Marka 14:2 Komentarz

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.

But they said not on the feast day,.... The feast of the passover, and of unleavened bread, which was nigh at hand, and would be two days hence, when there would be a great concourse of people from all parts to keep it: and therefore they did not choose to seize him, and put him to death at that time, lest there should be an uproar of the people; or among them, lest they should rise in his favour, and rescue him out of their hands; See Gill on Mat 26:5.

(in Marc. iv. 43) Pascha which in Hebrew is phase, is not called from Passion, as many think, but from passing over, because the destroyer, seeing the blood on the doors of the Israelites, passed by them, and did not smite them; or the Lord Himself, bringing aid unto His people, walked above them. (ubi sup.) The difference according to the Old Testament between the Passover and the feast of unleavened bread was, that the day alone on which the lamb was slain in the evening, that is, the fourteenth moon of the first month, was called Passover. But on the fifteenth moon, when they came out of Egypt, the feast of unleavened bread came on, which solemn time was appointed for seven days, that is, up to the twenty-first day of the same month in the evening. But the Evangelists indifferently use the day of unleavened bread for the Passover, and the Passover for the days of unleavened bread. Wherefore Mark also here says, After two days was the feast of the Passover, and of unleavened bread, because the day of the Passover was also ordered to be celebrated on the days of unleavened bread, and we also, as it were, keeping a continual passover, ought always to be passing out of this world. (ubi sup.) Not indeed, as the words seem to imply, that they feared the uproar, but they were afraid lest He should be taken out of their hands by the aid of the people.

Nevertheless, Christ Himself had determined for Himself the day of His Passion; for He wished to be crucified on the Passover, because He was the true Passover.

The council against Christ was assembled on Wednesday. And this is the reason why we fast on Wednesdays. The enemies wanted to wait until after the feast time, but this was not permitted to them. The Lord, appointing the sufferings for Himself, willed to deliver Himself to the Crucifixion on Pascha itself, for He Himself was the True Pascha. Here one must marvel at His power. For when the enemies wanted to seize Him, they could not, but when they did not want to, on account of the feast, then He Himself willingly delivered Himself to them.

Let us now sprinkle our book, and our thresholds with blood, and put the scarlet thread around the house of our prayers, and bind scarlet on our hand, as was done to Zarah, (Gen. 38:30) that we may be able to say that the red heifer is slain in the valley. (Num. 19:2, Deut. 21:4) For the Evangelist, being about to speak of the slaying of Christ, premises, After two days was the feast of the Passover, and of unleavened bread. Or else phase is interpreted a passing over, but Pascha means sacrifice. In the sacrifice of the lamb, and the passing of the people through the sea, or through Egypt, the Passion of Christ is prefigured, and the redemption of the people from hell, when He visits us after two days, that is, when the moon is most full, and the age of Christ is perfect, that when no part at all of it is dark, we may eat the flesh of the Lamb without spot, who taketh away the sins of the world, in one house, that is, in the Catholic Church, shod with charity, and armed with virtue. But iniquity came forth in Babylon from the princes, who ought to have purified the temple and the vessels, and themselves according to the law, in order to eat the lamb. Wherefore there follows: And the Chief Priests and the Scribes sought how they might take him by craft, and put him to death. Now when the head is slain, the whole body is rendered powerless, wherefore these wretched men slay the Head. But they avoid the feast day, which indeed befits them, for what feasting can there be for them, who have lost life and mercy? Wherefore it goes on: But they said, Not on the feast day, lest there be an uproar of the people.

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.

But they said, Not on the feast day--rather, not during the feast; not until the seven days of unleavened bread should be over. lest there be an uproar of the people--In consequence of the vast influx of strangers, embracing all the male population of the land who had reached a certain age, there were within the walls of Jerusalem at this festival some two million people; and in their excited state, the danger of tumult and bloodshed among "the people," who for the most part took Jesus for a prophet, was extreme. See JOSEPHUS [Antiquities, 20.5.3]. What plan, if any, these ecclesiastics fixed upon for seizing our Lord, does not appear. But the proposal of Judas being at once and eagerly gone into, it is probable they were till then at some loss for a plan sufficiently quiet and yet effectual. So, just at the feast time shall it be done; the unexpected offer of Judas relieving them of their fears. Thus, as BENGEL remarks, did the divine counsel take effect. The Supper and the Anointing at Bethany Six Days before the Passover (Mar 14:3-9). The time of this part of the narrative is four days before what has just been related. Had it been part of the regular train of events which our Evangelist designed to record, he would probably have inserted it in its proper place, before the conspiracy of the Jewish authorities. But having come to the treason of Judas, he seems to have gone back upon this scene as what probably gave immediate occasion to the awful deed.