Bible Commentaries
Mark 14

Verses 1-2

Mar 14:1-2

Commentary On Mark 14:1-2

J.W. McGarvey

Preparations for the Death of Jesus, Mark 14:1-52

Council of the Chief Priests and Scribes, Mark 14:1-2. (Matthew 26:1-5; Luke 22:1-2)

1, 2.—Mark here goes less into detail than Matthew. He simply states the fact that it was now two days to the Passover, while Matthew represents Jesus as reminding his disciples of this fact, and telling them that then he would be crucified. Mark also mentions the bare fact that "the chief priests and the scribes sought how they might take him by craft, and put him to death;" while Matthew describes a formal assemblage for this consultation at the palace of Caiaphas. (See, for notes, the parallel in Matthew.) Luke is briefer still than Mark.

Verses 3-9

Mar 14:3-9

Commentary On Mark 14:3-9

J.W. McGarvey

The Anointing at Bethany, Mark 14:3-9. (Matthew 26:6-13; John 12:1-9)

For a discussion of the chief points in this incident, we refer the reader to the notes on the parallel in Matthew, but Mark furnishes a few graphic touches which we must notice here.

3. she broke the box.—The box was doubtless the small vase of alabaster, then in common use, which had a very small neck, intended to emit but a drop at a time of the very costly ointment; but the woman, wishing to lavish it all on Jesus, broke off the neck and poured it freely on his head, and, as John adds, on his feet. (John 12:3.)

5. three hundred pence.—As usual, the word rendered "pence" is denarios, the Greek form of the Latin denarius. This coin being equal to fifteen cents in Federal money, the estimated value of the ointment was more than forty-five dollars. Its costliness is further seen in the fact stated by John that there was only one pound of it. (John 12:7.)

8. What she could.—Jesus here expresses in a most beautiful and touching manner, the weakness of Mary in the presence of the appalling calamity which she foresaw. Believing that her Lord was about to perish as he had so often predicted, she was willing to do all in her power to lessen a calamity which she could not avert. In her weakness, she could do nothing more than to lavish on him this costly token of her undying love. Jesus accepted the tribute, ineffectual as it was, and exclaimed, "She has done what she could." What a blessed encomium! And may not the same indulgent Lord say of us, when we meet him in the great day, These were feeble children, that were not able to do much for me, but they have done what they could. Angels can do no better, though they may do more.

Verses 10-11

Mar 14:10-11

Commentary On Mark 14:10-11

J.W. McGarvey

The Agreement with Judas, Mark 14:10-11. (Matthew 26:14-16; Luke 22:3-6)

10, 11. they were glad.—Mark brings out the fact, implied but not expressed in Matthew’s account, that the chief priests were glad when Judas proposed the betrayal. This was more than they could expect, for they must have supposed that the friends of Jesus would be true to him. For notes on the remainder of the paragraph, see the parallel in Matthew.

Verses 12-16

Mar 14:12-16

Commentary On Mark 14:12-16

J.W. McGarvey

The Passover Prepared, Mark 14:12-16. (Matthew 26:1-19; Luke 22:7-13)

12. first day of unleavened bread.—On the sense attached to the expression "first day of un leavened bread," see the note on Matthew 26:17. The day is here still more closely identified by the modifying expression, "when they killed the passover." This was done at the close of the fourteenth day of the month, the Passover week beginning at sunset the same evening, which was the dividing point between the fourteenth and the fifteenth days of the month.

13, 14. a man bearing a pitcher.—Matthew represents Jesus as saying to the disciples, "Go into the city to such a man." This is evidently an indefinite abbreviation of the direction more accurately stated by Mark, the "such a man of Matthew being the man whom they would see bearing a pitcher of water. They were to follow him into whatever house he entered, and there deliver their message.

15. he will show you.—The most remarkable foreknowledge is here displayed. That the disciples would meet a man bearing a pitcher of water, and that he would carry it into some house, might be guessed with a good degree of probability; but that he would enter a house whose owner had an upper room, "a large" upper room, and a large upper room "furnished and prepared;" and that said owner would show the disciples this room and allow them the use of it, could be known only by means of divine foresight. We must admit this foresight, or deny the truthfulness of this record.

For other remarks on the paragraph, see the parallel in Matthew 26:1-19.

Verses 17-21

Mar 14:17-21

Commentary On Mark 14:17-21

J.W. McGarvey

The Betrayal Predicted, Mark 14:17-21. (Matthew 26:20-25; Luke 22:21-23; John 13:21-30)

John gives by far the most minute report of this conversation, Although he omits some details which are mentioned by Matthew. Matthew’s report includes all that is mentioned by Mark and Luke, and some additional particulars; I therefore refer the reader to the parallel in Matthew for my comments on the paragraph.

Verses 22-25

Mar 14:22-25

Commentary On Mark 14:22-25

J.W. McGarvey

The Lord’s Supper Instituted, Mark 14:22-25. (Matthew 26:26-29; Luke 22:19-20; 1 Corinthians 11:23-25)

23. they all drank.—Matthew quotes Jesus as saying of the cup, "Drink ye all of it;" while Mark, omitting these words of Jesus, states that "they all drank of it." Thus again the one account incidentally supplements the other.

24. shed for many.—Mark omits, after this expression, the words "for the remission of sins" (Matthew 26:26), which declare to what end the blood of Jesus was "shed for many," presuming on the information of his readers in regard to the design of Christ’s death.

With the exception of the point of difference just noted, the paragraph is identical in thought and nearly so in verbiage with that of Matthew, where see the notes.

Verses 22-26

Mar 14:22-26

6. THE LORD’S SUPPER INSTITUTED

Mark 14:22-26

(Matthew 26:26-29; Luke 22:19-20; 1 Corinthians 11:23-25)

22 And as they were eating, he took bread,--Or "a loaf" (footnote), one of the thin flat loaves of the country--made without leaven of any kind. "A loaf" does not mean two or more loaves, but one. The loaf, which was one, points to the body of Christ. Jesus had one body he offered for the sins of the world and the one loaf represents that one body. Two loaves on the Lord’s table are out of place and have no divine sanction. One loaf is safe, two are doubtful, to say the least. It is always safe to be on the safe side.

and when he had blessed,--The word "blessed" is used interchangeably with "gave thanks." That is, the same act is sometimes expressed by the one form and sometimes by the other. Here and in Matthew (Matthew 26:26) what is expressed by "blessed" in Luke 22:17; Luke 22:19; 1 Corinthians 11:24 is expressed by saying "had given thanks." And in the account given by Matthew and Mark, the one expression is used in reference to the bread, and the other in reference to the cup. They therefore mean the same thing, or rather express the same act, for that act was both a benediction and thanksgiving; that is, it is addressed to God, and therefore may be expressed either by the words "had blessed" or "given thanks."

he brake it,--After he had expressed thanks. The Passover bread, as used by the Israelites now, is very thin and easily broken. This represented his body broken on the cross. Breaking of the bread is essential to the true idea. Cutting it is a perversion. The ordinance is even called "the breaking of bread." (Acts 2:42.)

and gave to them,--To the eleven disciples, probably, not certainly, first partaking of it himself. They were all baptized believers. No one is authorized to eat at the Lord’s table who has not been immersed into Christ. The Lord’s Supper is for those who are members of the body of Christ (1 Corinthians 11:20; 1 Corinthians 11:33), and those who are not members of the church ought not to partake of the bread and wine. [I do not think Judas ate the Lord’s Supper with Jesus and his disciples. John (John 13:21-30) shows plainly that Judas went out before the supper was observed. He went out to get his band to take Jesus and betray him to the chief priests; after he had gone, the Lord’s Supper was instituted. There is a distinction between the Passover feast and the Lord’s Supper appointed at the feast.]

and said, Take ye: this is my body.-- [When his own living body was present before them, they could not otherwise than understand that this bread that was broken was the representative of his body--the symbol of it to them. This was another of the parables he had so constantly presented to them within these last days. They could not have understood it otherwise than as a representation, or symbol, of his body to them. This bread was given in view of his coming death for their sins. His body would he broken as this loaf was broken, and he gives this as the representative, or memorial, of it. To establish a memorial of a deed before it is performed is not like man, but God frequently did it. Man never knows what will happen; God does. Jesus was before him as "the Lamb that bath been slain" from the foundation of the world. The bread used in this supper was the unleaven bread of the Passover week. As the bread and the wine constitute the staff of life--that on which our bodies are sustained--even so this body broken and this blood shed for the remission of sins constitute the food upon which our spirits must feed, that they may grow into the likeness of Christ.]

23 And he took a cup,--"A cup" is one, not two nor a dozen. Luke says: "The cup," so also Paul (1 Corinthians 11:25), and both insert "after supper." Paul also calls it (1 Corinthians 10:16) "the cup of blessing." "Cup" here is used figuratively for what it contains. The cup contained wine, the juice of the crushed grape--a striking emblem of his own blood, which would be shed for the sins of the whole world.

and when he had given thanks,--This is what made it "the cup of blessing." He did not give thanks for the bread and cup at the same time, as some do now. To do so is a perversion of the truth--it is unscriptural. All mentions of it show thanks for the bread first, then the cup.

he gave to them: and they all drank of it.--[The cup contained the fruit of the vine. It was the cup, or wine, used in the Passover feast. For this he gave thanks. Blessing and giving thanks seem to be used interchangeably, and therefore refer to the same thing. Luke reports him as saying: "This is my body which is given for you: this do in remembrance of me." The truth, when they as yet understood so little of his death and resurrection, was not apparent to the disciples; but like so many other things which they did not understand, after he died and was raised from the dead they remembered it, and they understood it; so they believed. In Acts 2:42 we find: "And they continued stedfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers." This refers to the breaking of bread in memory of the Lord. Many think the breaking of bread daily in verse 46 also refers to the supper; but it seems to refer to the daily meals, inasmuch as it is said: "And breaking bread at home, they took their food with gladness and singleness of heart." Eating their food for sustenance. Acts 20:7 : "And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them." Paul says: "For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread; and when he had given thanks, he brake it, and said, This is my body, which is for you: this do in remembrance of me. In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink the cup, ye proclaim the Lord’s death till he come. Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. But let a man prove himself, and so let him eat of the bread, and drink of the cup. For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body." (1 Corinthians 11:23-29.) From this we learn that it was a memorial institution to keep in memory the heroic deeds of Jesus in dying to redeem man. It was to be observed by their coming together on the first day of the week to break bread. It was the will of God set forth in the shedding of his blood for the sins of the world. Monuments are designed to commemorate the worthy deeds of those to whose memory they are built, with the hope that future generations, when they learn of the deeds commemorated by the monument, will be inspired with the same spirit, and be led to emulate these worthy deeds. Just so this monumental institution was ordained to perpetuate the memory of the self-denying spirit and heroic deeds of Jesus Christ for the good of man. It is done with the view that those who see these memorials of the deeds and death of Jesus will drink into the same spirit, and be led to emulate his life and deeds of self-sacrifice for the good of others.

Man builds monuments of marble and granite, of iron and brass. He seeks the imperishable. Despite all his precaution, they molder and crumble. God through Jesus selected the perishable loaf and volatile fruit of the vine as the materials out of which he would build a monument that would endure with perennial freshness through time till Jesus should come again. No mortal would ever seek to build an imperishable monument out of material so perishable as the bread and wine. God only could breathe into it a spirit that would render it immortal--that could cause it to continue in its freshness and vigor till he come.]

24 And he said unto them, This is my blood of the covenant, which is poured out for many.--He shed his blood "unto remission of sins" and so baptism is "unto the remission of your sins." (Acts 2:38.) Both came from the same Greek word and mean the same in both passages. If baptism is not "unto remission of sins" as some contend, then Jesus did not shed his blood "unto remission of sins." They both stand or fall together.

[Just as he gave the bread as the representative of the body so he gave the fruit of the vine as the cup--as his blood. A testament is a will. God through Jesus makes a new will, or testament, as that through Moses is called the old will, or testament. This is the memorial of that blood that was shed to seal and confirm this new testament. The old testament was sealed with the blood of animals; this is sealed with the blood of Jesus Christ shed for the remission of sins. He is called "the Lamb of God," in John 1:29, and "the Lamb that hath been slain," in Revelation 13:8. He offered himself for man’s redemption when man sinned. God accepted him as the Redeemer; but "he was manifested to take away sins." (1 John 3:5.) "Ye were redeemed, not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers; but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ: who was foreknown indeed before the foundation of the world, but was manifested at the end of the times for your sake, who through him are believers in God, that raised him from the dead, and gave him glory; so that your faith and hope might be in God." (1 Peter 1:18-21.) This blood of the New Testament was shed for many. "He is the propitiation for our sins; and not for ours only, but also for the whole world." (1 John 2:2.) Jesus shed his blood for all, but only for those who appropriate its cleansing efficacy, who enter into the temple of the living God, and walk in its blood-sealed appointments and laws. Matthew (Matthew 26:28) says his blood "is poured out for many unto remission of sins"--that their sins might be remitted;that they might be freed from sins; that God "might himself be just, and the justifier of him that hath faith in Jesus." (Romans 3:26.)]

25 Verily I say unto you, I shall no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God.--[It has been a question of doubt as to what is meant by the expression: "I shall drink no more of the fruit of the vine, until that day when I drink it new in the kingdom of God." The general interpretation is that it referred to the new spiritual communion with him in the eternal kingdom of God that is typified by the partaking of the bread and wine. Others think that it means he would not partake of it again until the church of God was fully set up on Pentecost; and then, in their observance of it and through time, he would be with them in spirit when they met to remember his death in these memorials he gives. Others still think he means when he comes again to earth he will, with his disciples, partake of the bread and wine.]

26 And when they had sung a hymn, they went out unto the mount of Olives.--[Christ and the apostles sang at the first institution and observance of the supper. They sang--not one of them. Paul and Silas, in the Philippian jail, sang at midnight. This might not be called a "public song service," but it was a part of the worship engaged in by these two disciples in the prison. Acts 16:25 reads: "But about midnight Paul and Silas were praying and singing hymns unto God, and the prisoners were listening to them." They both sang, and the prayer and singing are associated as equally acceptable to God, each constituting an act of acceptable worship to God. Paul, in Ephesians 5:19, says: "Speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord." They were to speak to each other in the singing. It must have been when they were called together. Again, Colossians 3:16-17 says: "Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God. And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him." This singing must be done when they were together, that each might be admonished by the singing done. This is clear and distinct authority for the song service. That it should be called in question is an indication as to what extremes people will go in trying to justify practices not required by God.] I can see no excuse for brethren, in some instances, omitting the song after the supper, when we have an example of singing set by Jesus and the apostles when the supper was instituted. There is as much authority to omit all the song service when we meet for worship as there is to omit it after the supper. There is none for either. Neither is there any authority for singing while making the contribution or partaking of the supper.

Verses 26-31

Mar 14:26-31

Commentary On Mark 14:26-31

J.W. McGarvey

Desertion and Denial Foretold, Mark 14:26-31. (Matthew 26:30-35; Luke 22:31-38; John 13:36-38)

30. crow twice.—Only in this expression is there any thing in Mark’s account so different from Matthew’s as to call for a remark. All the other historians report Jesus as saying, "before the cock crow thou shalt deny me thrice," or, "the cock shall not crow" before thou shalt deny me thrice, while Mark has it, "before the cock crow twice, thou shalt deny me thrice." This is no other than an instance in which Mark reports with more exactness a speech which the other historians report in terms less definite, but having in effect the same meaning. Doubtless, Mark quotes the exact words of Jesus; but the other writers, knowing that the object of the mention of cock-crowing was to indicate the time at which the denial would occur, and knowing that when one cock crows in the morning, he is always followed by others in rapid succession, saw fit to employ the less definite style to indicate the same time of night.

Verses 27-31

Mar 14:27-31

7. DESERTION AND DENIAL FORETOLD

Mark 14:27-31

(Matthew 26:30-35; Luke 22:31-38; John 13:36-38)

27 And Jesus saith unto them, All ye shall be offended:--You will all stumble at my being taken, abused, and set at naught; you will be ashamed to own me as a teacher, and to acknowledge yourselves as my disciples.

for it is written.--In Zechariah 13:7. The scripture quoted shows Jesus was familiar with the scriptures. It shows that a suffering Messiah was in accordance with the purposes of God.

I will smite the shepherd,--This is the language of God the Father, Jesus is the Shepherd. It means that God will either smite Jesus himself, or give him up to be smitten. (Compare Exodus 4:2, Matthew 8:15, etc.) Both were done. God gave him up to the Jews and Romans, to be smitten for the sins of the world (Romans 8:32); and he himself left him to deep and awful sorrows, to bear the burden of the world’s atonement alone.

and the sheep--Here "sheep" means the apostles. It also refers sometimes to all the followers of Jesus, the friends of God. (John 10:16; Psalms 100:3.)

shall be scattered abroad.--This refers to the apostles fleeing, and was fulfilled in that.

28 Howbeit, after I am raised up, I will go before you into Galilee.--Another future event foretold, thereby establishing his divinity. This promise was given the apostles to encourage and support them, and also to give them an indication where he could be found after his resurrection.

29 But Peter said unto him, Although all shall be offended, yet will not I.--This confidence of Peter was entirely characteristic of him. He was ardent, sincere, and really attached to Jesus. Yet this declaration was made evidently: 1. From true love of Jesus. 2. From too much reliance on his own strength. 3. From ignorance of himself and of the trials through which he was soon to pass.

30 And Jesus saith unto him, Verily I say unto thee, that thou today, even this night,--This more definitely specifies the time.

before the cock crow twice, shalt deny me thrice,--The cock is accustomed to crow twice, once at midnight, and once in the morning, at break of day--about three o’clock. The latter was commonly called cockcrowing. (Mark 13:35.) Mark and Luke speak of the second crowing. The denial would take place before the second crowing, or three o’clock in the morning.

31 But he spake exceeding vehemently, If I must die with thee, I will not deny thee.--He means that he would die with Jesus before he would deny him. Here Peter shows his strong self-will and self-confidence. But this together with his denial shows how little man understands himself. Self-confidence and a presumptuous opinion of one’s own strength is a sin very incident to the holiest and best of men. This good man resolved honestly, no doubt, too much in his own strength. Little did he think what a feather he should be in the wind of temptation if once left to the power and prevalence of his own fears.

And in like manner also said they all.--All the apostles. The other ten caught the spirit of Peter and took the position he did. Judas had left them and hence did not join in the conversation. [As Jesus neared his end, he pressed more and more of his teachings into the days as they passed. This fourteenth day of April--the night on which he was betrayed --was replete with service and instruction. This night the supper was instituted and eaten. At this supper, in the guestchamber, he spoke the sermon telling of the mansions in the father’s house (John 1:14);the comforter that he would send (John 14:31); the vine and the branches (John 15:1-12); Christ’s love for his friends, and the hatred of the world (John 15:13-27); persecution they would endure for his sake, and the comfort of the Holy Spirit (John 16:1-33); his intercessory prayer for the oneness of his apostles, and for all who should believe on him through their word (John 17). "When Jesus had spoken these words, he went forth with his disciples over the brook Kidron, where was a garden, into the which he entered, himself and his disciples." It is probable the greater part of his teaching was done while they were at the table in the guestchamber. Some think it was at the foot of the Mount of Olives.]

Verses 32-42

Mar 14:32-42

Commentary On Mark 14:32-42

J.W. McGarvey

The Agony in Gethsemane, Mark 14:32-42. (Matthew 26:36-46; Luke 22:39-46; John 18:1)

33. sore amazed.—This very forcible expression is used by Mark, where Matthew employs the milder term "sorrowful." "Sore amazed," and "very heavy," are expressions by which Mark vainly attempts to convey to us the immensity of the weight that just then overburdened the Savior’s heart.

35. the hour might pass.—Here the hour is put by metonymy for the suffering which was to fill up the hour, and Mark beautifully says, "he prayed that, if it were possible, the hour might pass from him." This is a general statement of what he prayed for, introductory to the more specific statement of the petition which he offered. (See Matthew 26:39; Matthew 26:42; Matthew 26:44.)

36. all things are possible.—In a general sense all things are possible with God, and in this sense the terms are here employed. (Comp. the expression "if it be possible," in Mark 14:35.) The thought is not inconsistent with the words quoted by Matthew, "if it be possible, let this cup pass from me;" nor with that quoted by Luke, "if thou be willing, remove this cup from me." It was physically possible, but. morally impossible, and therefore God was not willing to let the cup pass.

37. sleepest thou?—Note again the singular number used by Mark, and the plural used by Matthew, even when Matthew represents the remark as being addressed to a single person of the company. (Matthew 26:40; comp. the note on Mark 11:2.)

40. neither wist they.—Here we have the obsolete "wist," for knew. The disciples were so ashamed at being caught asleep a second time that they knew not what to say in answer to his reproof.

41. it is enough.—After saying to the disciples, "Sleep on now, and take your rest," there is a sudden transition in the words, "it is enough (πχει), the hour is come," etc. The meaning is, you have rested enough; that is, enough for the circumstances. The sudden transition is accounted for by the sudden appearance of Judas and his band just as Jesus said, "Sleep on now, and take your rest." (See the note on Matthew 26:45-46.)

Under the parallel in Matthew I have discussed much more fully the significance of this mournful conflict, reserving for the present place in Mark only those points in which Mark’s account is peculiar.

Verses 43-52

Mar 14:43-52

Commentary On Mark 14:43-52

J.W. McGarvey

The Arrest, Mark 14:43-52. (Matthew 26:47-56; Luke 22:47-53; John 18:2-14)

Mark’s account of this incident is not so full as Matthew’s, but he adds one circumstance not mentioned by Matthew, and this alone demands additional comment here.

51, 52. a certain young man.—From this mode of designating the person, we infer that this young man was not one of the twelve; but who he was, and how he happened to be present, can be only a matter of conjecture. Among the many conjectures which have been advanced, the most plausible is that which supposes him to have been Mark himself. As the guards laid hold on none of the other disciples, it is probable that his loose dress, only "a linen cloth cast about his naked body," attracted their attention, and that they seized hold of it only for mischief. When he slipped out of the cloth and ran away naked, it was line sport for them, though any thing else to him.

Argument of Section 4

This section exhibits, on the one hand, the evil purpose and wicked plottings of the enemies of Jesus, and on the other, the self-sacrifice with which he prepared himself for the fate which he foresaw, and to which he voluntarily submitted.

It shows, by the counsel of the scribes and priests (Mark 14:1-2), by the agreement with Judas (Mark 14:10-11), by the remark concerning Judas at the supper-table (Mark 14:17-21), and by the manner of the arrest (Mark 14:44; Mark 14:48; Mark 14:59), that his death was sought for through malice and corruption. It shows, on the other hand, by the remarks of Jesus at the supper in Bethany (Mark 14:3-9), by his statement when instituting the Supper (Mark 14:22-25), and by his prayer in the garden (Mark 14:36), that he submitted voluntarily, though at the cost of unspeakable mental suffering, to a sacrificial death for the sins of the world. This last fact shown that he was impelled by a purpose which could originate in no human soul, and which no human being could under such circumstances maintain: for what mere human being, acquainted with the true God, could suppose that his own death would be an atonement for the sins of the world, and, having formed a purpose to die for this object, could maintain that purpose through such sufferings as Jesus endured? Here is an unmistakable mark of the divinity which dwelt in Jesus, giving direction to both his life and his death.

Verses 53-65

Mar 14:53-65

Commentary On Mark 14:53-65

J.W. McGarvey

The Trial and Sentence of Jesus, Mark 14:53 to Mark 15:15

Trial by the Sanhedrim, Mark 14:53-65. (Matthew 26:57-68; Luke 22:66-71; John 18:19-24)

53-65.—Mark has nothing in this paragraph demanding comment in addition to what we have already written under the parallel in Matthew.

Verses 66-72

Mar 14:66-72

Commentary On Mark 14:66-72

J.W. McGarvey

Peter’s Denial, Mark 14:66-72. (Matthew 26:69-75; Luke 22:55-62; John 18:15-18; John 18:25-27)

This paragraph demands but few remarks in addition to those under the parallel in Matthew. Though Luke’s and John’s accounts vary considerably from Matthew’s, Mark’s contains but few variations, and these of but slight importance.

66. beneath in the palace.—Matthew says "without in the palace." It was both—the open court in which Peter sat being outside of the building proper though surrounded by it, and being below the level of the room in which the trial of Jesus was conducted.

one of the maids.—Matthew says indefinitely, "a damsel," while Mark designates her as "one of the maids of the high priest." It further appears from John’s account that she was the maid who kept the door. (John 18:16-17.)

67. Peter warming himself.—At the time of the Passover, which began with the first full moon after the vernal equinox, it was seldom cold enough for fire. It was the exposure of Peter and the guards to the night air, in which they were still standing without a roof over them, that made them feel the need of fire. It was a fire of charcoal. (John 18:18.)

68. and the cock crew.—True to his own report of the prediction (30), Mark here notes the fact that a cock was heard to crow immediately after the first denial.

72. the second time the cock crew.—Still following the details as predicted, Mark notes the second crowing of the cock as occurring after the third denial. (See the note on Mark 14:30.)

Questions by E.M. Zerr For Mark Chapter Fourteen

1. How long till the passover ?

2. The priests and scribes wish to do what?

3. Why not on the feast day?

4. Where do we find Jesus now?

5. State the act of the woman.

6. What accusation did some make of this?

7. For whom did they profess to be concerned ?

8. How did Jesus consider the work of the woman? For what occasion did she perform it?

10. 9. Whom will they always have with them?

11. Where will this deed be reported ?

12. With whom did Judas Iscariot confer?

13. On what subject?

14. Tell the consideration he was to receive.

15. What inquiry did the disciples make ?

16. On what day was this?

17. For whom did such date apply this year?

18. Tell where the disciples were to go.

19. There they would meet whom?

20. What inquiry was to be made?

21. Tell what should be shown them.

22. What were the disciples to prepare?

23. At what time of day did they sit down ?

24. While eating what did Jesus announce?

25. How were they affected ?

26. State their question.

27. And the answer.

28. What was written of the Son of man ?

29. On whom is the woe pronounced?

30. What would have been good for him?

31. While eating the passover what else did Jesus take?

32. Tell what it was to stand for.

33. What next did he take?

34. And what does it stand for?

35. For whom was it shed?

36. When was he to drink of this again?

37. How did they close the service ?

38. To what place did they then go ?

39. What further announcement did Jesus make?

40. Tell what he quoted.

41. When was he to go into Galilee ?

42. Who disputed his word ?

43. To this what did Jesus reply?

44. What strong statement did Peter then make?

45. Who joined him in this declaration?

46. To what place did they next come?

47. What did Jesus bid them do?

48. Tell what he wished to do.

49. Which of them did he take with him ?

50. State his condition at this time.

51. What did he bid the three do?

52. He then went where?

53. Tell what he prayed for.

54. On what condition did he make this prayer?

55. Returning, what were the three doing?

56. To which one did Jesus speak?

57. Why should they watch and pray?

58. State the difference between flesh and spirit.

59. How many times did these things happen ?

60. This brought them up to what hour?

61. Who was at hand ?

62. Who came with Judas?

63. What did they have?

64. From whom was all this sent?

65. What was the sign for the betrayal?

66. Give Judas’ precautionary statement.

67. With what words did Judas greet Jesus?

68. Tell what happened then.

69. What was done with the sword?

70. Did Jesus approve of this?

71. What did he ask them?

72. All this was to fulfill what?

73. Then what did they all do?

74. Was this desertion restricted to the disciples?

75. How did the young man show his fright?

76. To whom did they lead Jesus?

77. What assembly did he have with him ?

78. How did Peter follow Jesus here?

79. For what witnesses did the council seek?

80. What was their success?

81. Tell what was wrong with their witnesses.

82. What did they try to offer as testimony?

83. What brought forth question from the high priest

84. To this what did Jesus answer?

85. State the next question of the high priest.

86. And the answer.

87. What did Jesus also predict?

88. At this what did the high priest do?

89. What did he say?

90. Tell their reply.

91. What indignities did some heap upon him?

92. Tell what the servants did.

93. Who came to Peter about this time?

94. What claim did she make to him?

95. How did he reply?

96. What happened among the fowles then?

97. How many times did such conversation take place

98. In what way did he emphasize last time ?

99. Again what was heard?

100. What did Peter then do?

Mark Chapter Fourteen

By Ralph L. Starling

The Scibes and Pharisees were still on His path,

Making plans to kill Him, even by craft.

But now was not the time to do more.

Being a feast day, it would cause an uproar.

Mark and Matthew seem to be repetitious,

But we know the power of 2 or 3 witnesses.

So, Mark continues with the same stories.

Even so, they are far from being boring.

Now about the woman anointing Christ’s head.

It made some so angry this is what they said:

“That ointment could be sold and given to the poor.”

Jesus told them, “She has don even more!”

Judas offers the Priests a plan to take Christ,

If they were willing to pay him a price.

They quickly agreed on thirty pieces of silver

And Judas accepted the offer without a quiver.

Jesus told the disciples one would betray Him,

And it would be one who would sup with Him.

Peter spoke up, “I won’t do it. I’d rather die.”

Jesus said, “Tonight you will deny me thrice.”

That evening they sat down together to eat.

Jesus showed them His own special feast.

The bread and wine to remember Him with

Appropriate elements to remember His death.

In the Garden of Gethsemane Jesus began to pray.

He told the disciples to keep prowlers away.

When He returned He could not believe

All of His disciples were sound asleep.

After this happened a third time,

Jesus told them, “Wake up! The betrayer is at hand.”

Judas came to Jesus and gave Him a kiss.

With that greeting the soldiers couldn’t miss.

They led Him away treating Him with cruelty.

Peter found himself a place of security.

While the Priests were questioning Him some more,

Peter denied Him 3 times before the cock crowed.