Bible Commentaries
Mark 14

Verses 1-52

The Betrayal and Arrest of Jesus Mark 14:1-52 records the betrayal and arrest of Jesus Christ.

Outline Here is a proposed outline:

1. The Plot to Kill Jesus Mark 14:1-2

2. Jesus’ Anointing at Bethany Mark 14:3-9

3. Judas Agrees to Betray Jesus Mark 14:10-11

4. The Passover Mark 14:12-21

5. The Institution of the Lord’s Supper Mark 14:22-26

6. Jesus Predicts Peter’s Denial Mark 14:27-31

7. Jesus Prays in Gethsemane Mark 14:32-42

8. The Betrayal and Arrest of Jesus Mark 14:43-50

9. The Young Man Who Fled Mark 14:51-52

Mark 14:1-2 The Chief Priests and Scribes Plot to Kill Jesus (Matthew 26:1-5 , Luke 22:1-2 , John 11:45-53 ) In Matthew 14:1-2 we have the account of the chief priests and scribes plotting to kill the Lord Jesus Christ.

Mark 14:3-9 Jesus’ Anointing at Bethany (Matthew 26:6-13 , John 12:1-8 ) In Mark 14:3-9 we have the account of Jesus being anointed at Bethany for His burial.

Mark 14:3 And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head.

Mark 14:3 Comments - John records the story of Mary of Bethany anointing the feet of Jesus with costly perfume and wiping them with her hair (John 12:3). Luke records a similar incident when a sinful woman washed the feet of Jesus with her tears and wiped them with her hair, then anointed his feet with perfume (Luke 7:37-38). Matthew and Mark record the incident of a woman pouring perfume on Jesus’ head (Matthew 26:7, Mark 14:3). There is no justification in assuming that these three accounts are the same event.

John 12:3, “Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.”

Luke 7:37-38, “And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.”

Matthew 26:7, “There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.”

Richard Trench reflects a popular view that these stories record variations of the same event. [125] This view has its origin in the hermeneutical principle of approaching the four Gospels as a collection of primarily the same events, but from different perspectives by their respective authors. However, there is no justification in assuming that these four accounts are the same event. I approach the four Gospels with the principle that each Evangelist offers a testimony of Jesus as the Son of God with different emphasis and each one chose events as their narrative material by the inspiration of the Holy Spirit that fit their theme. For example, Jesus Christ visited many synagogues on the Sabbath and many have read from the book of Isaiah on numerous occasions, as recorded in Luke 4:14-30. Jesus could have preached the Sermon on the Mount (Matthew 5-7) a number of times, as recorded in the Sermon on the Plain (Luke 6:17-49). Today many travelling ministers of the Gospel in the field ministry repeat their sermons as they travel to various churches. Jesus may have cleansed the Temple on at least two occasions (Matthew 21:12-17, John 2:12-22).

[125] Richard Trench says, “It may be taken as agreed on by all that the two earlier Evangelists and the last, in their several records of the anointing of Christ by a woman, refer to one and the same event (Matt. xxvi. 7; Markxiv. 3; John xii. 8).” See Richard Chenevix Trench, Notes on the Parables of Our Lord (London: Kegan Paul, 1906), 297.

Comments - Alabaster is a soft mineral consisting of “gypsum (sulfate of lime),” generally white although it varies in color, and used in the ancient world to make a number of articles, such as “vases, jars, saucers, bowls, lamps, and statues.” [126] Pliny gives us a number of locations that it was found throughout the ancient world. Pliny the elder tells us that ancient perfumes were valuable commodities and stored in vessels of lead or alabaster boxes because of their ability to preserve the perfumes from decay and corruption. He also mentions the practice of sprinkling perfumes on the feet of the wealthy. [127] An alabaster box of perfume is also mentioned by Claudius Aelian. [128]

[126] R. F. Youngblood, F. F. Bruce, R. K. Harrison, and Thomas Nelson Publishers, Nelson's New Illustrated Bible Dictionary, rev. ed. (Nashville, TN: Thomas Nelson Publishers, 1995), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), “Alabaster.”

[127] Regarding the storage of perfumes, Pliny writes, “Unguents keep best in boxes of alabaster…unguents, too, improve with age; but the sun is apt to spoil them, for which reason they are usually stowed away in a shady place in vessels of lead…” ( Natural History 13.3) Regarding the value of perfumes, Pliny writes, “These perfumes form the objects of a luxury which may be looked upon as being the most superfluous of any…” ( Natural History 13.4) Regarding the sprinkling of the feet, Pliny writes, “We have known the very soles even of the feet to be sprinkled with perfumes; a refinement which was taught, it is said, by M. Otho to the Emperor Nero.” ( Natural History 13.4) Pliny also writes, “This stone is called ‘alabastrites’ by some, and is hollowed out into vessels for holding unguents, it having the reputation of preserving them from corruption better than anything else.” ( Natural History 36.8) See Pliny, The Natural History of Pliny, vol. 3, trans. John Bostock and H. T. Riley, in Bohn’s Classical Library, ed. Henry G. Bohn (London: Henry G. Bohn, 1855), 166-167; Pliny, The Natural History of Pliny, vol. 6, trans. John Bostock and H. T. Riley, in Bohn’s Classical Library, ed. Henry G. Bohn (London: Henry G. Bohn, 1857), 329-330.

[128] Aelian writes, “On a time Venus came to him, desiring to pass over: he received her courteously, not knowing who she was, and with much care conveyed her whither she desired; for which the Goddess gave him an Alabaster Box of Ointment, which Phaon using, became the most beautiful of men, and the Wives of the Mitylenæans fell in love with him.” ( Various History 12.18) See Thomas Stanley, trans., Claudius Aelianus His Various History (London: Thomas Dring, 1665, Thomas Basset, 1670, 1677) 212-257.

Mark 14:7 Scripture Reference - Note:

Deuteronomy 15:11, “For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.”

Mark 14:8 “She hath done what she could” - Comments - That is what God asks of us, is to only do what we can do, and He will work the miracle by blessing what we have done. The Lord spoke to Robert Tilton once and said “The impossible becomes possible when you do what’s possible.” [129] Mark Carillo says, “Doing what you can do is the beginning of doing what you want to do.” [130]

[129] Robert Tilton, “Sermon,” Word of Faith Family Church, Dallas, Texas, 1989-93.

[130] Mark Carillo, “Sermon,” Calvary Cathedral International, Fort Worth, Texas.

When this woman done what she could, God turned her act of faith into a testimony, which has spread across this world for thousands of years, yea for eternity, for God’s Word is forever settled in heaven.

Mark 14:10-11 Judas Agrees to Betray Jesus (Matthew 26:14-16 , Luke 22:3-6 ) In Mark 14:10-11 we have the account of Judas meeting with chief priests and scribes in order to betray Jesus.

Mark 14:12-21 The Passover (Matthew 26:17-25 , Luke 22:7-14 ; Luke 22:21-23 , John 13:21-30 ) Mark 14:12-21 gives us the account of Jesus making preparations with His disciples for the Passover meal and the prediction of His betrayal by one of the disciples.

Mark 14:22-26 The Institution of the Lord’s Supper (Matthew 26:26-30 , Luke 22:15-20 , 1 Corinthians 11:23-25 ) In Mark 14:22-26 we have the account of Jesus instituting the Lord’s Supper.

Mark 14:27-31 Jesus Predicts Peter’s Denial (Matthew 26:31-35 , Luke 22:31-34 , John 13:36-38 ) In Mark 14:27-31 we have the account of Jesus predicting Peter’s denial of the Saviour during His trials.

Mark 14:32-42 Jesus Prays in Gethsemane (Matthew 26:36-46 , Luke 22:39-46 ) In Mark 14:32-42 we have the account of Jesus praying alone in the Garden of Gethsemane.

Mark 14:36 “Abba, Father” Comments - F. F. Bruce tells us that this is an Aramaic word that has come to be used even today when a Hebrew-speaking son addresses his father. The Jews in Jesus’ day reserved this affectionate word strictly for family members, and not for God. Instead, they used the more formal “Abi” (my father) or “Abinu” (our Father) to address Him. Therefore, Jesus was not following the customs of His day by addressing the Heavenly Father so affectionately. Paul followed this example of affection for God by addressing Him with the same words. [131]

[131] F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell Company, 1963), 56.

Romans 8:15, “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father .”

Galatians 4:6, “And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father .”

Mark 14:41 “Sleep on now, and take your rest” - Comments - In the NASB, NIV, RSV, and TEV, this is translated as a question, “Are you still sleeping and resting?”

Mark 14:41 Comments - Sometimes it is too late to awake and pray. Now the temptation is coming for the disciples, and they have not prepared themselves. They must face the consequences of prayerlessness.

Mark 14:43-50 The Betrayal and Arrest of Jesus (Matthew 26:47-56 , Luke 22:47-53 , John 18:3-12 ) In Mark 14:43-50 we have the account of the betrayal and arrest of Jesus.

Mark 14:47 Comments All four Evangelists records the event of Peter drawing his sword in the Garden and cutting off the ear of Malchus, the servant of the high priest (Matthew 26:51, Mark 14:47, Luke 22:49-51, John 18:10). Only John records the man’s name as Malchus and that it was Peter who drew the sword, and only Luke records the fact that Jesus healed the man’s ear. Peter was the most zealous of the twelve disciples. He had taken Jesus literally in Luke 22:36 when Jesus told them to sell their garments and purchase a sword.

John 18:10, “Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.”

Matthew 26:51, “And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear.”

Mark 14:47, “And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.”

Luke 22:50-51, “And one of them smote the servant of the high priest, and cut off his right ear. And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.”

John 18:10, “Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.”

Luke 22:36, “Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.”

Mark 14:51-52 The Young Man Who Fled In Mark 14:51-52 we have the unique account of a young man who fled naked during the arrest of Jesus. In an effort to understand the significance of this two-verse event inserted within one of the greatest events in history, some suggest that this person was John Mark, and that this was his modest signature applied to the text much the same way that John mentions himself in such a modest way that will not disclose his identity.

Verses 1-72

The Passion and Resurrection of Christ Mark 14:1 to Mark 16:20 gives us the account the Passion and Resurrection of the Lord Jesus Christ. This section concludes with Christ’s commission to His disciples to preach the Gospel with signs following.

Outline: Here is a proposed outline:

1. The Betrayal and Arrest Mark 14:1-52

2. The Trial Mark 14:53 to Mark 15:20

3. The Crucifixion and Burial Mark 15:21-47

4. The Resurrection Mark 16:1-13

5. The Commission to Preach Mark 16:14-18

6. The Ascension of Jesus Mark 16:19-20

Verses 53-72

The Trial of Jesus Mark 14:53 to Mark 15:20 records the trial of Jesus Christ.

Outline Here is a proposed outline:

1. Jesus is Tried Before the Sanhedrin Mark 14:53-65

2. Peter’s Denial of Jesus Mark 14:66-72

3. Jesus Is Tried Before Pilate Mark 15:1-5

4. Jesus Is Sentenced to Die Mark 15:6-15

5. Jesus Is Mocked by the Soldiers Mark 15:16-20

Mark 14:53-65 Jesus is Tried Before the Sanhedrin (Matthew 26:57-68 , Luke 22:54-55 ; Luke 22:63-71 , John 18:13-14 ; John 18:19-24 ) In Mark 14:53-65 we have the account of Jesus standing trial before the Sanhedrin.

Mark 14:65 Comments The Jewish people had come to recognize Jesus as a prophet. He had also delivered many prophetic sayings during the course of His public ministry.

Mark 14:66-72 Peter’s Denial of Jesus (Matthew 26:69-75 , Luke 22:56-62 , John 18:15-18 ; John 18:25-27 ) In Mark 14:66-72 we have the account of Peter’s three denials of the Lord Jesus.

Mark 15:1-5 Jesus Is Tried Before Pilate (Matthew 27:1-2 ; Matthew 27:11-14 , Luke 23:1-5 , John 18:28-38 ) In Mark 15:1-5 we have the account of Jesus standing before Pilate to be tried.

Mark 15:6-15 Jesus Is Sentenced to Die (Matthew 27:15-26 , Luke 23:13-25 , John 18:39 to John 19:16 ) In Mark 15:6-15 we have the account of Jesus being sentenced to die while the multitudes choose to release Barabbas.

Mark 15:7 Comments - Barabbas was a notable prisoner of the Romans most likely because he has murdered one or more Roman soldiers while leading an insurrection against Roman rule over the Jews.

Mark 15:9-10 Comments Pilate Appeals for Jesus’ Release - Perhaps Pilate thought that the crowd was for Jesus’ release even though the priests and scribes were not. The common people were fearful of these religious leaders.

Mark 15:16-20 Jesus Is Mocked by the Soldiers (Matthew 27:27-31 , John 19:2-3 ) In Mark 15:16-20 we have the account of Jesus being mocked by the soldiers.

Mark 15:16 And the soldiers led him away into the hall, called Praetorium; and they call together the whole band.

Mark 15:16 “And the soldiers led him away into the hall, called Praetorium” Comments - The Greek word “praetorium” ( πραιτω ́ ριον ) (G4232) is translated “judgment hall” in the KJV in Acts 23:35. The Enhanced Strong says this word is used 8 times in the New Testament, being translated in the KJV as, “judgment hall 4, hall of judgment 1, common hall 1, praetorium 1, palace 1.” The word “praetorium” is of Latin origin, and according to Lightfoot it properly means, “the general’s tent,” or “the head-quarters in a camp.” [132] BDAG says it originally referred to “the praetor’s tent in camp, with its surroundings,” but that this word was later used to refer to the residence of Roman governor, who presided over a province. The ISBE says that the Romans customarily seized the existing palaces of local kings or princes and made it into their official “praetorium.” According to BDAG, the “praetorium” mentioned in the Gospels where Jesus was tried refers either to Herod’s palace located in the western part of the city of Jerusalem, or “to the fortress Antonia” located “northwest of the temple area.” (see Matthew 27:27, Mark 15:16, John 18:28 a,b, John 18:33; John 19:9) In Acts 23:35 Paul’s trial would have taken place in Herod’s palace in Caesarea, which was used as the residence of the Roman governor. Thus, these palaces were used to hear disputes by the governor and pass judgment. Regarding the use of this word in Philippians 1:13, since Paul’s imprisonment is generally believed to be in Rome, Lightfoot supports the popular view that the word “praetorium” refers more specifically to “the imperial guard,” rather than to a building. Lightfoot believes that “in Rome itself a ‘praetorium’ would not have been tolerated.” He thus translates this word as “the imperial guards.” [133]

[132] J. B. Lightfoot, Paul’s Epistle to the Philippians (London: MacMillan and Co., c1868, 1903), 99.

[133] J. B. Lightfoot, Paul’s Epistle to the Philippians (London: MacMillan and Co., c1868, 1903), 101-102.