Markos 14:51 Yorum

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 Peter followed him afar off,.... And did another disciple, perhaps John; Joh 18:15, who having somewhat recovered themselves from their fright, turned back, and followed Jesus, and the company that led him away; keeping at some distance, that they might not be observed, and exposed to danger; and proceeded till they came to Jerusalem, and to the place where the sanhedrim were convened; and the other disciple went in along with Jesus; and Peter afterwards, by his means, got in: even into the palace of the high priest; being let in by her that kept the door, at the motion of the other disciple and he sat with the servants; as if he was one of them, and had no concern with Jesus: and warmed himself at the fire; or "light", as the Greek word signifies, and answers to the Hebrew word by which both: light and fire are expressed; of which, take an instance or two, in the room of many (g): "a murderer that strikes, his neighbour with a stone, or with iron, and plunges him into water, or into "fire", so that he cannot get out, and dies, is guilty.'' Again (h), a "book which "fire", takes hold upon on one side, he puts, water on the other; and if it is quenched, it is quenched; if the "fire" takes hold on both sides, he opens it, and reads in it; and if it is quenched, it is quenched: a cloak which "fire" takes hold upon on one side, he puts water on the other side; and if it is quenched, it is quenched; if the "fire" takes hold on it on both sides, he takes, it and wraps himself in it, and if it is quenched, it is quenched.'' So we read (i) of , "the fire of hell"; and Ur of the Chaldees has its name from the fire, that was worshipped there, as a symbol of the sun: and fire was the or "light", created on the first day, Gen 1:3; See Gill on Mat 26:58. (g) Misn. Sanhedrin, c 9. sect 1. (h) T. Hieros. Sabbat, fol. 15. 4. & T. Bab. Sabbat, fol. 120. 1. Vid. Misn. Avoda Zara, c. 5. sect. 12. (i) T. Bab. Chagiga, fol. 27. 1.

(Mor. 14. 49) Or, he says this of John, who, although he afterwards returned to the cross to hear the words of the Redeemer, at first was frightened and fled.

But it is to be noted narrowly that the evangelist writing about this young man does not say that he fled from the company or fled from following the Lord, but, he says, rejecting the linen cloth, he fled naked from them. For he fled from the enemies, whose presence and deeds he detested; he did not flee from the Lord and his Master, whose love fixed in his heart he preserved even absent in the body. Nor is there anything to prevent us from understanding that this young man was John, the disciple beloved above others by the Master. For that he was a young man at that time is indicated by his long life afterward in the flesh. For it could have happened that, having slipped from the hands of his captors for a moment, he soon, having resumed his garment, returned and mingled among the crowd leading Jesus, as if he were one of them, until he reached the high priest's courtyard where he was known, as he himself recounts in his Gospel. But just as Peter, who washed away the sin of his denial with the tears of repentance and completely eradicated it by confessing his love for the Lord, showing the recovery of those who fall in martyrdom, so the other disciples, who avoided the moment of capture by fleeing, teach the caution of fleeing to those who feel themselves less capable of enduring torments. For it is much safer for them to seek the protection of hiding places than to expose themselves to the danger of contests. Thus also this young man, who, rejecting the linen cloth, fled naked from the impious ones, designates their work and mind who, in order to be more secure from the attacks of the enemies, throw away whatever they seem to possess in this world and learn to serve the Lord naked rather than by adhering to the things of the world, giving the adversaries matter for tempting and recalling them from God: following the example of the blessed Joseph who, leaving his garment in the hands of the adulteress, leapt out, preferring to serve God naked rather than, clothed in the desires of the world, to serve the prostitute.

A certain young man followed him, clothed in a linen cloth over his naked body, and they seized him. But he, leaving the linen cloth behind, fled from them naked. When it says 'clothed in a linen cloth over his naked body,' it is implied on the body, that is, on the naked body, because he had no other clothing than only the linen cloth. But who this young man was, the evangelist does not say. Whoever he was, he proves that a greater love for the Lord remained in him than in the others, who, while they were already fleeing, he, bound by the bond of love, did not cease to follow him until he was apprehended by the enemies. Although he had not yet perfected love, who could even while being held flee from the companionship of the Savior. Because just as perfect love casts out fear (1 John IV), so fear, besieging the mind, proves imperfect love.

(ubi sup.) There follows: And there followed him a certain young man, having a linen cloth cast about his naked body, that is, he had no other clothing but this linen cloth. It goes on: And they laid hold on him, and he left the linen cloth, and fled from them naked. That is, he fled from them, whose presence and whose deeds he abhorred, not from the Lord, for whom his love remained fixed in his mind, when absent from Him in body.

(ubi sup.) For that he was a young man at that time, is evident from his long sojourn in the flesh. Perhaps he escaped from the hands of those who held him for the time, and afterwards got back his garment and returned, mingling under cover of the darkness with those who were leading Jesus, as though he was one of them, until he arrived at the door of the High Priest, to whom he was known, as he himself testifies in the Gospel. But as Peter, who washed away the sin of his denial with the tears of penitence, shows the recovery of those who fall away in time of martyrdom, so the other disciples who prevented their actual seizure, teach the prudence of flight to those who feel themselves unequal to undergo tortures.

Only a certain young man followed Him. This young man was probably from the house in which they ate the Passover. Some, however, think that this was James, the brother of God, called the righteous, for throughout his whole life he wore a single cloak, and after the Ascension of the Lord he received from the apostles the episcopal throne in Jerusalem. It was he, they say, who left behind his outer garment and fled. And there is nothing surprising that, when the chief apostles fled, he too forsook the Lord.

It appears probable that this young man was of that house, where they had eaten the Passover. But some say that this young man was James, the brother of our Lord, who was called Just; who after the ascension of Christ received from the Apostles the throne of the bishopric of Jerusalem.

Just as Joseph left his mantle behind him, and fled naked from the wanton woman; so also let him, who would escape the hands of the evil ones, quit in mind all that is of the world, and fly after Jesus.

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.

A certain young man - Probably raised from his sleep by the noise which the rabble made who came to apprehend Jesus, having wrapped the sheet or some of the bed-clothing about him, became thereby the more conspicuous: on his appearing, he was seized; but as they had no way of holding him, but only by the cloth which was wrapped round him, he disengaged himself from that, and so escaped out of their hands. This circumstance is not related by any other of the evangelists.

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.