Mark Chapter Fourteen
The Plot to Kill Jesus Gets Delayed
[Text parallels Matthew 26:1-5 and Luke 21:37-22:2]
14:1 It was now two days before the Passover and the Feast of Unleavened Bread. And the chief priests and the scribes were seeking how to arrest him by stealth and kill him, 2 for they said, “Not during the feast, lest there be an uproar from the people.”
Passover and the week-long celebration of the Feast of Unleavened Bread were approaching, so the chief priests and scribes, who were looking for ways to quietly arrest Jesus and kill Him, decided to postpone their efforts until after the feasts. They believed that by arresting Jesus, the public would revolt and potentially create an insurrection. Little did they know that God had a plan of His own, which is why Jesus had to encourage Judas to proceed earlier than they wanted.
Jesus Anointed at Bethany
[Text parallels Matthew 26:6-13 and John 12:2-11]
14:3 And while he was at Bethany in the house of Simon the leper, as he was reclining at table, a woman came with an alabaster flask of ointment of pure nard, very costly, and she broke the flask and poured it over his head.
In the Bible we see that the process of anointing is very important to God and is often misunderstood or devalued by modern readers. How important? One quick example would be to see that the title ‘Christ’ literally means ‘anointed’.[1]
This anointing took place in the house of Simon the leper (a meal possibly offered in gratitude for his healing).[2] Mark does not identify the woman, however, John records a similar story where Mary, the sister of Martha and Lazarus anointed Jesus (see John 12:1-8). Interestingly Mark does identify the container as an alabaster flask and its contents as an expensive ointment made of pure nard. Alabaster stone is a marble found only in a few places in the world and was very valuable adding to the cost of this anointing.
14:4 There were some who said to themselves indignantly, “Why was the ointment wasted like that? 5 For this ointment could have been sold for more than three hundred denarii and given to the poor.” And they scolded her.
Mark notes that there were some that thought the woman was being wasteful and became indignant. Commenting to themselves (possibly under their breath), “Why was the ointment wasted like that?” In John’s account he identifies Judas Iscariot as the only one complaining (see John 12:4).
14:6 But Jesus said, “Leave her alone. Why do you trouble her? She has done a beautiful thing to me. 7 For you always have the poor with you, and whenever you want, you can do good for them. But you will not always have me. 8 She has done what she could; she has anointed my body beforehand for burial. 9 And truly, I say to you, wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her.”
Jesus told them to leave Mary alone and explains that what she was doing was indeed good and very much appropriate. He further explains that there will always be poor people, and that whenever you desire to help them you can. But He will not always be there with them (physically, He is always with believers Spiritually, see Matthew 18:20; 28:20). Jesus then reveals that the woman had anointed Him beforehand for His burial. He told them that her actions would be proclaimed to the whole world in honor of her memory. This short prophetic statement has been and continues to be fulfilled as this story, being recorded in three of the gospel accounts, is read by people around the world every day.
Judas Plots to Betray Jesus
[Text parallels Matthew 26:14-16 and Luke 22:3-6]
14:10 Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them. 11 And when they heard it, they were glad and promised to give him money. And he sought an opportunity to betray him.
The name ‘Judas’ has become synonymous in our vernacular today as being a traitor and a betrayer. Mark tells us that he was one of the twelve, possibly to emphasize just how disloyal and despicable his actions were. Most believe that Judas thought, like most Jews at that time, that the Messiah would come to free the Jews from Roman oppression. And knowing that Jesus was the Messiah, he was undoubtedly unhappy with the lack of progress in that endeavor. So he may have thought that by having Jesus arrested would force Him to take action. Judas went to the chief priests to offer his betrayal of Jesus. They accepted his offer and promised to pay him for his efforts.[3]
Passover with the Disciples
[Text parallels Matthew 26:17-29 and Luke 22:7-20]
14:12 And on the first day of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where will you have us go and prepare for you to eat the Passover?”
Mark is using the name of the Feast of Unleavened Bread as a metonym referring to Passover, the Feast of Unleavened Bread, and the Feast of Firstfruits (which runs concurrent with the Feast of Unleavened Bread).[4] On the first day, or Passover, Jesus’ disciples asked Him where they were going to celebrate the Passover. They wanted to go and prepare for the Seder meal.
14:13 And he sent two of his disciples and said to them, “Go into the city, and a man carrying a jar of water will meet you. Follow him, 14 and wherever he enters, say to the master of the house, ‘The Teacher says, Where is my guest room, where I may eat the Passover with my disciples?’ 15 And he will show you a large upper room furnished and ready; there prepare for us.” 16 And the disciples set out and went to the city and found it just as he had told them, and they prepared the Passover.
Jesus sends two of the disciples to go into the city (probably Jerusalem, as they were likely still in Bethany) to prepare. He instructed them that when they arrive there will be a man carrying water and he will show them a large upper room where they can prepare for the Passover meal. The two disciples did just as Jesus instructed.
14:17 And when it was evening, he came with the twelve. 18 And as they were reclining at table and eating, Jesus said, “Truly, I say to you, one of you will betray me, one who is eating with me.” 19 They began to be sorrowful and to say to him one after another, “Is it I?” 20 He said to them, “It is one of the twelve, one who is dipping bread into the dish with me. 21 For the Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.”
While everyone was around the table, Jesus told them that one of them will betray Him, someone who is currently eating with Him. The news obviously saddened them and each one began to ask, “Is it I?” He acknowledged that it was one of the twelve, and then narrowed it down to one who is dipping bread into the dish with Him (probably at the same time He was talking). Jesus said that He must go through what was prophesied and written of Him, but woe to the man who betrayed Him! To emphasize, He tells them that it would be better for that man to have never been born.[5]
14:22 And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.” 23 And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. 24 And he said to them, “This is my blood of the covenant, which is poured out for many. 25 Truly, I say to you, I will not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.”
Jesus then continued to lead them in the Passover celebration, adding explanation and application to the Passover meal that initiated what is now commonly known as the Lord’s Supper. He took the unleavened bread, blessed it, broke it and then gave it to the disciples to eat, saying it is His body. He picked up a cup and after giving thanks, He gave the cup to the disciples to drink, saying it was His blood of the covenant (some manuscripts add that it was a new covenant). He further explains that His blood is poured out for many. Jesus concludes by telling them that He will not drink the fruit of the vine until the day when He will drink new wine in the kingdom of God.[6]
Jesus Foretells Peter’s Denial
[Text parallels Matthew 26:30-35 and Luke 22:39-40a]
14:26 And when they had sung a hymn, they went out to the Mount of Olives. 27 And Jesus said to them, “You will all fall away, for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’ 28 But after I am raised up, I will go before you to Galilee.” 29 Peter said to him, “Even though they all fall away, I will not.” 30 And Jesus said to him, “Truly, I tell you, this very night, before the rooster crows twice, you will deny me three times.” 31 But he said emphatically, “If I must die with you, I will not deny you.” And they all said the same.
They concluded the Passover Seder by singing a hymn, followed by a walk to the Mount of Olives. Jesus tells them that they will fall away and leave Him in fulfillment of Zechariah 13:7, that says, “I will strike the shepherd, and the sheep will be scattered.” Jesus then reassures them that after He is “raised up” from the dead, He will see them in Galilee. Peter quickly asserts that while the other disciples might flee, he would not. Jesus turns to Peter and tells him that later that night, before the rooster crows twice, that he will have denied Him three times. Peter, now all the more emotional, stated, “If I must die with you, I will not deny you.” Followed by all of the other disciples saying that they would also be willing to die.
Considerations
Prophetic Text Overview No. 19
Jesus' reference to the prophecy recorded in Zechariah 13:7 is nearly identical to Matthew's account (see Matthew 26:31-32, see also Prophetic Text Overview No. 15).
Jesus Prays in Gethsemane
[Text parallels Matthew 26:36-46 and Luke 22:40b-46]
14:32 And they went to a place called Gethsemane. And he said to his disciples, “Sit here while I pray.” 33 And he took with him Peter and James and John, and began to be greatly distressed and troubled. 34 And he said to them, “My soul is very sorrowful, even to death. Remain here and watch.”
While on the Mount of Olives, Jesus and His disciples went over to a garden known as Gethsemane. When they arrived He told the disciples to sit down and wait while He prayed. He walked a little farther with Peter, James, and John. Jesus began to be distressed (Greek ‘ekthambeisthai’,[7] astonished or amazed, in context here “astonished from distress of mind”) and troubled (Greek ‘adēmonein’,[8] to faint, overwhelmed with sorrow). He told the three that His soul was very sorrowful, to the point of being near death. He instructed them to remain there and watch, while He prayed.[9]
14:35 And going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him. 36 And he said, “Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.” 37 And he came and found them sleeping, and he said to Peter, “Simon, are you asleep? Could you not watch one hour? 38 Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.”
Jesus walked a little farther and fell prostrate on the ground and began to pray. He asked His Father that if it were possible to let the events that were to happen that evening and next day to pass (Greek ‘parelthē’,[10] to come, go, pass nearby, often used metaphorically to mean removed, averted, etc.) He further asked that this cup be removed from Him, but then acknowledges that His Father’s will is to be done.
Jesus went back to the three disciples and found them sleeping. He first asked Peter if is he was asleep and then asked him, “Could you not watch one hour?” He instructed them again to watch and added that they should be praying that they not enter into temptation, as their spirit was willing but the body was weak (especially after a long day).[11]
14:39 And again he went away and prayed, saying the same words. 40 And again he came and found them sleeping, for their eyes were very heavy, and they did not know what to answer him. 41 And he came the third time and said to them, “Are you still sleeping and taking your rest? It is enough; the hour has come. The Son of Man is betrayed into the hands of sinners. 42 Rise, let us be going; see, my betrayer is at hand.”
Jesus once again walked away from the disciples to pray using the same words. When He returned, He found them sleeping again. Mark notes that they were very tired and that they did not have any answer for Jesus. The same thing happened a third time, but when He came back He said that the hour had come where He was to be betrayed and handed over to sinners. They got up as Judas, the betrayer, was now approaching.[12]
The Betrayal and Arrest of Jesus
[Text parallels Matthew 26:47-56, Luke 22:47-53 and John 18:2-12]
14:43 And immediately, while he was still speaking, Judas came, one of the twelve, and with him a crowd with swords and clubs, from the chief priests and the scribes and the elders. 44 Now the betrayer had given them a sign, saying, “The one I will kiss is the man. Seize him and lead him away under guard.” 45 And when he came, he went up to him at once and said, “Rabbi!” And he kissed him.
Mark notes that Judas showed up while Jesus was talking. He again references Judas as one of the twelve (see verse ten). Mark also adds that a large crowd followed Judas armed with swords and clubs sent from the chief priests, scribes, and elders. It is important to note that Mark did not include Roman soldiers or any other government-affiliated personnel. This was strictly a Jewish leadership action.
Judas had prearranged a sign that the one he would kiss is the man they were to arrest. He came up to Jesus, called Him “Rabbi!” and then kissed Him.
14:46 And they laid hands on him and seized him. 47 But one of those who stood by drew his sword and struck the servant of the high priest and cut off his ear. 48 And Jesus said to them, “Have you come out as against a robber, with swords and clubs to capture me? 49 Day after day I was with you in the temple teaching, and you did not seize me. But let the Scriptures be fulfilled.” 50 And they all left him and fled.
Following Judas’ instruction, they grabbed Jesus and seized Him. One of the people nearby drew his sword (John identifies him as Peter, see John 18:10) and cut off the ear of the high priest’s servant (which was immediately healed by Jesus, see Luke 22:51). Jesus observed that they came out with swords and clubs, as if He was a violent criminal or would resist arrest. He comments that He had been teaching around the Temple day after day and they never tried to arrest Him then, but now they come with swords and clubs to capture Him.
Referring to Old Testament prophecy regarding His betrayal and arrest, Jesus said, “But let the Scriptures be fulfilled.” The disciples stopped resisting and as Jesus was being arrested they all ran off and deserted Him.
Considerations
Prophetic Text Overview No. 20
Even though the reference to the Scriptures being fulfilled is non-specific, it does point out that the issue of Judas’ betrayal was a significant prophetic sign which pointed to the Messiah. There is more than one Old Testament prophecy that refers to this betrayal, here are two from the book of Psalms: “Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me. But you, O LORD, be gracious to me, and raise me up, that I may repay them!” (Psalm 41:9-10) “For it is not an enemy who taunts me— then I could bear it; it is not an adversary who deals insolently with me— then I could hide from him. But it is you, a man, my equal, my companion, my familiar friend. We used to take sweet counsel together; within God’s house we walked in the throng.” (Psalm 55:12-14, see also Isaiah 52:13-53:12; Zechariah 11:12-14; 13:7)
A Young Man Flees
14:51 And a young man followed him, with nothing but a linen cloth about his body. And they seized him, 52 but he left the linen cloth and ran away naked.
Mark is the only gospel writer that records this detail. An unidentified young man attempted to follow Jesus after being arrested wearing only a linen cloth. When the crowd tried to arrest him too, he was able to get away but in the struggle left the linen cloth behind forcing him to run away naked. Many believe that the young man was Mark, the writer himself.
Jesus Before the High Priest and the Sanhedrin
[Text parallels Matthew 26:57-68 and Luke 22:54]
14:53 And they led Jesus to the high priest. And all the chief priests and the elders and the scribes came together.
Jesus was brought before Caiaphas, the high priest[13] and the Sanhedrin council[14] for an interrogation and further questioning. This was the third and final Jewish ‘hearing’ before being sent to Roman authorities. The first trial is recorded in John and the second trial can be found in both Matthew and Luke.[15]
14:54 And Peter had followed him at a distance, right into the courtyard of the high priest. And he was sitting with the guards and warming himself at the fire.
Peter is the only disciple willing to risk being seen in order to watch the proceedings. He got close enough to sit with the guards in the courtyard near a fire. In this verse Mark also reveals that they were not at any official council meeting facility, the Sanhedrin was meeting at Caiaphas’ home.
14:55 Now the chief priests and the whole council were seeking testimony against Jesus to put him to death, but they found none. 56 For many bore false witness against him, but their testimony did not agree. 57 And some stood up and bore false witness against him, saying, 58 “We heard him say, ‘I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’ ” 59 Yet even about this their testimony did not agree.
The Jewish leadership still did not have sufficient evidence to put Jesus to death. They had several people make accusations but had no collaboration, no two people could agree. Since the law required two or more to agree as evidence against someone, the council had to reject the accusations.[16]
14:60 And the high priest stood up in the midst and asked Jesus, “Have you no answer to make? What is it that these men testify against you?” 61 But he remained silent and made no answer. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?” 62 And Jesus said, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.” 63 And the high priest tore his garments and said, “What further witnesses do we need? 64 You have heard his blasphemy. What is your decision?” And they all condemned him as deserving death.
Even though their attempt to find witnesses failed, Caiaphas gets up and asks Jesus if He has anything to say about all of the accusations made against Him. Undoubtedly hoping that Jesus would say something that would incriminate Himself. Jesus remained quiet and did not answer him. Then he asked, “Are you the Christ, the Son of the Blessed?” Jesus replied, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.” Finally hearing something that Caiaphas believed to be false and blasphemous, he dramatically tears his garments and essentially proclaims, what more do we need? You all heard the blasphemy! What’s your verdict? The Sanhedrin and all of the other participants present all voted to condemn Jesus to death.
14:65 And some began to spit on him and to cover his face and to strike him, saying to him, “Prophesy!” And the guards received him with blows.
Jesus was then spit on and made fun of, they even covered his face and began to hit Him, asking Him to prophesy and identify who was hitting Him. The guards joined in and began to hit Him too.
Peter Denies Jesus
[Text parallels Matthew 26:69-75, Luke 22:55-65 and John 18:25-27]
14:66 And as Peter was below in the courtyard, one of the servant girls of the high priest came, 67 and seeing Peter warming himself, she looked at him and said, “You also were with the Nazarene, Jesus.” 68 But he denied it, saying, “I neither know nor understand what you mean.” And he went out into the gateway and the rooster crowed.
A servant girl identifies Peter as one of Jesus’ followers, but he denied her accusation by saying that he does to know (Greek ‘oida’,[17] knowledge from seeing) or understand (Greek ‘epístamai’,[18] to comprehend) what she was talking about. Peter then went out of the courtyard to the gateway (a place before the inner court) and a rooster crowed.
14:69 And the servant girl saw him and began again to say to the bystanders, “This man is one of them.” 70a But again he denied it.
The girl apparently followed Peter and continued to call Peter one of Jesus’ disciples, this time speaking to the bystanders, those watching from outside the home. Peter once again denies the accusation.
14:70b And after a little while the bystanders again said to Peter, “Certainly you are one of them, for you are a Galilean.” 71 But he began to invoke a curse on himself and to swear, “I do not know this man of whom you speak.” 72 And immediately the rooster crowed a second time. And Peter remembered how Jesus had said to him, “Before the rooster crows twice, you will deny me three times.” And he broke down and wept.
A little later some of the bystanders begin to call out Peter by claiming that he is one of Jesus’ followers, as he was Galilean. Peter first responded by invoking a curse on himself to swear he was telling the truth when he said that he did not know the man. Then immediately the rooster crowed for the second time. Hearing the rooster, Peter then remembered what Jesus said, that before the rooster crows twice, he would deny Him three times.[19] Peter broke down and began to cry.
Considerations
Did the Rooster Crow Once or Twice?
Peter’s denial is recorded in all four gospels. Mark is the only one to mention that the rooster would crow twice, not once, as stated in the other three. This added detail does not imply a contradiction, as many like to point out. Some believe that extra ‘crowing’ was a copyist error.
It is difficult to decide whether these words were added or omitted from the original text. It is easy to explain their addition: copyists would have been tempted to insert the words in order to emphasize the literal fulfillment of Jesus’ prophecy in ver. 30 (perhaps copyists would also have reasoned that Peter could not have known that a crowing of the cock was the second if he had not heard the first). It is also easy to explain the omission of the words: copyists wished to bring the Markan account of two cock-crowings into harmony with the narratives of the other three Gospels, which mention only one cock-crowing (perhaps copyists also asked themselves why, if Peter had heard the cock, he did not at once repent).
In the face of such conflicting possibilities, and with each reading supported by impressive external evidence, the Committee decided that the least unsatisfactory solution was to include the words in the text, but to enclose them within square brackets.[20]
Others believe that the difference was due to how the two rooster crows were perceived.
Another resolution to the alleged contradiction is realizing that the second crow mentioned by Mark was likely the same crow mentioned by Matthew, Luke, and John and was separated by enough time to be considered a single significant crow by the latter authors. Peter’s first denial was in response to a servant girl (Mark 14:66–67). After the servant girl told others who stood nearby, and Peter again denied Christ—his denial was likely directed to one man in particular (Mark 14:69; Luke 22:58). The final denial was made approximately one hour later (Luke 22:59) in front of a crowd who stood near Peter (Mark 14:69–70; Matthew 26:73) This crowd included a relative of Malchus, the man whose ear Peter had sliced off earlier in the night (John 18:26). It is rather obvious by the context that Matthew, Luke, and John all reference the second rooster crow.
The crowing in Matthew is the same as the second crow in Mark. Notice that both accounts mention Peter’s cursing and swearing, which occurred at the third denial and the second crowing in Mark (Mark 14:71–72; Matthew 26:74).
The crow that Luke mentions is the second crow in Mark because Luke 22:60–61 indicates the cock crowed after the third denial, which corresponds to the second crow in Mark.
The crow that John discusses is also the second crow in Mark. It occurred immediately following his third denial, but John also indicates that the first denial was separated from the second and the third denials by the length of the Lord’s trial before Annas. Luke reveals that about one hour had passed between the second and third denials.
Conclusion
The fulfillment of the Lord’s prophecies about Peter’s denials is recorded by all four Gospel authors. The context of the fulfillment in Matthew, Luke, and John is not in reference to the first crow but clearly refers to the second rooster crow, which was the significant crowing of the cock that caused Peter to remember the Lord’s prophecy. The two crows were separated by about an hour, so the second crow can rightly be described by the words “the rooster crowed” (Luke 22:60). These accounts are not contradictory; rather, they are complementary.[21]
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[1] Greek ‘Christós’, Strong’s Greek 5547. See also Considerations under Matthew 26:8-13.
[2] See commentary under Matthew 26:6-7.
[3] See also commentary under Matthew 26:14-16.
[4] See also the Introduction to Passover between Matthew 26:14-16 and Matthew 26:17-19.
[5] See also commentary under Matthew 26:20-25.
[6] See also commentary under Matthew 26:26-29.
[7] Strong’s Greek 1568.
[8] Strong’s Greek 85.
[9] See commentary under Mathew 26:36-39.
[10] Strong’s Greek 3928.
[11] See commentary under Matthew 26:40-42.
[12] See commentary under Matthew 26:43-46.
[13] See Considerations under Matthew 26:3-5 "Chief Priest versus High Priest."
[14] See Considerations under Matthew 5:21-26 "Sanhedrin."
[15] See the “Introduction to Jesus’ Trials,” under Matthew 26:55-56.
[16] See commentary under Matthew 17:1-8 regarding the number of witnesses required by the law.
[17] Strong’s Greek 1492.
[18] Strong’s Greek 1987.
[19] See Matthew 14:26-31.
[20] Metzger, B. M., United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies’ Greek New Testament (4th rev. ed.) (p. 97). London; New York: United Bible Societies.
[21] Hodge, B. (2019, September 13). Contradictions: Cock a doodle, one or two? Answers in Genesis. Retrieved October 2, 2021, from https://answersingenesis.org/contradictions-in-the-bible/cock-a-doodle-one-or-two/.