Marka 14:63 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.

And when she saw Peter warming himself,.... At the life which was in the midst of the hall: she looked upon him; very earnestly, knowing him to be the same, she had let in at the motion of one, that was known in the high priest's family; and suspecting him, by being a stranger, and by his looks: and said, and thou also wast with Jesus of Nazareth; that is, one of his disciples; See Gill on Mat 26:69.

(Serm. 5. de Pass.) But Caiaphas, to increase the odiousness of what they had heard rent his clothes, and without knowing what his frantic action meant, by his madness, deprived himself of the honour of the priesthood, forgetting that command, by which it is said of the High Priest, He shall not uncover his head or rend his clothes. For there follows: Then the High Priest rent his clothes, and saith, What need we any further witnesses? Ye have heard the blasphemy: what think ye?

But the high priest, rending his garments, said: Why do we still need witnesses? You have heard the blasphemy. The same fury that had shaken him from the priestly throne provokes him to rend his garments. He rends his garments to show that the Jews had lost priestly glory and had an empty seat of the high priest. It is also a custom among the Jews, when they hear something blasphemous and seemingly against God, to rend their garments. We read that Paul and Barnabas did this too when they were honored with divine worship in Lycaonia. However, because Herod did not give honor to God but acquiesced to the excessive favor of the people, he was immediately struck by an angel. But in a higher mystery, it happened that during the Lord’s passion, the high priest of the Jews himself rent his garments, while the tunic of the Lord could not be rent by even the soldiers who crucified him. It was prefigured that the priesthood of the Jews would be rent for the crimes of their priests and completely dissolved from its state of integrity; however, the solidity of the holy universal Church, which is often called the garment of its Redeemer, could never be rent. Rather, even if the Jews, the Gentiles, the heretics, or the wicked Catholics despise the humility of the Lord Savior, its inviolate chastity will remain until the end of the age in those whom He finds chosen.

(ubi sup.) But it was also with a higher mystery, that in the Passion of our Lord the Jewish priest rent his own clothes, that is, his ephod, whilst the garment of the Lord could not be rent, even by the soldiers, who crucified Him. For it was a figure that the Jewish priesthood was to be rent on account of the wickedness of the priests themselves. But the solid strength of the Church, which is often called the garment of her Redeemer, can never be torn asunder.

At this the high priest fulfilled the custom (he tore his garment). For whenever some calamity or sorrow befell the Jews, they would tear their garments. In the present case the high priest tore his garment as a sign that Jesus had supposedly uttered blasphemy against God, and that thus a great evil had occurred. But it is fitting to say here with David: "They were divided, and were not moved to compunction" (Ps. 34:15). But this tearing was at the same time also a figure of the tearing apart and abolition of the Jewish high priesthood, although the high priest himself was unaware of this.

The High Priest does after the manner of the Jews; for whenever any thing intolerable or sad occurred to them, they used to rend their clothes. In order then to show that Christ had spoken great and intolerable blasphemy, he rent his clothes.

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.

Then the high priest rent his clothes--On this expression of horror of blasphemy, see Kg2 18:37. and saith, What need we any further witnesses? (Also see on Joh 18:28.)