The MacArthur Study Bible, NKJV

by John MacArthur

  14:4 some who were indignant. John 12:4, 5 says that Judas was the instigator, and Matt. 26:8 indicates that all the disciples, following Judas’ lead, were angry with Mary’s waste of a very valuable commodity.

  14:5 three hundred denarii. Since a denarius was a day’s wage for a common laborer, it represented almost a year’s work for such a person. given to the poor. While 11 of the disciples would have agreed to this use of the money, the fact is the poor may never have seen it. Since Judas was in reality a thief masquerading as the treasurer of the 12, he could have embezzled all of it (John 12:6).

  14:7 you have the poor with you always. Opportunities to minister to the poor are “always” available, but Jesus would be in their presence for only a limited time. This was not a time for meeting the needs of the poor and the sick—it was a time for sacrificial worship of the One who would soon suffer and be crucified (see note on Matt. 26:11; cf. 2:19).

  14:8 anoint My body for burial. Mary did so probably without ever realizing what she was doing. Her anointing of Jesus became a symbol that anticipated His death and burial (see note on Matt. 26:12).

  14:9 Assuredly, I say to you. See note on 3:28. gospel. See note on 1:1.

  14:10 Judas Iscariot. Standing in sharp contrast to the love and devotion of Mary was the hatred and treachery of Judas. This disciple, who is understandably referred to last in the lists of the 12, was the son of Simon, who was also called “Iscariot.” The name “Iscariot” means “man of Kerioth,” which was a small town in Judea about 23 mi. S of Jerusalem (cf. 3:19). Thus Judas was not a Galilean like the other disciples. It is clear that Judas never had any spiritual interest in Jesus—he was attracted to Him because he expected Jesus to become a powerful religious and political leader. He saw great potential for power, wealth, and prestige through his association with Him. But Jesus knew what Judas was like from the start, and that is why He chose him as one of the 12. He was the one who would betray Him so that the Scripture and God’s plan of salvation would be fulfilled (Pss. 41:9; 55:12–15, 20, 21; Zech. 11:12, 13; John 6:64, 70, 71; 13:18; 17:12). the twelve. See note on 3:14. chief priests. See note on 8:31.

  14:11 money. Matthew says the amount Judas agreed to as blood money was 30 pieces of silver (see note on Matt. 26:15). sought how he might conveniently. “Sought” is better translated “began to seek.” “Conveniently” means that Judas was looking for a suitable occasion to carry out his evil plan, which would be when Jesus was away from the crowds (Luke 22:6).

  14:12 Unleavened Bread. Passover and the Feast of Unleavened Bread were so closely associated that both terms were used interchangeably to refer to the 8-day celebration that began with the Passover. Although Unleavened Bread is used here, Mark’s clear intention is the preparation for Passover (see notes on v. 1; Matt. 26:17). killed the Passover lamb. The lambs were killed on 14 Nisan at twilight (Ex. 12:6), a Heb. term meaning, “between the two evenings,” or between 3:00 and 5:00 p.m. After the lamb was slaughtered and some of its blood sprinkled on the altar, the lamb was taken home, roasted whole, and eaten in the evening meal with unleavened bread, bitter herbs, charoseth (a paste made of crushed apples, dates, pomegranates, and nuts, into which they dipped bread), and wine.

  14:13 two of His disciples. Peter and John (Luke 22:8). Only two people were allowed to accompany a lamb to the sacrifice. man…carrying a pitcher of water. This is the only way that Jesus identified the man. But he stood out because it was uncommon for a man to carry a pitcher of water—women usually performed that chore (see note on Matt. 26:18).

  14:14 guest room. The word is translated “inn” in Luke 2:7. It typically referred to a place where a traveler could spend the night—a place of lodging or a guest room in someone’s home, as was the case here (cf. Matt. 26:18).

  14:15 large upper room. This indicates the room was located upstairs, and may have been a roof chamber built on top of the house. make ready. Peter and John were to prepare the Passover meal for Jesus and the other disciples.

  14:17 In the evening. The Passover meal was to be eaten at night after sunset, but had to be completed before midnight (Ex. 12:8–14). with the twelve. Peter and John may have rejoined Jesus and the other disciples and led them to the upper room. This may also be a general reference to the 12, meaning that Jesus came with the other 10 disciples to meet Peter and John.

  14:18 sat and ate. The order of the Passover meal was: 1) drinking a cup of red wine mixed with water (cf. Luke 22:17); 2) the ceremonial washing of hands symbolizing the need for spiritual and moral cleansing; 3) eating the bitter herbs, symbolic of the bondage in Egypt; 4) drinking the second cup of wine, at which time the head of the household explained the meaning of Passover; 5) singing of the Hallel (Pss. 113–118)—at this point they sang the first two; 6) the lamb was brought out, and the head of the household distributed pieces of it with the unleavened bread; 7) drinking the third cup of wine (see notes on 1 Cor. 10:16).

  14:20 dips with Me in the dish. There were likely several dishes around the table—Judas was probably one of several sitting near Jesus and thus would have dipped in the same bowl with Him.

  14:21 Son of Man. See note on 2:10. as it is written. Jesus was no victim—His betrayal by Judas was prophesied in the OT (Ps. 22; Is. 53), and was part of God’s predetermined plan to provide salvation (Acts 2:23). good…if he had never been born. Cf. John 8:21–24; 16:8–11. This is because the terror Judas would experience in hell would be so great. The severest punishment is reserved for Judas and others like him (Heb. 10:29). This is one of the strongest statements in Scripture on human responsibility for believing in Jesus Christ, coupled with the consequences of such unbelief.

  14:22–25 At this point in the narrative, it appears that Judas had gone (John 13:23–30) and Jesus was alone with the faithful 11 disciples (see note on Luke 22:21). Then it was that He transformed the Passover of the Old Covenant into the Lord’s Supper of the New Covenant, creating a new memorial feast to remember God’s deliverance from sin.

  14:22 as they were eating. There is no indication from any of the gospel accounts as to which part of the meal they were eating, but it is likely that this occurred just prior to eating the roasted lamb or concurrently with it. It is significant that Jesus established the truth of New Covenant while in the midst of eating the Passover. this is My body. Jesus gave new meaning to eating the bread. The unleavened bread symbolized the severing of the Israelites from the old life in Egypt. It represented a separation from worldliness, sin, and false religion and the beginning of a new life of holiness and godliness. From then on in the Lord’s Supper, the bread would symbolize Christ’s body, which He sacrificed for the salvation of men (see note on Matt. 26:26).

  14:23 the cup. The third cup of wine in the ceremony (see note on 1 Cor. 10:16).

  14:24 My blood of the new covenant. The shedding of blood in a sacrifice was always God’s requirement in establishing any covenant (cf. Gen. 8:20; 15:10; Ex. 24:5–8). Here, Christ’s blood needed to be shed for the remission of sins (Heb. 9:22; 1 Pet. 1:19; see note on Matt. 26:28). for many. This lit. means “for the benefit of many.” The “many” are all who believe, both Jew and Gentile. See note on 10:45; cf. Matt. 20:28.

  14:25 Assuredly, I say to you. See note on 3:28. I will no longer drink. Jesus declared that this would be the last Passover, and that He would not even drink wine with them again, since this was His last meal. Until the inauguration of the millennial kingdom, believers are to share this memorial meal (see notes on 1 Cor. 11:23–34). drink it new. This served as an assurance to them of Jesus’ return and His establishment of His earthly, millennial kingdom. It possibly implies that the communion service will continue to be observed in the millennial kingdom, as a memorial to the cross. It more probably indicates that Jesus would not have another Passover with them until the kingdom (see notes on Ezek. 45:18–25; 45:21–24). It is also true that in the kingdom, commemorative sacrifices from the Old Covenant will be restored (Ezek. 43–45) which will have meaning never understood b
efore the cross of Christ to which they pointed. kingdom of God. The earthly millennial kingdom is in view.

  14:26 sung a hymn. Probably Ps. 118, the last psalm of the traditional Hallel sung at Passover (see note on Matt. 26:30). Mount of Olives. See note on 11:1.

  14:27 made to stumble. See note on 4:17; Matt. 26:31. This can be translated, “fall away,” and it refers to the disciples’ temporary falling away from their loyalty to Jesus. it is written. Quoted from Zech. 13:7.

  14:28 to Galilee. Jesus’ promise to meet the disciples in His post-resurrection form (cf. 16:7; Matt. 28:16, 17; see note on Matt. 28:7).

  14:30 Assuredly, I say to you. See note on 3:28. before the rooster crows twice. In Jewish reckoning of time, “cock crow” was the third watch of the night, ending at 3:00 a.m., which was when roosters typically began to crow (see note on 13:35). Mark, alone of the gospels, indicates that the cock crowed two times (v. 72; see note on Matt. 26:34).

  14:32 Gethsemane. The name means “oil press,” and referred to a garden filled with olive trees on a slope of the Mt. of Olives. Jesus frequented this spot with the disciples when He wanted to get away from the crowds to pray (cf. John 18:1, 2; see note on Matt. 26:36).

  14:33 Peter, James, and John. See note on 5:37. Jesus likely had them accompany Him into the garden because they were the leaders of the 12 and had to learn an important lesson to pass on to the others (vv. 34–42). troubled. The Gr. word refers to a feeling of terrified amazement. In the face of the dreadful prospect of bearing God’s full fury against sin, Jesus was in the grip of terror (see note on Matt. 26:38).

  14:34 even to death. Jesus’ sorrow was so severe that it threatened to cause His death at that moment. It is possible for a person to die from sheer anguish (cf. Luke 22:44; see note on Matt. 26:38).

  14:35 if…possible. Jesus was not asking God if He had the power to let the cup pass from Him, but if it were possible in God’s plan. Christ was to soon partake of this cup in the cross as God’s only sacrifice for sin (cf. Acts 4:12). the hour. The time of His sacrificial death as decreed by God. It included everything from the betrayal (v. 41) to Jesus’ trials, the mockery, and His crucifixion.

  14:36 Abba. An endearing, intimate Aram. term that is essentially equivalent to the Eng. word “Daddy” (cf. Rom. 8:15; Gal. 4:6). all things are possible. Jesus knew that it was in the scope of God’s power and omniscience to provide an alternate plan of salvation, if He desired (see note on v. 35). cup. This was the cup of divine wrath referred to in the OT (Ps. 75:8; Is. 51:17; Jer. 49:12). Christ was to endure the fury of God over sin, Satan, the power of death, and the guilt of iniquity (see notes on Matt. 26:39; Luke 22:42; John 18:11). not what I will, but what You will. This reveals Jesus’ total resolution and resignation to do the will of God. He came into the world to do God’s will, and that remained His commitment while here (see notes on Matt. 26:39; cf. John 6:38–40).

  14:37 Simon. Jesus’ use of “Simon” may have implied that Peter was not living up to the significance and meaning of his new name, “Peter” (see note on Matt. 16:18). one hour. This suggests that Jesus had spent an hour praying, a duration in which Peter had been unable to stay awake.

  14:38 Watch. This Gr. word means “to keep alert.” Jesus was encouraging Peter, James, and John to discern when they were under spiritual attack. They were not to let their self-confidence lull them to sleep spiritually. the flesh is weak. Because willing spirits are still attached to unredeemed flesh, believers are not always able to practice the righteousness they desire to do (cf. Rom. 7:15–23; see note on Matt. 26:41).

  14:41 Are you still sleeping and resting? The 3 disciples remained indifferent not only to the needs of Christ at that moment, but their need of strength and watchfulness for the impending temptation that all 11 would face. The disciples needed to learn that spiritual victory goes to those who are alert in prayer and depend on God, and that self-confidence and spiritual unpreparedness lead to spiritual disaster. Son of Man. See note on 2:10.

  14:43 Judas, one of the twelve. See notes on 3:19; Matt. 26:47. All the gospel writers refer to him this way (vv. 10, 20; Matt. 26:14, 47; Luke 22:47; John 6:71); and in so doing, they display remarkable restraint in describing and evaluating Judas. Especially in this context, such a simple description actually heightens the evil of his crime more than any series of derogatory epithets or negative criticisms could do. It also points out the precise fulfillment of Jesus’ announcement in vv. 18–20. a great multitude with swords and clubs. This “multitude” was a carefully selected group whose sole purpose was arresting Jesus so He could be put to death. A cohort (600 men at full strength) of Roman soldiers (John 18:3, 12) was in this crowd because the Jewish leaders (cf. Luke 22:52) who organized the throng needed permission from Rome to carry out the death penalty and feared the crowds. The “swords” were the regular small hand weapons of the Romans, and the wood “clubs” were ordinary weapons carried by the Jewish temple police. chief priests…scribes…elders. Although 3 distinct sections of the Sanhedrin (as indicated by the Gr. definite article with each), they were acting in unity. These Jewish leaders had evidently for some time (see notes on 3:6; 11:18) hoped to accuse Jesus of rebellion against Rome. Then, His execution could be blamed on the Romans and the leaders could escape potential reprisals from those Jews who admired Jesus. The Sanhedrin likely had hurried to Pontius Pilate, the Roman governor, to ask immediate use of his soldiers; or perhaps acted on a prearranged agreement for troop use on short notice. Whatever the case, the leaders procured the assistance of the Roman military from Fort Antonia in Jerusalem.

  14:44 kiss. In addition to being a special act of respect and affection, this kind of kiss was a sign of homage in Middle East culture. Out of the varieties of this kiss (on the feet, on the back of the hand, on the palm, on the hem of the garment), Judas chose the embrace and the kiss on the cheek—the one that showed the closest love and affection, normally reserved for one with whom a person had a close, intimate relationship (such as a pupil for his teacher). Judas could not have chosen a more despicable way to identify Jesus, because he perverted its usual meaning so treacherously and hypocritically.

  14:45 Rabbi. “My master” (see note on 9:5). kissed Him. “Kissed” is an intensified form of the verb for “kiss” in v. 44, and it denotes a fervent, continuous expression of affection (cf. Luke 7:38, 45; 15:20; Acts 20:37). It was with intensity that Judas pretended to love Christ. The act was likely prolonged enough so the crowd had time to identify Jesus.

  14:47 one of those who stood by. Simon Peter (John 18:10), one of the two disciples who brought a weapon (Luke 22:38). Mark and the other synoptic writers do not identify Peter explicitly, perhaps because they wrote earlier than John, during the time when Peter would still have been in danger of Jewish revenge. the servant of the high priest. Malchus (John 18:10). He was neither a soldier nor temple policeman, but rather was a high-ranking personal slave of Caiaphas, the High-Priest, probably sent along to observe Judas and report on the events of the evening.

  14:48 as against a robber. Jesus expressed a righteous resentment toward the crowd’s actions and attitudes. “Robber” was normally a highwayman or armed bandit who would resist arrest. The setting which the crowd orchestrated was completely inconsistent with His well known ministry as a religious teacher.

  14:49 temple. See note on 11:11. This was the most public place in Jerusalem. the Scriptures must be fulfilled. Entirely apart from the crowd’s sinful intentions against Jesus, God was sovereignly using them to fulfill prophecy (cf. Is. 53:7–9, 12) and accomplish His gracious purposes (see note on Matt. 26:54).

  14:50 forsook Him. The disciples found no comfort in Jesus’ reference to Scripture, but instead their faith in Him collapsed as they realized He would not resist arrest and that they also might be captured.

  14:51 certain young man. This perhaps was Mark himself. If the mob under Judas’ guidance had first gone to Mark’s mother’s house in search of Jesus—possibly where the last Passover was observed by
Jesus and the 12—Mark could have heard the noise, suspected what was happening, and hurried to follow the multitude. a linen cloth. Either a loose-fitting linen sleeping garment or a sheet Mark had hastily wrapped around himself after being roused from bed.

  14:52 fled…naked. Mark escaped capture and ran, but in so doing his covering came off or was pulled off, and he left with nothing at all on, or nothing more than undergarments.

  14:53—15:15 Mark’s account of Jesus’ trials, like that of all the gospels, makes it clear that Christ was tried in two general phases: first, before the religious authorities (the Jewish Sanhedrin), and second, before the secular political authorities (Rome, represented by governor Pontius Pilate). Each of these phases had 3 parts: preliminary interrogation, formal arraignment, and formal sentencing. Mark, like the other gospel writers, did not include a comprehensive account of all the details and stages. A complete picture requires the material from all 4 gospels being combined.

  14:53 high priest. Caiaphas, the leader of the Sanhedrin (see notes on Matt. 26:3, 57; cf. John 18:24). He was the official High-Priest in A.D. 18–36. all the chief priests, the elders, and the scribes. See note on v. 43. The entire Sanhedrin, the whole hierarchy, was out in force.