CHAPTER 14
THE NET CLOSES AROUND JESUS
Now the Passover and the Festival of Unleavened Bread were only two days away, and the chief priests and the teachers of the law were scheming to arrest Jesus secretly and kill him. “But not during the festival,” they said, “or the people may riot.” Mark 14:1-2
The scriptures make clear that the real drama of Jesus’ passion began two days before the Passover. The Passover has always been celebrated on the fourteenth day of the Hebrew month of Nisan. Thus, this scripture begins with the twelfth day of Nisan. We should realize that because of Israel’s lunar calendar, the Passover can come on any day of the week on our Gregorian calendars. The first day of Passover is always a Sabbath, so it is quite possible to have this Sabbath running into the regular one and even have two Sabbaths celebrated together. We also need to remember that virtually all Hebrew holidays begin at sundown on the evening before the actual day. Such biblical timing is made clear in Genesis (cf. 1:5; 1:6; 1:13 ff.). This was the case with Passover.
We should note that the Passover and the seven-day festival of Unleavened Bread were celebrated together. During this period of festivity great crowds gathered at Jerusalem. People came from far and wide, even from foreign countries. For those Jews living within a fifteen-mile radius, it was necessary that they celebrate the feast in Jerusalem. Although some doubt his figures, Josephus the historian estimates that around three million people may have been present for the Passover on one certain occasion.1
Obviously, people crowded into the city and even overflowed into nearby towns, like Bethany and Bethphage. Many others camped in the open areas around Jerusalem. Passover was the festival of freedom from Egyptian bondage and nationalistic tensions always ran high at this time. We can understand why the Jewish leaders were afraid that a riot might erupt. Such a riot would place them in ill favor with the Roman authorities.
Thus, “while thousands of Passover pilgrims were preparing for the joys of the feast, Jesus was preparing for the ordeal of his trial and crucifixion.” 2 Beginning with this chapter we are dealing with the very heart of the Christian gospel. All the four gospels devote a great amount of space to the following important events: the arrest, trial, mockery, crucifixion, death and resurrection of Christ. These make up the essence of what the gospel is all about. These events are really the most important ones in all human history.3
The Jewish leaders were intent on finding a way to eliminate Jesus but they were fearful to try such a thing during the great feast, lest they be mobbed. Their evil plans were on hold until one of Jesus’ disciples decided to betray him. This was too good a break to turn down and they were forced to take advantage of it.
A BEAUTIFUL AND ETERNAL OFFERING
While he was in Bethany, reclining at the table in the home of a man known as Simon the Leper, a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his head. Mark 14:3
This lovely and enduring event happened in the home of one Simon the Leper in the nearby city of Bethany. We do not know who this Simon was but we can be sure he was no longer a leper. A gathering at the home of a leper would have been forbidden by custom and by biblical law. Actually, a leper would not have been able to remain at home. Perhaps he was a person Jesus had previously cured.4 In the gospel of Mark the woman remains nameless. Perhaps there were reasons for this in those days. However, at the end of the century when John was writing his gospel, he named the woman as Mary of Bethany, sister of Martha and Lazarus (Jn. 12:1-3). Mark tells us that the head of Jesus was anointed but John adds that the feet were also anointed. His body was thus prepared for burial.
What can we make of these seemingly differing accounts? It has been suggested that Simon the Leper was in fact the father of Lazarus and his sisters.5 Also, this anointing must not be confused with the one mentioned in Luke 7:36-50. This earlier anointing was at the house of a Pharisee. While this woman also brought an alabaster jar of perfume, the writer notes that she was a sinful woman. She came from behind Jesus and placed the anointing on Jesus’ feet as he reclined to eat.
We must pause to note the extravagance of Mary’s offering. She came with an alabaster jar of pure nard. It was expensive almost beyond imagination. We know today that nard (Nardostachys grandiflora) or spikenard as it is also called, is the spice taken from a plant which grows in the high Himalayan areas of India, Nepal and China. 6
It is difficult for us to imagine just how valuable this offering was. John 12:3 tells us that Mary brought a pint of pure nard. Mark informs us that this ointment could have been sold for three hundred denarii. We may remember that a denari was the average daily wage for a laboring man.7 So here we have a sacrifice that was close to a year’s wage for a working person. If we translate this offering into modern figures in the US, it would come to an amount of at least $20,000. We would be extremely careful even handling such an expensive gift. Yet, Mary recklessly broke the jar and poured the anointing out over Jesus. Such an expensive ointment was no doubt a family heirloom. It has even been suggested that the precious ointment was Mary’s dowry.8
“Some of those present were saying indignantly to one another, ‘Why this waste of perfume? It could have been sold for more than a year’s wages and the money given to the poor.’ And they rebuked her harshly” (14:4-5). Even while the almost intoxicating and exhilarating smell wafted through the air the devil’s advocates began their howl of complaints. We know from John’s gospel (1 2:4) that the leader of the pack was Judas Iscariot. He was the one who quickly calculated the value of the gift. John tells us that Judas didn’t really care about the poor but that he was a thief and commonly stole money from the communal purse (12:6). We can see in John 13:29, that Jesus and his company were apparently in the habit of giving to the poor anyway.
“‘Leave her alone,’ said Jesus. ‘Why are you bothering her? She has done a beautiful thing to me’” (14:6). In the Greek language there are two words for “good.” First there is agathos, meaning a thing that is morally good. Then there is kalos, meaning a thing that is not just good but is actually both good and lovely. This latter word is used here.9 Once again we see how Jesus honored women. They made up such a vital part of the gospel story. In the ancient world women had a generally low position. Jesus changed that forever.
To the grumblers Jesus then said: “The poor you will always have with you, and you can help them any time you want. But you will not always have me” (14:7). Obviously in every society, even in the most affluent ones, there will always be poor people (cf. Deut. 15:11).
With their complaints Judas and the other disciples were actually demeaning Jesus. It was Mary who grasped his real and incommensurable worth. Apparently, she was the first person to fully realize that the gospel implied suffering.10
Jesus said: “She did what she could. She poured perfume on my body beforehand to prepare for my burial. Truly I tell you, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her” (14:8-9). Wiersbe remarks of her: “When Mary gave her best at the feet of Jesus, she started a ‘wave of blessing’ that has been going on ever since.” 11 The early preacher John Chrysostom praised her saying, “The simple, beautiful act of a guileless Judean woman is even now being remembered the world over.” 12. It is good to always give our flowers while people can still smell them. The other women of the resurrection story wanted to do a similar thing and anoint the body of Jesus but they were too late, since Jesus had already arisen from the dead.
THE BETRAYER
Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. They were delighted to hear this and promised to give him money. So he watched for an opportunity to hand him over. Mark 14:10-11
No doubt, Judas was really stung by Jesus’ rebuke, but obviously there were more serious things about Jesus’ ministry that were troubling him. We can only guess at the real problems. Several commentators feel that he was displeased that Jesus did not seek to become a natural deliverer of the people and save them from the Romans. Some have felt that Judas was trying to force the hand of Jesus and help him become such a deliverer. This is all speculation of course. The scripture makes clear that he was a greedy thief and perhaps greed was his sole motivation. For sure, the devil entered into Judas and urged him to perform his despicable act (Lk.22:3; Jn. 13:27).
Matthew alone tells us that Judas actually bargained with the high priest and his associates for the price he was to be paid for Jesus. They agreed on thirty pieces of silver (Matt. 26:14-16). This is a reference to Zechariah 11:12-13. In Exodus 21:32, we see that thirty pieces of silver was the price for a slave that had been gored by an animal. Wiersbe says of this: “He sold his Master for the price of a slave… the basest act of treachery in history.” 13
There is a serious lesson here. If we are faithless in small matters we are likely to also be faithless in great matters (Matt. 25:21, 23). Judas first pilfered the common purse for a few coins, then later he was able to sell Jesus the Messiah of Israel for a few pieces of silver.
Of course, none of this was a surprise to Jesus. He knew from the very beginning that he would be betrayed by one of his own disciples. In John 6:70 Jesus had predicted, “…Have I not chosen you, the Twelve? Yet one of you is a devil!” Jesus knew his betrayal would come by the hands of an intimate friend (Jn. 13:18), and he knew exactly who that friend would be. In the end it would not be man, but God himself who would deliver Jesus into their hands (Isa. 53:10).14
PREPARATION FOR THE FEAST
On the first day of the Festival of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus’ disciples asked him, “Where do you want us to go and make preparations for you to eat the Passover?” Mark 14:12
In biblical times we know that the Passover began at evening twilight at the start of the fourteenth day of the Hebrew month of Nisan (Lev. 23:5; Exo. 12:1-30; 43-51; Deut. 16:1-8). The Festival of Unleavened Bread began at the same hour on the fifteenth day of Nisan (Lev. 23:6; Num. 28:17). Starting with the fourteenth, no ordinary work could be done (Lev. 23:7; Num. 28:18). This prohibition obviously did not apply to the priesthood and the sacrifices at the temple (Num. 28:9-10). Alfred Edersheim (1825-89) was a biblical scholar and Jewish convert to Christianity. He had deeply studied the Talmud and Torah and was very familiar with Jewish practices. Edersheim in his book The Temple carefully explains the Passover chronology for us. He tells us how the festival of Passover included Unleavened Bread, and lasted from the fourteenth to the twenty-first days of Nisan (a total festival time of eight days). 15
Edersheim states that the Passover lambs in Jesus’ time were slaughtered on the afternoon of the fourteenth. This was reckoned as a time between when the sun commenced to go down and actual sundown. Because of the multitudes of Passover lambs to be slaughtered, the daily evening sacrifice on the fourteenth, which normally would have been slain at 2:30 PM and offered at about 3:30, was moved up an hour.16
At the beginning of the fourteenth day the leaven was removed from homes. This is probably what Mark has reference to by mentioning unleavened bread. If all the leaven had not been removed the previous evening it could be removed in the forenoon of the fourteenth.17 The leaven was then taken out and burned by the head of the family. In Judea some work could continue until mid-day. However, new work could not be started on the fourteenth day. As we have mentioned, the Passover lambs were sacrificed in the afternoon of the fourteenth day. As Edersheim, Pett and others mention, the Paschal Supper for Israel would have necessarily happened at the beginning of the fifteenth day, which would have begun after sundown of course.18
Because of the Jewish calendar and the fact that feast days began in the evening, the chronology of Passover can be quite complicated. All our gospel writers even seem to record the events somewhat differently.19 Of course, there is a great deal of confusion and varying opinions among Gentile commentators today.
“So he sent two of his disciples, telling them, ‘Go into the city, and a man carrying a jar of water will meet you. Follow him’” (14:13). Again, some writers try to say that this was a sort of prearranged signal that Jesus had worked out in advance. When we consider the hundreds of thousands that must have been thronging the streets of Jerusalem for the great festival, we can see how silly this idea is. How could anyone be able to arrange such a precise signal? What we obviously have again is the Spirit of Prophesy working strongly in Jesus. He knew beforehand exactly what the two disciples would encounter, just as he knew that Peter would betray him three times before the cock could crow twice.
Luke tells us (22:8) that the two disciples Jesus sent were Peter and John. The two were sent to make all the preparations for the coming meal. In route they would see a man carrying a jar of water. That was an unusual thing in a culture where women usually carried the water. They would follow the man and he would lead them to the house where the Passover meal could be held. The fact that the owner had a large room all prepared was a miracle of no small magnitude. Having lived in Jerusalem many years and having been there numerous times for the Passover, I can say that there is usually not an empty room available at such a time. Jerusalem is a city that is compact together (Psa.122:3) and crowded. There is usually not a closet that is not in full use at Passover time. It was customary for houses to be filled with pilgrims and the lodging was free.20 The pilgrims did normally leave as a gift to their host, the hide of the sacrificed animal and the vessels used in the offering.21
“Say to the owner of the house he enters, ‘The Teacher asks: Where is my guest room, where I may eat the Passover with my disciples?’ He will show you a large upper room, furnished and ready. Make preparations for us there” (14:14-15). Here the word “Teacher” seems to be the code word that opens the door. We see that the large upper room was furnished and ready. The word “furnished” (Gk. stronnymi) probably did not refer to “furniture” as we would understand it today. It rather had reference to being furnished with rugs and carpets spread out where guests could recline and eat. There was also probably the low U-shaped dining table that was common in that time.22
It is natural for us to wonder about the location of this room. Modern tourist in Jerusalem see it today as the Cenacle, or Upper Room. It is located in the higher western portion of the Old City, in the area known as Mt. Zion. The room as it stands today is clearly part of a 12th century Crusader church. The room itself cannot possibly precede the 11th century, yet there are evidences of Byzantine pillars at the location. Also, the remains of the Byzantine Church of Mount Zion were found in the immediate area. This latter church actually appears on the famous sixth century Madaba Map, a mosaic found on the floor in a Greek Orthodox church in Jordan, with a copy of it now being displayed in the Old City Cardo Mall.
Although the present Upper Room seems not to be authentic as it is presented today, there is a great deal of scholarly agreement that many of the earliest Christians lived in this area of Jerusalem. John Mark’s mother had a home in this general area and several early New Testament events happened in this home (cf. Acts 1:13 and 12:12). Some have even suggested that Jesus’ Passover supper was held in her home.
It is felt also that these early Christians had connections with the Essenes, some of whom also lived in this area.23 In recent years a new gate has been excavated in this southwest corner of the Upper City and identified as the “Essene Gate.” Scholars have noted that although there were many differences, the Essenes and early Christians shared some basic teachings in common. Even the man carrying a pitcher of water has been identified by some as an Essene. Since the community at Qumran did not permit women to be members, the men obviously had the job of carrying the water.24 Also, the Essenes operated on a calendar different from the Orthodox Jews of Jesus’ day. They celebrated the Passover a day earlier and did so without a lamb, all this in opposition to the temple cult at Jerusalem.25 Some have thought that Jesus and his disciples may have even been following the Essene calendar and customs rather than the traditional Jewish ones.
“The disciples left, went into the city and found things just as Jesus had told them. So they prepared the Passover” (14:16). We may wonder just how the two disciples were making preparations for the Passover. Probably, first of all they began a thorough cleaning of the room taking special note to remove any trace of leavened items, such as crumbs of bread on the floor. If this supper of Jesus was indeed the Passover as implied, they would have had to obtain, slaughter, and then roast the Passover lamb that afternoon. They would also have had to prepare all the other unleavened foods for the seder. We can see how they really needed a couple of busy Marthas around to help. It has even been suggested that this meal was not for the twelve only but that it might have included other friends who came along from Galilee. Evans even suggests that there might have been women and children present as at any normal Passover meal.26
THE MEAL BEGINS ON A SAD NOTE
When evening came, Jesus arrived with the Twelve. While they were reclining at the table eating, he said, “Truly I tell you, one of you will betray me— one who is eating with me.” Mark 14:17-18
Although Passover is the happy festival of freedom, this one began on a sad and somber note. Jesus revealed to all that he would be betrayed by one of his own disciples, one eating with him at the time. It would even be his own “familiar friend” as Psalm 41:9 long before had indicated.
This of course would have been a great breach of Middle Eastern manners and customs. In that area at the time of Jesus when people ate together it was a declaration of friendship and peace.27 We realize from the story that John must have been reclining at the place of greatest honor, on Jesus’ right hand. We have previously noted that the diners leaned on their left elbow as they ate. We see that John finally rested against Jesus as he dined. It seems clear that Judas was reclining in the next place of honor on Jesus’ left hand. Obviously, he was close enough for Jesus to dip into the bowl with him. Guzik remarks about this saying: “If we miss his love towards Judas’ – rejected love, to be sure –‘if we miss that love, we miss the whole story.’” 28
“They were saddened, and one by one they said to him, ‘Surely you don’t mean me?’ ‘It is one of the Twelve,’ he replied, ‘one who dips bread into the bowl with me’” (14:19-20). Every Christian probably has moments when he thinks thoughts like this— “could it be me? Would I betray the Lord?” We are all capable of such things and it is only the grace of God that prevents our doing so. This must have been a really tense moment for the disciples.
“The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born” (14:21). In John 17:12, Judas is spoken of by Jesus as the one “…doomed to destruction so that Scripture would be fulfilled.” This sounds very arbitrary, like God decrees that some will be saved and others will be damned. However, all through the Bible there is an understanding that individuals have the freedom of choice. In the early Christian writings this “free will” is also clearly brought out.29 People indeed have the freedom of choice, but God knows how they will choose. As Edwards states, “Divine providence neither cancels human freedom nor relieves responsibility for moral choices.” 30
The moral choice of Judas was horribly tragic. He betrayed his Master to a terrible death and he did it all for a few pieces of silver. He not only betrayed Jesus but in a real sense he betrayed all Israel and the whole human race. Indeed, it would have been better had he not been born.
THE PASSOVER MEAL AND LORD’S SUPPER
While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take it; this is my body.” Mark 14:22
As we have seen, the timing and nature of the supper is a thing hotly disputed by biblical scholars. The three synoptic gospels seem to indicate that it was a Passover meal, while John’s gospel simply refers to it as “…the evening meal” (Jn. 13:2). The other writers place the meal right in the midst of Passover while John places it “…just before the Passover festival” (Jn. 13:1).” The synoptic gospels apparently show Jesus and his disciples actually eating the Passover, while John indicates that the actual feast had not yet come and the disciples at the meal even suspected Judas was going out to buy supplies for the Passover (Jn. 13:29).
Of course, Jesus could have had a Passover-type meal, without the lamb, just before the holiday began. This would have been much like the custom of the Essenes as we have seen. Such timing would have allowed Jesus to be crucified on the fourteenth of Nisan at the precise time the Passover lambs were being slain in the temple (cf. Jn. 18:28). The early meal would also simplify the problem of how Jesus could have been in the tomb three days and three nights as it is mentioned in Matthew 12:40. 31
We are now looking back on an event that happened almost two thousand years ago. The event has been complicated through the centuries with both Jewish and Christian customs and understandings. The fact is that we probably cannot know the exact timing of this event. Perhaps it is not all that important to us that we do know. What is important is the gospels bear certain and uniform witness that the event happened and that Jesus died at Passover, becoming our Passover Lamb.
Now let us look at the meal itself. Luke 22:15-20 tells us that Jesus greatly desired to eat the Passover meal with his disciples and that he would not drink of the cup again until all would be fulfilled in the kingdom of God. There is something about the biblical festivals that goes on and on through the ages into eternity (Lev. 23:14, 21, 31, 41). Jesus was anxious to teach his disciples about the holiday. There are many great truths in the Passover because it is really the festival of our deliverance and freedom in Christ. Even today it is still a wonderful way of celebrating our salvation in Jesus.
The Passover meal is called the seder and this word means “order.” When we look at the Passover we need to remember that there was the original Passover in Egypt and there is what the Mishnah calls the “Passover of the generations” or the continuing Passover.32 In the original meal the people were slaves and they stood around the table. In the continuing Passover the people celebrate their freedom by reclining to eat. Even today, people often lean on pillows as they eat the meal. In the original Passover there was no wine. In the continuing Passover there came to be four cups of wine. In the original Passover the people ate the lamb. Modern Jewish people have only a shank bone of the lamb as a reminder, and often this is replaced by a chicken bone. 33
“Then he took a cup, and when he had given thanks, he gave it to them, and they all drank from it. ‘This is my blood of the covenant, which is poured out for many,’ he said to them. ‘Truly I tell you, I will not drink again from the fruit of the vine until that day when I drink it new in the kingdom of God’” (14:23-25). The Passover actually begins with the father or leader taking the first cup of wine and blessing it with the ancient Hebrew words: Ba-ruch a-tah Adonai Elo-he-nu Melek ha-olam, bo-reh p’ree ha-ga-fen (Blessed are you O Lord our God, King of the Universe, who creates the fruit of the vine). The cup and the phrase reminds us of that old, old Mosaic covenant that was ratified by the shedding of blood (Exo. 24:8). As Christians we cannot see this cup without seeing the blood of Christ which ushered us into the Kingdom and family of God. The first cup is called the Kiddush and this Hebrew word speaks of sanctification. In ancient times the four cups contained red wine that was diluted with water.34 Even the poorest people in Israel were obligated to drink the four cups, even if the money had to be taken from the alms plate.35
Today, as in early times, the Passover is built around the four cups of wine. These four cups are based on the four “I wills” of Exodus 6:6-7. God says “Therefore, say to the Israelites: ‘I am the LORD, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment. I will take you as my own people,…’” It was likely that it was the cup of redemption which Jesus took and with it instituted the New Covenant.36 Exodus says, “…I will redeem you with an outstretched arm…” We just did not realize how the Lord’s arm would be outstretched for us on the cross.
Pett says of the Passover supper, “Jesus now…gave it a new significance, in line with his teaching in John 6.52-58 …But Jesus had added a new meaning, the idea of participating in the benefits of his death…They thus recognize that his offering of himself is once for all (Hebrews 9:28) and is something that they continually participate in.” 37
Thus in the Passover meal through the ages there has been the blessing and eating of the unleavened bread or matzah, the tasting of the bitter herbs (representing the bitter life in Egypt or of sin), the eating of the charoset (a nut and juice mixture resembling mortar used in Egypt) and the drinking of the cups. It was probably after dipping into the charoset that Judas left and went out into the night.38 Obviously, he missed the institution of the New Covenant that would come after supper. Today the Passover is very much like it was in the first century. We have already noted that in the Jewish Passover the lamb may not be present at all, except in the dried out portion of the shank bone.
Still in the seder the young son asks the question “Why is this night different than all other nights?” The father hastens to explain salvation history to his son. Much of the interest of the seder, at least for the children, involves the hidden piece of matzah called the afikoman. After the meal the children look for the hidden piece and are rewarded for finding it. It is felt that the third cup (coming after the meal) and the hidden piece of matzah were taken by the Lord and used to institute the Lord’s Supper. Interestingly, the word matzah in Hebrew means “to find.” Today after all these centuries Israel still looks and waits for her Messiah.
“When they had sung a hymn, they went out to the Mount of Olives” (14:26). The Passover seder ends with drinking the fourth and final cup and with singing the Hallel Psalms (Psa. 113-118). After the singing they all went out to the Mount of Olives. The commentator Wiersbe remarks here: “Imagine our Lord singing when the cross was only a few hours away!” 39
Let us pause to consider some of the words Jesus and the disciples were singing as they went out to Gethsemane. Psalm 116:3-4, “The cords of death entangled me, the anguish of the grave came upon me; I was overcome by distress and sorrow. Then I called on the name of the LORD: ‘LORD, save me!’” Psalm 116:15, “Precious in the sight of the LORD is the death of his faithful servants.” Psalm 118:6: “The LORD is with me; I will not be afraid. What can man do to me? Psalm 118:17, “ I will not die but live, and will proclaim what the LORD has done.” Psalm 118:19 “Open for me the gates of righteousness; I will enter and give thanks to the LORD.” Psalm 118:22–23: “The stone the builders rejected has become the cornerstone; the LORD has done this, and it is marvelous in our eyes.”
JESUS PREDICTS A FALLING AWAY AND PETER’S DENIAL
“You will all fall away,” Jesus told them, “for it is written: ‘I will strike the shepherd, and the sheep will be scattered.’” Mark 14:27
Here Jesus is referring to Zechariah 13:7. He predicts that all his disciples will be offended in him. The Greek word used is skandalizein, from skandalon and it has to do with bating a trap or being entrapped with some trick.40 The New Revised Standard Version translates this: “…You will all become deserters.”
“But after I have risen, I will go ahead of you into Galilee” (14:28). At this verse we just have to pause and appreciate the amazing grace of Jesus our Messiah. Although his chosen ones would desert him and deny him at history’s most critical hour, Jesus could still talk about reinstatement and blessing in the beautiful Galilee. “Nothing in literature, fable, myth, legend, or imagination is worthy to be compared with what Christ promised in this verse. What’s more, he did it!” 41
“Peter declared, ‘Even if all fall away, I will not’” (14:29). Peter is talking again as usual and this time he is “all talk.” He no doubt did not realize with his boasting he was demeaning all the other disciples. He was about to fail Jesus and to fail him “big time.” In fact, if Jesus had not prayed for him in Luke 22:32, he may have ended up like Judas.
“‘Truly I tell you,’ Jesus answered, ‘today— yes, tonight— before the rooster crows twice you yourself will disown me three times.’ But Peter insisted emphatically, ‘Even if I have to die with you, I will never disown you.’ And all the others said the same.” (14:30-31). Denying Jesus was a serious matter but denying him with a curse was more serious still. Imagine, the chief disciple upon whom the church was to be built, denying with a curse that he had ever known Jesus. Once more we must just praise the Lord for his amazing grace that would later reinstate Peter. As he had denied the Lord three times the Lord would reaffirm his love for him three times (Jn. 21:15-17).
HIS SUFFERING IN GETHSEMANE
They went to a place called Gethsemane, and Jesus said to his disciples, “Sit here while I pray.” Mark 14:32
Jesus left the supper in Jerusalem with his disciples and walked to the Mount of Olives, to a garden called Gethsemane. This name is derived from the Hebrew words for “oil press.” 42 Indeed, to this day there are many olive trees on the mountain and in this particular area. Some of these trees are extremely old. Today the beautiful Church of All Nations is located in the present-day Garden of Gethsemane. It sits very near the bottom of the Kidron Valley and is quite close to the present wall around Jerusalem and the Temple Mount. Gethsemane was likely a private garden to which Jesus had access. Even in modern times there are several private gardens in the area. On occasions over the years our tour groups have been allowed to spend a little quiet time in some of these gardens.
“He took Peter, James and John along with him, and he began to be deeply distressed and troubled. ‘My soul is overwhelmed with sorrow to the point of death,’ he said to them. ‘Stay here and keep watch’” (14:33-34). Upon arriving in the garden, Jesus instructed most of his disciples to sit while he ventured on with Peter, James and John and found a place to pray. Jesus left even these three and went about a stone’s throw further (Lk. 22:41). It may have been possible for the three disciples to have overheard Jesus’ prayers. Davies remarks here, “If Mark was the young man of verse 51 who had followed Jesus and his disciples, he may be depending here on his own experiences.” 43 Nevertheless, the Holy Spirit has relayed to us the heart-rending prayers of Jesus at this point.
In a very real sense the weight of the whole world was on his shoulders as he prayed. He was the Passover Lamb of God who had come to the earth to bear the sins of the whole human race. Paul would later say in 2 Corinthians 5:21, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” Later on Peter would say: “He himself bore our sins in his body on the cross, so that we might die to sins and live for righteousness; ‘by his wounds you have been healed’” (1 Pet. 2:24).
Barclay says of this awful moment in Jesus’ life: “This is a passage we almost fear to read, for it seems to intrude into the private agony of Jesus.” 44 Hilary of Poitiers (c. 300 – c. 368) said of this special hour: “We with our temporally bound minds cannot grasp or measure his almighty power that stooped to suffer for us.” 45 The Greek words used in verse 33, for “distressed’ (ekthambein) and for “troubled” (ademonein) are very rare words in the New Testament. “Nothing in all the Bible compares to Jesus’ agony and anguish in Gethsemane…The suffering of Gethsemane left an indelible imprint on the early church (Heb. 5:7).” 46
“Going a little farther, he fell to the ground and prayed that if possible the hour might pass from him. ‘Abba, Father,’ he said, ‘everything is possible for you. Take this cup from me. Yet not what I will, but what you will’” (14:35-36). Here we see a great contrast between the human nature of Jesus and his divine nature. Humanly speaking, Jesus cried to be delivered from the ordeal before him— that the cup would be taken away. In the Old Testament the “cup” represented suffering and even the wrath of God (Psa. 75:8; Isa. 51:17, 22; Jer. 25:15). However, Jesus as the divine Son of God, and Suffering Servant of Israel, was prepared to drink the cup, even to the last dregs. Jesus cried out in Aramaic, “Abba” meaning “Father.” Barclay says here, “If we can call God father everything becomes bearable.” 47
At last Jesus says, “Yet not what I will, but what you will.” Jesus was fully prepared to be the Savior of the world, even if it meant a cruel death on the cross. Coffman says, “the death of Christ could not be avoided, short of abandoning the whole project of human salvation.” 48 There was really no other way to defeat Satan and to assure the salvation of the human race. “This prayer of Jesus eliminates any other way of salvation. If there is another way, his death was not necessary and his prayer was not answered.” 49
THE FAILURE OF JESUS’ DISCIPLES
Then he returned to his disciples and found them sleeping. “Simon,” he said to Peter, “are you asleep? Couldn’t you not keep watch for one hour? Watch and pray so that you will not fall into temptation. The spirit is willing, but the body is weak.” Mark 14:37-38
After he was aroused, Peter must have been a little shocked to hear Jesus refer to him as “Simon.” This was the first time since Jesus renamed him that this name has been used by the Master. “This was the old sleeping Simon, not the new man Peter. Peter was ready to resist any attack, except the attack of the Sandman.”50
We remember that Jesus had stressed the word “watch” when he gave them the Olivet discourse some time before. He had just stressed the word again in verse 34. They were to watch and not be caught sleeping. Now they were all caught sleeping, even the chief apostle. 51 Amazingly, these were tough fishermen who were used to fishing all night without nodding off. Now under the pressure of the hour of redemption they were wilting away. Edwards suggests that the lateness of the hour or even the big Passover dinner and the wine may have wiped them out.52 Luke 22:45 tells us they were also “…exhausted from sorrow.”
Jesus’ request was a simple one, that they stay awake and watch. Perhaps Jesus just wanted them to act as sentries, to guard his privacy and give him advance warning when the malefactors appeared.53 Perhaps he wanted them to pray as they had never prayed before in their whole lives, while he worked deliverance for the human race.
“Once more he went away and prayed the same thing. When he came back, he again found them sleeping, because their eyes were heavy. They did not know what to say to him” (14:39-40). Many times in the history of warfare, guards who have gone to sleep at their posts were summarily shot. Here the watchmen for the greatest battle in the history of the world went to sleep while guarding their Commander in Chief not once, but three times. They seemed to be dumbfounded, speechless and greatly embarrassed.
“Returning the third time, he said to them, ‘Are you still sleeping and resting? Enough! The hour has come. Look, the Son of Man is betrayed into the hands of sinners. Rise! Let us go! Here comes my betrayer!’” (14:41-42). The Greek word for “enough!” is apechei. Various translators have tried to put this word into English. It can be translated in several ways, such as “it is enough,” “it is settled,” “it is over,” or even “what’s the use!” 54 As the disciples rubbed their sleepy eyes they saw a large band of rogues approaching them, led by none other than Judas Iscariot.
THE ARREST OF JESUS
Just as he was speaking, Judas, one of the Twelve, appeared. With him was a crowd armed with swords and clubs, sent from the chief priests, the teachers of the law, and the elders. Mark 14:43
Although the Jewish people lived under Roman jurisdiction the priestly leaders of Israel did have at their disposal an auxiliary police force. These were charged with maintaining order in the temple area.55 This seemed to be a motley crew armed with swords and clubs. Also, John writing at the end of the century indicates that there were some Roman soldiers involved (Jn. 18:3). This crew seemed to be led by Judas (Lk. 22:47). After all, he was the only one who knew where Jesus would be lodging that night.
“Now the betrayer had arranged a signal with them: ‘The one I kiss is the man; arrest him and lead him away under guard.’ Going at once to Jesus, Judas said, ‘Rabbi!’ and kissed him” (14:44-45). Judas led the group directly to Jesus. John’s gospel gives us some extra information. He tells us that when Jesus said “I am he,” the whole contingent seemed to be overcome with the force of his great authority. They immediately drew back and fell down (Jn. 18:6).
Judas came forward and kissed Jesus. The Greek word used here for kiss is kataphilein. It is intensive and suggests that Judas gave Jesus a prolonged kiss.56 We might wonder if this lavish kiss may have expressed some slight remorse for his evil act or if Judas was making sure the arresting party knew exactly who Jesus was.
“The men seized Jesus and arrested him. Then one of those standing near drew his sword and struck the servant of the high priest, cutting off his ear” (14:46-47). As Jesus was being arrested, to add to the suspense, one of those standing near drew a sword and cut off the ear of the high priest’s servant. We know from John’s gospel that the perpetrator of this rash act was none other than Simon Peter and that the servant’s name was Malchus (Jn. 18:10). Jesus told Peter to put his sword away. He reminded them all that he could call twelve legions of angels to defend himself if he wished (Matt. 26:53). Jesus then touched the servant’s ear and healed him (Lk. 22:51). Barclay tells us that if Jesus had not healed the ear, Peter might have also been arrested and then there would have been four crosses at Calvary.57
“‘Am I leading a rebellion,’ said Jesus, ‘that you have come out with swords and clubs to capture me? Every day I was with you, teaching in the temple courts, and you did not arrest me. But the Scriptures must be fulfilled.’ Then everyone deserted him and fled” (14:48-50). Jesus seemed amazed that the group would come out for him in such a way. After all, he had spent much time in the temple courts and they could have certainly arrested him at will. Yet, Jesus knew that the scripture had to be fulfilled. The fact that Jesus mentions spending a lot of time in the temple seems to indicate that he visited Jerusalem much more than is noted in Mark’s gospel. It is John’s gospel that we see Jesus visiting Jerusalem more often and spending more time in the holy city.58
Also, Jesus says “I was with you,” indicating that some of the people who came out to arrest him were the very same people who were present when he was teaching and doing his works in the temple area. They were probably some of the same security people.59 Mark alone adds an interesting bit of information here. He says: “A young man, wearing nothing but a linen garment, was following Jesus. When they seized him, he fled naked, leaving his garment behind” (14:51-52). Since this information is told only by Mark, scholars since early centuries have wondered if young Mark was the youth who fled. If young Mark had eavesdropped on the whole garden scene, he would have been the only person awake to hear the prayers of Jesus.60 Davies remarks: “Many scholars….are of the opinion that Mark is describing a personal experience of his own and that here we have in a hidden corner of his gospel his own signature.” 61
JESUS BEFORE ISRAEL’S PRIESTHOOD
They took Jesus to the high priest, and all the chief priests, elders and teachers of the law came together. Mark 14:53
In John’s gospel we are told that Jesus was taken first to Annas (Jn. 18:13). He had been appointed as high priest by the Romans and served from AD 6-15. He was removed from office but continued to be extremely influential in leadership. Because of his influence several of his sons as well as his son-in-law became high priests of Israel. After a short meeting with Annas Jesus was sent to his son-in-law Caiaphas, who was actually serving as the high priest at the time (Matt. 26:57). John reminds us that it was Caiaphas who prophesied “…that it would be good if one man died for the people” (Jn. 18:14). Thus, the ordeal of Jesus trials before Israel’s leaders began and dragged on through the night.
Mark adds another of his “sandwich” techniques by quickly bringing us up to date on the chief apostle: “Peter followed him at a distance, right into the courtyard of the high priest. There he sat with the guards and warmed himself at the fire” (14:54). John tells us that Simon Peter and another disciple followed Jesus into the court of the high priest. John in his typical humility does not mention that he was that other disciple. Apparently, John had some connections with the priestly families. Some have even suggested that he might have sold fish to them at one time. At least he was known at the gate and was able to enter into the inner courts while Peter had to wait in in the outer court for the test of his lifetime.
“The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find any. Many testified falsely against him, but their statements did not agree” (14:55-56). Immediately when we look at this verse we see a serious problem emerging. They were looking for evidence against Jesus so they could put him to death. The decision was already made to kill Jesus before any evidence was introduced. In fact, the “evidence” presented was false and was introduced by worthless folks who were lackeys of the high priest and Israel’s leaders. In short, the whole trial was a “frame up.”
Over the centuries commentators have noted that the trial of Jesus was a horrible miscarriage of justice. There were many things wrong with the trial. First, it was not a real meeting of the Sanhedrin but a sort of “rump session” that may have been hand-picked. We can be fairly sure that members like Nicodemus and Joseph of Arimathea were not present. 62 The meeting was not conducted in the usual Chamber of Hewn Stone in the temple complex but in the villa of the high priest.
The commentator John R. Donahue adds that capital trials such as this were forbidden to be held during the nighttime or on a Sabbath or feast day (Mish. Sanh. 4:1). 63 Edwards mentions another such trial arranged by the high priest Ananus in AD 62. It was another rump session that was quickly called together in order to secure the death sentence for James, the brother of the Lord and leader of the Jerusalem church.64
Barclay remarks of Jesus’ trial saying that the 71 members should have met in the usual Chamber of Hewn Stone at the temple complex. The decisions of the Sanhedrin were not valid if meetings were not held in this place. Not only could the court not meet at night but it could not meet during any of the great feasts. In cases where the verdict was death, a night had to elapse before such a verdict could be carried out.65
Edersheim sums up the meeting saying: “What passed there need not be further described, except to say, that, in their treatment of Jesus, the Sanhedrin violated not only the law of God, but grossly outraged every ordinance of their own traditions.” 66
“Then some stood up and gave this false testimony against him: ‘We heard him say, “I will destroy this temple made with human hands and in three days will build another, not made with hands.”’” Yet even then their testimony did not agree” (14:57-59). Some commentators feel that this charge could have been taken from something Jesus actually said. On one occasion he spoke of his body being destroyed and being raised up again in three days (cf. Jn. 2:19-22). He was certainly not speaking of the literal temple which would be destroyed by the Romans and would not be rebuilt.67 Essentially the testimony was a lie or a half-truth. Hyman von Rickover once said, “Half-truths are like half a brick – they can be thrown farther.” We do know that in his death Jesus raised up a new and spiritual temple that is made up of believers, who are like “living stones.” (Eph. 2:19-22; 1 Pet. 2:5).
“Then the high priest stood up before them and asked Jesus, ‘Are you not going to answer? What is this testimony that these men are bringing against you?’” (14:60). We cannot help but sense a real nervousness and frustration in the high priest. He thought he had an air-tight case arranged against Jesus but his contrived witnesses brought a confusing testimony that would certainly not support a death sentence.
“But Jesus remained silent and gave no answer. Again the high priest asked him, ‘Are you the Messiah, the Son of the Blessed One?’” (14:61). Against all the false charges Jesus was quiet and gave no answer. How bravely the Master fulfilled Isaiah 53:7: “He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth.”
Now we see the high priest doing something very strange that must have raised several eyebrows. “In desperation, Caiaphas, who was beginning to find the judge’s bench a very uncomfortable place, forsook the judicial status, usurped the role of a prosecutor, placed Jesus under oath, and demanded an answer.” 68 Barclay adds: “At last the high priest took the matter into his own hands. When he did, he asked the very kind of question that the law completely forbade. He asked a leading question.” 69
Matthew 26:63 makes plain that the high priest placed Jesus under oath. He said, “…I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God.” Being under oath from Israel’s high priest Jesus apparently felt that he had to give an answer.
“‘I am,” said Jesus. ‘And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven’” (14:62). Edwards notes here, “the secret that Jesus has protected since the beginning of his ministry can now be disclosed.” 70 Jesus truly was and is the Son of Man and the Son of God. He went on to place himself at the right hand of the Almighty God (Psa. 110:1), as the popular messianic Psalm declared. He went further to state that this same high priest would see him coming in the clouds of heaven. This was a clear reference to Daniel 7:13.
“The high priest tore his clothes. ‘Why do we need any more witnesses?’ he asked. ‘You have heard the blasphemy. What do you think?’ They all condemned him as worthy of death” (14:63-64). The practice of tearing one’s clothing was an old, old custom used in showing grief and one that is still in use today in Israel. There seemed to be a unanimous decision that Jesus was indeed a blasphemer and deserved the death sentence.
“Then some began to spit at him; they blindfolded him, struck him with their fists, and said, ‘Prophesy!’ And the guards took him and beat him” (14:65). By spitting on Jesus they were unknowingly fulfilling the prophecy of Isaiah 50:6. The same prophecy mentioned beating and mocking.
There were some strange ironies that night. “Above all, it is the high priest, not Jesus, who blasphemes, because Jesus is God’s Son.” 71 Before that day would end these very folks would renounce God as their king and claim that they had no king but Caesar (Jn. 19:15).72 Donahue mentions one last irony of this fateful night: “At the very moment the Sanhedrin mocks Jesus as a false prophet (14:66-72), his prophecy about Peter is being fulfilled.” 73
PETER DENIES JESUS
While Peter was below in the courtyard, one of the servant girls of the high priest came by. When she saw Peter warming himself, she looked closely at him. “You also were with that Nazarene, Jesus,” she said. But he denied it. “I don’t know or understand what you’re talking about,” he said, and went out into the entryway. Mark 14:66-68
Here we see Peter in the courtyard of the high priest. Barclay commends him for even showing up in this place.74 After all, it was Peter who had seriously wounded the servant of the high priest. One would think he would get as far away as possible from that courtyard.
We do not know exactly where this courtyard was located. In the upper part of the Old City of Jerusalem today there is situated a prominent church called St. Peter in Gallicantu. The term “gallicantu” means “cock-crowing.” This present church was built in 1931 and is owned by the Roman Catholics. It was built over the ruins of a Byzantine church that was erected in 457 and later destroyed. This church has below it a crypt which is felt by some to be the temporary prison where Jesus was held. The site itself is supposed to be the home of Caiaphas the high priest. One day as I walked past this church I was startled to actually hear a cock crowing.
However, in recent excavations of the Old City near the Temple Mount a large complex has been uncovered. This complex is not only very near the temple but has many things like ritual immersion pools (Heb. mikvaot) and other paraphernalia that would have been used by someone like the high priest. This complex has several areas that could have been used as courtyards. Since it is so handy to the temple we might find out later that this was indeed the house of Caiaphas.
Although Peter had bravely followed the Master to the place of his trial, we quickly get the impression that he was spiritually undone. The ancient writer Jerome says of him: “Lacking the power of the Spirit, Saint Peter trembled at the voice of a maidservant.” 75 Before he knew what happened this young woman was in his face looking at him intently and then accusing him. Peter quickly denied her accusation.
“When the servant girl saw him there, she said again to those standing around, ‘This fellow is one of them.’ Again he denied it. After a little while, those standing near said to Peter, ‘Surely you are one of them, for you are a Galilean.’ He began to call down curses, and he swore to them, ‘I don’t know this man you’re talking about’” (14:69-71).
Those standing near began to accuse Peter. John adds that one of those was a relative of the man whose ear Peter had sliced off (Jn. 18:26). All the fingers were pointed at Peter. Unfortunately, his Galilean accent confirmed their charges whenever he opened his mouth. Finally in desperation Peter began to call down curses on himself, swearing to everyone that he never knew this Jesus.
“Immediately the rooster crowed the second time. Then Peter remembered the word Jesus had spoken to him: “Before the rooster crows twice you will disown me three times.” And he broke down and wept” (14:72). “Peter’s renunciation is the first open denial of Jesus in Mark.” 76 It broke the man apart. To add to his heartache, Luke tells us that at this precise moment Jesus turned and looked directly at Peter (Lk. 22:61). The great disciple broke down and wept bitterly.