Chapter Fourteen

1–11. The designs of the enemies against Christ, the anointing of Jesus in Bethany, the arrangement of Judas to betray Christ. — 12–16. Preparations for the Passover meal. — 17–25. The Passover meal. — 26–31. The departure of Christ with the disciples to the Mount of Olives. The prediction of the denial of the apostle Peter. — 32–42. Christ in Gethsemane. — 43–52. The betrayal of Christ by Judas and his seizure under guard. — 53–65. Christ’s trial before the Sanhedrin. — 66–72. The denial of the apostle Peter.

Mark 14:1. Now two days before the Passover and the Feast of Unleavened Bread, the chief priests and the scribes were seeking how to arrest him by cunning and kill him; The evangelist Mark, in general, transmits the history of the sufferings and death of the Lord Jesus Christ in agreement with Matthew. However, in his narrative there are some peculiarities: Mark sometimes recounts more briefly, sometimes more fully than Matthew, the events that enter into this section of the history of Christ. “After two days...” In Matthew these are the words of Christ himself (Matt 26:1), in Mark — his own remark, made, of course, in accordance with Christ’s saying. “The Feast of Passover and Unleavened Bread” (see Matt 26:18). “To arrest him by cunning...” (see Matt 26:3-4).

Mark 14:2. but they said: Not during the feast, lest there be an uproar among the people. (See Matt 26:5).

Mark 14:3. And when he was in Bethany, in the house of Simon the leper, and was reclining, there came a woman with an alabaster jar of ointment of pure nard, precious, and breaking the jar, she poured it on his head. Mark 14:4. And some indignantly said to one another: Why was this ointment wasted? Mark 14:5. For it could have been sold for more than three hundred denarii, and given to the poor. And they were angry with her. Mark 14:6. But Jesus said: Leave her; why do you trouble her? She has done a good deed for me. Mark 14:7. For you always have the poor with you, and whenever you wish you can do good to them; but me you do not always have. Mark 14:8. She has done what she could: she has anointed my body beforehand for burial. Mark 14:9. Truly I say to you: wherever this gospel is proclaimed in the whole world, it will also be told, in her memory, even what she has done. (See Matt 26:6-13). The evangelist Mark notes that the myrrh was prepared “from spikenard”—in Hebrew “nerd” (Song 1:12 and following), that is, from a flower growing in the mountains of East India, belonging to the genus valeriana, a span in length. The juice extracted from it went into the preparation of a special aromatic liquid, which was best produced in the city of Tarsus and shipped from there for sale in small alabaster jars. “Pure” (πιστικῆς), that is, without foreign admixtures. “Breaking the vessel” (verse 3). The jar probably had a device for pouring myrrh from it, like a spout, and the woman, not wishing and not thinking to preserve any of the myrrh in the jar for her own needs, straightway broke off the spout and poured the entire contents of the jar on the head of Christ. “Three hundred denarii” (verse 5)—about sixty rubles, which corresponds to the value of 1,200 grams of silver (a denarius—twenty kopecks, that is, 4 grams of silver). “They grumbled at her” (ἐνεβριμῶντο, cf. Mark 1:43)—they were very angry at her. “Done what she could” (verse 8), more precisely: what she received, that she did or gave (ὁ ἔσχεν ἐποίησεν). The Lord seems to suggest here that the woman gave, offered for Him the gift which she herself received before this.

Mark 14:10. And Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them. Mark 14:11. And when they heard it, they were glad and promised to give him money. And he sought how to betray Him at an opportune time. (See Matt 26:14-16). The anointing of Christ with myrrh took place “six days before the Passover” (see John 12:1), and if Mark, like Matthew, depicts it as if it occurred just before the very day of Christ’s betrayal by Judas, he does so in order to reveal the utter heinousness of Judas’s deed in contrast to the love shown toward Christ by the woman—the apostle of Christ becomes His betrayer! Therefore verse 10 should, properly speaking, follow immediately after verse 5 of the chapter we are examining. Church tradition places the day of Judas’s betrayal or agreement with the chief priests as Wednesday.

Mark 14:12. On the first day of unleavened bread, when they slew the Passover lamb, His disciples said to Him: Where do you wish to eat the Passover? We will go and prepare. Mark 14:13. And He sent two of His disciples and said to them: Go into the city; and a man will meet you carrying a pitcher of water; follow him. Mark 14:14. And where he goes in, say to the master of the house: The Teacher says, Where is the guest room where I may eat the Passover with My disciples? Mark 14:15. And he will show you a large upper room, furnished and prepared: there prepare for us. Mark 14:16. And His disciples went out and came into the city, and found it as He had said to them; and they prepared the Passover. (See Matt 26:17-19). “When they slew the Passover lamb.” The evangelist Mark adds this in order to more precisely denote for his readers, Christians from the Gentiles, on what day exactly the disciples came to Christ. The expression alone, “day of unleavened bread” (Matt 26:17), was not sufficiently precise, because the days of unleavened bread continued for a whole week (see Exod 12). Although, properly speaking, the unleavened first day or Passover began only at evening of the 14th of Nisan, yout in common speech and the morning of that day was apparently already called the day of Passover or unleavened bread. “And a man will meet you carrying a pitcher...” The evangelist Mark, as before (Mark 11:2 and following), here depicts Christ as the Lord of all, possessing the gift of clairvoyance. “And he will show you an upper room...” that is, a room located upstairs (ἀνώγαιον), a room carpeted and furnished with couches on which they reclined during the meal. “Prepared,” that is, having a table and vessels for preparing food and for washing, and cushions for sitting. It is very probable that this house belonged to Mark himself and his mother Mary, and that Mark already belonged at that time to the number of Christ’s disciples and was present at the celebration of the Passover with Christ and the apostles (cf. verse 19).

Mark 14:17. When evening came, He comes with the twelve. Mark 14:18. And as they reclined and ate, Jesus said: Truly I say to you, one of you, eating with Me, will betray Me. Mark 14:19. They became sorrowful and began to say to Him one by one: Is it I? and another: Is it I? Mark 14:20. He said to them in answer: one of the twelve, dipping with Me in the dish. Mark 14:21. For the Son of Man goes, as it is written about Him; but woe to that man by whom the Son of Man is betrayed: it would have been better for that man not to have been born. Mark 14:22. And when they were eating, Jesus, taking bread, blessed it, broke it, gave it to them and said: Take, eat; this is My Body. Mark 14:23. And, taking a cup and giving thanks, He gave it to them; and they all drank from it. Mark 14:24. And He said to them: This is My Blood of the New Covenant, shed for many. Mark 14:25. Truly I say to you: I will not drink again of the fruit of the vine until that day when I drink new wine in the Kingdom of God. Mark 14:26. And having sung a hymn, they went out to the Mount of Olives. (See Matt 26:20-30). “Eating with Me” (verse 18). Here is a hint that the betrayer is at table near Christ. But who he is—this was still unclear. The meaning of the word “will betray” was also unclear. If the apostles had seen in it a reference to the conscious betrayal of Christ to His enemies, they would scarcely have asked: “Is it I?” Perhaps they had in mind some unwitting deed, a careless word that might have escaped and could have worked harm to their Teacher. “And another: Is it I?” (verse 19). This expression, found only in the evangelist Mark, shows that, besides the 12 apostles who asked the question “one by one” (εἷς κατὰ εἷς), there were also some other persons at the table, and one of these latter (καὶ ἄλλος) addressed the Lord with a question. That other disciples besides the 12 were indeed seated at the table, and perhaps even the Most Holy Mother of God, is evident also from the words: “one of the twelve, dipping with Me in the dish.” Such a particular definition would not have been necessary to state if only the 12 apostles were with Christ at that time... “Howbeit” (verse 21)—an incorrect rendering. Here in the Greek text stands the particle ὅτι, used for causal connection: “for...” or “because...” Therefore the whole of verse 21 should be rendered as follows: “for the Son of Man goes, as it is written about Him, according to the will of God, but since on the other hand that man through whom the Son of Man will be betrayed faces a bitter fate, it would have been better for that man not to have been born!” Throughout this entire narrative, the evangelist Mark never once calls Judas by name, leaving it to the readers themselves to discern who is being spoken of. Judas appears only in verse 43. “And they all drank from it” (verse 23). The evangelist Mark mentions this probably in order to show that even Judas was not deprived of partaking of the Blood of the Lord (“all” drank).

Mark 14:27. And Jesus said to them: You will all stumble over Me in this night; for it is written: “I will strike the shepherd, and the sheep will be scattered. Mark 14:28. But after I am risen, I will go before you into Galilee. Mark 14:29. Peter said to Him: If all shall stumble, yout not I. Mark 14:30. And Jesus said to him: Truly I say to you, that you, this very night, before the rooster crows twice, will deny Me three times. Mark 14:31. But he spoke even more vehemently: Even if I should have to die with you, I will not deny you. And all of them said the same. (See Matt 26:31-35). “I will go before you in Galilee.” According to the common view, this refers to Northern Galilee, where the Lord preached the gospel for so long (cf. Matt 26:32). However, there is among some modern commentators a view that a small district (in Hebrew—“galila”) of villages around Jerusalem is meant. The existence of such a district is spoken of also in the Old Testament (Josh 18:17; Ezek 47:8). This district included the Mount of Olives and Bethany, where in the last time before Christ’s suffering He remained almost constantly at nights with His disciples (Luke 21:37). It was toward this district that Christ directed the eyes of His disciples. There He also appeared to them after His resurrection. But such a view contradicts the accounts of the evangelist John about the appearance of Christ in Northern Galilee by the Sea of Tiberias. “Twice the rooster will crow.” The first time the rooster crows around midnight, the second—before the coming of morning. Peter will deny Christ before the coming of the morning—meaning on that same day in which he so assured Christ of his love for Him. And this denial will be pronounced three times—with particular force...

Mark 14:32. They came to a place called Gethsemane; and He said to His disciples: Sit here while I pray. Mark 14:33. And He took with Him Peter, James, and John; and began to be greatly distressed and troubled. Mark 14:34. And He said to them: My soul is sorrowful to death; stay here and watch. Mark 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; Mark 14:36. and said: Abba, Father! All things are possible for You; take this cup away from Me; but not what I will, but what You will. Mark 14:37. He comes back and finds them sleeping, and says to Peter: Simon! Are you sleeping? Could you not watch one hour? Mark 14:38. Watch and pray, so that you may not enter into temptation: the spirit is willing, but the flesh is weak. Mark 14:39. And, going away again, He prayed, saying the same word. Mark 14:40. And returning, He found them sleeping again, for their eyes were heavy, and they did not know what to answer Him. Mark 14:41. And He comes the third time and says to them: Are you still sleeping and resting? Enough, the hour has come: behold, the Son of Man is being betrayed into the hands of sinners. Mark 14:42. Rise up, let us go; behold, he who is betraying Me has drawn near. (See Matt 26:36-46). “The hour” (verse 35), that is, the fatal hour of suffering and death (cf. verse 41). “Abba” (verse 36)—father—an Aramaic word, which the evangelist finds it necessary to translate in Greek as ὁ πατήρ. “Simon! Are you sleeping?” (verse 37). The question was directed first of all to Simon, who had boasted of his devotion to Christ. “Saying the same word” (verse 39). Thus briefly does the evangelist Mark mention Christ’s second prayer, and about the third he does not speak at all, making only an allusion to it in the words: “and He comes the third time.” The evangelist Matthew speaks in detail about all three prayers of Christ. “Enough” (verse 41)—more precisely: “it is enough” (ἀπέχει), that is, enough sleeping (blessed Augustine, “Harmony of the Gospels,” III, 4).

Mark 14:43. And immediately, as He was still speaking, Judas, one of the twelve, comes, and with him a large crowd with swords and clubs, from the chief priests and the scribes and the elders. Mark 14:44. The one who was betraying Him gave them a sign, saying: Whoever I kiss, He is the one; seize Him and lead Him away securely. Mark 14:45. And coming up, he went at once to Him and said: Rabbi! Rabbi! and kissed Him. Mark 14:46. And they laid hands on Him and seized Him. Mark 14:47. One of those standing there drew his sword, struck the servant of the high priest, and cut off his ear. Mark 14:48. Then Jesus said to them: Have you come out with swords and clubs as against a robber to take Me? Mark 14:49. Every day I was with you in the temple teaching, and you did not seize Me. But let the Scriptures be fulfilled. Mark 14:50. Then, forsaking Him, all fled. Mark 14:51. A young man, wrapped with a linen cloth over his naked body, followed Him; and they seized him. Mark 14:52. But he, leaving the linen cloth behind, fled naked from them. (See Matt 26:47-56). “Lead Him away securely” (verse 44). More precisely, firmly, under close watch (ἀσφαλῶς), so that He might somehow not escape. “Rabbi! Rabbi!” (verse 45). This twofold address of Judas to Christ represents a sign of special respect (cf. Matt 23:7). “A young man...” (verse 51). Here is contained a description of an incident that occurred at the time of Christ’s arrest. About this incident, namely the attempt of the soldiers to seize a young man awakened by the nocturnal commotion and clothed only in a light linen cloth (σίνδονα), reports only one evangelist, Mark. It is quite probable to suppose that here he is recounting an incident that befell him personally.

Mark 14:53. And they brought Jesus to the high priest; and all the chief priests and the elders and the scribes gathered together. Mark 14:54. And Peter followed Him from a distance, even inside the courtyard of the high priest; and he sat with the attendants and warmed himself by the fire. Mark 14:55. And the chief priests and the whole Sanhedrin were seeking testimony against Jesus to put Him to death; and they found none. Mark 14:56. For many bore false witness against Him, but their testimonies were not consistent. Mark 14:57. And some stood up and bore false witness against Him, saying: Mark 14:58. “We heard Him say: I will destroy this temple made with hands, and in three days I will build another made without hands. Mark 14:59. But even their testimony was not consistent. Mark 14:60. Then the high priest stood in the midst and questioned Jesus, saying: Do you answer nothing? What do these testify against you? Mark 14:61. But He remained silent and answered nothing. Again the high priest questioned Him and said to Him: Are you the Christ, the Son of the Blessed? Mark 14:62. And Jesus said: I am; and you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven. Mark 14:63. Then the high priest tore his garments and said: Why do we still need witnesses? Mark 14:64. You have heard the blasphemy; how does it seem to you? And they all condemned Him as woryour of death. Mark 14:65. And some began to spit on Him and, covering His face, to beat Him and say to Him: Prophesy! And the attendants struck Him on the cheeks. (See Matt 26:57-68). “Peter...warmed himself by the fire” (verse 54). More precisely: “warmed himself by the light” (τὸ φῶς). The fire was kindled apparently in order to illuminate the courtyard. And perhaps also the fire was built so that the sentries could warm themselves around it, since on the East the nights in spring are very cold. “Their testimonies were not consistent” (verse 56), probably because they did not agree with one another. “This temple made with hands...” (verse 58). The evangelist Mark states the accusation brought against Christ more precisely than Matthew. Clearly here we have a distorted repetition of the words of Christ spoken by Him at His first appearance in the Jerusalem temple: “Destroy this temple” (John 2:19). “Then the high priest stood in the midst” (verse 60). The trial was progressing poorly, all the testimony against Christ was insufficiently strong and even inconsistent with one another. Therefore the high priest comes “to the midst” of the Sanhedrin, intending, as the Pharisees did before (Matt 22:15), to compel Christ Himself to speak out about His intentions and views. “Again the high priest questioned” (verse 61). More precisely: “was questioning” (ἐπηρώτα—the imperfect tense), by which the evangelist hints that many questions were posed to Christ on this occasion. “The Blessed.” Only here in all of the New Testament is God called thus 15. “Tore his garments” (verse 63), more precisely: “tore his inner garments” (cf. Matt 5:40). In cold weather the high priest could have worn two inner garments (in Greek χιτῶνας—the plural). When the high priest questioned Christ whether He was the Messiah, the Son of God, Christ gave a direct affirmative answer: “I am” (ἐγώ εἰμι; verse 62). Thus clearly and directly does Christ declare His high dignity only in the evangelist Mark, whereas in the gospels of Matthew and Luke He says: “You say it,” or: “You say that I am.” The modern critics therefore do not wish to acknowledge the authenticity of these words of Christ in Mark, saying that he alone transmits the answer of Christ in this way, whereas the other two synoptists agree with one another. Christ, they continue, could not have declared His Messianic and Divine dignity, since the high priest and He had completely different conceptions of the Messiah. Further they point out that Christ then had not yout become the true Messiah and King of the Jews—He became such only after His glorification. Finally, this declaration is considered to contradict His former silence about His high dignity. But all these objections have no convincing force. First, there is not the slightest reason to weaken the authority of the Gospel of Mark before the other two evangelists, and second, according to the opinion of the best experts in Greek and Hebrew languages, the answers contained in the gospels of Matthew and Luke also have the meaning of affirmative answers. Further, Christ came to the consciousness of His high dignity not after the resurrection, but had this consciousness already long before, which was manifest in Him when He was still a 12-year-old boy. And then, if the high priest perceived blasphemy in the answer of Christ, then he also understood it as linking with the concept of the Messiah the concept of Him as the Son of God. Finally, it is groundless to assert that in the Gospel of Mark Christ is depicted as concealing His Messianic dignity everywhere; in this gospel there are many places in which Christ is shown acknowledging His Messianic dignity.

Mark 14:66. When Peter was in the courtyard below, one of the servant girls of the high priest came; Mark 14:67. and, seeing Peter warming himself and looking closely at him, she said: You also were with Jesus of Nazareth. Mark 14:68. But he denied it, saying: I neither know nor understand what you are talking about. And he went out into the vestibule; and the rooster crowed. Mark 14:69. And the servant girl, seeing him again, began to say to those standing there: This is one of them. Mark 14:70. He again denied it. And after a little while, those standing there said to Peter: Surely you are one of them; for you are a Galilean, and your speech betrays you. Mark 14:71. But he began to curse and swear: I do not know this Man of whom you speak. Mark 14:72. Then the rooster crowed a second time. And Peter remembered the word spoken to him by Jesus: Before the rooster crows twice, you will deny Me three times; and he began to weep. (See Matt 26:69-75). “In the courtyard below” (verse 66). The evangelist here contrasts the courtyard with the upper rooms of the high priest’s palace, in which the trial of Christ was being conducted. He, so to speak, leads his readers down from these rooms, down into the courtyard. “And he went out into the vestibule” (verse 68). The evangelist Mark here determines the place of the second denial more precisely than Matthew (“when he went out to the gate”—Matt 26:71). This was, so to speak, the outer court (τὸ προαύλιον) surrounding the high priest’s house from outside. “And the servant girl, seeing him again...” (verse 69). Apparently the evangelist Mark is speaking of the same servant girl mentioned before (verse 66), whereas Matthew directly mentions “another.” Perhaps the evangelist Mark, by his characteristic tendency toward brevity of speech, did not mention that now a different servant girl had come forward. “A Galilean” (verse 70; see Matt 26:73). “To curse” (verse 71), more precisely: “to invoke curses” (ἀναθεματίζειν). Nothing is said about the person or object of the curse, what is important is that Peter has come to pronouncing curses. “And he began to weep” (verse 72), more precisely: throwing himself down on the ground, on his face, he wept (ἐπιβαλὼν ἔκλαιεν). * * * Notes This term was used by rabbis to avoid the use of the direct name of God.