มาระโก 14:36 วิจารณ์

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 cometh and findeth them sleeping,.... His three disciples, Peter, James, and John: and saith unto Peter; particularly, he having so lately asserted, with so much confidence, his love to Christ, and close attachment to him: Simon, sleepest thou? Christ calls him by the name he first went by, and not by that which he had given him, Cephas, or Peter; he not now having that firmness and constancy, though he boasted of it, which answers to that name: couldst thou not watch one hour? The Arabic and Persic versions add, with me; and so does the Complutensian edition; See Gill on Mat 26:40.

It is something possible, for Mark makes mention of His saying, "Abba, Father, all things are possible unto Thee."

He knew what he was saying to his Father, and was well aware that this chalice could pass from him. But he had come to drink it for everyone, in order to acquit, through this chalice, the debt of everyone, [a debt] which the prophets and martyrs could not pay with their death.… He assumed flesh. He clothed himself with weakness, eating when hungry, becoming tired after working, being overcome by sleep when weary. It was necessary, when the time for his death arrived, that all things that have to do with the flesh would be fulfilled then. The anguish of death in fact invaded him, to manifest his nature as a son of Adam, over whom death reigns, according to the word of the apostle.… Or alternatively, in this hour of his corporeal death, he gave to the body that which belonged to it, saying that all the sufferings of [his] body would show to the heretics and schismatics that his body was [real]. did not this body of his appear to them, just as it was visible to everyone else? Just as he was hungry and thirsty, tired and had need of sleep, so too, he was afraid. Or, [he said that], so that it would be difficult for people in the world to say that it was without suffering and toil that our debts were remitted by him. Or [it was] to teach his disciples to confide their life and death to God. If he, who is wise on account of the wisdom of God, asked for what was fitting for him, how much more [should] ordinary people surrender their will to the One who knows all things.… If he who is fearless was afraid [of death], and asked to be delivered from it, although he knew that it was impossible, how much more should others persevere in prayer before temptation, so that, in time of temptation, they may be delivered from it.

The Father from whom every nature has derived its laws is not subject to the laws of nature. The Father who transcends every measure of power is not limited in anything, either by deficiency or by changeability in his nature. As the Son said: “Father, all things are possible to thee.” So much so that the human mind cannot grasp as much as lies within his power.

Though with God nothing is impossible, yet for human nature it is impossible to ignore the fear of suffering. Only by trial can faith be proved. Thus as a human being he prays in a human manner that the cup may pass away, but as God from God, his will is in unison with the Father’s effectual will.

He does not pray that the cup may pass around him. He prays that the cup may pass away from him, but it cannot pass away unless he drinks it. To pass away does not mean to depart from its place, but not to exist at all. And this is indeed the very meaning that the apostles have in mind when they say: “Heaven and earth will pass away, but my words will not pass away.”

Although he was obedient, it was a voluntary obedience. The only begotten Son humbled himself, and obeyed his Father even to the death of the cross. But was it as human or as God that he was subjected to the Father? His subjection is that of one to whom all things have been subjected. This subjection is not a sign merely of a temporal obedience, for his allegiance is eternal. Rather it was an instance in time of the dispensation of the eternal mystery of his humbling. His actual humbling occurred within time. Yet in its very unpretentiousness it displays the eternal mystery of his humiliation.

(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.

To show sufferers that they need not despair, the true Savior became the good teacher by himself epitomizing the truth in his own person. He participated in our suffering in an empathic way, knowing that through human frailty sorrow might steal in upon our hearts amid afflictions, and knowing that we would overcome it if we yield to God’s will above our own, mindful that God knows best those whose well-being he superintends.

And so He says: Not as I will, but as You will (Ibid.). My sorrow is what He took up with my emotion. Therefore He grieved for me, who had nothing to grieve for Himself. And setting apart the delight of eternal divinity, He is affected by the weariness of my weakness. My soul, He says, is sorrowful even unto death. The Lord is not sorrowful because of death, for He is offended by the condition of bodily emotion, not by the fear of death. For He who took on the body had to undergo all that pertains to the body, such as hunger, thirst, anguish, and sorrow. However, divinity is not altered by these emotions.

But not what I will, but what you (will). I did not come (he says) to do my will, but the will of him who sent me (John 5). He spoke of his own will, which he temporarily assumed from the virgin; but the will of him who sent him, he marked that, namely, which eternally and eternally he had in common with the Father. He prays for the cup to pass, to truly show that he was also a man. However, remembering also why he was sent, he completes the mission for which he was sent, and cries out: But not what I will, but what you (will). If death dies without me dying, namely in the flesh, let this cup pass, he says. But because this will not happen otherwise, he says: Not what I will, but what you (will). And that he, invoking the Father with a double name, says Abba Father, shows that he is the God and Savior of both peoples, namely the Jew and the Gentile. For indeed, Abba signifies what Father means. But abba is Hebrew, father is Greek and Latin. Therefore, in order to teach that both people would believe in him and would invoke him, he himself first invokes him in both languages. For he is the good shepherd, who, giving his life for his sheep, makes one fold out of two flocks. Therefore, with the voice of both flocks, he asks for the Father's help, so that we, informed by his example, when we feel adversities coming, invoking God the Father as the Hebrew, Abba, with one devotion of faith and charity, may seek heavenly help. Hence the admirable doctor, taking the form of teaching from the Lord, thus addresses his listeners: You have received the Spirit of adoption of sons, in which we cry out: Abba Father (Romans 8). Truly Abba to those who are from the Israelite people, us Father, who from the Gentiles came to the faith of Christ.

(ubi sup.) But He prays, that the cup may pass away, to show that He is very man, wherefore He adds: Take away this cup from me. But remembering why He was sent, He accomplishes the dispensation for which He was sent, and cries out, But not what I will, but what thou wilt. As if He had said, If death can die, without my dying according to the flesh, let this cup pass away; but since this cannot be otherwise, not what I will, but what thou wilt. Many still are sad at the prospect of death, but let them keep their heart right, and avoid death as much as they can; but if they cannot, then let them say what the Lord said for us.

Thus, when He says, "Take this cup away from Me," He reveals in Himself the human property; but then He added, "yet not what I will, but what You will" — He teaches us, despite the demands of nature, to ask for what is pleasing to God.

By which also He ceases not up to the end to teach us to obey our fathers, and to prefer their will to ours.

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.

Abba, Father - This Syriac word, which intimates filial affection and respect, and parental tenderness, seems to have been used by our blessed Lord merely considered as man, to show his complete submission to his Father's will, and the tender affection which he was conscious his Father had for him, Abba, Syriac, is here joined to ὁ πατηρ, Greek, both signifying father; so St. Paul, Rom 8:15; Gal 4:6. The reason is, that from the time in which the Jews became conversant with the Greek language, by means of the Septuagint version and their commerce with the Roman and Greek provinces, they often intermingled Greek and Roman words with their own language. There is the fullest evidence of this fact in the earliest writings of the Jews; and they often add a word of the same meaning in Greek to their own term; such as מרי קירי, Mori, κυριε my Lord, Lord; פילי שער, pili, πυλη, shuar, gate, gate: and above, אבא, πατηρ, father, father: see several examples in Schoettgen. The words אבי and אבא appear to have been differently used among the Hebrews; the first Abbi, was a term of civil respect; the second, Abba, a term of filial affection. Hence, Abba, Abbi, as in the Syriac version in this place, may be considered as expressing, My Lord, my Father. And in this sense St. Paul is to be understood in the places referred to above. See Lightfoot.

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.