Bible Commentaries
Matthew Poole's English Annotations on the Holy Bible
Mark 14
MARK CHAPTER 14
Mark 14:1,2 The chief priests and scribes conspire against Christ.
Mark 14:3-9 A woman pours precious ointment on his head.
Mark 14:10,11 Judas covenants to betray him,
Mark 14:12-21 Christ eats the passover, and showeth that one of his
disciples should betray him.
Mark 14:22-26 He institutes his last supper,
Mark 14:27-31 foretells the desertion of all his disciples, and
Peter’s denial of him.
Mark 14:32-42 His agony and prayer in the garden.
Mark 14:43-52 He is betrayed by Judas, and apprehended: his
disciples flee.
Mark 14:53-65 He is carried before the council, falsely accused,
examined, pronounced guilty and treated with indignity.
Mark 14:66-72 Peter’s denial, and repentance.
Ver. 1,2. Matthew saith the same, only he bringeth it in as said to the disciples by Christ. This must be said upon that day in the week which we call Tuesday, for Friday was the passover day, when began the feast of unleavened bread.
See Poole on "Matthew 26:1", and following verses to Matthew 26:5.
Ver. 3-9. See Poole on "Matthew 26:6", and following verses to Matthew 26:13, where this piece of history is fully considered, with the differing circumstances related by our evangelist and by St. John.
Ver. 17-21. See Poole on "Matthew 26:20", and following verses to Matthew 26:25, where is opened whatever is necessary for the understanding of these words, in which nothing of moment is varied, save only that Matthew reports Judas as being at this time particularly discovered. John hath nothing of this, unless the supper mentioned John 13:1-38 were this supper, of which more shall be said in its order.
Ver. 22-26. See Poole on "Matthew 26:26", and following verses to Matthew 26:30, where the very small differences between our evangelist and Matthew and Luke are also considered.
Ver. 27-31. See Poole on "Matthew 26:31", and following verses to Matthew 26:35, on all the discourse.
Ver. 46-50. Having, to complete the history of the passion, especially as to what is said of it by Matthew, Mark, and Luke, in my notes on Matthew considered all passages relating to what Matthew saith, the things here mentioned being opened in our notes on Matthew 26:50-56, need not here again be enlarged upon.
See Poole on "Matthew 26:50", and following verses to Matthew 26:56.
Ver. 51,52. This part of the history is only recorded by Mark. What hath made some affirm that this was St. John I cannot tell. John was one of the eleven that were with Christ when Judas came, and though we find him asleep a little before, yet we read not that he was gone to bed, nor can conceive there was any at or near the place. The garment in which he was, in all probability, was a night garment. It is certain it was a loose garment, he could not else, when he was apprehended, have so soon quit himself of it; and being quit of that it seemeth he was quit of all, for the text saith he
fled from them naked; nor doth the text give him the honour to call him a disciple of Christ at large. Probably it was some young man who, being in his bed, and hearing the noise of the multitude going by his lodging with swords and staves, got up, slipped on his night garment, and followed them, to see what the matter was; and they having apprehended Christ, he followed them. And possibly his unusual habit made them take the more notice of him, staying when the disciples were all fled. Nor can the reason be well given why Mark should record such a passage, unless it were to tell us what we must expect from the rage of persecutors, viz. that our own innocency should not defend us. This young man was not concerned in Christ, only came as a spectator, without any arms. But the sword of persecution useth not to distinguish perfectly. The basilisk (they say) will fly at the picture of a man.
Ver. 53-65. This history of our Saviour’s examination before the high priest we had in Matthew 26:57-68:
See Poole on "Matthew 26:57", and following verses to Matthew 26:68. It should seem the high priests and council were very eager upon this thing. This council seems to have sat up all night, for early in the morning they carried him (condemned by them) to Pilate, and before twelve they brought him out of the city to be crucified. These wretched hypocrites had but the evening before been taking the passover. It was now the feast of unleavened bread. This was now the first fruit of their thanksgiving to God, for bringing them out of the land of Egypt; besides that their keeping a court of judgment in a capital case on a holy day, or in the night, were things against all rules of order. But the rage of persecutors can be neither bounded by the laws of God or men. If the servants of God still be thus treated, they are in this more like Christ, who hath told them, that the disciple is not above his master. But see further in the notes on Matthew twenty-six.
Ver. 66-72. All four evangelists give us an account of this history of Peter’s denial of his Master. We have considered what they all say, to complete the history, in our notes on Matthew 26:69-75; to which I see no reason to add any thing but the observation,
1. How contemptible means God often useth to take down our pride and self-confidences. Peter, a great apostle, is here humbled by the means of two maids.
2. How naturally one sin draws on another. Peter first tells a lie, then to lying addeth swearing and cursing.
3. How necessary it is for those that would keep from sin to keep out of sinners’ company. I am (saith David) a companion of them that fear thee, Psalms 119:63.
4. How profitable words from God are for the time to come, though at present we find not the use and advantage of them.
5. How different the sinnings of reprobates and saints are, as to the consequences and issues.
Judas sins, repents, and hangs himself; Peter goeth out and weepeth bitterly. Judas repented unto death; Peter repenteth unto life. See more with reference to this history in our notes on Matthew 26:75. Thus far we have heard Christ’s trial before the ecclesiastical court of the Jews. Thus far what he said Mark 10:33 is made good. He is delivered to the chief priests, and the scribes, and they have (as we have heard) condemned him to death. But he also said there, —and they shall deliver him to the Gentiles: and they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him. We must see those words verified in the ensuing part of the history, in the next chapter.
See Poole on "Mark 14:66"
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