Down to Earth But Heavenly Minded

What does Mark Chapter 14 mean?

The final chapter before Jesus’ crucifixion starts with Mark’s characteristic “sandwiched” stories, which devolve to pure tragedy. While Jewish leaders and Judas prepare for His betrayal, Jesus concentrates—still—on teaching the disciples the truth about Himself, themselves, and what the Jewish Messiah really is.

The Pharisees, Sadducees, chief priests, and elders have joined together to destroy Jesus. Their main setback is the crowd (Mark 14:1–2). Jesus just spent a week humiliating the Jewish religious leaders and winning the hearts of the people (Mark 11—12). He must be arrested when He’s relatively unprotected or the crowd may riot (Mark 14:1–2).

For at least the second time, possibly the third (Luke 7:36–50; John 12:1–8), a woman anoints Jesus with perfume. At the home of Simon the Leper, an unidentified woman anoints Jesus’ head on the day the Passover lambs are being anointed (Mark 14:3–9). Jesus praises her gracious act of worship that prepares Him for His burial the next afternoon.

The mood turns dark again as Judas approaches the chief priests, offering to betray Jesus to them (Mark 14:10–11). If the Jewish leaders need to prevent a riot, they’ll have to arrest Jesus at night away from the crowds, when it’s hard to see and there are few witnesses. Judas will tell them when and where. It’s possible that Judas has become disillusioned with Jesus’ refusal to become a military or political Messiah, leading him to actively look for a profitable way out of the situation.

Mark describes the Passover meal with the disciples (Mark 14:12–21) while John goes into greater detail about what Jesus taught them (John 13—17). In Egypt, the blood of lambs protected the Israelites from death (Exodus 12). As Jesus prepares to shed His own blood to bring life to the world, He dismisses Judas to set the stage (John 13:21–30) and transforms that Passover meal into the Lord’s Supper (Mark 14:22–25).

After their meal, Jesus and the disciples go to a garden on the Mount of Olives where Jesus prophesies their abandonment of Him (Mark 14:26–31). The disciples will scatter, and Peter will deny he even knows Jesus.

Jesus separates from most of the disciples and tells Peter, James, and John to pray that they will be strong in the face of temptation. Jesus walks farther and collapses before His Father in a tortured prayer, simultaneously asking to forgo the cross and submitting His will. The three disciples sleep and are not prepared for what comes next (Mark 14:32–42).

Judas returns, leading a crowd of guards and servants to arrest Jesus (Mark 14:43–50). Judas approaches Jesus with a kiss to identify Him. In the dark and chaos, Peter slices off the ear of a servant (John 18:10), but Jesus heals the man (Luke 22:51) and goes peacefully. The disciples scatter, as He said they would.

Of all four Gospels, only Mark mentions that a young man also flees (Mark 14:51–52). The guards try to grab him, but he escapes into the night, leaving behind the linen wrap that served as his only clothing.

Mark combines Jesus’ trials before Annas, a former high priest, and Caiaphas, the current high priest (John 18:12–13). Members of the Sanhedrin gather all the witnesses they can find to uncover a crime they can charge Jesus with (Mark 14:53–65). Even though the witnesses lie, the Sanhedrin cannot find two identical testimonies, required for a capital offense. Jesus provides no defense (Isaiah 53:7). Finally, the high priest asks Jesus directly who He is, and Jesus responds. The council members immediately convict Him of blasphemy.

While Jesus is questioned and beaten, Peter remains near the guards and servants warming themselves by a fire (Mark 14:66–72). Peter is a follower of the man who is arrested and he assaulted a servant who is the friend and relation of the men around him (John 18:10). In his fear, Peter forgets his vow to die for Jesus and instead denies that he ever knew Him (Mark 14:29–31).

Jesus spends the days before His crucifixion as He has spent the previous three years: trying to get the disciples to understand the bigger picture of the Jewish Messiah’s role in God’s plan for the world. Where other Gospels, especially John, go into more detail, Mark touches on just a few themes that will prepare them for establishing the church: Recognize and honor God’s work (Mark 14:3–9). Recognize the enemy, but don’t fear him (Mark 14:1–2, 10–11, 17–21, 43–50, 53–65). Value community and communally remember Jesus’ work (Mark 14:12–16, 22–25). Lean on God’s power, not your own, to remain faithful to Him (Mark 14:26–31, 66–72). And understand that God is a Father, deserving our honesty, our trust, and our obedience (Mark 14:32–42).

Chapter Context
Jesus has finished His public teaching ministry and now prepares for the crucifixion. His sacrificial loyalty will provide the means by which the disciples’ abandonment will be forgiven. Next, the Romans, as representatives of Gentiles throughout history, will join the Jews and kill Jesus. Jesus will be buried, but He will rise again with the promise that His sacrifice will redeem the world. Matthew 26 and Luke 22 follow Mark 14 more closely while John 13:1—18:27 records more of Jesus’ teaching in the upper room.

Verse by Verse

Verse 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,

Where Mark mentions the chief priests and scribes, Matthew includes the elders. Unlike a “high priest,” the “chief priests” referred to here are not official offices ordained by God. Rather, they seem to be those priests with particular influence. Scribes are experts in the Mosaic law. They have a long history of arguing with Jesus because Jesus does not respect their traditional extensions of those commands. Elders are the well-respected, powerful businessmen of Jerusalem. Together, they are a fair representation of the Sanhedrin: the court that determines if a Jew has broken the Mosaic law. They have wanted Jesus destroyed for a long time (Mark 3:6), but the events of the last week (Mark 11:1—12:40) have left them desperate. If they are going to maintain their power, authority, and influence over the people, they need Jesus gone.

Members of the Sanhedrin already conspired at the home of Caiaphas, the high priest (Matthew 26:3–4). It was Caiaphas, through the inspiration of God, who decided Jesus should die: “…it is better for you that one man should die for the people, not that the whole nation should perish” (John 11:50). He thinks Jesus’ death would prevent an uprising and protect the Jews from the Roman army. He didn’t know God means Jesus’ death for salvation for all nations (John 11:45–53).

The Passover is the commemoration of the night God killed the first-born Egyptian men and animals but “passed over” the homes of the Israelites who had put the blood of a lamb on their doorposts, at God’s direction. This last plague compelled Pharaoh to agree to let the Israelites free long enough for them to escape over the dried Red Sea (Exodus 12—14). The Feast of Unleavened Bread (Leviticus 23:6–8) is a week-long continuation of this commemoration. The two celebrations are joined together in the minds of the participants and called collectively by either name.

“Stealth” is from the Greek root word dolos. It doesn’t just mean to do something in secret; the term implies use of deceit, to be crafty. The Jewish leaders may have hidden their plans from the public, but not from Jesus. Matthew 26:2 mentions that at this time, Jesus tells the disciples “the Son of Man will be delivered up to be crucified,” and Jesus has already warned the disciples at least three times (Mark 8:31; 9:31; 10:33–34).

Context Summary
Mark 14:1–2 shows that the Jewish leadership is desperate. They have been trying to destroy Jesus since shortly after His ministry began. Jesus is finally back in Jerusalem, where they can corner Him and convince the Romans to execute Him. But a crowd of Galileans is also in town, many of whom publicly declared their assertion that Jesus is the Jewish Messiah (Mark 11:1–10). The Jewish leaders need to arrest Jesus away from the crowd. Before long, they will gain the aid of an unlikely ally (Mark 14:10–11). The chief priests and scribes’ machinations are also found in Matthew 26:1–5 and Luke 22:1–2.

Verse 2. for they said, “Not during the feast, lest there be an uproar from the people.”

The chief priests, scribes (Mark 14:1), and elders (Matthew 26:3) of the Sanhedrin are trying to figure out how to arrest Jesus while avoiding any backlash from the people who think He is the Messiah. “The feast” has two possible definitions. It may refer to the crowd of celebrants who have flooded Jerusalem. This would explain why the Jewish leaders don’t arrest Jesus during the day in Jerusalem but wait until the dead of night, when He is away from the crowds (Mark 14:49; Luke 22:53).

Or “the feast” may mean the time frame, including the Passover and the seven-day Feast of Unleavened Bread that directly follows. Although the Passover and the Feast of Unleavened Bread are technically two different events, their proximity to each other leads people to use their titles collectively. Jewish men from throughout the Roman Empire, especially Judea, Galilee, and Perea, congregate every year for the eight days.

Although Jesus’ hometown of Nazareth rejected Him (Mark 6:1–6), the people of Galilee love Him—or, at least, they love what He can do for them (John 6:24–26). The Jewish leaders in Jerusalem know that to kill Him while Jerusalem is swollen with visitors from Galilee would risk the threat of a rebellion against the Roman occupiers. Their fears are not unfounded. The historian Josephus records that in the hundred years before Jesus’ crucifixion, Rome had crucified thousands of Jewish rebels. The Sanhedrin fears the Romans would respond to a Jesus-inspired revolt by flattening Jerusalem. Something similar will, in fact, happen decades later in AD 70.

We don’t know if the Sanhedrin wanted to wait until after the Feast of Unleavened Bread, a week hence, or just until Jesus is relatively isolated, but the former proves impossible. After a woman anoints Jesus’ head with perfumed ointment, Judas coordinates with the chief priests to betray Jesus (Mark 14:10–11). During the Passover meal, Jesus tells Judas to go out and proceed with his plan (John 13:27). We don’t know what Satan’s preferred timeline is, but it is Jesus who writes the schedule for His death, not the council.

Verse 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.

All this week, Jesus has preached at the temple during the day and spent nights on the Mount of Olives (Luke 21:37). Bethany, where Mary, Martha, and Lazarus live, sits on the eastern slope of the mountain, about two miles from the temple. On the night before the Last Supper, Jesus has dinner with friends. No other information is given about Simon the leper; if he truly had leprosy, it was undoubtedly healed by this point.

Alabaster is a type of gypsum, a soft, white, translucent stone often used for sculptures. It vaguely resembles marble. When the woman “breaks” the flask, that most likely means she breaks the seal on the lid. The perfume nard comes from a plant found in the Himalayas of Nepal, China, and India. Mark 14:5 notes that it is worth about a year’s wages of a day laborer. In cultures where women are not allowed to own property or money, they accumulate clothing and jewelry as investments. This perfume may have served the same purpose.

John mentions a very similar event dated four days earlier (John 12:1–8). Then, Mary of Bethany anointed Jesus’ feet with nard and cleaned them with her hair. She, perhaps knowingly, identified Jesus as the ultimate Passover sacrifice. Some scholars think these stories are of the same event, but there are enough narrative differences to justify separating them. Certainly, the disciples are stubborn enough that it’s believable Jesus would scold them for the same thing twice in one week (John 12:7; Mark 14:6).

Earlier in Jesus’ ministry, a different woman anointed Jesus as He visited with a Pharisee named Simon (Luke 7:36–50). Simon was horrified that Jesus let “a woman of the city, who was a sinner” (Luke 7:37) touch Him. Jesus pointed out that while Simon had not performed the most basic traditions of hospitality, this woman openly showed her devotion and gratefulness by cleaning Jesus’ feet with her tears and hair and pouring ointment on His feet. Jesus saw her actions came from her faith and declared her sins forgiven.

Context Summary
Mark 14:3–9 creates another narrative ”sandwich” in this Gospel. Between the Sanhedrin’s machinations to kill Him and Judas’ offer to betray Him, a woman honors Jesus. The Passover lamb was chosen six days before the sacrifice. On the first day, its feet and ankles were anointed with oil, as Jesus’ were in John 12:1–8. For five days, it would be inspected for flaws, as Jesus was when He taught and debated in the temple (Mark 11:15–12:40). Two days before the Passover, the lamb’s head would be anointed, as Jesus’ head is, here. This account is also recorded in Matthew 26:6–13.

Verse 4. There were some who said to themselves indignantly, “Why was the ointment wasted like that?

This is the second time in a week that a woman has anointed Jesus with extremely valuable ointment, and the second time the disciples have grumbled about the waste (John 12:1–8). It’s also the second time Jesus has reprimanded them for criticizing a woman who uses her resources to worship Him (Mark 14:6–9). While many scholars believe the two accounts are the same event, the disciples have more than proved their ability to miss Jesus’ teaching and make the same mistake twice in a week.

In the earlier event, Judas is particularly loud in grumbling about the waste; now other disciples have joined in (Matthew 26:8). John reveals that while Judas claims to be concerned about the poor, he’s more concerned about pocketing the money, himself (John 12:4–6).

The disciples consider the use of an expensive luxury item bad stewardship. We sometimes face the same issue. We can’t physically give something to Jesus, but many people have given lavish gifts to churches and ministries. Should offerings and donations be restricted to helping the poor and directly meeting ministry needs? Is there a difference between a ministry accepting a mansion to house their offices versus a pastor using church offering money to buy a private plane?

To a large extent, it depends on how the gift is treated. God laid out extravagant plans for first the tabernacle (Exodus 26) and then the temple (1 Kings 6; 7:13–51). He provided materials for the tabernacle from the Israelites’ Egyptian neighbors (Exodus 11:2; 35:22) and much, but not all, of the materials for the temple were provided by foreigners (1 Kings 5:1–12). Those are parallel to being given some lavish gift, not part of the “regular” offerings. By the time of Jesus, however, the temple has become an idol. Instead of representing the dwelling place of God, it represents the Jewish people.

It isn’t wealth that God despises, it’s idolatry. Money was the rich young ruler’s barrier to following Jesus (Mark 10:17–31), but with her wealth, Lydia served the church (Acts 16:13–15). Christ-followers should feel free to give to churches and ministries as God leads them. Churches and ministries should be grateful for the gifts, and use them wisely in the freedom of Christ.

Verse 5. For this ointment could have been sold for more than three hundred denarii and given to the poor.” And they scolded her.

John 12:2–8 mentions a very similar account from four days earlier. John identified the grumbler as Judas Iscariot who was less concerned with feeding the poor and more concerned with having the opportunity to steal the money. A denarius is a day’s wage for a laborer. Taking away the Sabbaths and other special feast days, 300 denarii would be about a year’s income. Mark 6:37 says that two hundred denarii is enough to feed at least 5,000 people, so three hundred denarii could presumably feed at least 7,500 people.

We’re never told why the woman owns such expensive perfume. In many cultures throughout history women have been restricted from owning land, businesses, and other property. They could, however, own clothing and jewelry. It could be that this perfume is the woman’s nest egg—her life savings or even her dowry.

Jesus’ relationship with money easily confuses those with more worldly practicalities. Jesus describes His lack of possessions as a simple fact, not as something to change (Matthew 8:19–20). He approves of the rich young man for his faithful adherence to the Commandments regarding godly treatment of others, but challenges his dependence on his money (Mark 10:17–22). Jesus doesn’t tell him to give away his riches because that will save him, but so that nothing will come between him and God. In the temple, Jesus explains that giving a lot, even to God’s purposes, is a worldly standard, while giving with a loving, sacrificial heart honors God, no matter what the amount (Mark 12:41–44).

Although this woman’s offering is extravagant, the way in which she gives it is a better indication of her intent than the value of the perfume. Jesus is reclining at a table when she boldly approaches (Hebrews 4:16) and pours the perfume on His head. Conversely, the disciples’ contempt reveals their misguided priorities more than their generosity-by-proxy. They have a tendency to disregard anyone they do not find worthy of their Master’s presence, including strangers (Mark 9:38–41) and children (Mark 10:13–16). Every cultural tradition tells them that Jesus will rescue Israel from Roman rule and they will receive thrones to judge at His side (Matthew 19:28). The truth of Jesus’ sacrifice for the redemption of the world is hidden from them (Luke 18:31–34). The church will be built not by earthly ambition but by men whose hearts of stone die in humiliation at the cross and who receive hearts of flesh by the work of the Holy Spirit (Acts 2:1–4).

Verse 6. But Jesus said, “Leave her alone. Why do you trouble her? She has done a beautiful thing to me.

The twelve disciples have followed Jesus for three years. Two days before the crucifixion, they still believe He is the Jewish Messiah (Mark 8:27–30), the Son of Man (Daniel 7:13–14), come to free Israel from Roman rule. When He establishes His kingdom, they will assume positions of power (Mark 10:35–37). By scolding the woman who anoints Jesus, they prove they are still assuming too much.

When John proudly explained how he had tried to shut down a stranger casting out demons in Jesus’ name, Jesus reprimanded him for discouraging someone obviously empowered by God (Mark 9:38–41). When the disciples rebuked a group of children come to see Jesus, Jesus became indignant with them for “protecting” Him from those who belonged to Him (Mark 10:13–16).

Now the disciples have arrogantly berated a woman whose every intention is to worship Jesus. Four days earlier, they did the same to Mary of Bethany (John 12:1–8), a woman who ignored social convention to sit at Jesus’ feet and learn from Him (Luke 10:38–42). On the day families were putting oil on the feet of the lambs they’d chosen for the Passover sacrifice, Mary anointed Jesus’ feet. Now another woman is anointing Jesus’ head on the night families are anointing the heads of their lambs. It may be that only the women really understand that Jesus is going to die (Mark 14:8).

After Jesus ascends into heaven and the disciples receive the indwelling of the Holy Spirit (Acts 2:1–4), then they will have the wisdom to know God’s heart toward people. Peter will rightfully confront Ananias and Sapphira about their lying (Acts 5:1–11). Peter and John will understand how the power and grace of God are far more important than money (Acts 3:1–10). At this point, however, the disciples are still thinking grand thoughts about their positions as Jesus’ close followers and their coming authority (Matthew 19:28). They have not yet learned that worshiping Jesus takes many different forms (Romans 14:4).

Verse 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.

Jesus is partially quoting the section of the Mosaic law about the sabbatical year. The Israelites were called to be generous to their poor countrymen, whether the needy could repay or not. God tells them, “For there will never cease to be poor in the land. Therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor, in your land’” (Deuteronomy 15:11).

The Passover has become a popular time to give to the poor. Spring in Israel brings the harvest of beans, barley, and wheat. But the offering of firstfruits occurs on the day after the Sabbath after the Feast of Unleavened Bread, and it is against the law to eat from the spring harvest until after the firstfruits offering has been given (Leviticus 23:9–14). That means that the landowners are still living on the previous fall’s produce. The poor need charity to keep them until the landowners harvest their crops and open their fields (Leviticus 23:22).

The church, likewise, is to take care of its poor. The believers in Jerusalem realized what an important mission they had as the first church, and shared all their resources so no one was in need (Acts 4:32–37). Older widows with good character but no family or wealth should be able to trust the church for their wellbeing (1 Timothy 5:3–16). Churches that Paul planted supported the large number of believers in Jerusalem (Romans 15:26; 1 Corinthians 16:1–4; Galatians 2:10). Meeting the needs of the poor is among the indicators of faithful obedience to Jesus (James 2:14–17), and Jesus equates serving the needy with serving Himself (Matthew 25:34–40).

Jesus is clear that giving to the poor is vital, but it mustn’t take the place of the gospel. There will always be a time to give to the poor, but there are also times for Jesus. Just as giving is only one of the spiritual gifts, so giving is just one part of the Christian life. Spending all our time and resources feeding and caring for the poor without teaching them about Jesus may just result in warm, well-fed people going to hell.

Verse 8. She has done what she could; she has anointed my body beforehand for burial.

Although Jesus often wanted His identity as Messiah to be kept quiet (Mark 8:27–30), He never kept secret that the Jewish leadership would kill Him and He would rise again (Mark 8:31; 9:31; 10:32–34; Matthew 26:2). The disciples understand on some level (John 11:16) but not completely (Mark 9:32). This shortcoming is partly because it isn’t time (Luke 18:34). Had they truly understood, they may have tried to prevent it (Mark 8:32–33).

Jesus often warns His followers to count the cost of following Him (Matthew 8:18–22; Mark 8:34–38; Luke 14:25–33). The Twelve are more interested in what they can gain (Mark 9:33–38; 10:35–41). Mary of Bethany considers worldly losses or gains nonsense compared to the spiritual treasure of having Jesus (Philippians 3:8). Some time before, she ignored the honor and obligation for hospitality to merely sit at Jesus’ feet and listen to Him (Luke 10:38–42). Four days ago, she, too, dedicated a valuable flask of ointment and anointed Jesus’ feet, just as Jews across the country were anointing the feet of the lambs they’d chosen to sacrifice at Passover (John 12:1–8).

Now, either Mary again, or another woman, has anointed Jesus’ head, on the same night Jewish families are anointing the heads of their Passover lambs. It’s entirely possible that the Holy Spirit is prompting Mary and this woman to honor and worship Jesus in this way without their full understanding. But it’s also possible they do so intentionally because they understand Jesus is about to die.

Verse 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.”

There are several different things going on here (Mark 14:3–8). People have gathered together to honor Jesus with a meal. The disciples have followed Him for three years, physically and spiritually, and are there as His companions. Unfortunately, they’re mostly asserting their arrogance as important men by scolding a woman. Her crime, in their eyes, is “wasting” a small fortune on Jesus rather than giving that money to the poor.

Besides the obvious similarities in John 12:1–8, the scene is reminiscent of Mark 12:41–44. The grand temple stands as supposed testament of God’s power and authority. There, as well, arrogant important men wander about, doing things to show their importance. Cultural standards of honor are performed and approved. And the disciples are in their place as Jesus’ entourage.

None of these things particularly impress Jesus, certainly not the men who make a show of their position and beneficence. What draws His attention is a poor widow voluntarily and worshipfully giving her last two coins to her God. At the table, Jesus is struck by a woman humbly, sacrificially, and submissively worshiping her God. Neither woman is concerned with the cultural editorials around her. Their only goal is to take what they have and honor the One they follow. Their actions are not the gospel, but they are examples of what our response to the gospel should be.

In Judaism, memorials are very important. God ordained feast days (Exodus 12:14; 13:9), sacrifices (Leviticus 2:2; 5:12), and stones from the Jordan River (Joshua 4) as reminders of what God has done for the Israelites. The New Testament establishes only two interactive memorials for the church: baptism and the Lord’s Supper. This woman’s anointing of Jesus’ head serves as an act of historical remembrance. Her service is forever established as a memorial for Jesus’ crucifixion as the Passover Lamb.

Verse 10. Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them.

For what might be the second time in less than a week, Judas has watched Jesus affirm the decision of a woman to “waste” a year’s wages on pouring perfume on Jesus (John 12:1–8; Mark 14:3–9). He’d much rather have put the money in the disciples’ treasury so he can steal it later (John 12:6). He doesn’t really understand that he is the “son of destruction [or perdition]” (John 17:12), chosen by God to betray Jesus and then perish. This is not to say that God created him explicitly for that purpose. Rather, Judas’ personal choices make him the perfect candidate for the job, and so God has placed him in the company of the disciples. It’s likely Judas heard that the chief priests and Pharisees are looking for someone who can give them access to Jesus away from the crowds (John 11:57), and he sees his chance. Now, Satan has entered him to help him along in fulfilling his destiny (Luke 22:3).

Judas Iscariot is one of Jesus’ original twelve disciples. The origin of “Iscariot” is uncertain. Some scholars associate it with a place in Judea called Kerioth. Others think Judas is a member of the Sicarii, the assassin wing of the Zealots that terrorize Judea. The Sicarii rebel against the hated Roman occupiers by wandering through crowds and killing Roman sympathizers with a sicae, or dagger. The Gospels mention Judas about twenty times—three times in a list of the disciples, all three of which note he will betray Jesus. One is a warning about Judas’ betrayal. All the rest come in the context of narrating his treachery.

“Judas” is the Latin form of the Greek translation of the Hebrew “Judah.” There are other “Judases” in the Bible besides Judas Iscariot. Jesus’ half-brother and the author of the book of Jude is formally Judas (Matthew 13:55). There was also another Judas among the disciples, the son of James, who was also called Thaddaeus (John 14:22). Judas the Galilean rebelled against the Roman census in AD 6 or 7 (Acts 5:37). After Paul met Jesus on the road to Damascus, he recovered in a home owned by a man named Judas (Acts 9:11). Another Christ-follower in the early church named Judas accompanied Paul and Barnabas to Antioch to give the ruling that Gentiles didn’t have to be circumcised (Acts 15:22, 31–32).

Many people insist that if God was more real, if He presented Himself in a more obvious way, people would eagerly agree to follow Him. Judas is one of many proofs that this is not true. His personality is perhaps more resistant to Christ than normal, but he spent three years with Jesus, the Son of God, and it did nothing to soften his heart.

Context Summary
Mark 14:10–11 comes after Judas has watched Jesus approve the ”waste” of at least a year’s wages worth of perfume, and maybe two. Judas is no longer content stealing from the disciples’ moneybags (John 12:6). He’s ready for a bigger pay-out, even if he must betray Jesus to get it. Fortunately for him, the Jewish leadership has deep pockets and a strong need for what Judas can give: access to Jesus away from the crowds. The clandestine meeting is also found in Matthew 26:14–16 and Luke 22:3–6.

Verse 11. And when they heard it, they were glad and promised to give him money. And he sought an opportunity to betray him.

Judas has approached the chief priests to offer his services in bringing Jesus to them. The Jewish leadership has wanted to destroy Jesus since the beginning of His ministry. The Pharisees and Herodians, who otherwise have nothing in common, joined their efforts after Jesus flaunted His freedom during the Sabbath (Mark 3:6). The chief priests and the scribes allied with them after Jesus cleaned out the temple (Mark 11:18). But it was Herod the Great who first tried to kill Jesus. He murdered all the baby boys in Bethlehem to do it, but Joseph and Mary had already fled with Jesus to Egypt (Matthew 2:13–18).

Herod was the first of many who actively tried to kill Jesus. The people of Jesus’ hometown, Nazareth, were of one accord when they tried to throw Him off a cliff (Luke 4:28–30). Twice, Jesus escaped the Jewish leaders who attempted to stone Him in Jerusalem (John 8:59; 10:31). Lately, however, Jesus has become too popular to kill. The way He heals (Mark 1:34; 3:10) and feeds (Mark 6:30–44; 8:1–10) people as well as expels demons (Mark 1:34, 39; 3:11; 9:25) has gained Jesus a great amount of popular support. People also love the way He exposes the foolishness of the teaching of the so-called religious experts (Mark 12).

This makes arresting Jesus difficult. The Jewish leadership finds it convenient that Jesus has come to their home turf, where they can manipulate the Roman governor into executing Jesus, but this Passover season has also brought an influx of Jesus’ supporters from His home province of Galilee. If the Jewish leaders try to arrest Jesus in public, the Galileans may lead the Jews of Judea into a revolt (Mark 14:1–2). And if the Jews revolt, the Roman army will respond with extreme prejudice. The Jewish leadership needs to arrest Jesus when He is relatively unprotected (Luke 22:6).

While the Jewish leaders want to get rid of Jesus to maintain their position, authority, and influence, Judas’ motivation is more banal: he wants money (Matthew 26:15). He manages the disciples’ finances, which gives him ample opportunity to steal (John 12:6), but he has recently seen Jesus endorse the wasteful use of very expensive perfume wages (John 12:5; Mark 14:5). Perhaps realizing that Jesus will never become a worldly political leader, Judas is determined to make money off of Jesus one way or another.

Verse 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?”

The Passover is a single day that commemorates how God protected the Israelites during the tenth plague He inflicted upon Egypt. When God killed the firstborns of the Egyptians, He “passed over” the Israelites who had put the blood of a lamb over their doors per God’s instructions (Exodus 12). The Passover is always celebrated on 14 Nisan (Leviticus 23:4–5). Directly following the Passover is the seven-day Feast of Unleavened Bread (Leviticus 23:6–8). By the time of Christ, “Passover” and “Feast of Unleavened Bread” are used interchangeably and collectively. So, while the Passover is not technically a part of the Feast of Unleavened Bread, it is treated as such.

Over the history of Israel, the Mosaic law was lost and found again a few times. Feasts were forgotten and rediscovered,and specifics were altered. At this time, Galileans celebrate Passover as God ordained: in the evening of the 14th (Deuteronomy 16:6). Judeans, however, celebrate the next afternoon. Since Jews count the day from sunset to sunset, the 14th of Nisan encompasses Jesus’ Passover meal with the disciples, the betrayal in the garden of Gethsemane, the crucifixion, and the burial.

The timing of the Last Supper, the crucifixion, and the resurrection has been debated by theologians for centuries. Traditionally, Jesus is thought to have been crucified on Friday. Others say Wednesday makes more sense, since Jesus would have been in the tomb all of Thursday, Friday, and Saturday: three literal and chronological days.

Thursday, also, is a possible option. He would be buried Thursday the 14th, right before evening. The 15th—Thursday evening to Friday evening—was a holiday Sabbath: the first day of the Feast of Unleavened Bread. The 16th—Friday evening to Saturday evening—was a regular Sabbath. This would place Jesus in the tomb three days—Friday, Saturday, and part of Sunday— and three nights—Thursday, Friday, and Saturday—and explain why the women couldn’t go to His tomb until Sunday.

All of these are possibilities. There are others that have more historical precedence behind them. Ultimately, of course, it doesn’t matter what day of the week Jesus was crucified. What matters is that He was crucified, died, was buried, and most important He rose again.

Context Summary
Mark 14:12–21 depicts the evening of 14 Nisan, when Jesus and the disciples celebrate the Passover. This is an event Jesus has been earnestly looking forward to (Luke 22:15). After the traditional Jewish Passover, Jesus will transition into the new Lord’s Supper. He will also identify Judas as His betrayer and dismiss him to coordinate His arrest with the priests (John 13:21–30). The other disciples are still curious as to when Jesus will liberate Israel. This account is also recorded in Matthew 26:17–25 and Luke 22:7–13, 21–23; John goes into great detail about other aspects, particularly about what Jesus teaches, in John 13—17.

Verse 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,

Jesus and the disciples are most likely on the Mount of Olives, where they have spent every night since they arrived at Jerusalem (Luke 21:37–38). The previous night, they had dinner in Bethany where a woman anointed Jesus’ head with costly perfume (Mark 14:3–9). Now they await Passover, which will start at sundown. As Galileans, they follow Leviticus 23:5 and have the Seder meal at twilight on the 14th of Nisan.

Location is important. Deuteronomy 16:5–6 says, “You may not offer the Passover sacrifice within any of your towns that the LORD your God is giving you, but at the place that the LORD your God will choose, to make his name dwell in it…” At the time the Mosaic law was written, the Israelites hadn’t even entered the Promised Land. Jerusalem didn’t become the capital of Israel until the time of David (2 Samuel 5:5). The ark of the covenant wasn’t placed on the temple Mount until the time of Solomon (1 Kings 8:1–11). Generations later, Josiah (2 Kings 23:23) and Hezekiah (2 Chronicles 30:1) recognized that the Passover should be celebrated inside Jerusalem. Since every Jewish man was expected to be there, and many brought their families, those who owned property in Jerusalem proper were expected to let out space for the travelers’ meals.

Luke 22:8 identifies the two disciples as Peter and John. They easily find the place they are to use as men do not usually carry water. The text isn’t clear how Jesus knows where they will celebrate the meal. He may have coordinated with the home owner beforehand or He may be following the leading of the Holy Spirit.

The Passover, while important, doesn’t require a lot of work. It isn’t a Sabbath day, as is the next day, the first day of the Feast of Unleavened Bread. In fact, you don’t have to be ceremonially clean to participate (Numbers 9:10). Although the ceremony grew in complexity over the years, the required food is merely lamb or young goat with unleavened bread and bitter herbs (Numbers 9:11). The most important aspect is that it absolutely must be kept if at all possible (Numbers 9:13).

Verse 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?’

This is a similar situation to Mark 11:1–7. There, Jesus told two of His disciples to enter a village and bring a specific donkey colt; when asked what they were doing they were to tell nearby men that “the Lord” needs to borrow it. The Bible doesn’t say if Jesus had spoken to the owner of the upper room beforehand or if the Holy Spirit had made the arrangements. Tens of thousands of visitors from Galilee to the north, Perea to the east, and around the Roman Empire have gathered in Jerusalem to celebrate the Passover, so the fact that they find a fully furnished room, ready for their use, is proof God is involved somehow. It’s not clear if this is the same upper room as in Acts 1:13.

This passage shows how in control Jesus is. He knows how to find a room to celebrate the Passover meal. He knows someone will betray Him (Mark 14:18). And He knows He will die (Mark 8:31; 9:31; 10:32–34). He even tells Judas when to coordinate His arrest (John 13:27). There is nothing about this week that is outside of Jesus’ control. And despite His anguish at the thought of facing the crucifixion and the removal of God’s presence, He goes forward (Mark 14:36). Fortunately, He also knows that His sacrifice will succeed, and although He will not drink with His disciples past this night, He will “drink it new in the kingdom of God” (Mark 14:25).

“Disciples” is from the Greek root word mathetes. It means someone who chooses a teacher to gain more than rote knowledge. It implies a desire to follow in that teacher’s way of life. The next few hours will be horrendous. One of Jesus’ disciples will betray Him to the authorities (Mark 14:41–45). Another will deny knowing Him (Mark 14:66–72). The rest will scatter in fear (Mark 14:50). All but one will abandon Him as He hangs on the cross (John 19:26–27).

Knowing this, Jesus still calls them His disciples. He will spend the next few hours teaching them what He values, including service (John 13:1–20), love (John 13:34–35), the importance of valuing Him more than the world (John 15), the permanence of joy in Him (John 16:16–24), and the work of the Holy Spirit (John 16:4–15). Before they leave for the garden of Gethsemane, hours before the disciples will scatter, Jesus will pray over them, that God will keep them and guard their souls (John 17:6–19). The night before the disciples’ abandonment, Jesus prepares them for their reconciliation.

Verse 15. And he will show you a large upper room furnished and ready; there prepare for us.”

Peter and John (Luke 22:8) are charged with preparing the Passover meal for Jesus and the disciples. They must find an unblemished lamb, unleavened bread, and herbs. Although Jesus had cleared the merchants out of the temple courtyard (Mark 11:15–17), the Mount of Olives is filled with booths selling everything they need. The Passover commemorates the night God “passed over” the Israelites, who had put the blood of a lamb on their doorframes, as He destroyed the firstborns of the Egyptians (Exodus 12:1–32).

Despite what Leonardo da Vinci’s masterpiece painting presents, Jesus and the disciples will not all sit on chairs on one side of a long table. They’ll lie around a table on couches, leaning on a bolster or pillow as they reach for the food. It may not be so unusual that the room is already set up to serve so many people for dinner, as Jews from Judea, Perea, and Galilee have swollen the city’s population. But that the room is still available means that either Jesus arranged for it in advance or the Holy Spirit directly acted.

Today, the Passover dinner, or Seder, is quite elaborate, but the requirements of the Mosaic law are simple. The main course is roast lamb or young goat (Exodus 12:5, 8). It was to be killed at twilight and roasted; none of its bones should be broken, and none of the meat should be kept overnight (Numbers 9:12; Exodus 12:10). It was eaten with unleavened bread and bitter herbs, like horseradish (Exodus 12:8), and served with wine.

The similarities to the crucifixion are striking. Jesus is the bread of life (John 6:35) and His blood is the wine (Mark 14:22–24). His body is “broken,” but not His bones (John 19:36). And He is given sour wine to drink (Mark 15:36). Like the Passover lamb, His feet were anointed at the beginning of the week (John 12:1–8) and His head at the end (Mark 14:3). While Jesus and the disciples celebrate the Passover the evening of 14 Nisan, like all Galileans, the Judeans will have their meal the next afternoon. That means Jesus will die on the cross as the Judeans slaughter their Passover lambs.

Verse 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 has asked Peter and John to prepare the Passover meal for Him and the disciples (Luke 22:8). They go into Jerusalem and find a man carrying a jar of water—distinctive since carrying water is usually a woman’s task. In the house the man enters, they find a room in an upper story furnished for a meal, large enough for at least thirteen people. To prepare for the Passover, they get a lamb without blemish, unleavened bread, bitter herbs, and wine. As Galileans, they will eat in the evening of 14 Nisan, as the law states (Leviticus 23:5).

Jesus’ sacrifice fulfills the requirements of all the Jewish feasts. He fulfills the seven-day Feast of Unleavened Bread by living a sinless life, as leaven is a metaphor for the sin in our lives (Leviticus 23:6). He fulfills the requirement of Firstfruits (Leviticus 23:10) in His resurrection as the “firstfruits of those who have fallen asleep” (1 Corinthians 15:20). After He ascends to heaven, the early church experiences the true Feast of Pentecost, as the Holy Spirit falls on them and causes three thousand to accept Christ as their Savior.

Scholars believe that the fulfilment of the Feast of Trumpets (Leviticus 23:24), Day of Atonement (Leviticus 23:27), and Feast of Booths (Leviticus 23:34) will occur in the future as the rapture of the church (1 Thessalonians 4:13–18), Jesus’ second coming (Zechariah 12:10), and the establishment of Jesus’ kingship (Micah 4:1–7). But even these are only possible because of the crucifixion and resurrection.

Jesus’ death, however, is most closely identified with the Passover. His is our Passover Lamb (1 Corinthians 5:7), who will die as the literal Passover lambs are slaughtered at the temple. The application of His spilt blood will save us from God’s holy wrath, even as the blood of the Passover lambs saved the firstborn Israelites from God’s vengeance (Exodus 12:1–32). It is not by doing something that we are saved, it is simply by identifying as those who are saved by Jesus’ blood.

Verse 17. And when it was evening, he came with the twelve.

Jesus and the twelve disciples are celebrating Passover together. As Galileans, they are accustomed to following the Mosaic law which says to sacrifice and roast the lamb at twilight on 14 Nisan (Numbers 9:5). The people from Judea follow the modified law established by Kings Hezekiah and Josiah (2 Chronicles 30:1; 35:1) and celebrate the next afternoon at the temple; since the Jewish day goes from evening to evening, it’s still 14 Nisan.

John records a great deal more about this evening than the other gospels. In fact, five of John’s twenty-one chapters are devoted to details of just this evening. During dinner, Jesus washes the disciples’ feet (John 13:1–20), gives them a new commandment to love one another (John 13:31–35), explains that He is the way, the truth, and the life (John 14:1–14), and promises the Holy Spirit (John 14:15–31; 16:1–15). He tells the parable of the true vine and the branches (John 15:1–17), promises that the disciples will be persecuted (John 15:18–27), and goes into the implications of the resurrection (John 16:16–33). Finally, He prays for them that God will spiritually protect and equip them (John 17).

Amidst all the vital theology Jesus gives the disciples, there is an emotional undercurrent the Twelve don’t quite understand. Jesus says, “I have earnestly desired to eat this Passover with you before I suffer. For I tell you I will not eat it until it is fulfilled in the kingdom of God” (Luke 22:15–16). Even with all their faults, as they bicker about who is greatest (Luke 22:24) and abandon Him (Mark 14:50), Jesus is still grateful for this last evening with His friends before He faces torture and death by crucifixion.

Now, however, it is time to release Judas so he can betray Jesus to the authorities (John 13:26–27).

Verse 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.”

After four hundred years of slavery and nine horrible plagues, God knew that if He killed the firstborns of Egypt, the Pharaoh would give the Israelites just enough freedom to make it to the Dead Sea. The Israelites needed to be ready to go. God told the Israelites to roast a lamb and place the blood on their doorposts and lintels. This would identify their house as protected from the curse. He told them to eat, “with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste” (Exodus 12:11).

Today, some thirty-five hundred years later, the feast commemorating that first Passover has become a much more involved affair, including a ceremony of food, wine, and ritual that take no less than fifteen steps. Jesus’ meal is probably a bit less complicated, but the presence of reclining benches suggests a long meal. And John 13—17 shows that what Jesus may have lacked in liturgy, He made up for with teaching.

During this deeply significant Passover observance, Jesus tells the disciples that one of them will betray Him; eleven, at least, never suspected.

Every time Judas is mentioned in the Gospels, he is either identified as Jesus’ betrayer or is in the process of that betrayal. Jesus chose Judas to follow Him with full knowledge that Judas would one day betray Him (John 6:64). He is the “son of destruction [or perdition]perdition” (John 17:12), the one destined for destruction. Of all the people who wanted Jesus dead (Mark 3:6; 11:18), Judas’ betrayal stings most acutely. The Jewish leaders want to protect their law or position (Mark 3:6) or the peace in Jerusalem (Matthew 26:3–5; John 11:49–50). They have listened to Jesus teach and resolved that He is a threat. Judas has listened to Jesus teach and just doesn’t care—about the teaching or the man. He may have higher, political, motivations, but the Scriptures only mention he wants money (Matthew 26:15).

Verse 19. They began to be sorrowful and to say to him one after another, “Is it I?”

This is an interesting reaction to Jesus’ words. For three years, the disciples have dreamt about what Jesus’ victory and kingdom will mean for them (Matthew 19:28; Mark 10:35–37). Even during this meal, they argue over who is greatest (Luke 22:24–30). And they reject or fail to understand Jesus’ prophecies about a bleaker future (Mark 8:31–33; 9:30–32; 10:32–34).

Now, Jesus tells them that one of them will betray Him. With these words, the disciples’ confidence is temporarily shattered. They trust Jesus’ prediction. Their thoughts don’t go to the power and authority they will lose; they are genuinely sorrowful and filled with a humble fear that is uncommon to them. Each disciple is looking into his heart to see if he has the capacity to betray Jesus, and each one is afraid he does.

Only one disciple will betray Jesus. Another will deny knowing Him (Mark 14:66–72), and ten more will abandon Him (Mark 14:50), with only John returning at some point to witness the crucifixion (John 19:26–27) It’s important to see the distinctions because the three reactions express three different theological conditions.

Readers must understand that at this point, the disciples are under the old covenant and hold a Jewish theology of salvation. Their sense of atonement for sin is entirely tied to the sacrifices they perform. They do not yet have the indwelling of the Holy Spirit (Acts 2:1–4) which will seal them for eternity (Ephesians 1:13–14). The disciples will “scatter,” from the Greek root word diaskorpizo. They will prove that in themselves, they are chaff, easily blown away by the wind.

Peter will “deny” Jesus, from the Greek root word aparneomai. He will choose not to identify with the Man he has followed and pledged himself to for the last three years.

Both infidelities are recoverable. After the resurrection, the disciples will gather to Jesus again, and Peter will spend the rest of his life strongly identifying with Christ.

Judas, however, “betrays” Jesus, from the Greek root word paradidomi. Like an apostate, he makes a conscious, permanent break in his association with Jesus. He appeared to be with Jesus and has heard what Jesus has to say, but he rejects Jesus’ teaching and breaks away (1 John 2:19). Perhaps worst of all, when he realizes his mistake, instead of repenting he deliberately removes himself from any possibility of living to see God’s forgiveness (Matthew 27:3–10).

It is good to do what the disciples do here: consider how we are betraying Jesus in our lives. But don’t be like Judas. Remember that however we find we are betraying God, He will forgive us if we turn to Him.

Verse 20. He said to them, “It is one of the twelve, one who is dipping bread into the dish with me.

John adds more detail. Jesus more specifically says, “It is he to whom I will give this morsel of bread when I have dipped it” (John 13:26). He then gives it to Judas. At that moment, Satan enters Judas, Jesus dismisses Judas, and Judas leaves to coordinate with the priests (John 13:27, 30). Since none of the Gospels record both Judas’ exit and the Lord’s Supper, it’s unlcear if Judas was physically present for the Lord’s Supper (Mark 14:22–25). John 13:21–30 suggests that Judas leaves immediately after Jesus gives the warning. Focusing on other details, John doesn’t mention the Lord’s Supper, so it’s impossible to know for sure. The “dip” Jesus uses for the bread is the bitter herbs which are part of the Passover ceremony, not the wine that represents Jesus’ blood. If Judas is present for the Lord’s Supper, it is further proof that adhering to rituals doesn’t save a person’s soul.

Even if Judas isn’t present for the Lord’ Supper, sharing that specific meal with Jesus is still a great personal and cultural betrayal. In Middle Eastern culture, the table is a sacred place. To share a meal with someone is to promise their safety. Judas is so caught in the throes of his own desires that he can’t be stopped by cultural custom or personal loyalty. It may be Satan who makes him stand up and walk out the door, but the fact that Judas has followed Jesus for three years and wants to arrange His arrest for money is his sin alone.

And yet, Peter is there. Peter does accept Jesus’ bread and wine, and pledges to remain faithful (Mark 14:29–31). He won’t, of course. He will sit at Jesus’ table and accept the first communion, and hours later deny ever having known Jesus (Mark 14:66–72). His weakness, however, is not the apostasy of Judas. He will be forgiven and restored (John 21:15–19). He will receive the indwelling of the Holy Spirit (Acts 2:1–4), become a powerful preacher (Acts 2:14–41), and, legend says, be crucified upside-down in devotion to Jesus.

Judas is the definition of an apostate: someone who hears the gospel, understands it to a degree, and categorically rejects it. Peter is every believer: we accept Christ, but must continually return to Him in repentance for our weaknesses. Fortunately, Jesus is always willing to forgive those who ask sincerely.

Verse 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.”

Jesus often calls Himself the “Son of Man,” a phrase taken from Daniel 7. Daniel has a vision in which the “Ancient of Days” (God the Father), gives “dominion and glory and a kingdom, that all peoples, nations, and languages should serve him” to “one like a son of man” (Daniel 7:14, 13). The disciples have readily accepted Jesus’ identification as the Son of Man. It means that He is the Messiah. They think this means He will at this time free Israel from foreign rule and bring in an age of peace and prosperity. And Jesus has promised the disciples will be on hand to take leadership positions in His court (Matthew 19:28).

Jesus has also explained to the disciples that the Son of Man will suffer and die (Mark 8:31; 9:9, 12, 31; 10:33). They don’t realize they are witnessing the very beginning of this movement. They think Jesus has sent Judas to get supplies for the Feast of Unleavened Bread to be held the next night (John 13:28–29). They don’t know Judas has gone to ignite the darkest hours of human history.

Daniel, in the Old Testament, doesn’t mention that the Son of Man will be betrayed, tortured, and killed. That fate is explained by the “Suffering Servant” imagery of Isaiah 53. Jesus has spent His time with the disciples explaining that the two figures are one unified person. First, the Suffering Servant will be “despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not” (Isaiah 53:3). It is at His second coming that the Son of Man will be given His kingdom (Mark 13:24–27).

Ultimately, Jesus’ comment about Judas is true of every unbeliever. It would be better not to have been born than to face eternal judgment in hell. Much ink has been spilled debating why, how, or even “if” God made us as eternal souls with the free will to choose or reject Him. Practically, Christians should use this knowledge and follow Jesus’ example: preach the gospel and mourn those who reject it.

Verse 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.”

Although the week-long Feast of Unleavened Bread doesn’t start until the next evening, unleavened bread is still eaten on Passover. It represents the bread the Israelites ate on the eve of their escape from Egypt because they didn’t have time to let bread rise (Exodus 12:8). It is necessary to “break” the bread because it is baked in a large, flat disk.

This is not the first time Jesus has compared Himself to bread that His followers must eat (John 6). Back in Capernaum, when confronted by a crowd after He miraculously fed thousands, Jesus accused them of merely wanting Him because He could make a few loaves of bread and a couple fish feed a crowd of thousands. He explained that He is the bread of life.

The symbolism has always been difficult to understand. When Jesus told the people that they needed to “eat the flesh of the Son of Man and drink his blood” (John 6:53), many of His followers abandoned Him (John 6:66). When the early church celebrated the Lord’s Supper, eating the bread as Jesus’ body, their pagan detractors accused them of cannibalism. Catholicism still teaches transubstantiation: that somehow the bread literally becomes Jesus’ flesh and the wine His blood.

But Jesus is speaking in a metaphor (John 6:63). When God sent manna to the Israelites in the wilderness, it kept them alive for a time, but eventually they all died. Those who “eat” the bread of life will never die. We must intentionally allow Jesus to become part of us to receive eternal life. Obviously, our bodies die. But if we take the spiritual life Jesus offers, our spirits will live.

Context Summary
Mark 14:22–25 occurs almost 1500 years after the event that Passover commemorates. Here, Jesus radically repurposes the God-given tradition, creating the Lord’s Supper we celebrate today. Instead of escaping Egypt, we escape hell. Instead of gifts from Egyptian neighbors (Exodus 11:2), we receive gifts from the Holy Spirit (1 Corinthians 12:4–11). Instead of sacrificing a lamb, we remember the sacrifice of the Lamb of God. Matthew 26:26–29 is nearly identical; Luke 22:14–23 adds a bit more detail; John doesn’t mention the Lord’s Supper, but Paul goes into more detail about how it should be observed (1 Corinthians 11:23–32).

Verse 23. And he took a cup, and when he had given thanks he gave it to them, and they all drank of it.

We don’t have many details about how the Passover was observed in Jesus’ time. It was probably more involved than the simple meal of lamb, unleavened bread, and bitter herbs that God originally established (Exodus 12:8), but not as elaborate as the meal Jews celebrate now. The modern Seder didn’t come into being until after AD 70. When the temple and Jerusalem were destroyed by the Romans and the Jews scattered, scribes wrote down the extra-scriptural Oral Law so it wouldn’t be lost; it includes the specifics of the Seder. This is the same “law” that Jesus condemned the Pharisees for valuing over the instructions God gave them (Mark 7:1–13). That doesn’t mean that the Seder is wicked or contrary to the Law, just that Jews are not required to celebrate the Passover with such pomp and circumstance.

Today, the Seder wine may be diluted or even replaced with grape juice, depending on which scholar the family follows. No matter the alcohol content, Jesus drank wine and gave wine—”the fruit of the vine” found in Mark 14:25—to the disciples to drink. He acknowledges drinking wine in Luke 7:33–35. He doesn’t get drunk. He drinks in accordance with the Old Testament, in celebration (Psalm 104:14–15). This does not mean that every Christian should drink. But to declare that all Christ-followers should avoid all alcohol is akin to the same manmade rules that Jesus preached against.

The text is clear that Jesus and the disciples drink from one cup. To drink from someone’s cup is to accept a deep relationship with them. When Jesus asked James and John if they would share His destiny, He said, “Are you able to drink the cup that I drink…?” (Mark 10:38). When the disciples drink the cup of wine that represents Jesus’ blood, they identify with Him in a stronger way than they realize. That drink represents accepting the work of Jesus on the cross, taking it into themselves and changing their hearts. It does the same for believers when we share the Lord’s Supper today.

Verse 24. And he said to them, “This is my blood of the covenant, which is poured out for many.

In the Bible, spiritual life is represented by bread (John 6:22–71) and water (John 4:13–14), but blood is the deepest metaphor God uses. As the physical life of an animal is in its blood (Leviticus 17:11; Genesis 9:4), God uses the sacrifice of blood to restore spiritual life. During the last of God’s ten plagues against Egypt, the Israelites covered their door posts and lintels with the blood of the Passover lamb. God passed over the homes marked with blood and left them unscathed while the firstborns of the houses of the Egyptians died (Exodus 12:1–32).

Earlier that day, the disciples sacrificed the Passover lamb so Jesus and the disciples could commemorate the original event (Luke 22:8). Now, Jesus uses wine as a visual representation of the blood He will spill. God will accept Jesus’ sacrifice and apply it to the sin-soaked death that lives in us. The impact of spiritual death will “pass over” those of us who accept Jesus’ blood: His sacrifice on our behalf. No more blood needs to be shed for forgiveness from God (Hebrews 7:27).

But the disciples don’t apply the wine on their foreheads as the Israelites painted the lambs’ blood on their doorframes. They ingest it. Eating blood is especially taboo in Jewish culture. God’s prohibition pre-dates the Mosaic Law: it is in the few laws God gave Noah directly after the flood (Genesis 9:4). This may be why Jesus tells the disciples that the wine represents His blood after they have finished drinking. By drinking the “blood,” they symbolize that Jesus’ healing power goes inside them. They are not whitewashed tombs that only appear to be clean (Matthew 23:27). They are renewed from the inside-out, given new hearts (Ezekiel 11:19).

This is the new covenant. The blood sacrifices performed on the altar of the temple covered the sins of the people, but only God can turn hearts (Jeremiah 31:31–33).

Verse 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.”

The “fruit of the vine” is wine. Jesus acknowledged to the Pharisees and scribes that He drank wine (Luke 7:28–35), and He made wine for a wedding (John 2:6–11). This does not mean that Christians must drink alcohol or even that they should drink alcohol, just that we may. We may not get drunk, use it to escape the worries of life, or drink if it leads us to ungodly behavior (Proverbs 20:1; Ephesians 5:18). We should not drink if we think we’re prone to addiction (1 Corinthians 6:12; 2 Peter 2:19) or if it would tempt someone around us to act against their conscience (1 Corinthians 8:9–13). But if no biblical restrictions are being broken, it is not for another believer to condemn someone who chooses to drink (Romans 14:1–4).

And, yet, that’s not what this verse is about. The Bible says that wine is for celebration (Psalm 104:14–15). Jesus and the disciples are celebrating the Passover which falls the day before the great feast shared on the first day of the Feast of Unleavened Bread. But, by that day, Jesus will be buried in the tomb. Even on the cross, when offered wine mixed with a mild analgesic, Jesus refuses it (Matthew 27:34).

The traditional Passover meal is a long, liturgical affair. Throughout the various statements and courses of food, four cups of wine are drunk, representing the four phases of redemption in Exodus 6:6–7: “I will bring you out…I will deliver you from slavery to them…I will redeem you…I will take you to be my people, and I will be your God.” Some scholars say Jesus is making His statement of abstinence between the third and fourth cups. He is about to fulfill the first three promises on the cross, but the fourth will not be until the end times. Jesus promises to drink wine again in a time and place suitable for celebration. It may be at the marriage supper of the Lamb (Revelation 19:7–10), likely after the rapture (“…take you to be my people…”), when He will finally be “married” to the church.

Verse 26. And when they had sung a hymn, they went out to the Mount of Olives.

Jesus and the disciples have completed the Passover dinner. Like most Galileans, they celebrate it the evening Passover begins, not the next afternoon as the Judeans do. They have been in the upper room of a house in Jerusalem, but now return to the Mount of Olives, where they have spent every night this week (Luke 21:37). Hymns based on Psalms 113–118 and 136, also called the “great Hallel,” are important parts of the feast.

The road to the cross is dark. Away from the meal that celebrates God’s deliverance of the Israelites and the new ceremony marking the new covenant of salvation, Jesus warns that the disciples will soon abandon Him, and Peter will deny knowing Him.

Jesus has chosen the location, the garden of Gethsemane, carefully (Mark 14:32. The garden sits on the west side of the Mount of Olives, at the intersection of two roads that come east out of Jerusalem. If Jesus had taken the disciples to Bethany, two miles farther east, His followers there might have rebelled against the priests’ guards, either endangering themselves or preventing the crucifixion.

The garden of Gethsemane is a location which ensures God’s plan is fulfilled. The distance from Bethany allows Him to protect His followers. And, since Judas knows this place (John 18:2), it makes it easy for the Sanhedrin to arrest Him.

Context Summary
Mark 14:26–31 occurs as Jesus and the twelve disciples have just had the Passover meal in an upper room in Jerusalem. They are now on the Mount of Olives, where they have stayed every night this week (Luke 21:37). After such an intimate celebration, Jesus warns the disciples they will abandon Him, and Peter, specifically, will deny he knows Him. But Jesus isn’t trying to shame the disciples; He’s telling them where to meet Him after His resurrection. Jesus’ warning is also recorded in Matthew 26:30–35, Luke 22:31–34, and John 13:36–38.

Verse 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.’

The phrase “fall away” is taken from the Greek root word skandalizo. The word describes the disciples as being led to distrust and even be offended by Jesus. They will morally stumble and ultimately sin. This is the same term used to describe the rocky ground in the parable of the sower: “And these are the ones sown on rocky ground: the ones who, when they hear the word immediately receive it with joy. And they have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away” (Mark 4:16–17). The disciples have heard Jesus’ words and agree with them, but their roots are still too shallow.

The metaphor of the shepherd and sheep is an old one in the Bible, perhaps most famously illustrated in Psalm 23. King David, who had been a shepherd (1 Samuel 17:34), describes himself as a sheep who follows God the shepherd through “the valley of the shadow of death” with no fear or doubt. Conversely, the disciples will see Jesus taken, appearing to their eyes as powerless to stop His torture and cruel death. In fear, they will scatter like sheep when faced with a lion that attacks their shepherd.

The word “scatter” is from the Greek root word diaskorpizo, which means to disperse, but also means to winnow, as grain. In Luke 22:31, Jesus warns Peter that Satan has demanded to sift Peter like wheat. Undoubtedly, Satan means to toss Peter about so that he is separated from Jesus and the other disciples as the chaff, or light husk, is separated from the wheat kernel. Satan succeeds, but only for a time. Peter will deny Jesus (Mark 14:66–72), but after Jesus’ resurrection, he will be restored (John 21:15–19).

There is a distinct difference here between the remaining eleven disciples and Judas. The eleven will scatter like sheep, but they will return. Judas is gone for good. If Judas had returned to Jesus and asked for forgiveness, he would have found it. But God chose Judas to betray Jesus knowing Judas would never surrender his own desires. In John 10:1–18, Jesus tells the parable of the good shepherd. He says, “I know my own and my own know me…” (John 10:14). He explains that the sheep know the good shepherd’s voice and follow Him. They may scatter for a time, but those who belong to Jesus will always return to Him.

Right now, the disciples are on a high. They have watched Jesus assert authority in the temple (Mark 11:15–19), humiliate the religious leaders with His wisdom (Mark 11:27—12:40), and even find them an empty room in a city with over a hundred thousand visitors (Mark 14:12–16). They still think Jesus is about to reveal His identity as Messiah and rescue the Jews from Roman rule. Abandoning Him in His moment of triumph is the last thought on their minds.

Verse 28. But after I am raised up, I will go before you to Galilee.”

Jesus is telling the disciples where to find Him after they abandon Him. He isn’t talking about being raised up onto the cross, for which He has used the phrase “lifted up.” Here, He means being resurrected. When the women go to the tomb to prepare Jesus’ body, they meet an angel who reiterates Jesus’ command to meet in Galilee (Mark 16:7). After the crucifixion, they are so afraid of the Jewish leaders they forget these words and hide in a locked room (John 20:19). As a result, Jesus visits them in and around Jerusalem, first.

Shortly after Mary Magdalene hears the message from the angel, Jesus, Himself, appears to her (John 20:1–18). That day, Jesus meets two disciples traveling to Emmaus, about seven miles west of Jerusalem (Luke 24:1–35). One of them is Cleopas, and the other is unnamed, so it’s unlikely they were part of the Twelve. Later that evening, Jesus appears to all the disciples but Thomas in a locked room (John 20:19–23). Eight days after this, He again meets with them with Thomas present (John 20:24–29).

We don’t know where the two visitations occurred, but they were probably close to Jerusalem because the disciples were afraid of “the Jews,” a euphemism meant to mean the Jewish religious leadership. Later, however, Jesus meets with seven of the disciples on the Sea of Tiberias, otherwise known as the Sea of Galilee (John 21). While there, Jesus restores Peter (John 21:15–19).

In the days after the resurrection, both John (John 20:30–31) and Luke (Acts 1:3) note that Jesus provides extensive proof that He has risen from the dead. He appears to many of His followers, including a single group of more than five hundred (1 Corinthians 15:5–7). After forty days, when Jesus and the disciples return to the Jerusalem area, Jesus takes the disciples to the Mount of Olives (Acts 1:12) near Bethany (Luke 24:50), where He ascends into heaven (Acts 1:6–11).

Verse 29. Peter said to him, “Even though they all fall away, I will not.”

It is after the Passover meal, and Jesus has told the disciples that soon He will be arrested and they will scatter. The Twelve have followed Him for three years. Countless times, they’ve watched Him debate religious leaders and win. They know Jerusalem is a dangerous place for Jesus and tried to convince Him to stay away (John 11:7–8). Thomas spoke for them all when he said, “Let us also go, that we may die with him” (John 11:16). They think they’re ready for anything.

“Fall away” is from the Greek root word skandalizo, from which we get the English word “scandal.” It means to trip up, entice to sin, or cause someone to abandon the one they follow. It’s also used of the seed that falls on the rocky soil and “falls away” when faced with persecution (Mark 4:17). Jesus uses the term when He condemns anyone who causes a little one to “sin” (Mark 9:42). Most of the time, however, skandalizo is translated as “offend.” The disciples will be so offended—so deeply repulsed—by what happens to Jesus that they abandon Him.

Peter is told he will deny ever knowing Jesus. Peter rejects Jesus’ warning. He declares he is willing to face prison and death (Luke 22:33). In point of fact, he will face both; Herod will imprison Peter and behead James (Acts 12:1–6). And church tradition says that Peter will be crucified upside-down, fulfilling Jesus’ prophecy in John 21:18–19. This night, however, Peter will strongly deny that he knows Jesus three times (Mark 14:66–72) within Jesus’ hearing (Luke 22:61).

Fortunately, this is a temporary condition. Peter will flee, weeping bitterly (Luke 22:62). The disciples will scatter. At the crucifixion, only John will join the women at the cross (John 19:25–26). After the resurrection, however, they will gather together (John 20:19–29), and after Jesus ascends into heaven, they will join to start the church (Acts 1:13–14).

The whole point of Jesus’ sacrifice is to save us from our sins. It should be no surprise that this includes the sins of His followers around the time of that sacrifice.

Verse 30. And Jesus said to him, “Truly, I tell you, this very night, before the rooster crows twice, you will deny me three times.”

There is some debate as to what the “rooster crow” is. It may very well be the cry of a literal rooster. Despite what most people assume from movies and television, roosters are ornery animals that find it unnecessary to wait for dawn to crow. This phrase may also be a figure of speech used for the bugle call which heralds the start of the Roman guards’ fourth nightshift.

Much to Peter’s devastation, Jesus’ prophecy does come true. Jesus is arrested on the Mount of Olives (Mark 14:46) and taken to the high priest Caiaphas’ courtyard where He is questioned by the Sanhedrin (Matthew 26:57–59). Peter stays at the gate while John, who is known to the high priest (John 18:15), goes into the courtyard. John sends a servant girl out to the gate, but Peter denies being one of Jesus disciples and the rooster cries once (John 18:15–17; Mark 14:68). The high priests’ servants and officers make a fire, and Peter feels bold enough to join them to get warm when another servant girl returns (Matthew 26:71). She can see Peter better in the light of the fire and accuses him of being with Jesus in front of the other men (Luke 22:56). Peter denies again (Mark 14:69–70)). Finally, the bystanders confront Peter, recognizing that his accent is from Galilee. Peter not only denies that he knows Jesus, he curses himself if he is lying. The rooster crows again, and Peter remembers Jesus’ words. He leaves, weeping (Mark 14:70–72; Luke 22:62).

Jesus warns Peter that Satan has asked to “sift [him] like wheat” (Luke 22:31). Not only is Peter’s loyalty tested, Jesus hears Peter’s denials (Luke 22:61). But Jesus prays that although Peter’s courage may fail, his faith won’t, and that Peter will be able to use this experience to give courage to the other disciples (Luke 22:32). Peter will deny Jesus, but he will also be restored (John 21:15–19). And, soon, with no fear of the Jewish leaders, Peter will publicly proclaim the gospel to a multitude gathered in Jerusalem. That day, about three thousand people will hear his message and believe in Jesus (Acts 2:14–41).

The difference is the Holy Spirit. Without the Holy Spirit, Peter is bold and brash, ready to follow Jesus into any situation in which Jesus’ power and authority are manifest. He does not yet have the courage to face persecution personally or walk into hardships without Jesus literally leading the way. Once Peter receives the Holy Spirit (Acts 2:1–4), he will not be perfect (Galatians 2:11–14), but his faith will be proven (Acts 4).

Verse 31. But he said emphatically, “If I must die with you, I will not deny you.” And they all said the same.

Peter fulfills his vow, but not for several decades. John 13:36 says, “Simon Peter said to him, ‘Lord, where are you going?’ Jesus answered him, ‘Where I am going you cannot follow me now, but you will follow afterward.’” After the crucifixion and resurrection, Jesus tells Peter, “…when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go” (John 21:18). Jesus predicts that Peter will, indeed, follow Jesus to death, and death on a cross. Church tradition says that John, who was listening in on Jesus’ words to Peter, died of old age, but Peter was crucified. That same tradition says Peter opted to be crucified upside-down because he didn’t consider himself worthy to die in the same way as his Lord.

Mark is not one of Jesus’ twelve disciples, although it’s possible he is with them on the Mount of Olives (Mark 14:51–52). It’s believed Mark got most of his information from Peter. If so, this passage and its fulfillment in Mark 14:66–72 emphasize how a great change came over Peter. Here, he is brash, contradicting Jesus as he has done before (Mark 8:31–33). Soon, when Peter denies that he knows Jesus, his “courage” will prove to be empty arrogance. Later, however, after Peter receives the Holy Spirit (Acts 2:1–4), his strength will come from God. He will preach to thousands in the middle of Jerusalem (Acts 2:14–41) and in the temple courtyard (Acts 3:11–26). He will feel honored to be imprisoned and beaten, grateful that God finds him worthy of suffering in the name of Jesus (Acts 5:17–42).

Peter’s transformation is a powerful testament that our hearts can only be truly changed by the power of the Holy Spirit. We may claim to be brave, loyal, and willing to die for Christ, but without the Holy Spirit, we are merely looking out for ourselves (Romans 3:12).

Verse 32. And they went to a place called Gethsemane. And he said to his disciples, “Sit here while I pray.”

Gethsemane is a garden on the Mount of Olives. The name derives from references to an “oil press” and still boasts olive trees over 900 years old. The garden is very near where the paths from the East Gate and the Sheep Gate meet. The East Gate, or Beautiful Gate, is directly east of the front of the temple and allows the sunrise to shine onto the gold-covered stones. The Sheep Gate is on the eastern end of the north side of the Temple Mount. It is where the sheep come through to be sacrificed for the Passover.

Jesus is God incarnate. He is fully God and fully man. The question arises as to how, as God, He can pray to God. When He became man, He “emptied himself” from the full expression of His deity (Philippians 2:7). We don’t fully understand the extent of this emptying. When Jesus perceives “in his spirit” what the scribes are thinking after He healed the paralytic (Mark 2:1–12), we don’t know if His deity reveals the information or if the Holy Spirit tells His spirit. When John 2:24–25 says that Jesus knows what is in the hearts of all people, we don’t know if that’s because of His natural wisdom or if He can read their intent through more supernatural means. If He has the infinite power of God, it’s unclear how He can feel power leave Him when the woman with the issue of blood touched Him (Mark 5:27–30).

The issue of Jesus praying, however, is not as complicated. God knows all Jesus’ thoughts. God doesn’t need Jesus’ prayer to know what Jesus wants and thinks. But Jesus’ human side requires effort to maintain His part of the connection. Several times throughout His ministry Jesus tries to find a quiet place to pray (Mark 1:35; 6:46). Jesus is one person, but He has two natures: God and man. Each of these natures has its own will. Jesus has no sin nature and cannot sin, but His human will requires intentional effort to stay in sync with God’s will. This is not to say that Jesus’ human will would act in a way contrary to God’s—as He cannot sin, His human will always submits to God’s will. But there will always be a difference between doing the right thing because it is the right thing and it is yours to do versus doing the right thing because the person you serve is with you, encouraging you, walking through the hardship together in a mutual expression of love.

Soon, that expression of love will be one-sided. God will turn His back on Jesus as the weight of humanity’s sin falls on Him. Jesus takes this time to remember why He will go through the next few hours. Even as His human will wants to avoid the pain of the cross and separation from God, it wants even more to do what God wants. Jesus is not an automaton who does the right thing because He is programmed to. He does not numb His emotions with an excuse that people suffer because justice and holiness glorify God as much as love and praise. He feels when people are in pain (John 11:33–35). How much more will He feel when God removes the loving connection they have lived with for eternity?

Context Summary
Mark 14:32–42 contains Jesus’ wait in the garden of Gethsemane. This describes Jesus’ example and the disciples’ catastrophic failure to follow the general theme of Jesus’ admonition in Mark 13:32–37. Jesus watches how God moves and prays for His part in it. The disciples sleep. Three times, their Master finds them unconscious, both physically and spiritually (Mark 13:35–36). They do not take the time, as Jesus does, to prepare for the hardships in front of them. They so expect Jesus’ victory over the Roman occupiers they don’t prepare for His spiritual war on the cross. This story is also in Matthew 26:36–46 and Luke 22:39–46.

Verse 33. And he took with him Peter and James and John, and began to be greatly distressed and troubled.

“Distressed” is from the Greek root word ekthambeo. It can mean amazed, but in this context means to be thrown into terror. “Troubled” is from the Greek root word ademoneo and means to be anguished.

Once again, Jesus has taken His three closest disciples a little way further than the rest. Peter, James, and John are three of the first four men Jesus called to follow Him (Mark 1:16–20). They were with Him when He raised Jairus’ daughter (Mark 5:35–43), at the transfiguration (Mark 9:2–13), and, with Peter’s brother Andrew, asked Jesus privately about the timing of His kingdom (Mark 13).

The disciples have seen Jesus irritated (Mark 8:14–21), rejected (Mark 3:21; 6:1–6), and heartbroken (Luke 19:41–44), but they have never seen Him concerned for Himself and His own wellbeing. They knew that coming to Jerusalem would be dangerous; the Jewish leaders have been trying to arrest and kill Him for some time (John 11:5–8). And although they never fully understood Jesus’ warnings about His impending death (Mark 8:31; 9:30–32; 10:32–34), those prophecies and the prophecy He only recently gave about the horrors before His final victory (Mark 13) must be somewhere in their subconscious.

Still, they show no sign that they understand what is going on. They have just celebrated a warm, if confusing (Luke 22:24–30; John 13:1–20), Passover meal with Jesus and the friends they have travelled with for three years (Mark 14:12–25). They are the closest followers of one of the biggest names in Jerusalem (Matthew 21:46). And Judas has gone—so they think (John 13:29)—to procure supplies for the Feast of Unleavened bread, promising another week of fellowship and attention.

Jesus has brought the three to witness His anguish not because they will be of any comfort. This is so they can pray for themselves, that they will succeed over their own temptations. From Jesus’ words, they hear that it’s okay to be anguished when faced with something horrible. It’s okay to ask God if you can avoid the tragedy (Mark 14:36). But we always need to end that prayer with, “Yet not what I will, but what you will.”

James will fail this test when he flees with the rest of the disciples, but he will be the first Christian martyr, losing his head to the king’s sword (Acts 12:1–2). Peter will fail catastrophically (Mark 14:66–72), following Jesus from a distance until he realizes both his affiliation with Jesus and his rash behavior (John 18:10) have put his life in danger. But church legend says that Peter will be crucified upside-down, refusing to be executed in the same manner as his Savior. John, who stays with Jesus during His trial with the Sanhedrin and stands with the women before the cross (John 18:15; 19:26–27), will die of old age but only after being exiled and boiled in a cauldron of oil. They will stand because of the work of the Holy Spirit in their lives.

Verse 34. And he said to them, “My soul is very sorrowful, even to death. Remain here and watch.”

Jesus and the disciples have celebrated the Passover and are now in the garden of Gethsemane, on the Mount of Olives, just east of the Temple Mount. Although some scholars say the group spent every night in Bethany with Mary, Martha, and Lazarus, Scripture merely says they slept on “the mount called Olivet” (Luke 21:37). Gethsemane is at least familiar enough to the disciples that Judas knows where to find them (John 18:2).

Now, as Jesus prays for strength to face the next few hours, He tells Peter, James, and John to pray and watch (Mark 14:34). “Watch” is from the Greek root word gregoreuo and means to pay attention to avoid calamity. Jesus knows that their watching can’t prevent the crucifixion, or even Peter’s denial (Mark 14:30). He knows the disciples will scatter in just a few hours (Mark 14:27). He wants them to be aware that they will soon be greatly tempted to sin (Mark 14:38). As Jesus prepares to have His relationship with Father God severed, He wants His three closest friends to have the strength enough to endure for their own sakes and meet Him again after the resurrection (Mark 14:28).

“Sorrowful” is from the Greek root word perilupos and is also translated “deeply grieved” and “overwhelmed with sorrow.” It is true the Jesus suffered a worse hardship than anyone else in the world. After an infinite existence in perfect harmony and love with the other members of the Trinity, He is brutally cut off, rejected and despised. We need to remember this moment in His life when we lose a loved one or know someone who has. Loss is real. Sorrow is real. Logical thinking like, “We’ll see them again someday” or “God has a purpose” isn’t enough to wash Jesus’ agony away here, and we shouldn’t expect such words to fully restore us, either. Jesus shows us how to acknowledge our most agonizing feelings while still walking in obedience to the God who has put us on this path.

Verse 35. And going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him.

“Hour” is from the Greek root word hora. Just as in English, this can mean one-twelfth of the period of daylight—i.e., sixty minutes—but in general means a fixed length of time. In this case, it is from the moment Judas betrays Jesus to the moment Jesus dies. As Judas arrives with his crowd, Jesus says, “…the hour has come. The Son of Man is betrayed into the hands of sinners” (Mark 14:41).

We don’t know what time Jesus takes the disciples to the garden of Gethsemane or when He is arrested. Some think the rooster crowing during Peter’s denials (Mark 14:66–72) refers to the time period called the “cock-crowing” which is between midnight and 3:00 a.m., which would put Jesus with the Sanhedrin around this time. We know that the Jewish leaders take Him to Pilate in the morning (Matthew 27:1) and Jesus dies around three o’clock in the afternoon, or Luke 23:44‘s “ninth hour”. So the trials, torture, and crucifixion last between twelve and fifteen hours. Immediately upon His death, He will return to heaven (Luke 23:43).

This short time period has led many to wonder why Jesus is so distraught. The suffering He goes through is horrible, but many people lingered on their crosses for days. And Jesus has much to look forward to, including heaven, a glorified body, and the right to offer salvation to the world.

Such a question minimizes the incredible pain Jesus endures before and on the cross. But much more, it minimizes the agony He feels bearing the weight of sin and watching His Father turn away from Him. The Trinity—God the Father, God the Son, God the Holy Spirit—exists in perfect unity and love. Despite taking on humanity, Jesus still lives in this relationship. Sometime between the prayer on Gethsemane and His death, that bond is broken.

As humans, we are born without this bond. When we accept Christ’s sacrifice for our sins and receive the Holy Spirit, we get a glimpse of the love God feels for us, but we are still unable to fully understand or take advantage of our relationship with Him. We must consider, however: if Jesus, who would bear this separation for half a day, is on the edge of death just anticipating it (Mark 14:34), why do we take our relationship with God so lightly? And what does this mean for the people who will be separated from God for eternity?

Jesus is not overreacting to His circumstances. He knows the glory His sacrifice on the cross will bring. But that knowledge doesn’t make it easy.

Verse 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.”

Abba is Aramaic for “father.” By calling God “Father,” Jesus is acknowledging two major aspects of His relationship to God. First, God loves Jesus as a father and wants the best for Him. Second, Jesus owes God His submissive obedience as a son does his father.

Ephesians 1:4 says that God “…chose us in him before the foundation of the world, that we should be holy and blameless before him…” God certainly knew that Adam and Eve would sin in the garden, and He knew their descendants would be unable to choose to obey Him. When the Trinity made the world, They knew the Son would have to sacrifice His life for Their creation.

In order to be a substitute for humans, the Son had to become human. That is, He had to take on human nature in addition to His God nature. This human side knows what the God side has planned. He knows that the suffering will be horrible, but short-lived. And He knows that the suffering will result in God glorified and humanity saved.

Jesus’ human side also has its own will. If He had a choice, He would prefer not to go through the crucifixion. Even more so, however, Jesus is dreading the “cup.” In the culture, one’s “cup” was one’s lot in life, whether good or bad. When Jesus gives the cup to the disciples at the Lord’s Supper, they are taking on the life His blood provides, both the persecution that comes to His followers (Mark 10:38–39) and everlasting life in paradise (Mark 14:23–24).

The Bible also uses the concept of “the cup” as a spiritual metaphor for God’s wrath. Revelation 14:10 describes the fate of those who take on the mark of the beast: “he also will drink the wine of God’s wrath, poured full strength into the cup of his anger…” This is the “cup” that Jesus takes on the cross for believers. It’s only logical that He would want to avoid it, but He finishes His prayer submitting to the wishes of His Father.

Verse 37. And he came and found them sleeping, and he said to Peter, “Simon, are you asleep? Could you not watch one hour?

The night before the crucifixion, Jesus asks Peter, John, and James to stay awake and watchful as He prays (Mark 14:34). They have finished the long, leisurely Passover meal with its accompanying cups of wine with an evening walk to the garden of Gethsemane. Jesus is so distressed He feels like He could die then and there (Mark 14:34), but the men are tired.

Jesus has told the disciples that they will fall away when He is arrested (Mark 14:27). In fact, only John will be devoted enough to approach the cross with the women (John 19:25–26). And Jesus has prophesied that Peter will deny Him three times before the night is over (Mark 14:29–31). But Jesus has also prayed that although Peter may lose his courage, he will not lose his faith (Luke 22:32).

“Watch” is from the Greek root word gregoreuo. It specifically means to pay special attention so that you can avoid or prevent a catastrophic tragedy. Mark 14:38 mentions specifically that they should pray to avoid entering into temptation. Beyond scattering and abandoning Jesus, there isn’t a lot of active temptation the disciples can fall into, but there are more passive threats. They can fall into despair, which they do. They can fear the Jewish leaders more than they trust God (John 20:19). They can reject the news of Jesus’ resurrection (Luke 24:10–11) as vehemently as they denied the prophecies of His death (Mark 8:31; 9:31; 10:32–34).

In the Bible, passive verbs of feelings and beliefs are treated as actions. What we believe and think directly affects what we do. Faith that does not result in an action is not real faith, but a self-delusion (James 2:14–26). The disciples claim to follow Jesus, but their actions here, during the crucifixion, and the days after say differently.

Verse 38. Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.”

Jesus has just awakened Peter, James, and John who fell asleep while Jesus prayed in the garden of Gethsemane. Jesus has told them to “watch,” meaning to pay close attention and avoid disaster. The verb tense used for “watch” and “pray” means that this is an on-going command. Jesus clarifies here that the disaster they should pray to avoid is sin.

“Spirit” is from the Greek root word pneuma. There are great debates about the exact nature of the heart, soul, mind, and spirit. Here, “spirit” is that part of a person that recognizes and interacts with the non-physical world. Its counterpart is the “flesh,” which comes from the Greek root word sarx. Literally, the flesh is the physical part of a person; spiritually, it refers to the non-physical, sin nature of unbelievers and the unsanctified sinful impulses of a believer. That part of us that connects with God may have a desire to obey and follow Him, but the flesh does not have the strength to do good merely because God tells it to.

Without the work of the Holy Spirit, who gives us a new nature, the three disciples don’t or can’t abide Jesus’ admonition to watch and pray against temptation. When Judas comes with the priests’ guards to arrest Jesus, Peter acts. When he draws his sword and attacks, cutting off the ear of Malchus, the high priest’s servant (John 18:10), he thinks he’s revolting against the Jewish leadership, but he’s really revolting against Jesus. Like his catastrophic, satanic failure in Mark 8:31–33, Peter rejects Jesus’ march toward death and takes matters into his own hands to prevent it. Jesus again chastises Peter for attempting to keep Him from His Father’s work (John 18:11). Jesus then heals Malchus, His enemy who has come to arrest Him and take Him to those who will condemn Him to death (Luke 22:51).

Jesus has already prophesied that Peter will deny that he knows Jesus (Mark 14:26–31). Peter’s attack on the high priest’s servant shows that he does not keep watch against temptation nor keep his faith in Jesus and God’s plan. It is so easy to respond to fear by physically acting out when Jesus just wants us to have faith.

Verse 39. And again he went away and prayed, saying the same words.

Jesus knows that He will have to face the crucifixion and the corresponding separation from God. He has known this since before He joined the Father and the Holy Spirit in creating the world. Still, He prays that the Father will make a way so that He will not have to endure what He must (Mark 14:35–36).

It may seem odd to pray when God knows everything; odder still to pray for something we’re pretty sure is not in God’s plan. Prayer is more than pushing buttons on a vending machine. It is a way to acknowledge our feelings and put them into words, so God can work in us and make our hearts more in line with His. Jesus shows that there is nothing wrong with going to God and admitting our fear and reluctance to follow Him—if we hold on to the submission to Him and resolve to obey Him anyway. Our time with God in prayer will give us strength and courage to face what we must. It will help clear away resentment and replace it with love and trust. If Jesus needed this time with God, it’s foolish to think we don’t.

When Jesus starts praying, He is so distressed He feels like He could die (Mark 14:34). He sweats so profusely the drops are like drops of blood (Luke 22:44). As He prays, an angel comes to comfort Him (Luke 22:43). But Peter, James, and John can’t keep their eyes open (Mark 14:40). May we pray and watch that we don’t fall into temptation.

Verse 40. And again he came and found them sleeping, for their eyes were very heavy, and they did not know what to answer him.

Jesus is praying in the garden of Gethsemane the night before the crucifixion. Twice He’s asked Peter, James, and John to stay up and watch and pray (Mark 14:34, 38). He doesn’t ask them to pray for Him; He knows His future is decided even as He prays that God will change it (Mark 14:35–36). He wants them to pray that they can resist temptation in the time to come (Mark 14:38).

One of Satan’s most effective strategies is to make our “eyes heavy” to his devastating work. While it’s paranoid to think there is a demon behind every bush, it’s also foolish to ignore the possibility that we will be confronted with spiritual warfare. Paul calls us to not be “ignorant of [Satan’s] designs” (2 Corinthians 2:11). Peter says that Satan “prowls” and “seeks someone to devour” (1 Peter 5:8), showing that Satan is strategic in his attacks. It’s certainly easier to attack someone who doesn’t believe you’re a threat. And, of course, when they’re tired from a long day and full of food, as the disciples are.

Prayer to God makes a strong defense against the enemy. After the transfiguration, Jesus comes down the mountain with Peter, James, and John to find the rest of the disciples arguing with the scribes because the disciples could not free a boy from a dangerous demon (Mark 9:14–18). Jesus expels the demon, and the disciples ask why they were powerless. Jesus says, “This kind cannot be driven out by anything but prayer” (Mark 9:29).

Prayer isn’t just to tell God what we want or ask for help when we get what we don’t want. It’s also designed to prepare us for spiritual battle. God is willing to equip us to fight temptation and the effects of the enemy. We should take advantage of His offer.

Verse 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.

Jesus has been praying that God would choose not to abandon Him to the sins of the world, that the “hour” of His torment would pass (Mark 14:35). Jesus has known He must face the cross since before the creation of the world. God prophesied this moment when He confronted Adam and Eve about their sin (Genesis 3:15). Jesus fought for the right to be crucified during His temptation in the desert (Matthew 4:1–11). Without the crucifixion, there is no salvation. It is why He came to earth, and it is how He obeys His Father (Philippians 2:8). So it is no surprise that the hour has now come.

The hour has also come for Peter, James, and John. Jesus told them to use the time of rest to prepare for the spiritual warfare that is coming (Mark 14:37–38). It is already established that the disciples will scatter when Jesus is arrested (Mark 14:27) and Peter will deny knowing or following Jesus (Mark 14:30). But had they watched and prayed, the damage may have been mitigated, as it was for Hezekiah when told of his impending death (2 Kings 20). Instead, the disciples slept, and the time they had for preparation is over.

The hour has also come for Judas. The theology of Judas is difficult. He was chosen by God as the “son of perdition,” that is, the person set aside for destruction. That doesn’t mean God made him evil or forced him to betray Jesus to the Jewish leaders. It was Judas who had more loyalty to money and himself than this Jesus he had followed around for three years. Satan may have directed (Luke 22:3) and encouraged (John 13:27) Judas’ decisions, but Judas is still responsible for his own beliefs and actions. Satan used Peter, as well (Mark 8:33), and Peter does deny following Jesus, but he never chooses to betray Jesus.

We will face our own “hours” as well. God gives us times of peace to rest and prepare, but there will come times when we must act. It may be confronting sin in a friend, sharing the good news of Jesus, or even accepting Jesus as our Savior. We have a choice whether to sleep like the disciples, prepare to meet our own selfish needs like Judas, or pray to God for what we will face next.

Verse 42. Rise, let us be going; see, my betrayer is at hand.”

During the Passover meal Jesus dismisses Judas (John 13:27). The disciples think Jesus has sent Judas to buy supplies for the Feast of Unleavened Bread to be celebrated the next evening (John 13:28–29). In fact, Judas has gone to the Sanhedrin to collect guards to arrest Jesus.

“Betray” is from the Greek root word paradidomi. It infers a position of authority that allows the betrayer to treacherously place the victim in a harmful situation. Judas is almost always named in the context of his betrayal of Jesus. He is the “son of destruction” (John 17:12). “Destruction” is from the Greek root word apoleia which describes the misery and utter ruin that occurs in hell. Jesus chose Judas as a disciple knowing Judas had the character to betray Him.

Today, we would call Judas an especially fiendish type of apostate. An apostate is someone who understands Jesus and the gospel but utterly rejects them. Jesus notes the difference between a weak follower and a strong enemy. Peter will deny he knows Jesus, but Judas is here to betray Jesus. Peter believes in Jesus’ authority and waits for Jesus to give him what he wants (Mark 9:33–34). Judas believes in money and hands over Jesus to get what he wants (Matthew 26:14–16). Peter will recover, accepting forgiveness from Jesus and spending the rest of his life in Jesus’ service. Judas will awaken to the weight of what he has done and choose the only permanent alternative to Jesus’ forgiveness: death without faith (Matthew 27:3–5).

Verse 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.

Scripture gives few deep details about Judas. He is called “Judas Iscariot,” which could mean that he is from the town of Kerioth. Or, it might mean he is a member of the Sicarii, a group of Jewish Zealots who use murder and terrorism to rebel against Roman rule. The Bible doesn’t mention where Jesus met Judas or when Jesus called him to be a disciple.

Judas’ treachery is extreme, but he is not alone in using Jesus for his own gain. The disciples have regularly asked about their future positions of authority (Mark 9:33–37; 10:35–45) and even started presuming authority where Jesus didn’t intend (Mark 9:38–41; 10:13–16). But while the other eleven want power, Judas wants money (Matthew 26:14–15). And while the other disciples are content ruling under Jesus, Judas would just as soon have his money for himself (John 12:4–6).

The chief priests, scribes, and elders make up the Sanhedrin, the Jewish court. The Sanhedrin originated when Moses realized he could not hear all the Israelites’ issues, and Moses’ father-in-law suggested he find seventy elders who could take care of most of the issues and bring only the most serious to Moses (Exodus 18:13–27). With the occupation of Rome, the Sanhedrin is not allowed to sentence anyone to death (John 18:31), which is why they will take Jesus to Pilate, the governor (Mark 15:1–15).

The chief priests and scribes have already decided they want to arrest Jesus “by stealth,” away from the feast to prevent Jesus’ many supporters from rebelling against the Roman occupiers (Mark 14:1–2). “The feast” may mean the eight-day period including the Passover and the seven-day Feast of Unleavened Bread. If so, arresting Jesus in the middle of the Passover day is a failure of their plan. But “the feast” may also refer to the crowd gathered for the holidays. This more reasonably fits the choice of a nighttime arrest. The number who follow Judas is a precaution against the closer disciples that always surround Jesus.

Context Summary
Mark 14:43–50 happens about one week after Jesus rode past the garden of Gethsemane in the daylight, surrounded by people declaring His coming to reestablish David’s kingdom (Mark 11:1–10). For several days, He displayed His superior understanding of God over the Jewish religious leaders (Mark 11:27–12:40). Earlier this night, He spent a meaningful Passover meal with His disciples (Mark 14:17–31). Now, He is back in Gethsemane. It is the dead of night and a group has come to take Him before a series of sham trials before He is crucified. The story of Jesus’ betrayal is also recorded in Matthew 26:47–56, Luke 22:47–53, and John 18:1–11.

Verse 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.”

It is late night or very early morning on the Mount of Olives, and the time has come for Judas to betray Jesus to the Jewish rulers. It’s dark. The Mount of Olives is inhabited by some of the tens of thousands who have come to celebrate the Passover in Jerusalem. Jesus is surrounded by eleven of His disciples. Judas needs a way to identify Jesus so the servants and guards of the Jewish leadership can get close enough to Jesus to arrest Him without the disciples helping Him escape. In an era without photographs, it’s also necessary to bring someone along who can directly identify Jesus to the authorities.

Judas needs to get the guards close because he knows Jesus can be hard to catch. In Nazareth, the people reacted so negatively to Jesus’ teaching that they tried to throw Him off a cliff. Jesus simply walked through the crowd and left (Luke 4:16–30). The religious leaders in Jerusalem know Jesus can be elusive, when it comes to being physically captured. At least twice He slipped out of their grasp when they had resolved to stone Him (John 8:59; 10:31, 39). Neither the Jewish leaders nor Judas understand that the reason they couldn’t catch Jesus before wasn’t because they were unprepared but because it wasn’t time for them to catch Him yet (John 7:30).

To identify Jesus in the dark, surrounded by the disciples, Judas uses the traditional greeting of respect, honor, and brotherly love. The groggy disciples would recognize Judas and think he is returning from buying the supplies for the Feast of Unleavened Bread to be celebrated the next evening (John 13:27–30). The kiss would further lower the disciples’ guard long enough for the crew of arresting guards to reach Jesus. The disciples are completely unprepared for what is about to happen.

Verse 45. And when he came, he went up to him at once and said, “Rabbi!” And he kissed him.

Rabbi is Hebrew for “honorable sir.” Jews use it to address or refer to their teacher. The disciples use it for Jesus regularly (Mark 9:5; 11:21; John 1:49; 4:31; 6:25). In many places of the world, people kiss each other in greeting. This is not a romantic or sexual act, but a display of brotherly love. Judas’ use of such signs of respect are very clever. The disciples may be confused by the guards who accompany Judas, but Judas’ greeting reassures them long enough for the guards to draw nearer.

Of course, Judas’ greeting is also incredibly hypocritical, and Jesus calls Judas out on it (Luke 22:48). Judas has followed Jesus for three years, appearing to be His devoted disciple. The other eleven are not completely noble. They follow Jesus in large part because they expect to rule once He comes into His kingdom (Matthew 19:28). But in their ambition is real affection for Jesus and the humility to know they will rule under His authority (Mark 10:35–37).

Scholars debate over Judas’ motivation for betraying Jesus. Some say that “Iscariot” is a term associating Judas with the Sicarii, the assassination force of the Zealots. If so, Judas may have come to the realization that Jesus is not going to bring his hoped-for military and political rebellion that will free the Jews from their Roman rulers. Jesus’ only use to Judas, then, is what Judas can get for betraying Him.

Scripture doesn’t say if Judas was a Zealot, but it does say he likes money. When Mary of Bethany spends a year’s wages worth of oil on Jesus, Judas complains that she should have given it to the poor. What he meant was that he’d prefer she put the money somewhere he can more easily steal it (John 12:6).

Satan enters Judas before he talks to the chief priests about betraying Jesus (Luke 22:3–4) and again when Judas leaves the Passover dinner to coordinate the arrest (John 13:27). But Satan doesn’t compel Judas to do anything he isn’t willing to do. Satan merely acts as a catalyst to get Judas moving on his timetable.

Satan also apparently muddles Judas’ mind so that he does not understand the implications of what he is doing. He doesn’t understand that the Sanhedrin will successfully manipulate the Roman officials into crucifying Jesus. When Judas realizes what his actions have led to, he tries to undo what he has done. It’s too late, however, and instead of asking Jesus for forgiveness, Judas kills himself (Matthew 27:3–10).

The application of Judas’ work is obvious and far-reaching. God gives us standards to live by for a reason. He offers to work in our hearts to eliminate things like greed so that our selfish actions won’t hurt others. When we act self-centeredly, we don’t realize—or don’t care—that we don’t know the bigger picture and the possible repercussions. Jesus says, “One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much” (Luke 16:10). This is certainly true for Judas who stole from the moneybag and sold Jesus.

Verse 46. And they laid hands on him and seized him.

The irony in this verse is profound. “Seized” is from the Greek root word krateo. It means to have power over, to become master of. Despite what the Sanhedrin thinks and the disciples fear, the guards are not in control of the situation.

About four thousand years before this, Adam and Eve disobeyed God and condemned all their descendants to an eternity separated from God. God responded with appropriate curses for the snake, Eve, and Adam. But He also gave the “protoevangelium”: the first message of good news. In Genesis 3:15, God tells the snake that Eve’s offspring will bruise or crush Satan’s head. Jesus came to earth for this specific moment and the hours that follow (1 John 3:8). God lives outside of time, as did Jesus before the incarnation. Jesus knew that He would have to die for His creation as He was creating the world. God orchestrated this moment, not the guards, Judas, or the Sanhedrin.

Jesus communicates this to Judas. When Judas kisses Him, Jesus says, “Friend, do what you came to do” (Matthew 26:50). If Judas is still possessed, Satan must be confounded by Jesus’ passivity. In the trials to come, before the Sanhedrin (Mark 14:53–65), Pilate (Mark 15:1–5), and Herod Antipas (Luke 23:6–16), Jesus takes an interesting tact. He points out His judges’ hypocrisy and admits to His identity; in the garden, when asked if He is Jesus of Nazareth, His admission is so powerful the guards fall to the ground (John 18:5–6). But Jesus never defends Himself against the false charges, fulfilling the prophecy of the Suffering Servant (Isaiah 53:7).

As the guards seize Jesus and take Him to the chief priest and beat Him (Mark 14:65), as the disciples run into the night (Mark 14:50) and Peter denies Him (Mark 14:66–72), Jesus is still in control. As He says in John 10:17–18, “…I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”

Verse 47. But one of those who stood by drew his sword and struck the servant of the high priest and cut off his ear.

The other gospels elaborate on Mark’s action-filled scene. Jesus admits that He is the Jesus of Nazareth they are looking for—and identifies Himself with such power the guards fall to the ground (John 18:4–6). He then negotiates for the release of the eleven remaining disciples. Throughout His ministry, Jesus has kept the eleven safe (John 17:12), and it is still not yet time for them to face danger (John 18:8–9). These words are still floating in the air when Peter draws his sword and cuts off Malchus’ ear (John 18:10).

The disciples are still thinking that Jesus will free the Jews from Roman rule and they will rule under Him. When they presume authority, they do so mainly by bossing people around (Mark 9:38; 10:13). Peter amplifies this presumption to violence and Jesus responds sharply. He heals Malchus, giving the guards no real reason to arrest Peter (Luke 22:51) and, again (Mark 8:31–33), reprimands Peter for trying to keep Him from obeying God (Matthew 26:52–54; John 18:11). Jesus then points out that resorting to violence will lead to a lifestyle of violence with dire consequences (Matthew 26:52). Jesus also puts the situation into perspective. If He wanted to, Jesus could pray and God would send twelve legions of angels to defend Him. But He won’t, because this arrest must happen according to the Scriptures (Matthew 26:53–54).

Peter’s brash act prevents him from fulfilling his brash vow of loyalty to Jesus (Mark 14:31). When they first arrive at Gethsemane, Peter cannot imagine any circumstance in which he would deny following Jesus. Soon, he will be in the courtyard of the high priest, listening to the Sanhedrin interrogate and beat Jesus. He may have been able to remain loyal, as John does. But Peter is also surrounded by the friends, co-workers, acquaintances, and one relative of the man he just tried to maim (John 18:26–27).

Fellow apostles or not, John seems to have a sort of rivalry with Peter. While the synoptic Gospels of Matthew, Mark, and Luke include that “someone” with Jesus cut off the ear of the servant, only John identifies this would-be swordsman as Peter (John 18:10). John is also careful to note that he runs faster than Peter (John 20:3–4).

Verse 48. And Jesus said to them, “Have you come out as against a robber, with swords and clubs to capture me?

Jesus has been in the area of Jerusalem for about a week. During the day, He has been on the Temple Mount, teaching and debating against the Jewish religious and civil leaders. At night, He and the disciples slept on the Mount of Olives (Luke 21:37–38). During His time at the temple, He humiliated the Jewish leadership. He condemned how they made the temple a marketplace (Mark 11:15–19). He exposed their hypocrisy regarding John the Baptist (Mark 11:27–33). He made a thinly-veiled threat against their authority (Mark 12:1–12). And He put their trivial denominational squabbles into perspective (Mark 12:13–27). Jesus then went on an extended condemnation of the scribes and Pharisees, the lawyers and teachers who claimed to be experts in the law but only used that knowledge to subjugate the people and raise their own prominence (Matthew 23:1–36).

If the chief priests, scribes, Pharisees, Sadducees, and elders had truly believed their theology was correct and Jesus was blaspheming God, they should have had the courage to make a public display of Him, arrest Him while He taught at the temple, and show the people how He was wrong. Instead, they fear the people, thinking that if they arrest Jesus in daylight, surrounded by the crowds, the people will rebel and expose their primary fear: that the Romans will attack Jerusalem and destroy Israel as a people. As their Israelite forefathers did, they value peace and prosperity more than they value the God who promises them peace and prosperity if only they obey.

Even awash in chaos, Jesus makes His point. They treat Him like a robber, and they will crucify Him as they would a robber. As Jesus hangs on the cross, He will be flanked by two robbers (Mark 15:27). Despite all appearances, Jesus is in complete control.

Verse 49. Day after day I was with you in the temple teaching, and you did not seize me. But let the Scriptures be fulfilled.”

If the world were the least bit righteous, none of this should happen. Jesus should not be betrayed by a thief who claims to be His disciple. If the Sanhedrin truly believed Jesus’ teaching was blasphemous, they should have arrested Him while He was teaching. Jesus’ more devoted followers should have the integrity to acknowledge their loyalty to Him instead of fleeing into the night and denying Him. And Jesus, the only sinless Man, should never have had to take our sins. But behind the logic of the situation’s “should,” Jesus made a choice before the world was formed that this would happen.

The Scriptures that Jesus is referring to include a few passages from the Old Testament, primarily, the Suffering Servant of Isaiah 53. The chapter prophetically covers Jesus’ rejection, sorrow, grief, and affliction. It mentions how He was pierced with the nails on the cross and abandoned by those who should follow Him. It likens Him to the Passover lamb and prophesies His silence before King Herod. It even predicts that He will be buried in a rich man’s grave. But Isaiah 53 also notes that God will be satisfied by Jesus’ sacrifice. By bearing our iniquities, Jesus allows us to be accounted righteous.

The immediate Scripture that is fulfilled here was written by David in Psalm 55:12–14. Like David, Jesus is betrayed by a companion, a friend with whom He walked in God’s house. The ultimate prophecy that Jesus is looking forward to is that Satan’s head will be crushed (Genesis 3:15), and we will be freed.

Verse 50. And they all left him and fled.

Mere hours before, Jesus tells the disciples that they will soon abandon Him. He quotes Zechariah 13:7: “Strike the shepherd, and the sheep will be scattered.” The disciples vehemently deny that they would do such a thing (Mark 14:31). To Jesus, who knows what will happen, it’s already a certainty. His prophecy isn’t to shame the disciples, but to tell them that after they scatter, they are to meet up again in Galilee (Mark 14:28).

It’s common for us to fear our sin. We may do something ambiguous and worry whether it’s against God’s will. Or we may make a vow that we will not commit a specific sin and despair when we inevitably fail. Or we, try to justify what we want to do to settle in our own minds that it is not sin. There are many ways in which we try to convince ourselves that what we do isn’t sin. But those machinations are filled with pride and selfishness. We will sin. Every believer sins. We don’t stop sinning when we become Christians. Jesus told the disciples they would scatter, and they do. It doesn’t surprise God when we sin. The whole point of Jesus’ coming is to cover those sins.

We do need to avoid sin (1 Corinthians 10:31). We do need to consider whether the action we’re considering is in God’s will. But it’s also sin to concentrate on sin so much we lose focus on God. Instead of dwelling on whether something was a sin or if the thing we want to do is a sin, we need to remember that after it all, Jesus promises to forgive and restore us. We sin far more than we imagine, and if we accept Him, He forgives every sin. When we learn to rest in that forgiveness, obeying becomes a lot easier. And, ironically, we’re less likely to sin in the first place.

Verse 51. And a young man followed him, with nothing but a linen cloth about his body. And they seized him,

“Linen cloth” is sindon, originally from an unknown language. It is a fine cloth used as a loose robe or to wrap the dead.

The Scriptures never say who this young man is, but scholars postulate it is Mark, himself. John-Mark is the cousin of Barnabas, Paul’s evangelism partner. He travels with Paul and Barnabas on their first missionary journey (Acts 13:5) but abandons them partway through (Acts 15:37–38). Paul refuses to take him on their next trip, but Barnabas wishes to give his cousin a second chance. So Paul and Barnabas split up, and Barnabas takes Mark (Acts 15:39–41). This makes sense, since “Barnabas” means “son of encouragement” (Acts 4:36). Sometime later, Mark and Paul are reconciled (Philemon 1:24; 2 Timothy 4:11).

If the young man is Mark, it’s not clear why he is here. As far as we can tell, Jesus celebrated Passover only with the twelve disciples (Mark 14:17), and they followed Him to Gethsemane (Mark 14:32). But tens of thousands of travelers have come to Jerusalem for the Passover, and it’s reasonable to assume many have camped on the Mount of Olives. It’s possible Mark’s family is camped nearby and he’s come to see what is going on, clad only in the thin blanket he was sleeping in.

Some have suggested the boy lives in the home in which Jesus and the disciples celebrated the Passover. This is possible. Mark’s mother apparently lived in Jerusalem. In Acts 12:1–5, Herod Agrippa imprisons Peter during the Feast of Unleavened Bread, which is held in Jerusalem. After angels help Peter escape, Peter runs to Mark’s mother’s home (Acts 12:12).

But all this is speculation; Scripture doesn’t explicitly tell us who this young man is. Only these two verses mention this incident.

Context Summary
Mark 14:51–52 contains a detail found only in Mark’s Gospel. This leads biblical scholars to think the young man may be Mark, himself. Whatever the case may be, this young man has apparently witnessed the events described in the previous verses. Jesus has been mourning and weeping, Judas comes and kisses Him in greeting. A mob of guards and servants arrest Jesus. A sword appears, slashing off the ear of a servant. Jesus’ followers flee, and the boy tries to do the same. Whether he realized it at the time or not, this young man is watching the arrest of Jesus in Gethsemane.

Verse 52. but he left the linen cloth and ran away naked.

None of the other Gospels include the account of the naked boy, which leads scholars to think it is Mark, the author. Mark traveled with his cousin Barnabas and Paul on their first missionary journey through Asia Minor. He deserted them partway through, earning Paul’s ire. But he stayed with Barnabas for his second tour and reconciled with Paul (Philemon 1:24; 2 Timothy 4:11). He must have been familiar with the church in Jerusalem and it’s thought he wrote his Gospel with the help of Peter.

It is according to the Law that the men of Israel are to gather in Jerusalem to celebrate the Passover. This is to be done on the 14th of Nisan, and the men then stay for the seven-day Feast of Unleavened Bread. In Jesus’ time, many Jews live in Judea, the territory that includes Jerusalem. North, on the other side of Samaria, is Galilee, the region where Jesus, most of the disciples, and hundreds of thousands of other Jews, live. East of Judea, across the Jordan River, is Perea, where even more Jews are settled.

Because of all of these factors, scholars estimate Jerusalem hosts 200,000 more men than usual during the Passover and Feast of Unleavened Bread. The city would not have enough room to house all these people, so the travelers sleep wherever they can. The Mount of Olives is not as densely populated as Jerusalem, and Jesus and the disciples have spent every night there (Luke 21:37). Possibly, this young man is camping there, as well.

Although the young man is not identified as a follower of Jesus, the guards have good reason to keep him from escaping. Throughout the week, the Jewish leaders have looked for an opportunity to arrest Jesus away from the crowds (Mark 14:1–2). Galileans have a historical habit of rebelling against the Roman rulers, resulting in a great deal of collateral damage. The last thing the Jewish leaders want is a war in Jerusalem. They don’t want the young man to alert the crowd who believe Jesus is the Messiah (Mark 11:1–10).

Verse 53. And they led Jesus to the high priest. And all the chief priests and the elders and the scribes came together.

After His arrest, the guards first take Jesus to Annas (John 18:13). Annas has five sons and one son-in-law who either have been, are, or will be high priest. Apparently, Peter first denies Jesus while Annas is interrogating Him (John 18:12–18). Annas is identified as the high priest in John 18:19, although he does not hold that position at this time. His interrogation of Jesus is recorded in John 18:19–24. Annas doesn’t put Jesus on formal trial; he asks Jesus about His disciples and teaching, most likely attempting to get ahead of any political unrest. Jesus insists that all His teachings were public. If He is on trial, evidence should come from witnesses. Unable to get the information he wants, Annas sends Jesus to his son-in-law, Caiaphas, who is the current the high priest.

When Jesus is taken to Caiaphas, representatives of the Sanhedrin gather for the more formal trial. The Sanhedrin is a group of Jewish leaders who act as judge and jury when Jews are accused of breaking the Mosaic law. The council has its beginnings even before the Israelites reached the Promised Land. When Moses couldn’t settle all the disputes the Israelites brought to him, his father-in-law, Jethro, suggested he find wise men to address what they could and send on only the major issues to Moses (Exodus 18:13–18). The structure of the Sanhedrin as it stands at this time was probably established around 70 BC by the then-king of Judea.

The council is comprised of several groups of different theological beliefs and social standings. The majority are Sadducees. The Sadducees are legally conservative, in that they adhere to the Mosaic law, not the oral traditions that the Pharisees love. But they are socially more liberal than the Pharisees and see no reason why Jews shouldn’t enjoy those parts of Greek and Roman culture that do not directly violate the Law.

The office of “chief priest” as used here is different from what was established in the Mosaic law. Priests were those eligible men from the tribe of Levi who were direct descendants of Moses’ brother Aaron (Exodus 28:1–3; Numbers 18:7). In the Old Testament, the term “chief priest” is a synonym for the high priest: a single person holding the highest position and who entered the Holy of Holies (Leviticus 16). At the time of Jesus’ arrest and trials, “chief priests” seems to have become a class among the priests. It’s unclear which of the priests fit this category.

The elders are not defined by their religious position, although it’s likely many were Sadducees. They are the prominent businessmen of Jerusalem, and probably had a hand in setting up the vendors’ tables that Jesus tore down in Mark 11:15–19. As Jews, they’re not thrilled with Roman rule, but as businessmen, they profit greatly from it. Pax Romana meant the roads are clear and relatively safe, and there are no major wars to disrupt trade. If Jesus causes a riot in Jerusalem and the Roman army responds with force, the elders could lose everything.

Scribes are lawyers; doctrinally they could be Pharisees, Sadducees, or nonsectarian. The scribes of the Pharisees interpret the Mosaic law through the lens of the oral law (Mark 2:18, 24; 3:1–2; 7:1–23). The Sadducees also have scribes who reject much of the oral law and honor only what God gave directly to Moses. The Pharisees have no problem finding ways in which Jesus violates oral traditions—something He freely admits since they do not have the authority of Scripture (Mark 7:9–13). The scribes of the Sadducees need to establish that Jesus directly broke Mosaic law. This is more than difficult; it’s impossible, since He didn’t.

All the men involved will then have an even more difficult task: linking Jesus to a capital offense according to the Roman law.

Context Summary
Mark 14:53–65 happens immediately after Jesus’ arrest in the garden of Gethsemane. Jesus will face four separated trials, in multiple segments. The first is with the Sanhedrin, the council that judges if Jews have broken the Mosaic law. The second trial is with Pilate, the Roman governor (Mark 15:1–5). Pilate sends Jesus to Herod Antipas, who rules over Jesus’ home district of Galilee and happens to be in town (Luke 23:6–16). Herod sends Jesus back to Pilate who, at the Sanhedrin’s insistence, sentences Jesus to death (Mark 15:6–15). Jesus’ interview with the Sanhedrin is also found in Matthew 26:57–68, Luke 22:63–71, and John 18:12–14, 19–24.

Verse 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.

At the arrest on the Mount of Olives, the disciples scatter (Mark 14:50). Peter and John follow Jesus and the guards to the courtyard of Annas, whose son-in-law, Caiaphas, is the high priest (John 18:12–15). John joins the crowd, as he knows the high priest (John 18:15). The Gospels seem to have contradictory descriptions of where Peter is. Mark and Matthew (Matthew 26:58) say Peter goes into the courtyard, while John says he stays outside, by the gate (John 18:16). Peter probably stays by the gate until the servants make a fire, then he joins them inside (John 18:18). The inclusion of this note in the middle of Jesus’ trial indicates that Peter’s first denial (Mark 14:66–68) occurs while Annas is questioning Jesus.

John, who knows the high priest (John 18:15), is more specific. First, Jesus is taken to Annas, who had been the high priest for nine years. This is unusual since the office—now controlled by Roman appointment—was supposed to be held for a term of four years. Annas asks Jesus about “his disciples and his teaching” (John 18:19). By law, a man accused of a capital crime can only be convicted upon the testimony of two witnesses or a confession (Deuteronomy 17:6; 19:15; Numbers 35:30). Jesus, knowing that Annas wants Him to incriminate Himself, dares Annas to call the witnesses (John 18:19–21).

Unable to get a confession, Annas takes Jesus to Caiaphas, his son-in-law and the current high priest (John 18:19–24). Caiaphas and the assembled Sanhedrin call the witnesses (Mark 14:55–61). Jesus will not respond to the false accusations regarding His teaching, but after being asked directly if He is the Christ, He “confesses” that He is. In response, the Sanhedrin convicts Him of blasphemy (Mark 14:61–64).

Verse 55. Now the chief priests and the whole council were seeking testimony against Jesus to put him to death, but they found none.

Throughout Jesus’ ministry, the Pharisees have found many things with which to charge Jesus. Unfortunately for the Sanhedrin, all those accusations involve infractions against oral tradition, not the original words of Scripture.

After Moses received the Law from God on Mount Sinai, people worried about specific applications. For example, how to define what exactly constitutes “work” on the Sabbath. This became a greater concern during and after the Babylonian captivity—the Jewish people wanted to ensure God wouldn’t discipline Israel with exile again, due to disobedience (Ezekiel 39:23). The scribes, whose job it was to explain the law, took on the task of adding to it. They explained things like how many steps were permitted on the Sabbath and when and how a devout Jew would wash his hands.

Jesus doesn’t abide by the oral law (Mark 7:1–13). God didn’t give it; it is a man-made tradition. Jesus does abide by the Mosaic law, and never breaks it. The Sanhedrin is comprised mostly of Sadducees who likewise value Moses’ law over the Pharisees’ traditions. They don’t particularly care if Jesus healed a man on the Sabbath. They need to connect Him to an overt act that the Mosaic law punishes with death. For their purposes, the charge doesn’t even need to be true. It just needs to believable and, as the Mosaic law states (Deuteronomy 17:6), “corroborated” by manipulated testimony.

The Sanhedrin will never find a valid accusation that Jesus broke the Law. He never did. Jesus never sinned (1 Peter 2:22). All others have sinned (Romans 3:23). Every other human was conceived with a nature bent on sin (Psalm 51:5). That sin means that we deserve eternal separation from God (Romans 6:23). It is because Jesus never sinned and is willing to sacrifice His own life that we can be forgiven by God (Colossians 1:20; 1 Peter 1:18–19).

That is the horrible irony of this trial. Sinners, knowingly acting against the “spirit” of the Law, are trying to condemn a sinless Man, arguably to prevent an earthly war. The sinless Man knows He must die the death of a sinner to win the spiritual war and so He makes no defense. His death and resurrection cover the sins of some of His audience, including John, Peter, and possibly some of the Sanhedrin (John 12:42; 19:39). In their sin, the Sanhedrin participate in the work of salvation for the world!

Verse 56. For many bore false witness against him, but their testimony did not agree.

The Sanhedrin—the Jewish religious court—has arrested Jesus. Now they need to find something to charge Him with. He has defied the extra-scriptural oral law (Mark 7:1–13). He has cleared the temple courtyard of unlawful merchants (Mark 11:15–19). He has loudly condemned the sins of civil leaders (Matthew 23). Some of those acts violate Pharisee traditions, but none of these actions are literally illegal according to law of Moses, itself. Since most of the Sanhedrin are Sadducees, who don’t follow Pharisaical views, those conflicts won’t serve their purposes.

Jesus has made statements that He is on the same level with God. Possibly because those comments were not always clear, in their context, the Sanhedrin can’t find two people who can corroborate this accusation. The Mosaic law is very specific: “A single witness shall not suffice against a person for any crime or for any wrong in connection with any offense that he has committed. Only on the evidence of two witnesses or of three witnesses shall a charge be established” (Deuteronomy 19:15). The testimony needs to be given individually and needs to agree in order to be valid.

The Mosaic law includes certain crimes that may be punished by execution. They include idolatry (Deuteronomy 13:1–10), breaking the Sabbath (Exodus 31:14–15), dishonoring one’s parents (Deuteronomy 21:18–21), murder (Exodus 21:12–14), adultery (Leviticus 20), kidnapping (Exodus 21:16), and bearing false witness in a capital case (Deuteronomy 19:15–21). This is part of the terrible irony of Jesus’ sham trials. While witnesses against Jesus committed the last of these crimes—false witness—Jesus can’t even be accused of breaking the Sabbath. Every time He worked on the Sabbath, He only violated manmade traditions that defined “work.” He didn’t break the commandment as written or as intended.

The Sanhedrin will eventually stretch the third commandment: do not take the Lord’s name in vain (Leviticus 24:11–16). But even that falls short. Jesus admits He is the Messiah and will be “seated at the right hand of Power” (Mark 14:62). Of course, Jesus is only guilty of blasphemy if He is not, in fact, the Messiah and God. Since He is, such statements are not blasphemous.

Verse 57. And some stood up and bore false witness against him, saying,

The trial against Jesus before the Sanhedrin is a sham on many different levels.

First is the motivation for the trial. Since early in His ministry, the Pharisees have wanted Jesus destroyed because He rejects their manmade traditions. Herodians fear He will lead an uprising against Herod Antipas, their tetrarch (Mark 3:6). The Sadducees are afraid He will threaten their good relationship with Rome. The elders—mostly merchants and businessmen—resent that He tore down the stalls in the Court of the Gentiles (Mark 11:15–19). The trial has nothing to do with Jesus breaking the Law and everything to do with how He threatens their worldly position.

Second, the trial itself is illegal. The purpose of a trial is to determine “if” the defendant is involved in a known crime, using witnesses and evidence. This trial is backwards: it presumes Jesus has committed some crime, and seeks to justify that prejudice.

Third, while the Sanhedrin tries to find two witnesses who agree on how Jesus has committed a capital offense, those witnesses are committing a capital offense. In the section of the Mosaic law on false witnesses, it says, “if the witness is a false witness and has accused his brother falsely, then you shall do to him as he had meant to do to his brother” (Deuteronomy 19:18–19). The witnesses are purposefully trying to convict Jesus of a capital offense; since their witness is false, they should be executed, according to the letter of the law.

Finally, so long as Roman authority rules over Jewish territory, the Jews are not permitted to execute anyone, anyway. The involvement of the Sanhedrin might justify their acts to the Jewish people, but it removes the possibility of having Jesus killed in secret—with His popularity, such news would eventually reach Roman ears and result in consequences. Due to the public nature of these events, the Romans would have to carry out an actual death sentence. But that, in turn, makes any blasphemy the Sanhedrin ties to Jesus useless—the Romans don’t care about the Jewish God (John 18:33–35). The Sanhedrin will have to invent an entirely different civil accusation in order to convince the governor, Pilate, to put Jesus to death.

Ironically, the chief priest, Caiaphas, gave the true reason for the trial earlier when the Jewish leaders had gathered to conspire against Jesus: “You know nothing at all. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish” (John 11:49–50). God inspired him to say these words, but not for the reason Caiaphas assumed. God sent Jesus to die not so that the Romans wouldn’t destroy Jerusalem. He sent Jesus so that the sins of the world could be forgiven (John 11:51–52).

Verse 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.’”

Jesus’ claim is recorded in John 2:19, shortly after He cleanses the temple courtyard of merchants the first time. The Jewish leadership confronts Him, asking for proof that He is authorized to drive out the money-changers and animal tradesmen. Jesus responds, “Destroy this temple, and in three days I will raise it up.” It’s unclear if the Jewish leaders think He means His body or the actual temple. Jeremiah the prophet was nearly executed for merely prophesying that the temple will be destroyed, until the officials remembered Micah had said the same thing (Jeremiah 26:1–19). If the Jewish leaders interpret Jesus’ words to mean the temple, it works in their favor; it is a capital offense under Roman law to destroy a place of worship.

Even so, the accusation, that Jesus threatened to destroy the temple, is false; Jesus never stated that He would destroy the temple, but if someone else destroyed the temple, He would rebuild it. And, later, among His own disciples, He does prophesy that the temple will be destroyed, but not by His own hand (Mark 13:2).

John 2:21 clarifies that Jesus hadn’t even been talking about the real temple; He was talking about His body. Later, in Matthew 12:38–42, Jesus was more specific in describing the sign of Jonah. Jesus had done many miraculous things, but still the scribes and Pharisees didn’t believe that God sent Him. They demanded a sign. Jesus told them they will receive no sign except that, “just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth” (Matthew 12:40).

Whether the Jewish leaders think Jesus was talking about the real temple or His body in the John 2 event, some, at least, know the truth (John 12:42). After Jesus is buried by Joseph of Arimathea, the chief priests and Pharisees tell Pilate that Jesus’ disciples plan to steal His body and claim that He has risen. Pilate allows them to secure the stone over the tomb and set a guard (Matthew 27:62–66). When Jesus rises again, the chief priests and elders resort to bribing the guards to say the disciples took His body while they were sleeping (Matthew 28:11–15).

Verse 59. Yet even about this their testimony did not agree.

In the Mosaic law, a conviction requires two witnesses (Deuteronomy 19:15). There is only one crime in which only one witness is necessary, and that is the rape of a woman where her cries for help cannot be heard (Deuteronomy 22:25–27). The Sanhedrin is trying to find people willing to testify they witnessed Jesus committing a crime. Several things are wrong with this.

First, properly-functioning authority does not arrest someone first, then try to figure out what crime they committed. Righteous leaders only arrest someone because they highly suspect that person committed a specific crime. In this case, the Sanhedrin has long-since decided they want Jesus dead (John 11:48–53). All they are doing here is fishing for a justification.

Second, Jesus has not, in fact, broken actual Mosaic law, nor the civil laws put in place by the Romans. Literally speaking, there’s nothing to charge Him with. So the Sanhedrin court seeks people who will lie (Matthew 26:59), which is itself a capital crime in the Mosaic law (Deuteronomy 19:18–19).

Third, it’s hard to find people who can tell the same lie without a great amount of corroboration. For capital crimes, two or more witnesses must have the same testimony, but none of the witnesses’ stories match.

Some witnesses have come forward to claim Jesus said He was going to destroy the temple (Mark 14:58). This is a useful accusation, since destroying a religious facility is against Roman law. But even members of the Sanhedrin know that Jesus didn’t say that He, personally, would tear down the temple (John 2:19–21). Some, at least, also understand He was referring to His body, not the building (Matthew 27:62–64; 28:11–15).

As of the writing of this commentary, this passage is incredibly applicable to modern times. The Sanhedrin are actively seeking fake evidence to support their political goals. We may be tempted to read this two thousand years later and shake our heads at their arrogance and duplicity…but our culture does the same, and so do some of us, personally. “Fake news,” partial information, rumors, misleading headlines, and so forth are rampant. This is especially true on the internet. This deceit is carefully cultivated to reinforce whatever someone wants others to believe.

God values truth, not lies. Consider that false accusations are punishable by death in the Mosaic law. We must be careful about what we believe, what we read, and what we pass on to others. Our carelessness and pride may not literally cause the death of an innocent man; then again, it might.

Verse 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?”

Jesus is on trial in front of the Sanhedrin, the Jewish governing body. The Sanhedrin has resorted to perjury in their attempt to find Jesus guilty of a capital offense (Matthew 26:59). Jesus is first taken to Annas, the former high priest, who goads Jesus about His teaching. This is an attempt to get Him to incriminate Himself (John 18:19). Jesus refuses, telling him the men around them had heard His teaching and should testify as to whether Jesus spoke wrongly (John 18:20–21). Any capital offence must be corroborated by the testimony of two witnesses, and that testimony must agree.

Annas sends Jesus to Caiaphas, Annas’ son-in-law and the current high priest. Although many witnesses come forward, none of their testimonies match. This isn’t surprising, since the witnesses would have been interviewed individually, and they were all lying (Mark 14:56).

While this false testimony is being given, Jesus remains silent, fulfilling Isaiah 53:7, the prophecy of the Suffering Servant. Throughout His ministry, Jesus has referred to Himself as the “Son of Man,” a term taken from Daniel 7:13–14. Daniel prophesied that the Ancient of Days will give “one like a son of man…dominion and glory and a kingdom, that all peoples, nations, and languages should serve him.” The disciples have enthusiastically accepted Jesus’ identity as the Son of Man and look forward to the establishment of His kingdom (Mark 10:35–37).

The disciples have a harder time accepting that the Son of Man can also be the Suffering Servant. Peter even tells Jesus He’s wrong (Mark 8:31–33). Here in this trial, as John watches and Peter observes from another courtyard, they must begin to understand. Jesus does not open His mouth to defend Himself against the false accusations (Mark 14:61; Isaiah 53:7). Soon, Jesus will fulfill the rest of Isaiah chapter 53.

Verse 61. But he remained silent and made no answer. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?”

In the prophecy of the Suffering Servant Isaiah writes, “He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that is before its shearers is silent, so he opened not his mouth” (Isaiah 53:7).

Obviously, Jesus spoke during the various trials, but not in defense. When questioned, He insists that the testimony come from witnesses, not Himself (John 18:20–23). He never defends Himself, nor makes any effort to avoid the cross. His testimony, as it is, is only to confirm His identity (Mark 14:62; 15:2; John 18:33–38).

Throughout His ministry, Jesus has silenced demons (Mark 1:25) and followers (Mark 8:29–30) from publicizing that He is the Messiah. The prophetic expectations are that the Messiah will free the Jews and lead them into a blessed future. In fact, a mob that guessed Jesus might be the Messiah tried to seize Him and make Him king (John 6:15). Jesus did not publicly proclaim to be the Messiah when that road led to victory and a throne. He will only acknowledge it on the way to the cross, where the real work will be done.

The Old Testament prophecies of the Messiah include David’s description of his Lord in Psalm 110:1 and Daniel’s vision of the Son of Man in 7:13. “Christ” is from the Greek word Christos and literally means the anointed one. Christ is Greek for the Jewish Messiah which is the one who is anointed or chosen by God to redeem Israel (Isaiah 42:1; 61:1–3). “The Blessed” is from the Greek root word eulogetos. It means one who is blessed or praised and is only ever used of God. “Son of God” does not necessarily mean the Messiah in Hebrew Scripture, although it does in extra-biblical writings. “Son of God” is someone who bears a resemblance to God, whether metaphysically or as one whom God has chosen (Exodus 4:22; Hosea 11:1; Psalm 2:7–8). But Jesus has already publicly pronounced, in Solomon’s Portico on the temple courtyard, that He and the Father are of one substance (John 10:30). In this context, being identified as the “Son of God” means more than Jesus as God’s servant.

With Jesus’ affirmation (Mark 14:62), He ensures His condemnation by the Sanhedrin, and the eventuality of His crucifixion. Once again, this shows that Jesus is entirely in command of the situation (Matthew 26:53). Events progress because He is the Messiah, not because of false accusations or human schemes.

Verse 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.”

Leviticus 24:15 bans “cursing” God while the parallel poetry of Leviticus 24:16 indicates the punishment is death. To “curse,” from the Hebrew root word qalal, is to speak of lightly or trivially. Caiaphas hears in Jesus’ words a claim that He has similar glory and authority to God, and interprets such a notion as a trivial treatment of God’s honor.

The “Son of Man” is a character from one of Daniel’s visions. In the future, the Ancient of Days will give the Son of Man an everlasting kingdom and dominion over all peoples, nations, and languages (Daniel 7:13–14). Jesus has called Himself the “Son of Man” throughout His ministry (Mark 2:10, 28; 8:31, 38; 9:9, 12, 31; 10:33, 45; 13:26; 14:21, 41).

Clouds have often represented God. God led the Israelites through the wilderness with a cloud by day (Exodus 13:21). He also used a cloud to show the people He was speaking to Moses (Exodus 19:9; 24:15). When the tabernacle was completed, God enveloped it with a cloud (Numbers 9:15). When Solomon finished the temple and the priests brought the ark of the covenant into the Holy of Holies, God filled the temple with a cloud (1 Kings 8:10). In Jesus’ life, a cloud came down when God spoke at His Transfiguration (Mark 9:7).

The cloud isn’t just God’s messenger, it’s God’s veil. It allows God to directly interact with His people without exposing them to the brilliance of His glory (Exodus 33:20). For Jesus to say He will be coming “with the clouds of heaven” means He is coming with the glory of God: that He is God.

Jesus’ claim is ironic considering the circumstances. He was betrayed by a friend, and arrested by a mob at night outside of Jerusalem. He is now in front of the Sanhedrin at an illegal trial. There is no overt indication that Jesus has any authority, position, or control in the situation.

The witnesses do not understand that Jesus has always been in control. Months, if not years, before, He said, “For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father” (John 10:17–18).

Jesus chose to go to Jerusalem (John 11:8–10). Jesus released the Satan-possessed Judas to arrange for His arrest that night (John 13:27). And Jesus chose to stay that night on the Mount of Olives, close to Jerusalem (Mark 14:32), not on the other side, near Bethany, where He might have had more defenders. Everything is going according to God’s plan (Matthew 26:53).

Verse 63. And the high priest tore his garments and said, “What further witnesses do we need?

Jesus is on trial before the Jewish leaders. He challenges the members of the Sanhedrin to present their witnesses (John 18:19–23). The Sanhedrin have no good witnesses, so they find men who will give false testimony (Matthew 26:59). Jesus refuses to address the lies.

It is only when Caiaphas directly asks Jesus who He says He is that Jesus responds. Jesus answers that He is the Son of Man, a figure from Daniel 7:13–14, who will sit at God’s right hand and come “with the clouds of heaven” (Mark 14:62). This is an act particularly associated with God, Himself. To Caiaphas, this is blasphemy. And since the members of the Sanhedrin as well as several others have heard Jesus, no more witnesses are necessary.

The office of high priest is the highest religious position in Judaism. The high priest is to be from the tribe of Levi and a direct descendant of Moses’ brother Aaron (Exodus 28:1; Numbers 18:7). Only the high priest can enter the Holy of Holies, and only once a year, on the Day of Atonement (Leviticus 16:14–15). Caiaphas is the Roman-appointed high priest, although the former high priest, Caiaphas’ father-in-law Annas, still has a lot of power (John 18:13). As much as we might dismiss Caiaphas as an agent of evil, God takes the role of high priest seriously. God inspired Caiaphas to prophesy that Jesus would have to die for Israel (John 11:49–52).

When Caiaphas had made this statement, the Jewish council had been discussing how to stop Jesus from inciting a riot and leading the Roman army to destroy Jerusalem (John 11:47–48). Caiaphas may have thought God was inspiring him to say that Jesus had to die in order to protect the Jews from the Romans. He didn’t realize God was saying Jesus had to die to cover the sins of His followers all over the world. Taking something God tells us and twisting it to fit our own expectations is common to us, as well.

Clothing in the New Testament era is not as easy or as cheap to buy as it is in modern nations today. To tear one’s clothing is to destroy something valuable. It is also a passionate display of mourning and grief. In this case, the high priest tears his clothes in response to what He considers Jesus’ blasphemy against God (Mark 14:64). He is distraught that Jesus elevates Himself to God’s right hand (Mark 14:62). It’s unclear if Caiaphas is truly this outraged at Jesus’ statements or if he’s trying to emotionally manipulate the members of the Sanhedrin.

Verse 64. You have heard his blasphemy. What is your decision?” And they all condemned him as deserving death.

Jesus is at His first corrupt “trial” before the crucifixion. He is facing the Sanhedrin, the Jewish court that determines if someone has broken the Mosaic law. The Sanhedrin is comprised of several overlapping groups. The chief priests are descendants of Moses’ brother Aaron and are responsible for the sacrifices and other facets of the ceremonial law. The Sadducees are a religious sect that claims to honor Jewish Scriptures, yet gets along very well with the pagan Romans. The elders are prominent businessmen in Jerusalem. The Pharisees are extremely legalistic, to the point they revere the oral law, which adds burdensome regulations to the Mosaic law. The scribes, whether they be Sadducees, Pharisees, or other, are lawyers who understand the Mosaic law better than anyone else.

Despite all the expertise and experience in the room, no one realizes—or publicly admits (John 12:42; 19:38; Luke 23:50–51)— that Jesus actually is the Messiah, the “Son of Man” upon whom the Ancient of Days will bestow an eternal kingdom (Daniel 7:13–14). These experts are blinded by their greed for money, power, and position. They have made their judgment first and are seeking to support it after the fact. They are also bound by fear that if the Jews choose to live in the grace Jesus teaches, they will break the Law and God will punish them.

Jesus is claiming that He will sit at the right hand of God and come in the clouds, like God does (Mark 14:62). They claim He is breaking the third commandment, taking God’s name in vain by assuming God’s character and majesty. But Jesus can’t be guilty of blasphemy if He truly is God.

Regardless, the council feels they have justified their opinion that Jesus must die. This gives them a spiritualized excuse for seeking His death.

The work of the council isn’t finished. The Sanhedrin has convicted Jesus of a capital crime according to Jewish law. However, the Jews have no official authority to execute someone (John 18:31). Under ordinary circumstances, this wouldn’t be an issue; Jews have tried to kill Jesus several times before (Luke 4:29–30; John 8:58–59; 10:30–31) and they will stone Stephen (Acts 7).

But Jerusalem is in the midst of an eight-day celebration, filled with tens of thousands of pilgrims, many of whom believe Jesus is the Messiah. This group has publicly clashed with Jesus in the past. If the Sanhedrin kills Jesus, His followers may revolt and bring down the wrath of the Roman Empire (John 11:47–48). Or, news of a secret killing will leak out and these men will be in legal trouble with the Romans. So, Jesus’ enemies have to find a charge that will convince the Romans to kill Jesus. Even as Pilate condemns Jesus to die, he knows there is no such charge (John 18:31, 38; Mark 15:10).

Verse 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.

The trial of Jesus before the Sanhedrin was a mix of legalistic adherence to the law and blatant disregard for God’s standards (Mark 14:53–64). First, the late-night / early-morning gathering is irregular, if not illegal, since it’s purposefully being done in secrecy (Mark 14:1–2).

The council is searching for some way to convict Jesus of a crime, instead of weighing evidence of a specific infraction. They are willing to accept any false accusation—an egregious violation of the ninth commandment—but in a flagrant display of hypocrisy, will only condemn Jesus on the witness of two identical testimonies. When none of the lies match, the high priest gets frustrated. In what may have been a spur-of-the-moment explosion, he asks Jesus, “Are you the Christ, the Son of the Blessed?” (Mark 14:61). Although Jesus refuses to defend Himself against false testimony, He does acknowledge His own identity (Mark 14:62). Finally, the Sanhedrin has its charge, as they are all witness to His “blasphemy.”

Under the Mosaic law, blasphemy against God is punishable by death (Leviticus 24:15–16). This establishes that Jesus—in the judgment of the Jewish court—is “worthy” of death. That doesn’t mean the Sanhedrin’s work is done. Under Roman rule, Jews are not allowed to execute their own prisoners (John 18:31). Only appointed officials, such as governors, can make that sentence. Soon, Jesus’ enemies will have to find a non-religious charge to give to Pilate so Jesus can be crucified. Until then, they are free to vent their anger and frustrations on the prisoner.

Although the Romans do not allow the Jews to perform capital punishment, they could not have cared less about corporal punishments. Spitting and beating were traditional responses to inappropriate behavior. A woman who is denied a levirate marriage to carry on her husband’s name is told to spit in the face of her brother-in-law (Deuteronomy 25:9). The Old Testament also specifically prophesies that the Suffering Servant will face such abuse. Isaiah 50:6 says, “I gave my back to those who strike, and my cheeks to those who pull out the beard; I hid not my face from disgrace and spitting.”

Verse 66. And as Peter was below in the courtyard, one of the servant girls of the high priest came,

Mark forgoes his habit of alternating stories and fully separates Peter’s denial and Jesus’ trial, despite the two events occurring simultaneously (Mark 14:54). John sets the stage further. John knows either the high priest, Caiaphas, or the high priest-emeritus, Annas (or both), and so follows the guards into a deeper courtyard. Some archaeologists think Caiaphas’ house has been found. It sits on a hill and has several levels. Although the Gospels describe Peter’s movements using different words, the complexity of the architecture doesn’t allow for a simple description.

Peter follows John, but stays outside the door. When John realizes Peter is not with him, he tells the servant girl at the door to let Peter in. The girl complies, but recognizes Peter as one of Jesus’ followers. Peter denies her accusation and joins the servants and guards at the fire (John 18:15–18). Any tension with the other Gospels here is not contradictory; it could be that the girl at the door doesn’t accuse Peter until he reaches the fire (Mark 14:67).

Alone, perhaps among some of the very servants who arrested Jesus, Peter is reluctant to identify himself with the man now on trial. On the way to the Mount of Olives, Peter was brash enough to state that even if all the other disciples fell away, he would never betray Jesus (Mark 14:31). In the garden of Gethsemane, he drew his sword to protect Jesus (John 18:10). Now, he has the option of joining John in witnessing what is happening to Jesus, but he can’t. He’s too afraid.

Context Summary
Mark 14:66–72 occurs while Jesus is in an upper courtyard in the home of high priest. The Sanhedrin, the Jewish ruling council, is trying to find something to charge Jesus with, finally settling on blasphemy (Mark 14:53–64). Having found their charge, they are now free to beat Jesus (Mark 14:65). John is apparently watching (John 18:15). Peter is in a lower courtyard, warming himself by a fire, surrounded by servants and guards who grow increasingly suspicious of his presence and his role in the proceedings. Peter’s denial is also found in Matthew 26:69–75, Luke 22:54–62, and John 18:15–18, 25–27.

Verse 67. and seeing Peter warming himself, she looked at him and said, “You also were with the Nazarene, Jesus.”

John explains the setting with greater detail. Jesus has been arrested and taken to the home of Annas, the former high priest. John follows Jesus and the guards into the courtyard, as he knows the high priest. He then sends a servant girl to bring Peter closer to the proceedings. It is this girl who first asks Peter if he is with Jesus. Peter denies her accusation as he warms himself by a fire, surrounded by the chief priest’s servants and guards (John 18:12–18).

While Jesus is on trial before the Sanhedrin, Peter stands trial before servants and soldiers. Jesus gives no defense against the false accusations, fulfilling Scripture (Isaiah 53:7). He merely points out the arresting officials’ hypocrisy (Mark 14:48–49) and affirms His identity (Mark 14:61–62). In the courtyard below, Peter won’t even admit he’s from Galilee (Mark 14:70). Only recently, Jesus had told His disciples to have courage when faced with persecution for His sake, saying, “…do not be anxious beforehand what you are to say, but say whatever is given to you in that hour, for it is not you who speak, but the Holy Spirit” (Mark 13:11). Unfortunately, Peter doesn’t yet have the Holy Spirit to guide him (Acts 2:1–4) and, since he didn’t use his time in the garden of Gethsemane to strengthen his more human character (Mark 14:32–42), he is entirely powerless against his fear.

John explains that “the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself” (John 18:18). These are probably the same servants and officers who arrested Jesus and brought Him to the high priest’s house. Minutes before, in the garden of Gethsemane, Peter had cut off the ear of one of the servants (John 18:10). Although Jesus healed the servant (Luke 22:51), Peter is in a precarious position.

Verse 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.

Peter is in a lower courtyard in the home of the high priest in Jerusalem (Mark 14:66). Above, John is watching the Sanhedrin and the high priest question and beat Jesus (Mark 14:53–65). John sends down a servant girl to bring Peter up (John 18:16), but Peter has no intention of identifying himself as associated with Jesus. For one thing, Jesus is being beaten. He appears to be powerless before the council. Peter knows that coming to Jerusalem was a dangerous proposition because of all the threats against Jesus’ life (John 11:8, 16). The friendship of the chief priest’s household may protect John, but Peter has no such guarantee.

Peter has another concern, not involving John, who boldly stands closer to the trial. Moments before, during Jesus’ arrest, Peter cut off the ear of one of the high priest’s servants (John 18:10). It was difficult to see in the garden of Gethsemane, difficult enough that Judas had to directly approach Jesus to identify Him to the guards. Apparently, it was also too hard to see which of Jesus’ followers cut off Malchus’ ear, but Peter isn’t taking any chances. In fact, Peter uses a Jewish phrase often spoken during trials; this phrase literally means “I do not know or understand what you are talking about.”

“Gateway” is from the Greek root word proaulion and means “forecourt” or porch. Archaeologists think they have found the high priest’s house. The building is comprised of many different levels, with several courtyards and small rooms. It’s unclear where Peter is in relation to John and Jesus, but with the servant girl’s identification, he moves further away.

Verse 69. And the servant girl saw him and began again to say to the bystanders, “This man is one of them.”

John explains that Peter initially stays outside Caiaphas’ house while John goes in. John returns to the door and convinces the servant girl to let Peter in. Still, Peter doesn’t follow John all the way to Jesus’ trial. He stays in a lower courtyard with the soldiers and servants who are warming themselves by the fire. The servant girl who guards the door asks if he is with Jesus, and Peter gives his first denial (John 18:15–18; Mark 14:66–68).

A different servant girl (Matthew 26:71) now tells the soldiers and servants that Peter follows Jesus. It was bad enough when Peter had to defend himself against the servant girl who manned the door. This girl is speaking with armed men employed by those conspiring to kill Jesus. When they had gone to arrest Jesus, they apparently wanted to arrest His followers, as well, as evidenced by their attempt to grab the naked young man (Mark 14:51–52). John, who somehow knows the high priest (John 18:15), doesn’t feel threatened, but John didn’t cut off the ear of the high priest’s servant (John 18:10). If the other men warming themselves by the fire look closely enough, they might realize who Peter is and what he did.

With Jesus, Peter is bold and impulsive. He even went so far as to “correct” Jesus in front of the other disciples (Mark 8:31–33). More recently, he promised that he would not deny Jesus, even if he must die with Him (Mark 14:29–31)). Under normal circumstances, Peter might go with John and watch the trial. But the fact that servant girls may reveal his own crime makes things very dangerous.

As we follow God, spread the gospel, and teach others about Jesus, we need to remember this. Perhaps our faith in God will never waiver. But if our character leads us to commit a sin we feel we need to hide, we lose a large part of our effectiveness and mar Jesus’ reputation to others (Romans 2:24).

Verse 70. But again he denied it. And after a little while the bystanders again said to Peter, “Certainly you are one of them, for you are a Galilean.”

Peter’s world is spiraling out of control. He followed Jesus to Jerusalem knowing it might be dangerous (John 11:8, 16), but the week has been empowering. Jesus has spent days in the temple courtyard, teaching the adoring crowds and shutting down the religious and civil leaders (Mark 11:27—12:40). Although Jesus prophesies His death and the abandonment of the disciples (Mark 10:32–34; 14:27), the disciples still anticipate He will free the Jews from Roman rule and they will judge in His kingdom (Matthew 19:28).

Earlier that night, however, servants and guards from the high priest came to their campsite in the garden of Gethsemane to arrest Jesus (Mark 14:43–50). In the chaos, Peter draws his sword and cuts off the ear of one of the servants (John 18:1–11). John, who knows the high priest, is in the courtyard where the Sanhedrin is harassing and beating Jesus as they try to find something to convict Him of (John 18:15; 18:22). Peter is in a lower courtyard, trying to hide the fact that he is not an innocent bystander. Unfortunately, his Galilean accent gives him away.

This detail is not included by Mark to make any particular spiritual point. That said, our “accent” should also identify us as Christ-followers. The way we speak and act, and how we love other believers, should lead the world to know that we accept Jesus’ sacrifice for the payment of our sins and that we strive to live in the grace and power that marks Jesus’ character. When we take our eyes off Jesus and act impulsively, as Peter did, we not only endanger ourselves, we make Jesus look bad. Paul warns the Romans about judging the sins of others while we commit the same sins (Romans 2:17–23) ending with, “For, as it is written, ‘The name of God is blasphemed among the Gentiles because of you’” (Romans 2:24).

Verse 71. But he began to invoke a curse on himself and to swear, “I do not know this man of whom you speak.”

Peter is afraid. Not only is he the follower of the man who is on trial upstairs, he is the man who cut the ear off Malchus, one of the high priest’s servants (John 18:10–11). Now Peter is surrounded by the high priest’s other servants as well as his personal guard. In fact, one of the servants is related to Malchus (John 18:26). Immediately after Peter’s assault, Jesus healed Malchus (Luke 22:51), and it was apparently too dark and chaotic for Jesus’ arresters to get a good look at Peter, but between Peter’s Galilean accent and the continued interest from the servant girls, the men with Peter around the fire are beginning to wonder.

To avoid his own punishment, Peter again uses an official judicial denial and adds an oath that tempts punishment. Jewish cultural oaths were usually along the lines of, “Let it be done to me and more also if I am lying.” We see the formula from Jezebel (1 Kings 19:2) and Ruth (Ruth 1:17), among others. In his panic, Peter dares God to punish him for lying, as he lies.

“Know,” as translated here, is from the Greek root word oikeios. It comes from the word for house, and means to be part of someone’s household, someone’s close friend. Peter is all these things to Jesus. He has traveled with Jesus for three years. Along with John and James, he is one of Jesus’ closest friends. But whatever love he feels for Jesus, Peter has also been using Him. Peter is willing to follow Jesus because Jesus will restore Israel and give the disciples positions of power (Matthew 19:28). When it looks like this won’t happen, Peter discovers his love is too shallow to be faithful to Jesus for Jesus’ sake.

Jesus further addresses Peter’s failing after the crucifixion when He reconciles their relationship (John 21:15–17). Three times Jesus asks Peter if Peter loves Him. The first two times, Jesus uses the word agape. Agape love includes all the feelings associated with love, but also an intentional self-sacrifice for the benefit of others (see 1 Corinthians 13). Peter responds that he feels phileo for Jesus—brotherly love. Peter has learned that he does not have in himself the courage or faithfulness to love Jesus sacrificially. Finally, Jesus asks Peter if he feels phileo for Jesus, and Peter answers in the affirmative. After Jesus ascends into heaven, when the Holy Spirit indwells Peter and the other Christ-followers (Acts 2:1–4), then Peter becomes what he always claimed to be: a faithful, fierce, courageous follower of Jesus.

Verse 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.

Peter’s interaction with Jesus after the Passover meal in the upper room is characterized by threes. Peter promises Jesus three things: he will not fall away from Jesus (Mark 14:29), he would follow Jesus into prison (Luke 22:33), and he would rather die than deny Jesus (Mark 14:31). Three times, Jesus tells Peter to stay awake, watch, and pray that he does not fall into temptation—that Peter would be able to fulfill his oaths. Three times, Peter falls asleep, instead (Mark 14:32–41). Now, empty of his prior resolve, unprepared for spiritual warfare, and fearful because of his own crime, Peter denies Jesus three times (Mark 14:66–72).

In the dark of the garden of Gethsemane, surrounded by his compatriots, Peter was brave and rash enough to draw his sword against the priests’ servants (John 18:10). In the light of a fire, in earshot of the guards beating Jesus (Mark 14:65), and guilty of his own sin, Peter folds. The group of accusing servants includes a relative of Malchus, the man Peter assaulted (John 18:26). Peter is afraid of being punished for his crime while Jesus is being punished without reason.

Peter addresses this dichotomy later in his first epistle (1 Peter 2:18–25). He describes Jesus when he says, “For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly” (1 Peter 2:19). He then says that it is of no account if you sin and are punished for it. You deserve the punishment. Peter lied under an oath he called upon himself while there was no deceit found in Jesus’ mouth. While Peter hid, Jesus “bore our sins on his body on the tree, that we might die to sin and live to righteousness” (1 Peter 2:24).

The passage in 1 Peter is undoubtedly informed by Peter’s passionate mourning, here. All of Peter’s grandstanding is swept away. Luke says that at this point, Jesus literally turns and looks at Peter (Luke 22:61). In fear for his safety, Peter has forgotten Jesus’ warning to him. He finally realizes that all his bravado and claims and presumptions mean nothing. With that dramatic, soul-crushing locking of eyes, Peter realizes exactly what he has done, and just how unworthy he is of Jesus.

The Greek phrase describing Peter’s reaction here is epibalōn eklaien. These words, respectively, refer to “falling, crashing, casting, or laying down,” and “weeping, as in ritual mourning.” Peter literally collapses to the ground in agony, wailing and sobbing over his denial of Christ.

But the final triptych is yet to come (John 21:15–18). After the resurrection, on the shore of the Sea of Galilee, near where Jesus first asked Peter to be His disciple (Mark 1:16–18), Jesus will ask Peter three times if Peter loves Him. Three times, Peter readily admits he has phileo for Jesus; that is, he loves Jesus dearly. In his humility, he admits he does not have agape love for Jesus; he is not able, in himself, to pick up his cross and follow Him (Mark 8:34). It is here that he finally becomes open to Jesus’ work in his heart so that Peter can, ultimately, follow Jesus to his death.

End of Chapter 14.

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