Mark 14 Study Notes

14:36 Abba is Aramaic for “father” and is a term of intimacy. Jesus’s words all things are possible for you affirmed God’s power and recalled his teaching (10:27). This cup refers to personal suffering and death (cp. 10:38-39) but also to God’s judgment on sin (14:24; cp. Jr 25:15-16; 2Co 5:21; 1Pt 2:24). Not what I will, but what you will recalls Jesus’s model prayer (Mt 6:10). Not his personal desire but the Father’s will defined Jesus’s life (Jn 5:30; 6:38).

14:37 Peter was singled out for his failure to stay awake because of his bold claims earlier in the evening (vv. 29-31). One hour may be idiomatic rather than literal.

14:38 Though Jesus addressed Peter in v. 37, his warning in v. 38 is addressed to the others as well since the verbs are plural in Greek. The warning to pray so that you won’t enter into temptation recalls the petition from Jesus’s model prayer (Mt 6:13). Jesus’s acknowledgment that the flesh is weak may have applied to himself also that night, given his suffering. Natural human weaknesses (hunger, fatigue, etc.) can pose great spiritual danger.

14:39-40 The stupefied disciples did not know what to say to him. This recalls Peter’s experience on the Mount of Transfiguration (9:6) and the disciples’ silence in 9:34.

14:41-42 Enough was a cry of exasperation and served to awaken the sleepers. Jesus had prayed “that if it were possible, the hour might pass from him” (v. 35), but God did not grant that request. Get up; let’s go was a call to meet the mob head-on, not an encouragement to flee (cp. Jn 14:31). See indicates they could see the torches of the approaching throng.

14:43 In fulfillment of Jesus’s prediction in 8:31, the mob hailed from the chief priests, the scribes, and the elders—the three parties of the Sanhedrin. This was an officially sanctioned arrest party.

14:44 Signal refers to a sign agreed on in advance. The specific signal was a kiss (probably on the cheek). While a kiss was a common greeting (Lk 7:45; Ac 20:37; Rm 16:16), this is the only time a disciple is recorded as greeting Jesus this way (cp. 2Sm 20:9-10).

14:45 Rabbi means “my great one.” It was an address of honor to one’s teacher.

14:46-47 The attack on the high priest’s servant is recorded in all four Gospels (Mt 26:51-52; Lk 22:49-51; Jn 18:10-11). John identifies the attacker as Peter and the servant as Malchus (Jn 18:10). Apparently Jesus’s disciples asked if they should defend him with swords (Lk 22:49), but Peter didn’t wait for a reply. On Jesus’s disciples carrying swords, see note at Lk 22:35-38. Jesus restored Malchus’s ear (Lk 22:51).

14:48-50 The Scriptures that must be fulfilled are not identified, but v. 50 points to Zch 13:7 (quoted in v. 27) as one of them. They all deserted him refers to the fleeing disciples.

14:51-52 The young man is unidentified. Some have suggested he was John Mark, the author of this Gospel.

14:53-65 No single Gospel comprehensively records Jesus’s trials, and each emphasizes different perspectives and events. It is clear, however, that both Roman political authorities and Jewish religious leaders were involved in handing down Jesus’s death sentence.

14:53 They refers to those who arrested Jesus (vv. 43,46). Matthew said the high priest was Caiaphas, who served from AD 18-36 (Mt 26:57). That all three parties assembled indicates this was a meeting of the Sanhedrin (vv. 43,55).

14:54 Peter followed the arrest party and ended up warming himself (cp. Jn 18:18) in the high priest’s courtyard.

14:55-56 The entire Sanhedrin, especially the chief priests, had already decided to put Jesus to death, so they went looking for evidence to justify their plan. Many witnesses gave false testimony that did not agree under cross-examination. The OT required the agreement of two witnesses in a capital case (Nm 35:30; Dt 17:6; 19:15).

14:57-58 Some who gave false testimony claimed firsthand experience. Made with human hands indicates human agency; not made by hands indicates divine agency (cp. Ac 7:48; 17:24; Heb 9:11,24).

14:59 Only Mark notes that the accusers did not agree even on this (cp. Mt 26:60). The Jews took threats against the temple seriously (cp. Jr 26:7-24). This charge was issued against Jesus again while he hung on the cross (Mk 15:29).

14:60 Frustrated with the ineptitude of the proceedings, Caiaphas stood up and questioned Jesus himself.

14:61-62 Kept silent points to the prophesied Suffering Servant’s response in Is 53:7 (cp. Ac 8:32; 1Pt 2:21,23). Throughout Mark’s Gospel, Jesus had shied away from the title Messiah to avoid misunderstanding, but here he embraced it. I am (cp. Mt 26:64; Lk 22:67) echoes the divine name (Ex 3:14). Jesus then switched to his favorite self-designation Son of Man and quoted from Ps 110:2 and Dn 7:13. To be seated at the right hand was an honor (cp. 10:37,40). Coming with the clouds of heaven is often understood as a reference to the second coming, but you will see leads some interpreters to understand that Jesus was referring to his post-ascension enthronement in heaven.

14:63 Tearing one’s clothes symbolized grief (Gn 37:34; Jos 7:6; 2Sm 1:11-12; 2Kg 2:12) or horror at blasphemy (2Kg 18:37; 19:1). Witnesses were no longer needed since Jesus had incriminated himself by claiming he was the Messiah.

14:64 Deserving death indicates death by stoning for blasphemy (Lv 24:10-16).

14:65 To spit in a person’s face (Mt 26:67) was the ultimate insult (Nm 12:14; Dt 25:9; Jb 30:9-10). Jesus predicted this would happen (Mk 10:34; cp. 15:19). Isaiah described this as one of the sufferings of the Servant of the Lord (Is 50:6).

14:66 This picks up from v. 54. The phrase the courtyard below indicates Jesus’s hearing was held in the hall above the entry level to the high priest’s house.

14:67 As Peter stood in the courtyard of the high priest’s house (see note at v. 54), a servant said she had seen him with the man from Nazareth (a contemptuous usage, as is “the Galilean,” Mt 26:69).

14:68 Only Mark records Jesus as predicting a rooster would crow twice (vv. 29-31). This is a logical place for the first crowing, even though it apparently escaped Peter’s notice.

14:69 This time those standing nearby were made aware of Peter’s identity.

14:70 Peter’s accent identified him as a Galilean (Mt 26:73).

14:71 Peter’s denials escalated. To curse means to call down God’s curse on oneself (cp. Ac 23:12,14,21). To swear refers to taking an oath in God’s name. Peter’s cursing and swearing backed his strongest denial—I don’t know this man.

14:72 Immediately links Peter’s third denial to the fulfillment of Jesus’s prophecy (vv. 26-31). Jesus turned and looked at Peter (Lk 22:61) and then he remembered Jesus’s prediction and his own vow of steadfastness. The last sentence of the verse indicates Peter’s total remorse.