มาระโก 14:65 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 a maid saw him again,.... Either the same maid, so the Syriac and Persic versions read, "that maid": that selfsame maid, as before, or another, as in Mat 26:71, and so the Arabic version reads it here; but the Ethiopic as before "a daughter"; that is, of the high priest: and began to say to them that stood by; the fire, along with Peter, warming themselves: this is one of them; this man is one of the disciples and followers of Jesus of Nazareth; he is of that sect, he certainly belongs to them, and is come here only as a spy.

Who is this strange one who says that he had been silent before, but would not always be silent? Who is he who was led as a sheep to the slaughter and who, like a lamb without making a sound before its shearer, did not open his mouth? Who is he who did not cry out and whose voice was not heard in the streets? Surely it was he who was not stubborn and who did not murmur when he offered his back to the scourges and his cheeks to blows. He did not turn his face away from their filthy spittle. When accused by the priests and elders, he answered nothing and, to the amazement of Pilate, kept a most patient silence.

(ubi sup.) We must understand by this, that the Lord suffered these things till morning, in the house of the High Priest, whither He had first been brought.

And some began to spit on him, and to cover his face, and to buffet him, and to say to him: Prophesy. And the officers struck him with the palms of their hands. The prophecy was fulfilled here which says: I gave my cheeks to the smiters, and I did not hide my face from confusion and spitting (Isaiah 50:6). But he who was struck then with buffetings from the Jews is now also struck by the blasphemies of false Christians. He who was then spat upon with the saliva of the unbelievers is now even to this day dishonored and provoked with insults by the frenzied only in name faithful. They covered his face, not so that he would not see their crimes, but so that they themselves, as they once did to Moses, might hide from themselves the grace of his knowledge. For if they believed Moses, they might perhaps also believe in the Lord. That veil remains until this day upon their hearts not revealed. But it has been taken away for us who believe in Christ. For it was not in vain that the veil of the temple was torn in two at the moment he died, and the things that had been hidden throughout the whole time of the law, and had been concealed from the carnal Israel, were made manifest to the worshippers of the New Testament in the sanctum sanctorum secrets. But what they say to him: Prophesy, and according to other evangelists: Prophesy who is the one who struck you; they do this as if in scorn of him who wished to be considered a prophet by the people. But he himself arranging what he suffers, everything is done for us, as Peter exhorts: Since Christ suffered in the flesh, let us arm ourselves with the same thought, and be prepared to endure the mocking insults for his name.

(ubi sup.) By saying, Prophesy, who is he that smote thee, they mean to insult Him, because He wished to be looked upon as a prophet by the people.

When in this manner the chief priests unanimously condemned Him (Christ), then the servants, having covered Him, began to beat Him and say, "Prophesy!" — who struck You? If our Lord endured so much for us, then how much must we endure for His sake, in order to repay the Master in equal measure? Oh, this is fearful!

The Jewish priesthood was to be rent from the time that they condemned Christ as guilty of death; wherefore there follows, And they all condemned him to be guilty of death.

They condemned Him to be guilty of death, that by His guiltiness He might absolve our guilt. It goes on: And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands; that is, that by being spit upon He might wash the face of our soul, and by the covering of His face, might take away the veil from our hearts, and by the buffets, which were dealt upon His head, might heal the head of mankind, that is, Adam, and by the blows, by which He was smitten with the hands, His great praise might be testified by the clapping of our hands and by our lips, as it is said, O clap your hands together, all ye people. (Ps. 47:1)

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.

some began to spit on him--or, as in Mat 26:67, "to spit in [into] His face." Luke (Luk 22:63) says in addition, "And the men that held Jesus mocked him"--or cast their jeers at Him. (Also see on Joh 18:28.) to cover his face--or "to blindfold him" (as in Luk 22:64). to buffet him--Luke's word, which is rendered "smote Him" (Luk 22:63), is a stronger one, conveying an idea for which we have an exact equivalent in English, but one too colloquial to be inserted here. began to say unto him, Prophesy--In Matthew (Mat 26:68) this is given more fully: "Prophesy unto us, thou Christ, Who is he that smote Thee?" The sarcastic fling at Him as "the Christ," and the demand of Him in this character to name the unseen perpetrator of the blows inflicted on Him, was in them as infamous as to Him it must have been, and was intended to be, stinging. and the servants did strike him with the palms of their hands--or "struck Him on the face" (Luk 22:64). Ah! Well did He say prophetically, in that Messianic prediction which we have often referred to, "I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting!" (Isa 50:6). "And many other things blasphemously spake they against Him" (Luk 22:65). This general statement is important, as showing that virulent and varied as were the recorded affronts put upon Him, they are but a small specimen of what He endured on that dark occasion. Peter's FIRST DENIAL of His Lord (Mar 14:66-68).