Markus 14:35 Kommentar

In this chapter begins the account which this evangelist gives of the death and sufferings of our Lord Jesus, which we are all concerned to be acquainted, not only with the history of, but with the mystery of. Here is, I. The plot of the chief priests and scribes against Christ (Mar 14:1, Mar 14:2). II. The anointing of Christ's head at a supper in Bethany, two days before his death (Mar 14:3-9). III. The contract Judas made with the chief priests, to betray him (Mar 14:10, Mar 14:11). IV. Christ's eating the passover with his disciples, his instituting the Lord's supper, and his discourse with his disciples, at and after supper (v. 12-31). V. Christ's agony in the garden (Mar 14:32-42). VI. The betraying of him by Judas, and the apprehending of him by the chief priests' agents (Mar 14:43-52). VII. His arraignment before the high priest, his conviction, and the indignities done him at that bar (Mar 14:53-65). VIII. Peter's denying him (Mar 14:66-72). Most of which passages we had before, Mt. 26.

After two days was the feast of the passover,.... That is, two days after Christ had delivered the foregoing discourse concerning the destruction of the temple at Jerusalem, was the feast of the passover; which was kept in commemoration of God's passing over the houses of the Israelites, when he destroyed the firstborn of Egypt, and made way for the deliverance of the children of Israel from thence: and which was kept by eating the passover lamb; and which, properly speaking, is the feast of the passover: and of unleavened bread; which was the same feast with the other, called so from the unleavened bread which was then eaten; though with this difference, the passover lamb was only eaten on the first night, but unleavened bread was eaten for seven days together. The Syriac, Persic, and Ethiopic versions render it, "the passover of unleavened bread", leaving out the copulative "and". And the chief priests and Scribes sought how they might take him by craft; that is, Jesus, and put him to death: for which purpose they assembled together in Caiaphas the high priest's palace, and there took counsel together how to accomplish it; see Mat 26:2.

And he said, Abba, Father,.... In the original text, the former of these is a Syriac word, and the latter a Greek one, explanative of the former, as in Rom 8:15 and Gal 4:6 or the repetition is made, to express the vehemency of his affection, and his strong confidence in God, as his Father, amidst his distress, as the Syriac version renders it, , "Abba, my Father": or "my Father, my Father"; and so the Ethiopic version: all things are possible unto thee; so Philo the Jew (b), taking notice of Isaac's question about the burnt offering, and Abraham's answer to it, represents the latter as adding, in confirmation of it, "all things are possible to God, and which are both difficult and impossible to be done by men;'' suggesting, that God could easily provide a lamb for a sacrifice; and Christ here intimates, that every thing consistent with his perfections, counsels, and covenant, were possible to be done by him; and how far what he prays for, was agreeable to these, he submits to him, and to his sovereign will: take away this cup from me; nevertheless, not what I will, but what thou wilt: See Gill on Mat 26:39. (b) De Abrahamo, p. 374.

He has fully taken upon himself the flesh of humanity, and with it human affections. So you read in Scripture that “going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him.” Here he speaks not in the voice of God but as fully human. For how could God be ignorant of the possibility or impossibility of anything? Or is anything beyond God’s ability, when as Scripture itself says: “For you nothing is impossible?”

How is it, then, that in his prayer he says: “If it be possible?” He is showing the weakness that belongs to a human nature. Human nature would prefer not to be torn from the present life. It would draw back and shrink from death. Why? Because God has implanted in human nature a love for the life of this world.

(de Con. iii. iv) He said not, if He could do it, but if it could be done; for whatever He wills is possible. We must therefore understand, if it be possible, as if it were; if He is willing. And lest any one should suppose that He lessened His Father's power, he shows in what sense the words are to be understood; for there follows, And he said, Abba, Father, all things are possible unto thee. By which He sufficiently shows, that the words, if it be possible, must be understood not of any impossibility, but of the will of His Father. As to what Mark relates, that he said not only Father, but Abba, Father, Abba is the Hebrew for Father. And perhaps the Lord said both words, on account of some Sacrament contained in them; wishing to show that He had taken upon Himself that 1sorrow in the person of His body, the Church, to which He was made the chief corner stone, and which came to Him, partly from the Hebrews, who are represented by the word Abba, partly from the Gentiles, to whom Father belongs.

And he prayed that if it was possible the hour would pass from him, and said: Abba, etc. What was that voice, except the sound of our weakness? Many still frail ones grieve at the future death; but let them have a right heart, let them avoid death as much as they can; but if they cannot, let them say what the Lord himself, not for himself, but for us said. For what did he say? Father, if it is possible, let this cup pass from me. Behold you have the human will expressed. Now see the right heart.

But going forward a little, He falls on His face, and shows his lowliness of mind, by the posture of His body. Wherefore there follows: And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.

The Jews conspire against Christ, Mar 14:1, Mar 14:2. He is anointed in the house of Simon the Leper, Mar 14:3-9. Judas Iscariot sells him to the chief priests for thirty pieces of money, Mar 14:10, Mar 14:11. He orders his disciples to prepare the passover, Mar 14:12-16. Predicts his approaching death, Mar 14:17-21. Institutes the holy eucharist, Mar 14:22-26. Foretells the unfaithfulness of his disciples in general, Mar 14:27, Mar 14:28, and Peter's denial, Mar 14:29-31. His agony in the garden, Mar 14:32-36. The disciples overcome by sleep, Mar 14:37-42. Judas comes with a mob from the chief priests, and betrays him with a kiss; they seize him, Mar 14:43-49. The disciples flee, Mar 14:50. A young man following, and about to be apprehended, makes his escape, Mar 14:51, Mar 14:52. Jesus is brought before the chief priests, and Peter follows at a distance, Mar 14:53, Mar 14:54. He is examined, insulted, and abused, and condemned on false evidence, Mar 14:55-65. Peter thrice denies him, reflects on his wickedness, and repents of his sin, Mar 14:66-72.

ANGELIC ANNOUNCEMENT TO THE WOMEN ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCES AFTER HIS RESURRECTION--HIS ASCENSION--TRIUMPHANT PROCLAMATION OF HIS GOSPEL. ( = Mat 28:1-10, Mat 28:16-20; Luke 24:1-51; Joh 20:1-2, John 20:11-29). (Mark 16:1-20) when the sabbath was past--that is, at sunset of our Saturday. Mary Magdalene--(See on Luk 8:2). Mary the mother of James--James the Less (see Mar 15:40). and Salome--the mother of Zebedee's sons (compare Mar 15:40 with Mat 27:56). had bought sweet spices, that they might come and anoint him--The word is simply "bought." But our translators are perhaps right in rendering it here "had bought," since it would appear, from Luk 23:56, that they had purchased them immediately after the Crucifixion, on the Friday evening, during the short interval that remained to them before sunset, when the sabbath rest began; and that they had only deferred using them to anoint the body till the sabbath rest should be over. On this "anointing," see on Joh 19:40.