of Him and desert Him (Mark 14:27-31). b Jesus, with His disciples, prepares for the cross (Mark 14:32-42). a The Chief Priest, Scribes and Elders initiate His arrest, Judas kisses Him out of pure malice, while His disciples desert Him (Mark 14:43-52). Note that in ‘a’ the Jewish leadership plot His downfall, the woman anoints out of love, and Judas betrays Him, and in the parallel the leadership arrange His arrest, Judas kisses Him out of malice, and the disciples desert Him. In ‘b’ He prepares for the Passover, and in the parallel He prepares for His own Passover. In ‘c’ he announces that one of His disciples will betray Him, and in the parallel that all His disciples will desert Him. Centrally in ‘d’ He institutes the Lord’s Supper which illustrates the purpose of His coming as God’s mediator to seal the covenant of redemption in His blood.

Mark 14:3-9

A Woman Anoints Jesus With Perfumed Oil (14:3-9).Mark deliberately places this incident between the plotting of the Sanhedrin and the offer of betrayal by Jesus, in order to lay emphasis on the fact that in it Jesus is being anointed as the Messiah in readiness for His burial, thus revealing that the Sanhedrin and Judas are only unknowingly carrying out God’s plan. It is an indication that in spite of all outward appearance all was taking place within God’s purposes. He knew precisely what was happening. John places it at Jesus’ first arrival in Jerusalem prior to His entry on the ass. (The story in Luke 7:36-50, which some try to suggest is a variant of the same story, is so different in every detail that such an idea must be dismissed. Given the commonplace fact of a woman coming to Jesus in order to demonstrate her love with perfumed oil the details could not in fact have been more different).

Mark 14:4-5

‘But there were some who were indignant among themselves, saying, “To what purpose has this waste of the ointment been made. For this ointment might have been sold for more than three hundred denarii and given to the poor.” And they muttered against her.’ The principle of the complaint was sound enough. It indicated concern for the poor, which was considered very important by the Jews, and Jesus reply, having Deuteronomy 15:11 in mind, indicates His recognition of the fact. But what was missing was the spirit of mercy and compassion. Without realising it they were taking on the same hard spirit as the Pharisees. Instead of rejoicing at the woman’s love for Jesus, and joining in with it, they saw only the ‘waste’. This incident must not, however, be used to justify general extravagance. This was a one off action on a unique person in special circumstances by a particular kind of woman (Martha loved Jesus but she would have thought twice about this). But it is a reminder that motive is more important than deed. We note that the detractors did not directly say anything to Jesus. They muttered between themselves. Possibly they realised that He might not agree with them. John suggests that the muttering was started by Judas who saw the money disappearing, as it were, from the common purse, into which he occasionally personally dipped (John 12:6). But others became equally involved in the muttering as well. They did not mind suffering hardship for Jesus, but this waste seemed too much ‘Three hundred denarii.’ Ten months wages for a working man. A considerable sum.

Mark 14:6

‘But Jesus said, “Leave her alone. Why do you bother her? She has wrought a good work on me.” ’ Jesus stepped in and intervened, telling them to stop upsetting the woman (so the muttering had become apparent to all). He pointed out that what she had done had uplifted Him and helped Him to face the future. She had ‘wrought a good work on Him’. He saw her ministration as from His Father. ‘A good work.’ We might translate ‘a beautiful (kalon) work’. An act of tender generosity.

Mark 14:7-8

“For you always have the poor with you, and whenever you will you may do them good. But you will not always have me. She has done what she could. She has anointed my body beforehand for burying.’ He indicated further that what the woman had done was a sign, a portent of His coming death. It was like an anointing for burial. This was another hint from Him of His approaching death. ‘She has done what she could.’ It may be that we are to see here the suggestion that this woman had an inkling of His coming death. Possibly she had overheard the disciples talking between themselves of His teaching by the way, and being inspired by God, had acted accordingly, wanting to show her love and gratitude to Him before it was too late. Perhaps too there is a hint that in contrast the disciples were a little lacking in their awareness of His situation. At least she was not thinking only of what position she would hold in the future. Often it is the woman who sees what the man fails to see because her approach is different. ‘For you have the poor always with you — but you will not always have Me.’ Compare here Deuteronomy 15:11. Jesus was not decrying the needs of the poor. He was rather pointing out His uniqueness and that this woman has responded to His uniqueness while she could. She had recognised in Him One worthy of special honour at a time when such recognition was especially important. It was a special occasion justifying her action. Incidentally these words - ‘the poor always with you’ - indicated that Jesus was certainly anticipating a gap between His ascension and His return during which the poor would always be there to be helped. ‘And whenever you will you may do them good.’ This too stresses the unique nature of this moment. Whereas the poor could be helped at any time, this was a ‘once in a lifetime’ opportunity that she had seized. We should note that Jesus’ concern for the poor comes out again and again elsewhere. He would have been the first to speak out against waste. But there are some actions which rise above that criteria, and this was one of them, simply because of the identity of the One for Whom she was showing her love. On the one hand it does not justify extravagance that merely benefits ourselves or wins us praise, depicting us as ‘generous people’. On the other it does warn against rash judgments and unjustified criticism. Each has to answer for his or her own actions.

Mark 14:9

“And truly I say to you, wherever the Gospel shall be preached throughout the whole world, that also which this woman has done will be spoken of for a memorial of her.” Jesus’ consciousness of His own uniqueness comes out further. As a result of His presence and Who He is, and what He is going to do, the Good News of the Kingly Rule of God (Mark 1:14-15) will be preached throughout the whole world. And as a result what she had done would go down in history because it contributed to what He was doing. She would be remembered as one who at the time when He most needed encouragement had given Him what He sought. He knew that it was His Father Who had sent her. We also note here Jesus’ certainty that ‘the Gospel’ of the Kingly Rule of God would reach out widely and be successful (compare Mark 13:10). That was a precondition of His promise here. What then was Mark seeking to get over in this incident that he should place it immediately after the idea that Jesus’ death was now officially planned? 1). That the woman had unknowingly but prophetically anointed Jesus as King before His crowning. 2). That the woman had, again unknowingly and prophetically, anointed His body for His burial. 3). That the woman’s action had wrought a good work in Him. It had encouraged and strengthened Him and shown Him practically that His Father was watching over Him and was with Him in what He was about to face. 4). It had demonstrated Jesus’ uniqueness in that such a demonstration, with its accompanying cost, was right in His case because of Who He was and because of the love for Him which lay behind it. No cost could have been too great in the circumstances. It is a reminder to us all that when God genuinely prompts us to an action, we should beware before we decide against it. We must of course judge the issues carefully, but if His prompting is strong enough we must obey. On the other hand we must beware of lauding too highly those who are not in the same exalted position as Jesus. Had this extravagant behaviour been more general Jesus would have put a stop to it. He would have been the first to speak out against general extravagance in less justifiable circumstances. It was the circumstance of the time and the unsolicited worship that lay behind it that justified it. It was because it was an act of pure love, from a genuine loving heart, offered to God.

Mark 14:10

Judas Moves to Betray Jesus (14:10-11).‘And Judas Iscariot, he who was one of the twelve, went away to the chief priests that he might deliver him to them.’ There is a deliberate contrast here between the sacrificial love that Mary showed, and the base betrayal by one of the chosen twelve. The one with a heart full of love and gratitude. The other only mercenary and out for what he could get. ‘One of the twelve.’ What an ominous sound that has. One of the most highly favoured of men. He had left all to follow Jesus. There is no reason to doubt his sincerity nor his dedication. He had been out on their preaching and healing missions and had cast out evil spirits, and there is nowhere any criticism of his effectiveness. What then had caused him to behave in this way?

There is only one possible answer. Unknowingly he was following for the wrong reasons. His motive power was self-advancement and the propagation of a righteous, and even religious, cause. It was not true faith in Jesus. Thus when things seemed to be taking a wrong direction, a direction different from the one he was expecting, he decided to opt out in a way which brought the greatest advantage to himself. The definite article (literally ‘the one of the twelve’) may be seen as differentiating him from the eleven as the traitor. Note. What Caused Judas to Betray Jesus?The first indication of his motive given in the Gospels is that he had become dishonest. He had been unable to prevent his fingers straying into the common purse which he controlled (John 12:6). This demonstrates a specific weakness in his character, the love of money. And if John knew about it, it may suggest that suspicions had already been aroused, and if so it is likely that Judas may have known about those suspicions. This in itself may have produced a growing resentment. No one is more resentful than a guilty person who convinces himself that he has been ‘justified’ in what he has done and is fighting against being exposed. On the other hand it may be that his false dealings only came to light once someone else took over the common purse and discovered that funds had gone missing. This is often the case in such matters. Possibly it was John himself who took it over and thus had cause to know the position. It really does not seem likely that John would have said this about Judas if he had not had very good cause to know that it was true. He was a gracious and loving person, not at all the kind who would have been willing to say such a petty thing of someone without a certainty of its accuracy. And it is strange but true that someone who sacrifices for a cause can indeed then rob that cause because of some quirk in his nature that convinces him that he ‘deserves it’. This would not be the only time in history that it has happened. Thus it is a warning to all that the first temptation and the first ‘small’ sin leads on to bigger things. We must all learn to say ‘no’ immediately. Secondly the petty theft in itself suggests that he had in fact begun to regret his commitment. It demonstrated that his commitment to discipleship had been weakened, that his first enthusiasm had dimmed. It is quite possible that he had come to see that Jesus was not quite the kind of Messiah he had expected, and that the future was not quite as rosy as he had hoped. Jesus’ talk about being ‘the servant of all’ might not have gone down very well with him either (Mark 10:44), and Jesus’ gentle chiding against seeking greatness may have added to his uncertainty. And Jesus’ talk of His future suffering may have disillusioned him further. He may have come to the conclusion that following Jesus was not going to make him rich and great in a good cause after all. Thirdly it is very unlikely that agents of the Jewish authorities had refrained from questioning the disciples about their Master. They had done it before (Mark 2:16). They were likely to have done it again. And this may have brought home to Judas that his discipleship was putting him in disfavour with these powerful authorities. It was one thing to be at odds with the local Pharisees, but a very different thing to be at odds with these powerful religionists in Jerusalem. Indeed it is very possible that agents of the chief priests had even been threatening him with the consequences of following Jesus. They may well have discerned that he was vulnerable. So if he was under deep conviction over his stealing, and his possibly being on the way to being discovered, was regretting his commitment to a cause which no longer looked quite so promising, and was becoming fearful of what might happen to him and his fellow disciples in the future, it could well be that the suggestion that he could be helpful to the authorities, and gain by it, would look a worthwhile option. It may be therefore that he now decided to retrieve his position, gain the favour of the authorities and bankroll himself at the same time. Certainly he seems to have bargained for as much as he could get (Matthew 26:15). And it may be that his disgruntlement with Jesus’ reaction to ‘the waste’ of the precious ointment was one final spur that caused him to act, a sense that Jesus was somehow not consistent, when he himself had been willing to sacrifice so much. Yet it is not just as simple as that for why then kill himself when he had achieved his purpose? It would appear in fact that there had been a great and conflicting battle raging in his mind, in which he eventually came down on the side of betrayal, which led to him becoming fixed on a course of action which he continued on with a set mind until it came to fruition. But that once his mind cleared his better nature exerted itself and he could not cope with what he had done, possibly even resulting in clinical depression. That is the human side of things. But then another explanatory factor comes in. We are told that the Devil put it in his heart (John 13:2) and that ‘Satan entered into him’ (Luke 22:3; John 13:27). The resentment, the disillusionment, had opened up a way by which the Tempter could begin to work in him. Once faith begins to die, disillusionment can quickly take over. In this case the pressure must have been immense, for Satan probably thought that here was a way by which he could nullify what Jesus had come to do.

Thus he would bring all his evil power to bear on Judas. But we must remember that Satan could only enter into him because he was already disposed that way beforehand. He had to be given access. The resentment and disillusionment came first. He had ceased to use the shield of faith (Ephesians 6:16). Judas was not deliberately a Traitor from the beginning. He no doubt originally meant well. And we must give credit for the fact that ‘when he saw that Jesus was condemned’ he reacted in remorse (Matthew 27:3). This suggests either that he did not expect Jesus to be condemned, (he may have convinced himself that He would just get a synagogue beating and a warning), or that he had not thought through the consequences of his actions until he suddenly realised what he had done. It may even be that the chief priests given him an assurance that they meant Jesus no real harm or assured him that He would get a fair trial. There is no hint of it, but it is possible.

Or had he assumed that his action would spur Jesus into fulfilling His Messiahship in the way that people expected? He knew something of Jesus’ powers and what He could do. But there is no hint of that either, and his careful plans to ensure that Jesus really was arrested militate against it. So the position from his point of view seems to be that his betrayal was simply a controlled response to resentment he had been feeling, exacerbated by guilt over his own dishonesty, and combined with the sense that things were not turning out as he had expected and that the future did not look bright, a response which grew and grew until he did what he did, stoked by a willing Satan. And that once he had done it he then came to his senses, realised what he had done and regretted it bitterly. But we must remember that he was given plenty of opportunity to change his mind, and that he was betraying someone Who had only sought to do him good. He must therefore have hardened himself considerably to be able to resist Jesus’ references to what he was doing (Matthew 26:25) and His offer of reconciliation (the giving of the sop of friendship - John 13:26-29). It was not just a spur of the moment thing that can be easily understood. Indeed the action was so extreme that it demands that the explanation be complicated and deep rooted. Thus a number of the factors as described above, and possibly others, must all have conspired together to bring it about. But the warning is that a heart open to greed, resentment and disillusionment lay at the root of it all. How careful we should be that we do not let resentment harden our hearts when the opportunity of repentance comes, for if we do the sin may grow until it destroys us. However, there is one more factor that we have not yet looked at, a totally different standpoint from all we have considered. And that is that Jesus knew from the beginning who would betray Him (John 6:64). He was the great discerner of hearts. So, not too far from the beginning He could say, “Have I not chosen you, and one of you is a devil?”, that is a tool open to the Devil’s manipulation (John 6:70-71). The Scriptures themselves made clear that betrayal would come through an intimate friend (John 13:18), something of which Jesus was always aware. And Jesus knew men’s hearts (John 2:25).

So while the appointment of Judas to discipleship may have been made not knowing what would happen, it is clear that Jesus soon began to discern weaknesses in Judas that made Him regret what He had done. And yet in His graciousness He bore with him, possibly hoping that he might yet win through.. Here then we enter into that paradox that no man can fully comprehend. The working out of the sovereign purposes of God within the freely conducted affairs of men. Within those purposes God allows men to make decisions and gives even the worst an opportunity for good. So to this one whose character was lacking and whose motives were doubtful Jesus was willing to give every opportunity to make good, even though He knew all the time that it would not be so. But such men have to be given a chance, for how else could it be revealed that it was not so? Thus are we reminded that God allows the incomprehensible, He allows men rein to demonstrate the truth about themselves. Judas is ever the reminder to us that it is possible to be highly thought of by men in spiritual things, and yet unacceptable in the sight of God, and that each of us must ‘examine ourselves’ to see whether we are ‘in the faith’, that is, whether our faith is truly in Jesus or whether it is just fixed on a good cause (2 Corinthians 13:5). End of note. ‘Went to the chief priests.’ Judas went to those whom he knew were enemies of Jesus and had power to act. He had it all worked out. They were the ones who had the real money. ‘That he might deliver Him to them.’ His purpose was betrayal. But sinful man was in fact being made to fulfil the purposes of God (Mark 9:31), as he has through the ages, for in we know that in the first place it was God Who delivered Jesus into men’s hands (Isaiah 53:10). But we must not see Judas as just a tool. He knew what he was doing. He was handing Jesus over to those who hated Him and planned His death.

Mark 14:11

‘And they, when they heard it, were glad and promised to give him money. And he sought how he might conveniently hand him over.’ Mark gives a brief summary of what the situation was. Matthew provides more detail. Matthew points out that obtaining money was always part of his intention and that he negotiated a price, thirty pieces of silver, the price of a slave. The price was probably a deliberate indication of the contempt the chief priests had for Jesus for they may well have had Zechariah 11:13 in mind. But Mark’s connecting here of the giving of money with the handing over of Jesus is sufficient to show that he also equally considered that this was unquestionably one of the incentives that spurred Judas on. ‘They were glad.’ Judas offered them the opportunity to arrest Jesus when He was alone with His disciples. This ‘delighted their hearts’. It had seemingly solved their problem. They would have been less glad had they known what would result in the long run. ‘And promised to give him money.’ The whole purpose of Mark’s comment is that Judas was acting mercenarily. He was bribed. Even if Matthew had not said so we would have gathered that this was part of Judas’ purpose. ‘He sought how he might conveniently hand Him over.’ From then on Judas was plotting in his mind how he could deliver Jesus to them. Note the constant use of the verb ‘deliver, hand over’ just as Jesus had prophesied (Mark 9:31; Mark 10:33). Judas was unintentionally fulfilling Jesus’ prophecy. What did Judas provide that made the chief priests so pleased? Firstly information as to Jesus’ whereabouts at a time when He could be arrested safely at night away from the crowds (Luke 22:6). Secondly guidance to the spot (John 18:2). And thirdly the kiss that would identify Jesus at night to those who had come to arrest Him so that they did not mistakenly arrest the wrong person (Mark 14:45). It was all carefully planned. The detail is against the idea that Judas’ was simply seeking to spur Jesus into Messianic action. In his mood at that time he wanted to make absolutely sure that He was taken.

Mark 14:12-26

The Last Supper (14:12-26).The offer of betrayal by Judas, together with the interpretation of the action of the woman has now brought home to the reader that we are into Jesus’ final hours. But it will now be brought home that this is not to be seen as a tragedy, but as preparation for the future. Just as at the first Passover Israel’s deliverance so as to establish the Kingly Rule of God in Canaan had occurred through the deaths of the firstborn, so now would His new people’s deliverance so as to establish the Kingly Rule of God ‘worldwide’ (Mark 14:25; compare Mark 13:10) occur through the death of God’s Firstborn. The mention of ‘My blood of the covenant’ in Mark 14:24 makes the connection quite clear (compare Exodus 24:8). As ever God’s ways come to their completion through suffering. So having depicted the plans being made against Jesus, and the betrayal by one of His own disciples, Mark now in contrast moves into the most intimate of scenes, the gathering together of Jesus and His disciples for the Passover supper in which their oneness together in the new covenant will be confirmed. Passover was a time of huge significance for all Jews, and a time of great joy as they were once again reminded that God had previously acted so graciously towards His people, and it was seen to contain within it the expectancy that one day God would ‘do it again’. The account is depicted in two stages, first the preparation for the supper (Mark 14:12-16), and then the actual participation in it (Mark 14:17-26).

Mark 14:13-15

‘And he sends two of his disciples and says to them, “Go into the city and there a man carrying a pitcher of water will meet you. Follow him. And wherever he will enter in say to the goodman of the house, ‘The Teacher says, where is my guest room where I will eat the Passover with my disciples?’ And he will himself show you a large upper room furnished and ready. And there make ready for us.” ’ In one way or another Jesus knew that Judas was planning to betray Him. It was quite possible that He, or John who knew people in the high priestly house, had been informed by people well disposed towards Him that there had been a visitor there who was planning to betray Him. Alternately it may have been His understanding of men that had convinced Him of the same, combined with insight from His Father. Either way He knew. So He was determined to control events and that meant keeping the venue where they would eat the Passover a secret until the last moment. Here we learn that He had made careful arrangements to this end. The two who were to prepare the Passover would be shown where it was to be held by a secret sign known only to them. Luke 22:8 says that they were Peter and John. (It is unlikely that this is to be seen as a miracle, otherwise we would have expected Matthew to mention it as well). ‘A man carrying a pitcher of water.’ This would have been an unusual sight, for carrying water in pitchers was the province of women. Men would normally carry water skins. The man would clearly know the disciples and would meet them. It has been suggested that it may even have been John Mark himself (compare the young man who fled from the arrest of Jesus (Mark 14:51-52). See also Acts 12:12) . Whereas such a task would normally be the work of a servant or slave, secrecy may have demanded that only the son of the house should know. It may be that there is an indication here that the new refreshing water of the Spirit, or the new salvation, was shortly to be made available to His disciples as a result of the covenant to be sealed in that room. Compare the water carrier in Isaiah 55:1-3, who offers the waters of life and the sealing of the everlasting covenant.. ‘Follow him and wherever he will enter in –.’ This need not mean that they followed at a distance, although in the circumstances it may have been felt discreet. Nobody could be sure who was watching and if their destination was known the time when everyone was eating the Passover could be a time to ensure a secret and clean arrest. So they did not want to be noticed. Entering the house they were to request to be shown the guest room which Jesus had booked. All accommodation in Jerusalem was free at Passover time. (‘Guest room’ is kataluma - literally ‘resting place’. It is the same word as that translated (possibly wrongly) ‘inn’ in Luke 2:7. There also it should probably be guest room). ‘My guest room.’ Just as a hotel visitor will speak of ‘my room’, so Jesus sees this temporarily as ‘His’ guest room. ‘And he will himself show you –.’ Again the secrecy. The master of the house would personally conduct them to the room to avoid servant gossip. ‘Furnished and ready.’ Strewn with carpets and cushions, with the necessary low tables and all the extras needed for the Passover meal. Payment for the room would traditionally be made by giving the owner the skin of the Paschal lamb and the vessels used at the meal. But in this case the latter probably belonged to him anyway. ‘There make ready for us.’ The two disciples would take the lamb to the Temple in the afternoon and offer it there as a sacrifice. Then they would return and the lamb would be roasted and later eaten after sunset. Nothing must be left of it by morning. It had to be pure and without blemish, not a bone should be broken. It was roasted on a spit and if any part of the lamb touched the side of the oven that part had to be cut off. The emphasis was thus on completeness, purity and sanctity, a symbol, although inadequate, of ‘Christ our Passover’ (1 Corinthians 5:7). The detailed description of the guest room might well have been seen by Mark and the early church as a reminder of how well Jesus always prepares for His own, for we will learn shortly of the new wine that He prepares for them in the Kingly Rule of God (Mark 14:25), while in John 14:2, in that guest room, He will declare, ‘in My Father’s house are many resting places, — I go to prepare a place for you’. The word for the guest room means ‘resting place’.

Mark 14:16

‘And the disciples went out and came into the city and found as he had said to them. And they made ready the Passover.’ All happened exactly as Jesus had described it and the two made the necessary preparations for the Passover meal. The emphasis on the fulfilment of what Jesus had said confirms that we are intended to read behind the descriptions the deeper truths that lay underneath (as with the parables). We should note in all this how Mark deliberately intersperses the Chief Priests’ and Judas’ activity with everything else that was going on. Mark 14:1-2; Mark 14:10-11; Mark 14:17-21 are each followed by Mark 14:3-9; Mark 14:12-16; Mark 14:22-25. Alongside the betrayal is the indication of blessing. Both advance together. Mark was concerned with the build up and the contrast, not the chronological order. Mark’s thoughts are complex and we make a mistake if we treat them too lightly. It is true that the early church wanted men to recognise that Jesus was not taken by surprise. But that was because He was not. That is one reason why Mark gives as much space to Jesus’ warning to Judas as he does to Jesus’ words to the other disciples. But another reason was in order to bring out that Jesus made an appeal to both the unfaithful and the faithful. His concern was with both and He wanted to reach out to them both. And furthermore Mark was also building up an atmosphere. He wanted us to recognise that behind the Last Supper was the shadow of betrayal. Now Jesus gave Judas his final warning. As mentioned this is not necessarily chronological. Mark’s deliberate purpose was to bring out the contrast and then to close with the institution of the Lord’s Supper. Contrast John 12:1-8; Luke 22:21-23 which probably have the incidents in the correct chronological order.

Mark 14:17-21

The Warning of Betrayal (14:17-21).This warning must have come as an unpleasant shock to all present, although they probably did not think in terms of a deliberate betrayal. To Judas, who probably thought that he was undetected, it must have been like a body blow. Two things are, however, emphasised, firstly that what will happen will be in accordance with the Scriptures, and secondly the awful consequences for the betrayer. God’s sovereign will will be done, but that does not mean that the perpetrator can evade his responsibility. What he does, he does by choice. Analysis.a And when it was evening He comes with the twelve, and as they reclined and were eating Jesus said, “Truly I say to you, one of you will betray Me (Mark 14:17-18 a). b “Even one who eats with Me” (Mark 14:18 b). c They began to be sorrowful and to say to Him one by one, “Is it I?” (Mark 14:19). b And He said to them, “It is one of the twelve. He who dips with me in the dish” (Mark 14:20 b). a “For the Son of Man goes even as it is written of Him, but woe to that man through whom the Son of Man is betrayed. It would be good for him if that man had not been born” Note that in ‘a’ the warning is given that one of them will betray Him, and in the parallel a woe is declared against that one. In ‘b’ it is ‘one who eats with Me’ who will betray Him, and in the parallel it is, ‘one of the twelve, he who dips with Me in the dish’. Central in ‘c’ is the fear of each one that it might be him.

Mark 14:19

‘They began to be sorrowful and to say to him one by one, “Is it I?” ’ It is clear from this that they took His words as an overstatement. Each was conscious that he had failed Jesus in the past and would do so again. They probably felt that He was simply saying that in some way they would bring Him into disrepute, and it grieved them to think of it. Yet each asked it in a way (in the Greek) that expected Jesus to say ‘no’. Their words meant ‘surely it is not I?’ Apart from the one they were good hearted men, even if weak and failing.

Mark 14:20-21

‘And he said to them, “It is one of the twelve, he who dips with me in the dish. For the Son of Man goes even as it is written of him, but woe to that man through whom the Son of Man is betrayed. It would be good for him if that man had not been born.” ’ This time Jesus’ warning to Judas was stark and plain. He wanted him to know that He knew exactly what was happening, and that what he was doing would destroy his whole future. Better not to have been born than what he was going to do with its consequences. ‘It is one of the twelve.’ One of these sat around. What an ominous warning. The disciples probably now realised that this was getting serious. ‘He who dips with me in the dish.’ Again a reminder to Judas that he was breaking the inviolable laws of hospitality. One among them was feigning friendship and they did not know who it was. ‘The Son of Man goes –.’ To His death. See Mark 8:31; Mark 9:31; Mark 10:33-34; John 6:52-58; John 8:14; John 8:21-29; John 13:3; John 13:33; John 13:36-38; John 14:3-4; John 14:19; John 14:28. ‘Woe to that man through whom the Son of Man is betrayed.’ Compare Mark 13:17; Matthew 18:7; Luke 17:1-2. Not a pronounced judgment but an expression of sadness, although it contains within it the fact that God will judge. ‘Even as it is written of Him.’ (E.g. Isaiah 53, and the descriptions in Daniel 7 of the sufferings from which the ‘son of man’ would emerge. They too would be given into the hand of the wild beast - Daniel 7:25. Also Psalms 41:9). What was to happen was in the plan and purpose of God. But that did not excuse the traitor. He was free to act or not to act as he chose. It was only when he had finally closed his mind that he lost the ability to choose. ‘He who dips with me in the dish.’ The dish was probably the Charoseth, a compound of dates, raisins and vinegar in which the bread and bitter herbs were dipped. Mark gives no idea of who the traitor was. In the other Gospels Jesus managed to get home to Judas quietly that He was not in any doubt as to who the traitor was (Matthew 26:25; John 13:26-27).

Mark 14:22-26

The Lord’s Supper (14:22-26).The preliminaries having been completed (Mark 14:20) the meal proper begins with the eating of the bread, at which point He gives the bread a new meaning. This is then followed by the third cup from which all drink, which He informs them represents the new covenant in His blood, which is then followed by a promise of the imminence of the Kingly Rule of God as a result of that new covenant. All is then completed by the singing of the Hallel, and they then depart for the Mount of Olives. The point being made here is that Jesus has hijacked the symbols of the Passover and provided them with a new significance connected with Himself. We are left to recognise that He is the new Passover lamb. All this is a claim as immense as any that He has previously made. It is to declare that Israel’s hopes of deliverance now rest in Him, and that in the future they are to look to Him and His death for them as the guarantee of their salvation. Analysis.· And as they were eating He took bread, and when He had blessed He broke it and gave to them and said, “You take of it. This is My body” (Mark 14:22). · And He took a cup and when He had given thanks He gave to them and they all drank of it (Mark 14:23). · And He said to them, “This is My blood of the covenant which is shed for many” (Mark 14:24). · “Truly I tell you I will no more drink of the fruit of the vine until that day when I drink it new under the Kingly Rule of God” (Mark 14:25). · And when they had sung a hymn they went out to the Mount of Olives (Mark 14:26). Note that in ‘a’ they commence the meal proper (the preliminaries have already been dealt with) with the eating of bread, and in the parallel they close it with a hymn. In ‘b’ they all drink of the cup, and in the parallel He will not again drink of it until the Kingly Rule of God has come. Central in ‘c’ is the significance of the cup.

Mark 14:23-25

‘And he took a cup and when he had given thanks he gave to them and they all drank of it. And he said to them, “This is my blood of the covenant which is shed for many. Truly I tell you I will no more drink of the fruit of the vine until that day when I drink it new under the Kingly Rule of God.” ’ Again the wine was to be seen as representing His blood. It could not be His blood because that was still in His veins. But they would remember too His words in John 6 where He had spoken of ‘drinking His blood’, something which signified response to Him in His death. By drinking the wine they were indicating their oneness with Him in His death and binding themselves to the covenant of mercy. In Zechariah 9:15 the LXX speaks of the fact that the victorious people of God ‘will drink their blood like wine’ (the blood of their enemies) signifying a triumphant victory and the slaughter of their enemies, and David used a similar picture when three of his followers had risked their lives to fetch him water. He poured it out on the ground as an offering to God and said, ‘shall I drink the blood of the men who went at the risk of their lives?’. Isaiah brought both metaphors together when he said of the enemies of Israel that God would ‘make your oppressors eat their own flesh, and they shall be drunk with their own blood as with wine’ (Isaiah 49:26), signifying that they would destroy themselves. Thus in Hebrew thought drinking a person’s blood meant killing someone or benefiting by their death. This can be paralleled elsewhere in the New Testament for in Matthew’s Gospel the people said of their ‘fathers’ that they were ‘partakers in the blood of the prophets’ (Matthew 23:30). Thus when Jesus spoke of ‘eating my flesh and drinking my blood’ in John 6 He was using easily recognised Jewish metaphors. He was indicating that they would either kill Him or would benefit from His death. ‘My blood of the covenant which is shed for many’ would take their minds back to the covenant sealed by the shedding of blood at Sinai. See Exodus 24:8, which also refers to ‘the blood of the covenant’. And that connects with many other similar covenants, sealed by sacrifice (see Genesis 15:9-18). But the blood of the covenant at Sinai incorporated a whole new people, and here now was a greater covenant for it was Jesus Himself Who was sealing a covenant with His own blood, which would be offered as the sacrifice (‘my blood’), and Whose blood would confirm and guarantee the new covenant and incorporate His whole new people. See Zechariah 9:11 in context with Mark 9:9 which latter passage Jesus had deliberately identified with Himself. See also Jeremiah 31:31-34. It was a covenant of deliverance and of life-changing power. ‘This is the covenant I will make — I will put my law in their inward parts and I will write it in their heart, and I will be their God and they will be my people’ (Jeremiah 31:31-34; Hebrews 8:8-13). ‘Which is poured out for many.’ This refers back to Isaiah 53:12 where the ‘many’ are described in the context of His life being poured out (in MT). ‘He poured out His soul to death — He bore the sin of many’ (Isaiah 53:12). ‘By His humiliation (an extension of the meaning of yatha‘ found at Ugarit - ‘the humiliation He had known, experienced, undergone’) shall my righteous servant make many to be accounted righteous’ (Isaiah 53:11). The One bore the sin of the many. So the blood of the Servant was shed in order to establish a new covenant between men and God, and when men drank of that wine they were signifying their desire to have a part in that covenant. ‘Poured out’ is also the language of sacrifice (Exodus 24:6). ‘They all drank of it.’ This included Judas. He pretended a response to Jesus in the new covenant knowing all the time what he was about to do. This was treachery unlimited. By drinking he was binding himself to the new covenant while aiming to destroy it. He drank to his own condemnation (1 Corinthians 11:29). Nothing illustrated more Jesus’ awareness of His own uniqueness than this taking of an old and revered ceremony and its transformation so that from now on it would point to Him. He had taken over the Passover, for He was the Passover lamb being offered for sin and being participated in by His people. As the Passover lamb was offered, so He was offered. As the Passover lamb was eaten so could they partake of Him through coming in faith and receiving Him. But in future the lamb would be replaced by the bread and the wine, symbolising the need of constantly coming to Him and believing on Him (John 6:35). That was necessary, for the Lamb had been offered once for all. ‘Truly I tell you I will no more drink of the fruit of the vine until that day when I drink it new under the Kingly Rule of God.’ Jesus knew that the wine on that Passover night was His last drink of joyous wine on earth before He died (He would drink the sour wine on the cross - Mark 15:36). Now He was either dedicating Himself to long abstinence, or was indicating how soon they would enjoy His presence in the Kingly Rule of God, something which is indicated in Matthew 28:20. Then they would partake of new wine with Him at the Lord’s Table. Either way the next time He ‘drank wine’ with them in this way would be in the day of triumph, when they would all ‘drank it new’ within the Kingly Rule of God. This was thus their guarantee that, in spite of the catastrophe that would soon seem to engulf them, they would finally emerge to enjoy the triumph of the Kingly Rule of God. One day soon they would again meet and celebrate His triumph in God’s presence, either in this world or the next. Thus the wine not only symbolised His death and the new covenant, it was a guarantee of the future blessings that would be theirs, and of their future inheritance in Christ. There is a strong case for suggesting that the wine in Mark 14:23 and the wine in Mark 14:25 should in some way be connected. The wine in Mark 14:23 was the old wine being converted into something new. It had now become a symbol of His death, and of the life that would result. This would suggest that the new wine in Mark 14:25 is a continuation of this as they partake in it after the resurrection under His Father’s Kingly Rule. On this basis the new wine can be seen as symbolising the joyous future beyond the cross, when He would ‘eat and drink’ with them continually as the Kingly Rule of God advanced throughout all nations to the end of the world (Mark 14:9; Mark 13:10). It would begin when He ate (and drank) with them after His resurrection (Luke 24:43; Acts 10:41), and continue every time that His people engaged in the Lord’s Supper.

But it will also occur daily for all who continually come and believe on Him (John 6:35). We are not intended to assume that we will drink wine in heaven. There we will have that which is much better than wine. See second note below.

Mark 14:25

Note on ‘I will no more drink of the fruit of the vine until I drink it new with you in My Father’s Kingly Rule (14:25).’The main question here is as to whether Jesus is speaking of drinking with them in the Kingly Rule of God as they took its message out to the world after His resurrection, or whether it only refers to drinking it in the everlasting Kingly Rule of God in Heaven. The first would give expression to a positive hope, a hope that they will be able to hold on to in the dark days ahead, that the Kingly Rule of God already manifested by His presence (Matthew 12:28) will expand and be established in the coming days after His resurrection (Mark 9:1; Acts 28:31) as He once more goes forward with them (Matthew 28:20). The second would refer to a guarantee of heavenly glory in the more distant future while ignoring the days to come when they will be proclaiming the Kingly Rule of God and participating in it. Pertinent to this is the fact that if this does not refer to the advancement of the Kingly Rule of God after His resurrection, it would mean that, according to all three Synoptics, in this final time together He made no reference to their immediate future (while doing so in great detail in John). Like many parabolic statements of Jesus each can take from this what he will. Of course, we do not necessarily have to see it as limited to one or the other.Wemay differentiate the Kingly Rule of God established on earth in the early church and continuing on through the centuries, from the Kingly Rule of God in Heaven, but it is questionable whether God does (see Hebrews 12:27). To Him they are both one, and we are a colony of Heaven (Philippians 3:20-21). Men are either under His Kingly Rule or they are not. So the question here is rather as to which aspect of His Kingly Rule is being the more emphasised. Is the emphasis on the fact that this is Jesus’ last cup of wine before the everlasting Kingly Rule arrives in the more distant future, thus indicating the certainty that He will soon die, but guaranteeing their hope eventually of an eternal future? Or is it a joyous assurance that they will soon be drinking ‘new wine’ together again on the other side of the cross, because His imminent death will be followed by resurrection and the coming of the Holy Spirit in power, so that the great day when the Kingly Rule of God begins its forward march is not far hence? Certainly we must not play down the fact that the Kingly Rule of God commenced its marvellous advance from the resurrection onwards (and even before). In Mark it is advancing through the spreading of the word (Mark 4:26; Mark 4:30), will come with power within the lifetime of the disciples (Mark 9:1), and must be received like a little child (Mark 10:15). In Acts it is continually made quite clear that the Kingly Rule of God is advancing through the Apostles (Acts 8:12; Acts 14:22; Acts 19:8; Acts 20:25; Acts 28:23; Acts 28:31), and in Acts 28:23; Acts 28:31 it is emphasised that this was by proclaiming the things concerning Jesus. See also Romans 14:17; 1 Corinthians 4:20; in both of which the Kingly Rule of God is a present reality. Central to how we interpret this verse is what Jesus intended by ‘not drinking of the fruit of the vine’. If it was intended to indicate a long abstention it would suggest divine self sacrifice. Was it then an indication of continuing dedication as with the Nazirites (Numbers 6:3), in say His intercession for His people (the priests also abstained from wine and strong drink - Leviticus 10:9)? But why should such a dedication be necessary, especially as He has just been advocating the drinking of wine as a means of participating in Him? On the other hand if we see it as simply indicating the closeness of His death, it could then be a promise that within a short time the triumph of the Kingly Rule of God would be made manifest, as in Mark 9:1; compare Mark 14:62. We can compare how an officer in preparing his men for battle and wanting to indicate how close it was, might indicate it by declaring, ‘this is my last drink. I will not have another drink until we have the victory is ours’. For a more detailed examination of the idea behind this verse see our commentary on Luke 22. End of note.

Mark 14:26

‘And when they had sung a hymn they went out to the Mount of Olives.’ The hymn would be Psalms 115-118, regularly sung at the end of the Passover meal. The Passover meal now being over Jesus led His disciples to the Mount of Olives ‘as His custom was’ (Luke 22:39). Judas had by now slipped away (John 13:27-30) but he would know the place that they were heading for (John 18:2). Mention of the Mount of Olives connects this incident with the entry into Jerusalem (Mark 11:1) and His words concerning the destruction of Jerusalem and His second coming (Mark 13:3). It was thus a fitting place for the working out of His destiny. Note on the Different Versions of the Passover Meal.Let us first consider the breaking of the bread passages, putting in capitals the words which are exactly the same. Matthew 26:26 ‘And as they were eating, Jesus TOOK BREAD, and blessed, and BROKE IT, and he gave to the disciples, and said, Take, eat; THIS IS MY BODY.’ Mark 14:22 ‘And as they were eating, he TOOK BREAD, and when he had blessed, he BROKE IT, and gave to them, and said, Take you, THIS IS MY BODY.’ Luke 22:19 ‘And he TOOK BREAD, and when he had given thanks, he BROKE IT, and gave to them, saying, THIS IS MY BODY which is given for you. This do in remembrance of me.’ 1 Corinthians 11:23-24 ‘For I received of the Lord that which also I delivered to you, that the Lord Jesus in the night in which he was betrayed TOOK BREAD, and when he had given thanks, he BROKE IT, and said, “THIS IS MY BODY, which is for you. Do this in remembrance of me.” ' Common to all is that HE TOOK BREAD, BROKE IT AND SAID, ‘THIS IS MY BODY’, stressing the essential unity of the passages. Matthew adds to Jesus’ words, ‘Take you, eat’, Mark adds ‘Take you’. Luke and Paul omit this but it is clearly implied. Luke adds, ‘Which is given for you, this do in remembrance of me,’ and Paul adds, ‘which is for you, Do this in remembrance of me’. Paul’s ‘which is for you’ parallels Matthew’s ’take, eat’ and especially Mark’s ’take you’. Luke’s ‘given for you’ simply amplifies the idea.

Thus the basic idea is the same in all, with small differences of presentation in order to bring out particular points (these are all translations of the Aramaic so that we should expect differences if they did not copy from each other). The additional words, ‘Do this in remembrance of me’ are really required to explain the perpetuation of the feast in the early church. Thus even if we had not been told about it we would have had to assume it. Indeed, while ‘This is my body’ would certainly be impressive standing alone, it requires extra words for it to make sense to the hearers. It is possibly the writers and ministers, not the original speaker, who wish it to stand in its starkness, knowing that the readers/recipients would know its deeper significance. What His exact words in Aramaic were can only be postulated.

The Greek in each case gives the true meaning. Slightly more complicated are the words about the cup.

Mark 14:27-31

Jesus Warns His Disciples of Their Coming Failure (14:27-31).With His heart full of tender love for them Jesus, aware of what the Scriptures have said, and knowing their inner weaknesses, warns the disciples of betrayal. But they all assure Him that He has nothing to worry about. They will not fail. Analysis.· And Jesus says to them, “You will all be caused to fail, for it is written, ‘I will smite the shepherd and the sheep will be scattered abroad.’ However, after I am raised up I will go before you into Galilee” (Mark 14:27-28). · But Peter said to Him, “Although all will desert you in fear (‘be caused to stumble’) yet I will not” (Mark 14:29). · And Jesus says to Him, “Truly I say to you that you today, even this night, before the cock crows twice will three times deny me” (Mark 14:30). · But he spoke exceedingly vehemently, “If I must die with you I will not deny you” (Mark 14:31 a). · And in a similar manner they all said the same thing (Mark 14:31 b). Note that in ‘a’ all will fail Him and in the parallel all deny it. In ‘b’ Peter declares that he will be faithful, and in the parallel says that he will not deny Him even if it cost him his life. Centrally in ‘c’ Jesus confirms that he will deny Him three times.

Mark 14:29-30

‘But Peter said to him, “Although all will desert you in fear (‘be caused to stumble’) yet I will not.” And Jesus says to him, “Truly I say to you that you today, even this night, before the cock crows twice will three times deny me.” ’ There can be no doubt about Peter’s goodness of heart. Nor about his sincerity. Nor about his self-confidence. And when the opportunity came to fight for Jesus he would willingly have died for Him. But he had not allowed for the combined effects of the shock of seeing Judas, his friend, acting as betrayer, the eeriness of the night, the clang of Roman arms, being forbidden to defend Jesus when he wanted to fight, Jesus’ submission to His enemies, being left behind helpless and in hiding in the Garden, the nerve tingling journey to where Jesus was taken, and what it would be like with nerves stretched to the full to be challenged as to his relationship with Jesus in the very heart of the enemy’s territory. Peter did not realise that he was a bull not a fox. “Truly I say to you that you today, even this night, before the cock crows twice will three times deny me.” Jesus knew Peter’s heart better than he knew it himself, and while he was no doubt hurt by Jesus’ words, later in a perverse way it might bring him some comfort to know that Jesus had known what he would do and had still loved him. ‘Before the cock crows twice.’ The early morning activity of cockerels did not occur only once. There could be a brief interlude between crowings (and it did not have to be the same cockerel). It may also be that ‘before the cock crows twice’ was a well known way of indicating a brief period. Note the narrowing down of the time. First ‘today’, any time up to sunset. Then ‘this night’, before dawn. Then ‘before the cock crows twice’.

Mark 14:31

‘But he spoke exceedingly vehemently, “If I must die with you I will not deny you.” And in a similar manner they all said the same thing.’ There was nothing wrong with their hearts, nor with their intentions. But they had never been in a situation like they were soon to be in. Able and willing to bear hardships they had never had to face the tenseness of uncertainty, the fear of the unknown and the threat of a cruel death when they were also very weary. And they had all heard stories of what happened to those arrested by the Romans. So they confidently and vehemently stated the opposite of what would be true, Peter leading the protests. From this we can learn that when men fail Jesus they can be assured that there is always a way back, the way of repentance, for He knows our weakness and His love reaches out to us even through our failure.

Mark 14:32-37

In Gethsemane Jesus Faces Up To What Lies Ahead As He Prepares For The Cross (14:32-42).As the hour approached Jesus was becoming more and more aware of the appalling nature of the trial that lay before Him. It was not death He feared, but the awful cup from which He must drink, the cup of the wine of the wrath of God poured out without mixture into the cup of His indignation (Revelation 14:10). Analysis.a And they come to an enclosed place which was named Gethsemane, and He says to His disciples, “You sit here, while I pray” (Mark 14:32). b And He takes with him Peter, and James and John and began to be filled with great awe and to be in anguish (Mark 14:33). c And He says to them, “My soul is filled with deep sorrow even to death. You remain here and watch” (Mark 14:34). d And He went forward a small distance and fell on the ground, and prayed that if it were possible the hour might pass away from Him. And He said, “Abba, Father. All things are possible to you. Remove this cup from me. However not as I will, but as you will” (Mark 14:35-36). e And He comes and finds them sleeping and says to Peter, “Simon, are you sleeping? Could you not watch one hour. Watch and pray that you enter not into testing. The spirit indeed is willing but the flesh is weak” (Mark 14:37-37). d And again He went away and prayed, saying the same words, and again He came and found them sleeping, for their eyes were very heavy. And they did not know what to answer Him (Mark 14:39-40). c And He comes the third time and says to them, “Sleep on now and take your rest” (Mark 14:41 a). b “It is received. The hour is come. Behold the Son of Man is betrayed into the hands of sinners” (Mark 14:41 b). a “Arise, let us advance to meet them, look, he who betrays me is at hand” (Mark 14:42). Note that in ‘a’ the disciples are to sit there while He goes to pray, and in the parallel they are to rise because the time has come. In ‘b’ He is filled with great awe and anguish even to death, and in the parallel He is betrayed into the hands of sinners. In ‘c’ He calls on the three to remain and watch, and in the parallel He informs them that they can now sleep on and rest. In ‘d’ He goes off and prays, and in the parallel He does the same. Centrally in ‘e’ He comes back and finds them sleeping and gently rebukes them.

Mark 14:35-36

‘And he went forward a small distance and fell on the ground, and prayed that if it were possible the hour might pass away from him. And he said, “Abba, Father. All things are possible to you. Remove this cup from me. However not as I will, but as you will.” ’ We can only be filled with awe as we consider His words. It was for this that He had come and now His very soul drew back at the thought. What blackness, what darkness, did He see ahead that made Him seek to withdraw from His destiny? We cannot even begin to comprehend. But there was a cup. And the wine was red as blood (see Psalms 75:8). It would bring suffering beyond endurance until that terrible cry was rent from Him, “My God, my God, why have you forsaken me?”. And yet He chose to face it. That is the lesson here. He knew fully what was coming and He voluntarily chose to face it even though His very being shuddered at the thought and His heart recoiled from it. And remember the three only saw a small part of His anguish before they fell asleep. What followed we do not know. ‘A small distance.’ Near enough for the three to hear. Torn as He was by suffering His prayer would ring out loudly in the quiet of the night. ‘Fell on the ground.’ Compare Judges 13:20; Job 1:20. Here expressing awe and worship, and intensity of feeling (Jews usually stood to pray). ‘If it were possible the hour might pass way from Him.’ He had spoken much of this hour (Luke 22:14; John 7:30; John 8:20; John 12:23; John 12:27; John 17:1), but now it was here He shrank from what it involved. It was not death He shrank from but what would accompany it. He shrank from bearing the consequences of sin, of our sin. He had carried the thought of it for many a day and had feared it (John 12:27) but now it was on Him and He must face it. He could have stood up and walked away. There was still time and He was forewarned. But in His heart He knew that there was no turning back. He was now committed and must wait and let things take their course. ‘Abba, Father.’ The respectful, personal approach of a child, or of a loyal son, to his loving father. This was unique to Jesus until it also became the privilege of His followers (Romans 8:15). It was a step further from ‘our Father’ (Matthew 6:9). Not for one moment did Jesus doubt His Father or feel that He was being harsh. He knew that He was surrounded by His Father’s love. The repetition in two languages stresses the intimate relationship. How different from the ‘My God, My God’ of His desolation (Mark 15:34). ‘All things are possible to you.’ Even at this hour He knew that all was possible to God. That is important. If the cup was not removed it was not because it was not possible, but because it could not be if the world was to be redeemed. Jesus had a choice as to whether to drink it or not (compare Hebrews 10:5-10). And it was not only Jesus Who had a choice to make, the Father had to make the choice as well. And He made that choice. ‘God so loved — that He gave’ (John 3:16). We are reminded here of something else that was possible to God, the salvation of sinful men (Mark 10:27). But that was only possible if Jesus bowed to the will of His Father. ‘Remove this cup from me.’ See Psalms 75:8; Isaiah 51:17; Isaiah 51:22; Jeremiah 25:15; Revelation 14:10. It was the cup of the Lord’s anger, the cup of the righteous wrath of God against sin which He had to drink to the full. But in the past the cup had been taken out of the hand of His people once God felt that they had drunk enough (Isaiah 51:22) and Jesus hoped that this might also be possible for Him. However, He immediately made His request as being conditional on the Father’s will. He shrank from the cup, but He would not shrink from the will of God. ‘However not as I will, but as you will.’ His final will was full submission to the will of His Father at whatever cost. If His Father willed it He would take the cup to His lips and drain it to the last drop. There is the indication here that in His manhood Jesus did still not have full understanding of the absolute necessity of what He was facing (just as He did not know the time of His coming - Mark 13:32). It appears that He hoped, even at this late stage when its horror impressed itself upon Him, that it might be avoidable. Perhaps there was another way? But He made clear that in the end what His Father willed was what mattered.

He longed to avoid what faced Him, but He would not do so if what He faced was the Father’s final will. This lack of knowledge stresses even more the constancy of His obedience. He went into the darkness, knowing how awful it would be, and yet not knowing quite how awful. He trusted His Father to the end. In the words of Hebrew, He, ‘having offered up prayers and supplications, with strong crying and tears, to Him Who was able to save Him from death, and having been heard for His godly fear, though He was a Son, yet He learned obedience by the things which He suffered, and having been made perfect, He became the author of eternal salvation to those who obey Him’ (Hebrews 5:7).

Mark 14:37-38

‘And he comes and finds them sleeping and says to Peter, “Simon, are you sleeping? Could you not watch one hour. Watch and pray that you enter not into testing. The spirit indeed is willing but the flesh is weak.” The battle within Him went on for an hour, and then He returned to the three who were with Him. We are not told why He did so. Perhaps He sought comfort from their presence and their prayers. Possibly He hoped for the sustaining strength of their vigil with Him. But instead He found them asleep. Even His closest friends were failing Him at the hour of His greatest need.

They had not, of course, slept the whole hour. They had watched, and prayed, and waited, and then gradually been taken over by sleep, because they did not understand His sense of urgency. That the sleep was partially blameworthy comes out in the question. But it was the sleep of total exhaustion, possible to them because they were not awake to the urgency of the hour. The adrenalin was not flowing. The rebuke was therefore not strong.

And His concern was for what it would mean for them rather than for Himself. ‘Simon.’ Jesus’ regular way of addressing Peter (Matthew 16:17; Matthew 17:25; Luke 22:31; John 21:15-17; contrast Luke 22:34). But although He addressed Peter He was speaking to them all. ‘Could you not watch one hour?’ Rebuke is unquestionably there. And also incredulity. He was so fully aware of the forces that they were facing that He found it difficult to comprehend the carelessness of His disciples in not being aware of them, for He had warned them of them beforehand (Luke 22:31). But He had not yet finished His praying or received His final answer from His Father. Thus His return at this point demonstrated either that He was checking whether the three were fulfilling their responsibility, for their own sake, or that in His humanness He felt the need for prayerful companionship. Or both. In the agony of His praying He had not forgotten them and their needs. ‘Watch and pray that you do not enter into testing.’ The plural indicates that He now specifically switched His attention to all three. This rebuke was so like Jesus. His concern was not because they had failed Him but because they were failing themselves. He had taught them to pray, “Do not lead us into testing” (Matthew 6:13). And never had there been a time more than this when such a prayer was needed. He had warned Simon that Satan had desired to have him in order to test him out (Luke 22:31). He had warned him that he would deny Him three times in a short space of time (Mark 14:30; Luke 22:34). How earnestly then he should have been praying. And yet neither he nor the others could stay awake and pray. Had Peter done so what followed for him might not have happened. ‘Testing (peirasmos).’ Testing so severe that it cannot be overcome. That is what the Christian should seek God’s help to avoid. That is what the disciples were to seek to avoid. But their failure meant that they were not ready when the test came. It is those who pray continually before the test comes who will be able to overcome. When it comes it is too late to start praying (compare Mark 9:29). ‘The spirit indeed is willing but the flesh is weak.’ The idea of the ‘willing spirit’ is taken from Psalms 51:12, where it is linked with ‘the Holy Spirit’ (Psalms 51:11) and a ‘steadfast spirit’ (Psalms 51:10). But because they failed to pray the Holy Spirit could not strengthen them and their spirits would not prove steadfast. Thus the flesh, which spoke of human physical weakness and concern only with the material, triumphed. But fortunately for them it would lead to a ‘broken spirit’ and a broken and contrite heart (Psalms 51 17) and they would find a way back. He was reminding them that, as with David in his sin, there was a way back.

Mark 14:39-40

‘And again he went away and prayed, saying the same words, and again he came and found them sleeping, for their eyes were very heavy. And they did not know what to answer him.’ For Jesus a continuation of the same battle. Luke puts it this way, ‘and being in an agony He prayed more earnestly, and His sweat became as it were great drops of blood falling down on the ground’. For them a similar result. They slept. We can almost hear Peter saying to Mark, as he tried to explain how they could have failed so, ‘our eyes were very heavy’. No one would dare to ask about it, but Peter would feel that he had to give an explanation. ‘And they did not know what to answer Him.’ What could they say? They had failed again. But the poignant lesson that comes out of this failure was that the path that Jesus had to tread was one that He alone could tread. And none could tread it with Him. They could not battle with the forces that were arrayed against Him. That they were blameworthy Jesus made plain, and yet there were forces at work that night that they had never dreamed of. And these were surely finally responsible for their sleep. There is no other explanation. These were men who had known what it was to toil all night at fishing and never sleep, and yet here they could not keep awake even when they had been shamed and were aware of Jesus’ agony. In a sense this strange sleep provided the answer to His prayer. It said that they could and would have battled with Him against the possible, but against what He was facing and must face they could not even begin to try. As Luke puts it they slept ‘for sorrow’. Grief stricken, heart broken, burdened down by what Jesus had told them, and what He was now experiencing, torn by the fear of the unknown, afflicted by Satan, their bodies could fight no longer, they could only sleep. It was all beyond them. He must go on to face it alone. But it is greatly to their credit that although no one knew of this but them, they later admitted it openly. They could have hidden it. They could have given the impression of how fully they had supported Him. But they were honest enough to be willing to tell the truth without embellishment and without excuse.

Mark 14:41

‘And he comes the third time and says to them, “Sleep on now and take your rest. It is received. The hour is come. Behold the Son of Man is betrayed into the hands of sinners” ’ The assumption is usually made that they were asleep again, but it does not say so, and if that were intended to be understood surely it would have been said. Jesus’ words might equally have been addressed to three men desperately fighting sleep, three men who at last had demonstrated that although they had unwittingly failed Him they had not failed Him completely. But whatever the case they were intended to indicate that their struggle was over and they could now relax. For His words were not so much a permission to sleep as an indication that now the need to fight it was over. They could now cease their fight against sleep because the time for wakefulness and prayer had passed. All decisions had been reached. The first stage in His battle was over. ‘It is received (’apechei)’. The word is literally used on bills as ‘it is receipted, it has been received in full’. It is also used of having ‘received’ a revelation. Jesus was indicating that after three long heart-tearing hours He had received His answer and, having done so, would now move on to the next stage in God’s purpose. (The translation ‘it is enough’ is not the usual meaning of the word, and takes away its deep significance. Contrast Luke 22:38 where a different Greek phrase is used). ‘The hour is come.’ His awareness that the hour was come, the hour of His betrayal and death, was the answer to His own prayer. It demonstrated that the cup had to be drunk in full. ‘Behold the Son of Man is betrayed into the hands of sinners.’ The hour of His betrayal, of His deliverance into the hands of men, had come. Now there was no turning back. There is a poignancy to the word ‘sinners’. This was no mere technical use. The holy and pure was delivered into the hands of the unholy and impure. The clean into the hands of the unclean. The man of love into the hands of the men of hate. The Servant goes to His doom at the hands of oppression and judgment (Isaiah 53:8). The son of man faces the contradiction of sinners against Himself (Daniel 7:21; Daniel 7:25). ‘Sinners.’ The term was often used by Jews to refer to the Gentiles. We may therefore also see in this the indication that the Jewish leadership were now seen as the equivalent of Gentiles and no longer of the people of God. They had demonstrated whose side they were on. Compare how in Acts 4:25; Acts 4:27 ‘the peoples’, which originally represented non-Israelites, are seen as referring to the peoples of Israel. But we must not lose the sense of the contrast with holiness.

Mark 14:42

“Arise, let us advance to meet them, look, he who betrays me is at hand.” Through His long battle He had prepared Himself to meet them. He had sought to prepare His disciples too. Now they must not be caught at a disadvantage. They must advance to meet the enemy. The verb is regularly used of the advance of troops. ‘Look. He who betrays me is at hand.’ The moment of truth has now arrived. All will now know the identity of the traitor. Could they even believe what would be before their eyes. They must have asked, ‘Surely not Judas?’

Mark 14:43-52

The Arrest of Jesus (14:43-52).Many hours have now passed since sunset. The Passover meal had been eaten, the discourses in John 14-16 had been given, the walk to the Garden had taken place followed by well over an hour of prayer, possibly even two to three hours. And on the other side, Judas had left after the Passover meal, and during those hours had gone to the conspirators who themselves probably had to leave their Passover meals in a hurry, had to alert their guards and call on the prearranged official party of Roman soldiers and then make their way to the Garden. And he had waited impatiently, wishing that everything was over. And now the two groups have converged together. Analysis.a And immediately, while He yet spoke, comes Judas, one of the twelve (Mark 14:43 a). b And with him a host with swords and staves, from the chief priests and the scribes and the elders (Mark 14:43 b) c Now he who betrayed Him had given them an agreed signal saying, “Whoever I will kiss, that is He. Take Him and lead Him away safely.” And when he was come immediately he came to Him and says, “Rabbi!”. And firmly kissed him (Mark 14:44-45). d And they laid hands on Him and took Him (Mark 14:46). c And a certain one of those who stood by drew his sword and smote the high priest’s bondservant and struck off his ear (Mark 14:47). b And Jesus answered and said to them, “Are you come out as against a brigand, with swords and staves, to seize me? I was with you daily in the Temple teaching and you did not arrest me. But this is done that the Scriptures might be fulfilled” (Mark 14:48-49). a And they all left Him and fled. And a certain young man followed with Him, having a linen cloak thrown about him over his naked body, and they laid hold on him, but he left the linen cloak and fled naked (Mark 14:50-52). Note that in ‘a’ Judas, one of the twelve, came in his act of betrayal, and in the parallel the remainder of the twelve fled, in their act of betrayal. In ‘b’ they came with swords and staves, and in the parallel Jesus asks why they have come with swords and staves. In ‘c’ we have the firm reaction of Judas, and in the parallel the firm reaction of another of Jesus’ disciples. Centrally in ‘d’ the final sacrilege, they laid hands on Him and took Him.

Mark 14:44

‘Now he who betrayed him had given them an agreed signal saying, “Whoever I will kiss, that is he. Take him and lead him away safely.” ’ What sympathy can we have for Judas when he planned it all so cynically? He did not want to be seen as denouncing Jesus and so he would do it by a kiss of friendship. So psychologically do treacherous people behave when they cannot face the reality of what they are doing. He was the betrayer and yet he wanted to feel as if he had had no real part in it. The need for some sign possibly demonstrates that the arresting party were concerned lest in the confusion and the darkness they should arrest the wrong man and lose the opportunity. They would flinch at the thought of what would have happened if they did and the news got out to the Passover crowds from Galilee. It certainly demonstrated that Judas wanted to make sure there was no mistake. They had probably expected to find the disciples in a group in the moonlit darkness, with Jesus among them, in a place where there were other groups around. (There would be many groups around that night). The sign suggests that they were hoping to carry out the arrest before any outsider realised what was happening. Judas’ approach would not appear belligerent and there would hopefully be uncertainty and therefore no resistance until too late. They were not to know that Jesus would actually come to meet them, rendering it unnecessary. Even Judas did not know or expect that.

Mark 14:45

‘And when he was come immediately he came to him and says, “Rabbi!”. And firmly kissed him.’ There are always different ways of doing things. Attempts in some way to ameliorate Judas’ guilt often overlook the pure callousness of the way he did it. Consider what had gone before. 1). He came to eat bread with Him at the Passover meal, the act of a friend. 2). He drank the wine that symbolised that he was entering into a new covenant with Jesus. 3). He received from Jesus the implication that Jesus knew what he was doing. 4). He then received the sop from Him, given to a favoured friend, and accepted it. 5). He was told, “What you are about to do, do quickly” (John 13:27) and probably relieved, left Him in order to do just that. We can understand all this to some extent. Although it was treacherous it was because he had to preserve his position in the eyes of the disciples. But surely he must have been squirming and have felt some guilt at the compassion that Jesus showed him? But now to boldly approach and call Him “Rabbi”, an act of homage and respect, and to give Him an ‘in-depth’ kiss, rather than a token kiss on the cheek, a sign of deep affection, which would involve a ‘loving’ embrace (the word for ‘kiss’ here is strong compared with ‘kiss’ in Mark 14:44 - kataphileso as against phileso), this was treachery indeed. His aim was to ensure that Jesus did not get away. Judas could not have lived with His escaping (and indeed could not live with His dying). Whether Rabbinic disciples did kiss their teachers on the cheek is a disputed matter, but to do it warmly simply as a sign of betrayal and in order to hinder His escape, took callousness beyond belief. These were not the tokens of a man whose intentions were good even though he was self-deceived, they were the tokens of a man so callous and hardened that nothing was beyond him. No, more, they were vindictive. Only hate could have produced them and enabled him to carry them through. At that moment he hated Jesus. Even Jesus, Who knew the wickedness of men’s hearts to the full, was taken aback, for He said. “Judas, do you betray the Son of Man with a kiss? Friend, this is symptomatic of what you have come for” (Luke 22:48 with Matthew 26:50).

Mark 14:46

‘And they laid hands on him and took him.’ It was done. He was taken. For the watching disciples devastation beyond bearing. Surely something must happen to stop it? For the Jewish leadership triumph. They had feared the worst but had discovered that nothing did happen. For the Temple police relief. Nothing had happened. For the Roman soldiers just another duty. They had not expected anything to happen. For the angels in heaven awaiting the word of command, frustration. They were itching to make it happen. For His Father sacrifice beyond all sacrifices. Nothing would be allowed to happen.

Mark 14:47

‘And a certain one of those who stood by drew his sword and smote the high priest’s bondservant and struck off his ear.’ Mark’s account is deliberately brief and anonymous (compare Mark 14:51). His concentration is on the Betrayer (Mark 14:43-45) and on the unreasonableness of the method of arrest (Mark 14:48-49). He wanted his readers to know that this was not genuine Roman justice in action. But he also wanted his readers to know that there were those there who did care, even though they were really helpless to do anything. And so he describes this token resistance and later the presence of the young man (Mark 14:51). There is, however, one aspect which is significant. ‘The bondservant of the High Priest’ was probably a high official acting on behalf of his master. This not only brings out the High Priest’s involvement in what has happened, but probably also in Mark’s eyes demonstrates God’s judgment on the High Priest by proxy. The cutting off of the ear symbolises the fact that the High Priest is no longer seen as fitted for office, for such a blemish in the High Priest would in fact have barred him from office. (Mark does not describe its healing). In God’s eyes the High Priest is disfigured for ever. A further significance of this action is that it is one last final effort made on behalf of the disciples (perhaps that is why in Mark it is anonymous), and it is revealed to be as futile as it was ineffective. The disciples have no part in what is to happen from now on. Jesus must face it alone. Note the carefully put together narrative. ‘b7 Judas betrayal presented in depth (Mark 14:43-45). · A brief statement of arrest (Mark 14:46). · An anonymous token gesture with a sword (Mark 14:47). · Jesus reply to His arrest presented in depth (Mark 14:48-49). · A brief statement of desertion (Mark 14:50). · An anonymous token gesture which results in flight (Mark 14:51-52). Mark’s work demonstrates careful use of the material at his disposal. He wanted especially to stress the betrayal and the words of Jesus. But this simple pattern also hides a more complicated structure, for the ‘certain young man’ also both faces arrest and flees, while the ‘certain one of them’ put up a defence before joining the flight. Both were loyal but effectively irrelevant. It was now Jesus versus the Jewish establishment. (We know that the swordsman was Peter (John 18:10), but it may be that when Mark wrote it was not good to mention names in Rome where Roman justice might be seen as involved, or even to link the incident with the disciples. Or it may be that Peter did not want to take any credit for what he had done (it was at least an attempt) when he had so dreadfully betrayed Jesus shortly afterwards. Or the anonymity might have been intended to bring out that this was the last effort on His behalf of the disciples as a whole (only two of them carried swords - Luke 22:38, and it was typical that Peter should be one of them). However it was an act typical of Peter, spontaneous and brave, yet out of order and as a result forbidden by Jesus. And inept as well, although it may be that the blow was diverted, or indeed that his aim might have been disfigurement of someone clearly important in the High Priest’s household. Peter’s aim might have been to divert attention to himself giving Jesus an opportunity to slip away.

Certainly at least it proved that he was ready to die for Jesus as he had said. However, Jesus had to point out to him that if he had been aware of what He had prayed he would have realised that he must not interfere (John 18:11), and that had he only thought about it the whole of heaven was standing by to act to bring about His deliverance (Matthew 26:53). But it was not to be).

Mark 14:48-49

‘And Jesus answered and said to them, “Are you come out as against a brigand, with swords and staves, to seize me? I was with you daily in the Temple teaching and you did not arrest me. But this is done that the Scriptures might be fulfilled.” ’ Jesus clearly recognised members of the Temple police. So He charged those who were there to arrest Him with their hypocrisy. They were pretending to act justly but were quite aware that they were acting against the wishes of the people, otherwise why were they there in the darkness on Passover night rather than arresting Him in the temple? He had two charges against them. Firstly that they had not dared to arrest Him by day in front of the crowds because they knew that the crowds were on His side. And secondly that, although He had taught peacefully in the Temple with no show of force, they now came with a large force as though He was a brigand. (Indeed he knew that that was the impression they were dishonestly trying to give to Pilate). There may have been in Jesus’ mind His own description of those who controlled the Temple trade as brigands (Mark 11:17), with the thought, ‘do you really think that I am like them? They use force of arms but I do not’. ‘I was with you daily in the Temple.’ The same men who had not dared to deny John the Baptiser before the crowd (Mark 11:32) had also not dared to arrest Him during the day before the crowd, because they knew what the reaction of the crowd would be. But if they had been honest, and their case had been honest, it had given them ample opportunity for His arrest. It was not the Jews as a whole who were arresting Jesus, but their bigoted leaders and their supporters. ‘Are you come out as against a brigand –(by night)?’ But now, with the crowds absent, they made a bold show in the darkness, and had come with a huge show of force as though He were a fierce brigand. And this in spite of the fact that He had never once offered resistance against them, but instead had peacefully preached among them in the Temple. Their whole behaviour was inconsistent and self-contradictory and demonstrated that they loved darkness in order to disguise what they did. They wanted it hid from men’s eyes. And why such a large contingent, and the swords and staves? It was because in their hearts they were admitting that they were afraid. That had to mean that they knew that He was someone Who had revealed the power of God and that they somehow thought that with their superior physical force they could prevent interference from whatever powers He could use. Thus inwardly they were subconsciously admitting that they knew that the power of God was on His side. He was thus challenging them to recognise their own inner thoughts, thoughts which would only have been fortified by their first experience on approaching Him (John 18:4-8). Jesus always gave men the opportunity to recognise that they were mistaken. ‘But this is done that the Scriptures might be fulfilled.’ But He knew in the end that they would not listen to Him for the Scriptures had already revealed that this would be the situation. Was he thinking of the words of the Psalmist which he had cited earlier, “They hate me without a cause — they devise deceitful words against those who are quiet in the land.”? (See Psalms 35:19 - a Psalm of David, and thus suitable for a son of David. Compare also Psalms 69:4 and see John 15:25). Or did He have in mind the betrayal of the Suffering Servant by the leaders of the people (Isaiah 53:7-9)?

Mark 14:50

‘And they all left him and fled.’ This contrasts with Mark 14:46, and leads on from Mark 14:47. His enemies laid hands on Him and arrested Him. And once an initial blow had been struck His friends all left Him and fled. This too was in accordance with the Scriptures (Zechariah 13:7). It also contrasts with the words ‘comes Judas, one of the twelve’, helping to emphasise his betrayal. He alone could remain. for no one would seek to arrest him.

Mark 14:51-52

‘And a certain young man followed with him, having a linen cloak thrown about him over his naked body, and they laid hold on him, but he left the linen cloak and fled naked.’ Compare the equally anonymous ‘certain one of them’ who used his sword in a brave but useless attempt to defend Jesus (until according to the other Gospels he was told off for his pains). Here was another anonymous one who was also brave, but futile. This one did not flee at first. Not necessarily because he was braver, but possibly because he was not so directly involved and was not a recognised disciple. Who was this young man? A good case can be made out for John Mark himself, especially if the upper room was in John Mark’s father’s house (compare Acts 12:12) and he had been the carrier of the pitcher of water (Mark 14:13). Intrigued at events he may well have heard Jesus and the disciples leaving and hurriedly flung a linen cloak round his naked body and followed behind, seeing all that occurred. He might equally have followed the arresting party after the arrest, not fearing arrest himself, until Judas, guilt-ridden, possibly indicated him as someone whom he had spotted at the house, at which point they sought to arrest him, or alternatively and more likely, he might have put in too strong a verbal protest resulting in him being mistaken for a belligerent disciple. Either way he fled leaving his cloak behind. Whether ‘naked’ means totally so or simply ‘not dressed’ i.e. in undergarments, is debatable and unanswerable. It does, however tend to suggest that comparison with Joseph (Genesis 39:12) was not in mind for it wrecks the comparison (and did not need to be mentioned). Others have suggested a connection with Amos 2:16, ‘and he who is courageous among the mighty will flee away naked in that day’. But it is not likely that he could be seen, or would see himself, as one of the mighty.

More likely might be Genesis 3:7; Genesis 3:10-11 where Adam realised he was naked before God. Perhaps there is the thought here that with Jesus now under arrest he was a symbol that all who fled were naked. Led Like A Lamb To The Slaughter.And so Jesus was marched off, alone with His captors. From this point on it is no longer Jesus Who determines events. He is being led like a lamb to the slaughter, and as a sheep that before its shearers is dumb, so He will not open His mouth (Isaiah 53:7), except at times when it was necessary to confirm His Kingship and authority (Mark 14:62; Mark 15:2; John 18:33-38). His disciples are no longer with him, and one who does follow does so ‘afar off’ (Mark 14:54), and it would have been better if even he had not been there. Events are now in God’s hands Who alone will determine what happens.

Mark 14:53

‘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.’ This was the pre-trial judicial examination before Caiaphas. ‘All’ is not to be taken literally. The point is that each group in the Sanhedrin was represented by those attending, the Chief Priests representing the Sadducees, the elders representing lay people, and the scribes representing the Pharisees. They were ‘all’ there. Whatever conclusions were then reached would be brought for ratification before the full Sanhedrin in the morning (Mark 15:1). We must beware of describing the proceedings as illegal. There were sufficient distinguished people present here to ensure that the legal requirements were on the whole maintained. Stretched they may have been, but they were not broken. And it was not a trial. That would not have suited their purpose, for had the Sanhedrin intended to pass and carry out the death penalty they would by their laws have had to wait twenty four hours before doing the latter. This was to be circumvented by passing the case to Pilate who was under no such restriction.

Mark 14:54

‘ And Peter had followed him afar off, even within into the courtyard of the high priest, and he was sitting with officials and warming himself before the fire.’ Again we have a typically Marcan interweaving of events. Inside the house were representatives of the Sanhedrin. Out in the courtyard, around which the palace was built, was Peter. Bravely he had followed the arresting party at a distance, and with the help of another disciple who was seemingly related to the high priestly family, had actually been able to enter the courtyard of the high priest’s residence (John 18:15). There he was sat before the open fire with officials from the residence, who clearly did not recognise him. There was no reason why they should. They would have had nothing to do with Jesus previously and were probably not of the arresting group. But the picture is of Peter at ease, compromising with Jesus’ enemies

Mark 14:55-59

‘Now the chief priests and the whole council sought witness against Jesus to bring about his death, and did not find it. For many bore false witness against him, and their witness did not agree together. And there stood up certain and bore false witness against him, saying, “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’.” And not even so did their witness agree together.’ It is clear from this how tied they found their hands. They had to obtain external testimony from independent witnesses if they were to condemn Him. And try as they would the independent witness of two agreeing together was not forthcoming (Numbers 35:30; Deuteronomy 17:6; Deuteronomy 19:15). As witness after witness was introduced independently one after the other, none agreed with the other with regard to any charge that mattered. That they were false witnesses does not mean that the Sanhedrin had put up false witnesses deliberately. They were false witnesses because what they testified about Jesus was, as Mark knew, not wholly true.

This is clear evidence that reasonably correct procedures were being followed, and had to be, because it was demanded by many of those present. Not all would allow justice to be swept aside. Note how there is a division into two by the phrase ‘their witness did not agree together’ in Mark 14:56 and its equivalent in Mark 14:59. These parallel the first two approaches to Peter in Mark 14:67-70. Where the witnesses came from is an interesting question. The fact that they were available serves to demonstrate that the case had been at least partly prepared some time before. Or it may simply be that they had been hurriedly obtained from among those present and from among officials and servants of the High Priest. We are only actually told one of the charges, seemingly one remembered by the person who provided the information about the examination (it could have been a member of the Sanhedrin, or an interested witness among others who attended the hearing such as disciples of the scribes). And that was that Jesus had said He would destroy the present Temple and in three days raise one up made without hands. Such a statement that He would destroy the temple would indeed probably have been looked on as blasphemy in itself, and the idea that He would destroy it and then rebuild it in three days could be seen as a Messianic claim made by someone claiming superhuman powers (compare 2 Samuel 7:13; Zechariah 6:12 which suggest that the Messiah will rebuild the Temple), something which if it could be demonstrated would interest Pilate greatly. But even here the witnesses could not agree on what exactly He said. It is possible that Judas, having heard Jesus’ words in Mark 13:2, may have contributed to this charge, causing them to ask around as to whether anyone had heard Him say anything like this. A statement fairly like this is in fact described to us in John 2:19. It was probably this, or something like it, that was being ‘remembered’. But as is clear from an examination of that statement Jesus did not there say that He would destroy the temple. And the witnesses could not agree what He did say. The idea, however, became lodged in some of their minds for they produced it against Him at the cross (Mark 15:29 compare Acts 6:14). By now the leading examiner, the High Priest, was getting increasingly impatient. Time was passing, morning was approaching, and they were getting nowhere. And he was especially furious because Jesus was standing there not defending Himself or admitting anything, and so not convicting Himself. It was unreasonable. ‘Sought witness.’ This would serve to confirm that this was preparation for a trial rather than the trial itself.

Mark 14:60-61

‘And the high priest stood up among them and asked Jesus saying, “Do you answer nothing? What is it that these witness against you?” But he held his peace and answered nothing.’ Like the Suffering Servant in Isaiah 53:7 Jesus did not defend Himself. ‘As a sheep that before her shearers is dumb, yes, He opened not his mouth.’ He was not there to defend Himself but to suffer for the sins of others. But it exasperated the High Priest who probably had much experience in tripping up accused persons by their admissions when rebutting witnesses. But by His not answering the examination was reaching stalemate.

Mark 14:61

‘Again the high priest asks him and says to him, “Are you the Christ, the Son of the Blessed?” ‘The High Priest asks Him.’ Matthew adds, “I adjure you by the living God.” This was requiring testimony from the prisoner under an oath before God. But while the inquisitor had the right to adjure witnesses in this way, who were then bound to reply and tell the truth under threat of severe penalty, it is very questionable whether it was legal to do the same to make a man incriminate himself. There were probably a number there who raised their eyebrows at his behaviour. But as it was not an actual trial it was seemingly not protested against, and to Mark it is irrelevant. ‘The Messiah, the son of the Blessed.’ The question went beyond just asking whether He was the Messiah. Claiming to be the Messiah, while frowned on, would not necessarily have been looked on as blasphemy. But ‘Son of God’ was not a prominent Messianic title, although occurring in the Psalms of Solomon and in isolated references at Qumran. The idea may have been picked up from the parable of the wicked tenants (Mark 12:1-11), from Jesus’ statement in Mark 12:35-37 that the Messiah would be not only David’s son but David’s Lord, and from Judas himself who may well have contributed information. It was a clever and leading question. A Messianic claimant could easily have said ‘yes’ thinking in terms of adoption by God as ‘His son’ as kings of Israel had been before him (Psalms 2:7), and then found himself unwittingly embroiled in a charge of blasphemy. Mark does not mention the ‘adjuration’. As far as he was concerned the question was asked and Jesus gave a straight answer. To him that was the important point. He was concerned to bring out that Jesus clearly declared before the leaders of Judaism that He was the Messianic King. (Mark was not concerned about the legitimacy of the trial. He was concerned with its results).

Mark 14:62

‘The Blessed.’ An indirect reference to God. ‘And Jesus said, “I am. And you will see the Son of Man sitting at the right hand of power and coming in the clouds of heaven.” In Mark His ‘I am’ is a direct Messianic claim, and more. Matthew 26:64 and Luke 22:70 make the reply more indirect as do some important authorities here - ‘you say that I am’. But it is the expression that is different. The essence is the same. Jesus did not deny His Messiahship by either answer. Mark simply translates very positively. That he is justified comes out in the following words. ‘You will see the Son of Man sitting at the right hand of power (i.e. of God).’ This is a reference to Psalms 110:1. Here was a direct claim to be God’s ‘right hand man’ as sovereign over the world, based on a Psalm that was seen as Messianic. And He further declares that this would happen to Him as ‘the Son of Man’. ‘The son of man — coming on the clouds of heaven.’ See Daniel 7:13 where it refers to the representative of Israel coming into the presence of God to receive an everlasting throne. There are no grounds for seeing this as referring to the second coming, an idea which would have been foreign to those present. They would rightly have seen it as signifying His approach to God to be enthroned and glorified. (Matthew’s ‘from now on —’ (Matthew 26:64) specifically excludes it from referring to the second coming). Here then is a further claim that He is to receive kingship, authority and glory from God So Jesus’ claim was that as Son of Man He was about to share God’s authority and be exalted as ruler of the world and as God’s representative King. He was to be a heavenly Messiah. And in Matthew and Luke He further claimed that this would become apparent to them - ‘you shall see’ - as His Kingly Rule was exercised. This went beyond the idea of the earthly Messiah ruling over the world. It was a claim to divine exaltation.

Mark 14:63-64

‘And the high priest tore his clothes and says, “What further need do we have of witnesses? You have heard the blasphemy. What do you think?” And they all condemned him to be worthy of death.’ It is significant that Jesus had replied by simply quoting Scripture. Strictly what had He said was not blasphemous. But the mood of the investigation and the High Priest’s histrionic behaviour put the worst interpretation on it, and to be fair it was an interpretation that we know to be true. Jesus was condemned because He made divine claims which they were not prepared to accept. ‘The high priest tore his clothes.’ This was basically a manipulation of the reply. The tearing of the clothes was evidence of great emotion and symbolic of guilt and should only have occurred once the verdict had been reached. In other words he preempted the verdict and made known his view before the verdict was decided. Not that that concerned him. In his eyes it had never been the verdict that had been in doubt but the means of obtaining it. “What further need have we of witnesses?” The point was that the man had condemned Himself, something He should not have been made to do. But we can sense the relief in the High Priest’s voice. Now the need for witnesses could be ignored. And he had made clear that he expected all of them to agree with him. ‘You have heard the blasphemy.’ Strictly not blasphemy according to the Law where misuse of God’s name was the only grounds (Leviticus 24:15-16). But the idea had later been widened, as is evident here, to signify insult to His Person (compare Mark 2:7). ‘And they all condemned him to be worthy of death.’ Note the phraseology, ‘to be worthy of death’. It was a recommendation not a sentence. This was an inquiry not a trial. Its view would have to be ratified by the official Sanhedrin meeting by daylight.

Mark 14:65

‘And some began to spit on him, and to cover his face, and to buffet him, and to say to him, “Prophesy.” And the officers received him with blows of their hands.’ The translation ‘some’ is general without being too specific, but it may serve to confirm the presence of others than the Sanhedrin members who, it may be thought, would not have stooped to this. Luke 22:63 said it was ‘the men who held Jesus’. However, spitting could be an official way of demonstrating disapproval (compare Deuteronomy 25:9; Isaiah 50:6; Numbers 12:14; Job 30:10), as could contemptuous blows. So there is a good likelihood that it was in fact their final visible official demonstration of the verdict, which was then carried on by their men. The spitting and buffeting was reminiscent of Isa 50:6 see also Isaiah 53:7. He was now seen as guilty, and His guilt was being publicly demonstrated. The covering of the face was so that He could not see who hit Him. Then they jeeringly suggested that as a prophet He should be able to tell. (Their view was probably that the Messiah would have been able to do so on the basis of Isa 11:3 which was seen as indicating Messiah’s supernatural ability ). The officers responsible for holding Him also mistreated Him. From now on He was anyone’s plaything.

Mark 14:66-67

‘And as Peter was beneath in the court there comes one of the maids of the high priest, and seeing Peter warming himself she looked on him and says, “You also were with the Nazarene, with Jesus”.’ Mark’s interweaving continues. We must always remember that Peter was there. No one else was. His bravery was unquestioned. But it failed him at the last. We can imagine him standing there, shaking inside, apprehensive, hoping to avoid being noticed, but determined to see it through. He would stand by Jesus to the end and find out what happened. But he had not reckoned on himself and the constant effects of tension and of the danger of being recognised. As we have suggested above there appears to be a deliberate contrast of his experiences with the trial of Jesus. Peter too was ‘on trial’. His luck had run out. One of the maids recognised him and came up and looked at him closely. She may have listened to Jesus preaching in the temple and noticed his disciples, especially big, bluff Peter. She may have followed the arresting party for excitement. But whatever the reason for her knowledge, from the glow of the fire on his face she had recognised him. Her comment need not have been accusatory, just and expression of interest, and even girlish excitement. But it was the final straw. ‘With the Nazarene, Jesus.’ Possibly contemptuous, but possibly a little excited. After all ‘the Nazarene’ merited the attention of the Sanhedrin and a large arresting party. So he must be dangerous.

Mark 14:68

‘And he went out into the porch and the cock crew.’ He immediately moved away from the light of the fire into the shadows of the porch, possibly having in mind that he may have to flee. But it was too late. The maid’s interest had been aroused. ‘And the cock crew.’ It was cockcrowing (Mark 13:35). Cocks could begin to crow not long after midnight, and then at various times through the night. It seems that Peter distinctly remembered that first signal, as he explained it to Mark. It must have jolted him. But he still did not want to have to leave. Yet he was decidedly uneasy, which was why he made his move.

Mark 14:69-70

‘And the maid saw him and began again to say to those who stood by, “This is one of them.” But he again denied it.’ As she moved around ‘the maid’ (or another maid. The definite article might be a Semitism) spotted him and her suspicions were again aroused. Possibly she had been prompted by the first maid. So she said to those who stood round, “This is one of them”. This was her moment and she was not going to lose it. It would seem that she deliberately spoke so that Peter would hear. And he again denied it. This time the denial was more specific and more general, ‘he went on denying it’. And his uneasiness was turning to fear. Yet he still would not leave. There is here a distinct contrast with the dignified way in which Jesus was dealing with His accusers. ‘The maid.’ In Mark this appears to refer to the same maid, but not necessarily so. The definite article may be a Semitism and therefore not to be seen as so emphatic. It may simply indicate ‘the maid, that is, the one who now saw him’. Matthew and Luke tell us it was ‘another’. ‘Again’ then simply means that there was a further accusation. ‘He again denied it.’ Slightly more emphatic.

Mark 14:70

‘And after a little while those who stood by again said to Peter, “Truly you are one of them, for you are a Galilean.” Once aroused the suspicions would not die down and his accent betrayed him. Why else should an unknown Galilean be here? So again they tackled him. Now he was being more directly identified. Galileans spoke in a totally different way to Judaeans.

Mark 14:71

‘But he began to curse and to swear, “I do not know this man of whom you speak”. Now the denial was specific and forceful, even sworn by an oath. His fears had reached fever pitch. He must convince them at all costs. He had lost control. We can compare this lack of control with the actions of the High Priest in Mark 14:63. We do not see in this that he cursed Jesus as some do, he probably cursed himself and those who would not believe him.

Mark 14:72

‘And immediately the second time the cock crew. And Peter called to mind the word, how Jesus had said to him, “Before the cock crows twice you will deny me three times.” And when he thought on it he wept.’ Brave Peter, always ready to run into danger, courageous to the very end. But not capable of the cold, steel nerves of the spy. He knew he had failed his Master. And he wept. How deeply he must have felt it. It would take the Master’s forgiveness to enable him to forgive himself. It is a warning that in times of persecution it is folly to deliberately run into danger. By doing so we would make ourselves vulnerable. God’s grace is not given arbitrarily. ‘And immediately the second time the cock crew.’ Nobody else would have taken much notice of the cock, but to Peter it was an expression of condemnation and derision. It would have been as though the cock had spat on him. ‘Before the cock crows twice.’ Not necessarily the same cock, but the same sound. ‘Deny me three times.’ A threefold denial would be seen as a complete denial. But only Peter knew. Yet he told the world. He wanted them to know how good Jesus had been to him, and how He had forgiven him when he could not forgive himself. ‘When he thought on it.’ This translates ‘epibalon’, to ‘throw over, throw oneself, think of, set to’. It is problematic. Thus some have translated, ‘threw his cloak over his head’, ‘threw himself to the ground’, ‘set to and wept’. Perhaps it indicates that he ‘threw himself into the thought’, indicating the violent nature of the realisation.