Mark 14:54 Comentariu

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 there arose certain,.... Two false witnesses, as in Mat 26:60, who stood up in court; for witnesses were obliged to stand, whilst they gave in their testimony: "says R. Bo, in the name of R. Hona, witnesses ought "to stand", whilst they bear witness; as it is said, Deu 19:17. "Both the men shall stand" (m), &c.'' And bare false witness against him, saying; as follows. (m) T. Herios. Sanhedrin, fol. 21. 3. & Yoma, fol. 43. 2. Maimon. Hilch. Sanhedrin, c. 21. sect. 3.

But Peter followed from a distance, etc. Deservedly he followed from a distance, who was soon to deny him. For he could not have denied if he had clung closely to Christ. Yet in this, he is most greatly venerable to us with admiration because he did not leave the Lord even when he was afraid. For what he fears is due to nature; what he follows is due to devotion; what he denies is due to deception; what he repents of is due to faith. Another interpretation: Peter following the same Lord from a distance to the passion signified that the Church would indeed follow, that is, imitate the passion of the Lord, but from a far distance. For the Church suffers for itself, but He for the Church.

(ubi sup.) But rightly does he follow afar off, who is just about to betray Him; for he could not have denied Christ, if he had remained close to Him. There follows, And he sat with the servants, and warmed himself at the fire.

(ubi sup.) For charity is the fire of which it is said, I am come to send fire on the earth, (Luke 12:49) which flame coming down on the believers, taught them to speak with various tongues the praise of the Lord. There is also a fire of covetousness, of which it is said, They are all adulterers as an oven; (Hosea 7:4) this fire, raised up in the hall of Caiaphas by the suggestion of an evil spirit, was arming the tongues of the traitors to deny and blaspheme the Lord. For the fire lit up in the hall amidst the cold of the night was a figure of what the wicked assembly was doing within; for because of the abounding of iniquity the love of many waxes cold. Peter, who for a time was benumbed by this cold, wished as it were to be warmed by the coals of the servants of Caiaphas, because He sought in the society of traitors the consolation of worldly comfort. It goes on, And the Chief Priests and all the council sought for witness against Jesus to put him to death. (Matt. 24:12)

And he was sitting with the attendants and warming himself at the fire. There is the fire of love, and there is also the fire of desire. Of this it is said: I came to cast fire upon the earth, and what will I if it be already kindled (Luke 12)? But of that: They are all adulterers, like an oven heated by the baker (Hosea 7). This fire, descending upon the believers in the upper room of Zion, taught them to praise God in various languages. That fire kindled by the evil spirit in the courtyard of Caiaphas armed the harmful tongues of the faithless to deny and blaspheme the Lord. For what the malignant council was plotting inside the house of the high priest, this fire materially lit outside in the courtyard amidst the cold of the night, symbolically prefigured. Therefore, whoever extinguishes the evil and harmful fire in themselves can say with the prophet to the Lord: For I am become like a bottle in the frost; yet do I not forget thy statutes (Psalm 119). But those in whom the flame of love has been overwhelmed by the turbulent waters of vices hear from the Lord: Because iniquity shall abound, the love of many shall wax cold (Matthew 24). At that cold moment, the Apostle Peter, numb from the cold, wished to warm himself by the coals of Caiaphas' attendants, because he sought the comfort of temporal ease by the company of the faithless. But soon, remembered by the Lord, he left behind both the physical fire of the wicked and the infidelity within his heart. And after the resurrection of the Lord, revived by the holy fire, he completely purged the sin of his threefold denial by the threefold confession of love. Then, upon that memorable catch of fish, when he came to the Lord with his fellow disciples, soon seeing the coals laid, and the fish laid on it and the bread, he was inflamed with the fire of love in the hidden chambers of his heart.

Peter, however, showing the most fervent love for the Teacher, followed after Christ.

It goes on: And Peter followed him afar off, even into the palace of the High Priest. For though fear holds him back, love draws him on. He warms himself at the fire in the hall, with the servants. The hall of the High-Priest is the enclosure of the world, the servants are the devils, with whom whosoever remains cannot weep for his sins; the fire is the desire of the flesh.

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.

Peter followed - On Peter's denial, see Mat 26:57, etc. At the fire - Προς το φως, literally, at the light, i.e. a fire that cast considerable light, in consequence of which, the maid servant was the better able to distinguish him: see Mar 14:67.

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.

And Peter followed him afar off, even into--or "from afar, even to the interior of." the palace of the high priest--"An oriental house," says ROBINSON, "is usually built around a quadrangular interior court; into which there is a passage (sometimes arched) through the front part of the house, closed next the street by a heavy folding gate, with a smaller wicket for single persons, kept by a porter. The interior court, often paved or flagged, and open to the sky, is the hall, which our translators have rendered 'palace,' where the attendants made a fire; and the passage beneath the front of the house, from the street to this court, is the porch." The place where Jesus stood before the high priest may have been an open room, or place of audience on the ground floor, in the rear or on one side of the court; such rooms, open in front, being customary. It was close upon the court, for Jesus heard all that was going on around the fire, and turned and looked upon Peter (Luk 22:61). and he sat with the servants, and warmed himself at the fire--The graphic details, here omitted, are supplied in the other Gospels. Joh 18:18 : And the servants and officers stood there--that is, in the hall, within the quadrangle, open to the sky. who had made a fire of coals--or charcoal (in a brazier probably). for it was cold--John alone of all the Evangelists mentions the material, and the coldness of the night, as WEBSTER and WILKINSON remark. The elevated situation of Jerusalem, observes THOLUCK, renders it so cold about Easter as to make a watch fire at night indispensable. And Peter stood with them and warmed himself--"He went in," says Matthew (Mat 26:58), "and sat with the servants to see the end." These two minute statements throw an interesting light on each other. His wishing to "see the end," or issue of these proceedings, was what led him into the palace, for he evidently feared the worst. But once in, the serpent coil is drawn closer; it is a cold night, and why should not he take advantage of the fire as well as others? Besides, in the talk of the crowd about the all-engrossing topic he may pick up something which he would like to hear. Poor Peter! But now, let us leave him warming himself at the fire, and listening to the hum of talk about this strange case by which the subordinate officials, passing to and fro and crowding around the fire in this open court, would while away the time; and, following what appears the order of the Evangelical Narrative, let us turn to Peter's Lord. Jesus Is Interrogated by Annas--His Dignified Reply--Is Treated with Indignity by One of the Officials--His Meek Rebuke (Joh 18:19-23). We have seen that it is only the Fourth Evangelist who tells us that our Lord was sent to Annas first, overnight, until the Sanhedrim could be got together at earliest dawn. We have now, in the same Gospel, the deeply instructive scene that passed during this non-official interview. Joh 18:19 : The high priest--Annas. then asked Jesus of His disciples and of His doctrine--probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party. Joh 18:20. Jesus answered him, I spake openly to the world--compare Mar 7:4. He speaks of His public teaching as now a past thing--as now all over. I ever taught in the synagogue and in the temple, whither the Jews always resort--courting publicity, though with sublime noiselessness. and in secret have I said nothing--rather, "spake I nothing"; that is, nothing different from what He taught in public: all His private communications with the Twelve being but explanations and developments of His public teaching. (Compare Isa 45:19; Isa 48:16). Joh 18:21 : Why askest thou Me? ask them which heard Me what I have said to them--rather, "what I said unto them." behold, they know what I said--From this mode of replying, it is evident that our Lord saw the attempt to draw Him into self-crimination, and resented it by falling back upon the right of every accused party to have some charge laid against Him by competent witnesses. Joh 18:22 : And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest Thou the high priest so?--(see Isa 50:6). It would seem from Act 23:2 that this summary and undignified way of punishment what was deemed insolence in the accused had the sanction even of the high priests themselves. Joh 18:23 : Jesus answered him, If I have spoken evil--rather, "If I spoke evil," in reply to the high priest. bear witness of the evil; but if well, why smitest thou Me?--He does not say "if not evil," as if His reply had been merely unobjectionable; but "if well," which seems to challenge something altogether fitting in the remonstrance. He had addressed to the high priest. From our Lord's procedure here, by the way, it is evident enough that His own precept in the Sermon on the Mount--that when smitten on the one cheek we are to turn to the smiter the other also (Mat 5:39) --is not to be taken to the letter. Annas Sends Jesus to Caiaphas (Joh 18:24). Joh 18:24. Now Annas had sent Him bound unto Caiaphas the high priest--On the meaning of this verse there is much diversity of opinion; and according as we understand it will be the conclusion we come to, whether there was but one hearing of our Lord before Annas and Caiaphas together, or whether, according to the view we have given above, there were two hearings--a preliminary and informal one before Annas, and a formal and official one before Caiaphas and the Sanhedrim. If our translators have given the right sense of the verse, there was but one hearing before Caiaphas; and then Joh 18:24 is to be read as a parenthesis, merely supplementing what was said in Mar 14:13. This is the view of CALVIN, BEZA, GROTIUS, BENGEL, DE WETTE, MEYER, LUCKE, THOLUCK. But there are decided objections to this view. First: We cannot but think that the natural sense of the whole passage, embracing Mar 14:13-14, Mar 14:19-24, is that of a preliminary non-official hearing before "Annas first," the particulars of which are accordingly recorded; and then of a transference of our Lord from Annas to Caiaphas. Second: On the other view, it is not easy to see why the Evangelist should not have inserted Mar 14:24 immediately after Mar 14:13; or rather, how he could well have done otherwise, As it stands, it is not only quite out of its proper place, but comes in most perplexingly. Whereas, if we take it as a simple statement of fact, that after Annas had finished his interview with Jesus, as recorded in Mar 14:19-23, he transferred Him to Caiaphas to be formally tried, all is clear and natural. Third: The pluperfect sense "had sent" is in the translation only; the sense of the original word being simply "sent." And though there are cases where the aorist here used has the sense of an English pluperfect, this sense is not to be put upon it unless it be obvious and indisputable. Here that is so far from being the case, that the pluperfect "had sent" is rather an unwarrantable interpretation than a simple translation of the word: informing the reader that, according to the view of our translators, our Lord "had been" sent to Caiaphas before the interview just recorded by the Evangelist; whereas, if we translate the verse literally--"Annas sent Him bound unto Caiaphas the high priest"--we get just the information we expect, that Annas, having merely "precognosced" the prisoner, hoping to draw something out of Him, "sent Him to Caiaphas" to be formally tried before the proper tribunal. This is the view of CHRYSOSTOM and AUGUSTINE among the Fathers; and of the moderns, of OLSHAUSEN, SCHLEIERMACHER, NEANDER, EBRARD, WIESELER, LANGE, LUTHARDT. This brings us back to the text of our second Gospel, and in it to The Judicial Trial and Condemnation of the Lord Jesus by the Sanhedrim-- (Mar 14:55-64). But let the reader observe, that though this is introduced by the Evangelist before any of the denials of Peter are recorded, we have given reasons for concluding that probably the first two denials took place while our Lord was with Annas, and the last only during the trial before the Sanhedrim.