Mark 14:1–42
14 It was now two days before the Passover and the Feast of Unleavened Bread. And the chief priests and the scribes were seeking how to arrest him by stealth and kill him, 2 for they said, “Not during the feast, lest there be an uproar from the people.”
3 And while he was at Bethany in the house of Simon the leper,1 as he was reclining at table, a woman came with an alabaster flask of ointment of pure nard, very costly, and she broke the flask and poured it over his head. 4 There were some who said to themselves indignantly, “Why was the ointment wasted like that? 5 For this ointment could have been sold for more than three hundred denarii2 and given to the poor.” And they scolded her. 6 But Jesus said, “Leave her alone. Why do you trouble her? She has done a beautiful thing to me. 7 For you always have the poor with you, and whenever you want, you can do good for them. But you will not always have me. 8 She has done what she could; she has anointed my body beforehand for burial. 9 And truly, I say to you, wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her.”
10 Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them. 11 And when they heard it, they were glad and promised to give him money. And he sought an opportunity to betray him.
12 And on the first day of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where will you have us go and prepare for you to eat the Passover?” 13 And he sent two of his disciples and said to them, “Go into the city, and a man carrying a jar of water will meet you. Follow him, 14 and wherever he enters, say to the master of the house, ‘The Teacher says, Where is my guest room, where I may eat the Passover with my disciples?’ 15 And he will show you a large upper room furnished and ready; there prepare for us.” 16 And the disciples set out and went to the city and found it just as he had told them, and they prepared the Passover.
17 And when it was evening, he came with the twelve. 18 And as they were reclining at table and eating, Jesus said, “Truly, I say to you, one of you will betray me, one who is eating with me.” 19 They began to be sorrowful and to say to him one after another, “Is it I?” 20 He said to them, “It is one of the twelve, one who is dipping bread into the dish with me. 21 For the Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.”
22 And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.” 23 And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. 24 And he said to them, “This is my blood of the3 covenant, which is poured out for many. 25 Truly, I say to you, I will not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.”
26 And when they had sung a hymn, they went out to the Mount of Olives. 27 And Jesus said to them, “You will all fall away, for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’ 28 But after I am raised up, I will go before you to Galilee.” 29 Peter said to him, “Even though they all fall away, I will not.” 30 And Jesus said to him, “Truly, I tell you, this very night, before the rooster crows twice, you will deny me three times.” 31 But he said emphatically, “If I must die with you, I will not deny you.” And they all said the same.
32 And they went to a place called Gethsemane. And he said to his disciples, “Sit here while I pray.” 33 And he took with him Peter and James and John, and began to be greatly distressed and troubled. 34 And he said to them, “My soul is very sorrowful, even to death. Remain here and watch.”4 35 And going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him. 36 And he said, “Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.” 37 And he came and found them sleeping, and he said to Peter, “Simon, are you asleep? Could you not watch one hour? 38 Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” 39 And again he went away and prayed, saying the same words. 40 And again he came and found them sleeping, for their eyes were very heavy, and they did not know what to answer him. 41 And he came the third time and said to them, “Are you still sleeping and taking your rest? It is enough; the hour has come. The Son of Man is betrayed into the hands of sinners. 42 Rise, let us be going; see, my betrayer is at hand.”
1 Leprosy was a term for several skin diseases; see Leviticus 13 2 A denarius was a day’s wage for a laborer 3 Some manuscripts insert new 4 Or keep awake; also verses 37, 38
Section Overview
The context of Mark 14:1–42 is as follows: The large section of 14:1–16:8 focuses on Jesus’ passion and resurrection in Jerusalem. In quick succession Mark’s passion account proceeds from the final Passover celebration at the beginning of Nisan 15, Jesus’ betrayal, Gethsemane, and Jesus’ arrest to his trials before the Sanhedrin and Pilate. The account reaches its culmination in the crucifixion of Jesus, which occurs still before the end of Nisan 15. The section concludes with the perplexing discovery of the empty tomb and the declaration of the resurrection of Jesus.
The structure of the section is as follows: Mark 14:1–2 serves as a transition and introduction to the following section. In fast-moving sequence, the reader hears of the anointing of Jesus (14:3–9), his betrayal (14:10–11), the preparation of Passover (14:12–21), and the celebration of the Last Supper with the disciples (14:22–26). The section ends with prayer in Gethsemane and the anticipation of the denial of Jesus (14:27–42).
The content of 14:1–42 is as follows: The suffering of Jesus in Jerusalem is described by Mark in very fast-moving scenes. While there are many divergences between Matthew, Mark, and Luke up to this point, the three accounts now run much more parallel from here on out. As stated above, Jesus has revealed his expansive power in multiple ways. Now he must endure the ultimate test of his deeds and claims, particularly regarding his claim to be able to forgive sins. The narrative of the betrayal (14:1–42) lets the reader anticipate this ultimate test. The section prior to the Passover celebration of the Last Supper (14:12–26) mentions, for a final time, the long-standing plan of Jesus’ opponents to have Jesus killed (14:1–2). After Jesus’ anticipatory anointing (14:3–9), one of the Twelve hands Jesus over into the hands of his opponents (14:10–11). He is thus betrayed by a close friend.
The following celebration of Passover (14:12–26) points once again to Jesus’ substitutionary death (14:22–24). Mark 14:25–26 brings the narrative of the Passover meal to an end. As Jesus anticipates his own death, he predicts Peter’s denial (14:27–31; cf. 14:66–72) and fervently prays in the garden of Gethsemane (14:32–42). For the last time before his death, Jesus shares fellowship shares with his disciples (v. 42). Various OT themes converge at Jesus’ betrayal and death: (1) the OT motif of the suffering of the Righteous One and being betrayed by trusted friends (Pss. 34:19, 21; 37:12), (2) the rejection of God’s emissary (cf. comments on 6:1–6; 12:1–12), and (3) the divine necessity that the Messiah of God must suffer and offer himself as a substitutionary and atoning sacrifice for sinful mankind (Mark 8:31; 9:31; 10:32–34, 45; cf. Isa. 53:1–12).
Section Outline
III.C. Passion and Resurrection in Jerusalem (14:1–16:8 [9–20])
1. Anointing; Betrayal; Last Supper; Denial (14:1–42)
a. Introduction (14:1–2; transition)
b. Anointing of Jesus (14:3–9)
c. The Betrayal of Jesus (14:10–11)
d. The Preparation of the Passover (14:12–21)
e. The Celebration of the Last Supper (14:22–26)
f. Prayer in Gethsemane and Anticipation of Denial (14:27–42)
(1) Jesus Predicts the Dispersion of the Disciples (14:27–28)
(2) Peter’s Affirmation of Loyalty to Jesus (14:29–31)
(3) Jesus’ Prayer in Gethsemane (14:32–42)
Response
Contemporary disciples of Jesus do well in meditating on the question of why Jesus chooses to pursue such an excruciating path of suffering (Mark 8:31). Completely abandoned, he accomplishes reconciliation with God, which his followers throughout the ages are unable to do on their own (10:45). In this act, the dear gift of the unmerited grace of God can be seen clearly. Despite much suffering, Christ’s followers can entrust themselves to God’s sovereign and overriding wisdom and power (Rom. 8:28). Such trust should not tempt followers of Jesus to fall for simplistic approaches by stating, for example, that nothing tragic will befall the person who trusts fully in God. Rather, nothing will separate the follower from the deep love of Christ, who suffers for his followers in such a profound way. Nothing will and can separate his followers from his love. However, life’s circumstances may very well be hard and adverse. God’s ways, particularly in the midst of deep suffering and perplexing circumstances, are often baffling. But all followers can trust that he is always good and intimately knows the circumstances of his people.
Response to 14:12–25
Whenever disciples of Jesus partake of the Lord’s Supper, they enter into the particular presence of God the Father and the Son, mediated by the Holy Spirit. By offering the bread and (diluted) wine (or nonfermented grape juice), Christ extends to his worldwide disciples the efficacy of the once-and-for-all shed blood on the cross outside Jerusalem. It is a divine act of covenant affirmation. When followers of Christ celebrate the Lord’s Supper, they can entrust themselves to his real, spiritual presence. Likewise, they can receive his forgiveness and purifying love, issuing also in reconciled relationships with others.
Response to 14:26–31
Then and now, the triune God knows the hearts of his followers better than they know themselves. When reading about the prediction of Peter’s denial, it is comforting to know that God looks beyond the immediate circumstance of his followers and looks toward their time of restoration (Mark 14:28; Luke 22:31–32; John 21:15–22). While the contemporary disciples of Christ are called to continue to bear authentic witness, Jesus expresses his mercy by restoring his people when they fail him in manifold ways.
Response to 14:32–42
Resolutely, Jesus goes to the place to which we deserve to go. Utterly abandoned and alone, Jesus endures judgment on behalf of his still largely clueless disciples, whom he continues to love even to the point of death on a cross. He atones for every follower through the ages and provides the foundation for the restoration of human beings with God.
Leprosy was a term for several skin diseases; see Leviticus 13
A denarius was a day’s wage for a laborer
Some manuscripts insert new
Or keep awake; also verses 37, 38
14:1–2 The fact of the approaching seven-day “Passover” feast (cf. 14:12; cf. Deut. 16:1–8) lends urgency to the scheme of the opponents to have Jesus killed (Mark 11:18; 12:12; cf. Acts 12:4). The reference to “two days before the Passover and the Feast of Unleavened Bread” suggests the date of Nisan 12.
The opponents of Jesus continue to pursue their plan to kill him. Note the durative Greek word ezētoun, which conveys the sense of “they continued to seek” to find an opportune time to kill him. To capture and kill Jesus “by stealth” (dolos; “cunning,” “deceit”) is necessary on account of his popularity. It also seeks to prevent possible “uproar” or turmoil (cf. Mark 11:18; 12:12). As soon as the second half of Nisan 15 dawns, the Jewish authorities will have handed Jesus over to Pilate. He will then be responsible for a possible uprising (cf. comments on 14:12–26).
14:3–5 The aromatic “pure nard” oil probably derives from an Indian or Arabian root. Such “costly” oil is valued at about three hundred days’ wages of a day laborer. Several disciples of Jesus spoke “indignantly” over such “wasted” oil. This explains why they angrily scold the woman. Among these indignant disciples ranks especially Judas Iscariot. According to Jewish tradition, the poor should receive particular favor at the time of Passover. This incident (ointment on Jesus’ head) is to be distinguished from the similar event narrated in Luke 7:35–50 (ointment on his feet). In contrast to Luke 7:37, there is no mention in Mark of the woman being a sinner. Rather, Jesus praises her deed (Mark 14:6).
14:6 Surprisingly, Jesus calls her deed (cf. Matt. 2:11) “beautiful” (i.e., “morally good,” “praiseworthy,” or “noble”) because she “anointed” his “body . . . for burial” (Mark 14:8) ahead of time. Psalm 41:1–13 echoes the motif of confidence in God on the part of the righteous person despite the fact that his enemies and his friends are set against him.
14:7–8 Jesus has a realistic approach to the complex challenges of the poor, especially the economically dependent. He encourages his followers to “do good” to the poor, without giving them false hopes that poverty will be fully eliminated (Deut. 15:11). This is because poverty consists of a complex web of circumstances and attitudes (“you always have the poor with you”; cf. John 12:8). John 12:5–6 allows a glimpse into Judas Iscariot’s attitude: his outward and vocal concern and advocacy for the poor is actually a deceptive cover for inner greed. Once again, Jesus hints at his (violent?) death (cf. Mark 2:20; 8:31).
14:9 The followers of Christ are called to be holistic witnesses (Gk. kēryssō; cf. 13:9–11) “in the whole world” (holon ton kosmon; cf. [16:15]). They are to testify to Jesus’ words and deeds (“gospel”), which includes the frequent narration of this remarkable event. Jesus’ comment thus permits a glance at his firm intention and set purpose to train his disciples as witnesses who memorize his acts, teaching, and claims (cf. 1:17) before being sent out into the world: “Wherever the gospel is proclaimed in the whole world, what she has done will be told in memory [mnēmosynon; cf. 11:20–21] of her.” Jesus expects this story, as well as the entire Gospel account, to be proclaimed and known all over the world (cf. Acts 1:8; Rev. 14:6).
14:10–11 Since Jesus is by now a well-known figure, the Jewish authorities put out a warrant for his inconspicuous arrest (cf. John 11:57). It is conceivable that “Judas Iscariot” responds to this warrant because in his opinion Jesus fails to rally his followers around a messianic-political rebellion along the lines of the second-century-BC Maccabean uprising against Rome (cf. Mark 14:20). At this point Judas might be convinced, under Satan’s influence, that Jesus compromises or even betrays God’s indignation over Roman suppression and injustice. The glorious entry into Jerusalem might have for a brief time raised hopes in Judas that finally Jesus was about to mount an uprising against Roman occupation (cf. comments on 11:7–11).
However, Jesus’ previous and subsequent teaching and actions all point away from such a political revolt. To the contrary, Jesus continues to prepare for his atoning death (14:22–24; cf. 8:31; 10:45). In the midst of such circumstances, Judas is to point out Jesus to his accusers by night in order to avoid a popular uprising. Twice the concept of betrayal (Gk. paradidōmi; “I hand over”) is mentioned. A trusted friend of Jesus has become his enemy (see. 14:18; cf. Ps. 41:9). Note the contrast between Judas who betrays him and the woman who anoints Jesus (Mark 14:3–9).
14:12 On Nisan 14 the Passover lambs are prepared for sacrifice (Ex. 12:6; Deut. 16:2, 5; 2 Chron. 35:1; cf. comment on 14:12–26).
14:13–16 Jesus knows what is to happen. Since men ordinarily transport water in leather flasks, it is surprising and uncommon to find a “man carrying a jar of water.” This could then easily be a sign of recognition for the disciples. Due to the imminent danger facing Jesus, the arrangements for the meal in a large upper guest room (vv. 14–15) have to be made discreetly. Jesus is fully aware of what agony awaits him in Jerusalem (Matt. 26:2, 18), yet he resolutely tells the two disciples to “prepare” the meal (vv. 15–16). It is to be his last meal, one foreshadowing his impending sacrifice as the ultimate Passover Lamb (1 Cor. 5:7).
14:17 As Nisan 15 arrives with the setting of the sun, the Passover week commences with a Passover meal that usually extends until midnight (Deut. 16:1). Jesus and his disciples eat the Passover meal at that time.
The Passover meal consisted of the following: (1) blessing; (2) drinking of the first cup of diluted wine (Luke 22:17–18); (3) presentation of the unleavened bread, bitter herbs, vegetables, and fruits; (4) presentation of the lamb with narration of the history of Passover, concluded by the singing of Psalms 113–114; (5) drinking of the second cup; (6) thanksgiving over the unleavened bread, breaking of bread, and distribution (cf. Mark 14:22); (7) eating of the bread with the herbs and fruit; (8) eating of the lamb; (9) drinking of the third cup (14:23–24); (10) singing of the Hallel Psalms 115–118 (14:26); and (11) drinking of the fourth cup.
The participants actively remember the beginning of the deliverance from slavery in Egypt. They recall that their ancestors were “passed over” (Ex. 12:27) in judgment of the firstborn because of the blood brushed on the doorpost of each Jewish house. As they remember this, they also anticipate with great hope an ultimate liberation (cf. Ex. 12:42). Now, the blood of the only Son (Ex. 12:6), Jesus, will shelter those from eternal judgment who receive it as their own rescue (Mark 10:35–45; 14:36). When Jesus appointed the disciples to be “with him” (3:14), this present meal was certainly at the center of such important and dramatic fellowship.
14:18–21 Irrespective of personal and trusting table fellowship with the Master (cf. v. 19), one of his closest followers, Judas, will “betray” him. (Concerning the Markan theme of being handed over [Gk. paradidōmi; “I hand over”], cf. comment on 14:10–11.) Two or three meal participants dip their respective pieces of bread into a common bowl of fruit sauce (v. 20). Jesus reiterates that, according to Gods’ divine plan, the Son of Man “goes as it is written” (cf. 8:31; 9:31; 10:32–34). Concerning the Messiah’s suffering in the OT, note especially Psalm 55:13–14; Isaiah 53:1–12; and Daniel 9:25–26.
Although it is the Father’s will for the Son to suffer a substitutionary death, Judas remains personally accountable for his evil and treacherous act: “Woe to that man by whom the Son of Man is betrayed” (Mark 14:21; cf. comment on 14:10–11). Jesus’ comment, “It would have been better for that man if he had not been born,” could not paint a sharper contrast: Jesus had prayed before choosing and calling Judas Iscariot as one of the Twelve (Luke 6:12–16). He loved him and taught him. Everything the other disciples received, Judas received as well. He even had Jesus’ trust to handle their corporate finances (John 12:6). And yet, he not only was dishonest with their funds (John 12:6) but, in collaboration with Satan’s purposes, turned fundamentally against his master (John 6:70). And yet Judas, in his self-centered passion and evil disposition, must still operate under God’s sovereign will while being fully responsible for his own spiritual culpability and immoral deeds. In contrast to Judas, a disciple finds eternal salvation if he personally welcomes Jesus’ substitutionary death (Mark 10:45; 14:22–24), having been awakened by God (cf. 13:20, 22, 27) and being responsive in his heart to his Spirit (cf. 3:28–29; 8:17, 21; 9:24; 10:27).
14:22 Note in this verse the concentration of verbs reflecting much activity: eating, taking, blessing, breaking, giving, and saying. Eating the unleavened bread during the Passover feast conveys a sense of urgency and anticipates liberation from oppression. While he still lives in his physical body, Jesus pronounces over the distributed bread: “This is my body” (cf. comment on 14:17). Jesus thus establishes a particular spiritual connection between the unchanging bread and his own once-and-for-all bodily sacrifice. When celebrating the Lord’s Supper, followers of Christ enjoy the real spiritual presence of Christ who communicates and extends, in the celebration, the once-and-for-all efficacy of his sacrifice to the believers.
14:23–24 Among the four Passover cups taken during the entire celebration, the blessing and thanksgiving over the third cup focus on the anticipated coming of the Messiah (cf. comment on 14:17). The diluted wine points to the covenant-establishing, once-and-for-all shed “blood,” that is, life, of Jesus. It is shed as atonement “for [hyper; “on behalf of”] many” (cf. 14:22 and esp. comment on 10:45). In order to atone, the shedding of blood is required: “Under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins” (Heb. 9:22; cf. Lev. 17:11). Jesus associates the diluted wine with his shed blood, thus offering, in analogy to Passover, protection from eternal judgment (cf. John 3:16). The new covenant conveys the same idea as the covenant in the OT (Luke 22:20; cf. Ex. 24:1–8; Zech. 9:11). It is always God who determines, unilaterally, the terms of the covenant. It is thus to be distinguished from a mutual contract or treaty. The covenant Jesus establishes also fulfills the universal promise given to Abraham (Gen. 17:2–21; cf. Jer. 31:31–34; John 8:56; Gal. 3:14–19).
When Christians subsequently celebrate the Lord’s Supper, they share bread with wine or juice in the midst of the spiritual presence of Christ. The unique efficacy of the once-and-for-all sacrifice of Jesus outside Jerusalem is thus upheld and remembered in a form of covenant renewal. As Jesus celebrates the Passover with his disciples, he shifts the focus of remembrance from the liberation from Egyptian slavery to its climactic fulfillment in the liberating redemption from Satan, sin, and death.
14:25 Tellingly, Jesus expects that his imminent death and substitutionary judgment by God will not jeopardize his celebratory participation in the future “kingdom of God” as the exalted Lord of David (Mark 12:35–37//Ps. 110:1, 5). Both his anticipated death and his confidence in vindication is implied in his statement, “I will not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.” He thus anticipates vindication from substitutionary judgment and death. According to his own words, he expects this vindication by means of a physical resurrection. At this late stage in his teaching, the disciples find out that Jesus intends, as the Father’s royal and commissioned shepherd, to inaugurate the eternal kingdom of God by his death and resurrection.
14:26 According to the tradition of Passover, the singing of the second part of the Egyptian Hallel (i.e., Psalms 115–118) brings the Passover meal to an end. Psalm 115 reminds the pilgrims to put their ongoing trust in God. Psalms 116 and 118 express the pilgrims’ love for God, who rescues from great affliction. In Psalm 117 Gentiles join in the pilgrimage. According to the traditional interpretation of Deuteronomy 16:7, celebrants had to stay in Jerusalem for this special night. Besides the fact that it is now the middle of the night, this explains why Jesus does not return to Bethany with his disciples. He and his disciples remain on the Mount of Olives in the garden of Gethsemane.
14:27–28 Jesus predicts that his disciples “will all fall away.” He views the present desertion (Gk. skandalizō, “I am led into sin,” “I fall away”) by “all” disciples in the context of Zechariah 13:7. In Zechariah 13:7–9, the representative “striking,” i.e., killing, of the “shepherd” who walks closely with God (Zech. 13:7) occurs in order to purify the people of God (Zech. 13:1, 2–6, 7, 9). Jesus, as the royal shepherd (cf. Mark 6:32–44), thus identifies himself as the “fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness” (Zech. 13:1). His impending substitutionary death on the cross leads to repentance and purification of the remnant of Israel (Zech. 13:7, 9) and of Gentiles (Mark 13:10). In his previous teaching, Jesus has hinted at such purification (cf. 10:35–44). Simultaneously, “the sheep will be scattered” (cf. Zech. 9:14; 13:7; Mark 14:50).
Following this dispersion, however, Jesus anticipates the surprising event of gathering (proagō, “I lead the way”) his followers once again (i.e., “after I am raised up”; cf. 16:7). We can compare this motif with that of Micah 2:12–13, where Yahweh the King gathers and leads his people like sheep. Note Jesus’ confidence that, despite his violent death, he will once again live a resurrected life (cf. Mark 8:31; 9:31; 10:32–34). As such, he will able to continue to disciple his followers (e.g., Acts 2:33).
The question arises, however, as to why Jesus chooses to rejoin his disciples in Galilee subsequent to his resurrection and not in Jerusalem. One explanation might be that Jesus continues to instruct his disciples not to expect a messianic uprising in Jerusalem (see Acts 1:6). Be that as it may, the disciples might naturally plan to go back to their former homes in Galilee following the celebration of Passover.
14:29–31 Even at this stage Peter is not yet able to see himself as he truly is. He also underestimates the acute danger of possible imprisonment and death, which which he will shortly be confronted (Mark 14:67, 69, 70–72). Like the other disciples (“they all said the same”; v. 31), he swears by oath that he is prepared to fight (v. 29) and die with Jesus (Gk. synapothnēskō, “I die together with”; v. 31). He is certain that he will not “fall away” (skandalizō). In the mind of Peter, such a battle (v. 29) would be for the purpose of the political and religious liberation of the Jewish people from Roman oppression.
Nevertheless, Peter will deny his stated loyalty to Jesus in the face of imminent and overwhelming pressure. Jesus has told Peter to “deny himself” (aparneomai; 8:34), namely, to live out his primary loyalty to Jesus and not to himself. Peter instead will “deny” Jesus (aparneomai) three times early on Friday morning. Likewise, all other disciples desert him.
14:32–36 Having taken the inner circle of disciples with him (v. 33), Jesus prays around midnight in the garden of Gethsemane, at the lower region of the Mount of Olives (cf. John 18:1; Heb. 5:7). He is “greatly distressed” (“alarmed,” “anguished”) and “troubled” (“anxious”). He shares this with the three disciples, saying that his “soul” is deeply grieved, “very sorrowful, even to death.” He is conscious of his imminent arrest and especially of the unspeakable anguish and grief of bearing the judgment of God (Mark 10:38).
The “cup” speaks metaphorically of the severe judgment of God. Jesus’ warning to “watch” amid sorrow (14:34, 37–38; cf. 13:34–37) echoes the warning to his disciples in anticipation of his second coming (13:34–37). Above all else, Jesus is deeply burdened by the judgment of God, not primarily by the impending death (cf. Matt. 10:28).
14:35–36, 39 The durative imperfect Greek word prosēucheto conveys the fact that Jesus “kept praying, repeatedly” (cf. 14:39, 41; cf. comments on 1:35; 6:45–47). He thus abides in his unique relationship with “Abba,” his eternal “Father” (cf. Gal. 4:6). Presently, he requests the cessation of the “hour,” namely, of the severe period of judgment (cf. John 12:27) and the removal of the “cup” of judgment. The “cup” of judgment will eventually be passed on, similar to the transfer of the cup of judgment mentioned in Isaiah 51:17–23.
A significant circumstance is noteworthy here. Jesus, as the innocent and pure one, accepts divine judgment (Mark 14:36) in a substitutionary and atoning way (10:45; 14:22–24). It follows that the ensuing transfer of the cup upon the disciples changes the cup of judgment into a cup of purification (see comment on 10:38–39; cf. 1 Pet. 4:17).
Jesus asks his heavenly Father for the period of judgment to “pass,” or be “removed.” The author of Hebrews 5:7 informs us that this prayer was indeed answered positively, albeit only subsequent to Jesus’ death. Amid severe judgment, Jesus continues to put his life into the personal care of his heavenly Father by crying “Abba” (cf. Ps. 40:9).
14:37–40 By now Jesus is completely abandoned. He is utterly alone on behalf of those for whom he suffers. His followers sleep (Mark 14:40–41) and will shortly abandon him. While Jesus could still flee from the Mount of Olives, he remains in his unparalleled crucible like a sheep to be slaughtered (Isa. 53:7; 1 Pet. 2:23).
Notwithstanding his own severe suffering (Heb. 2:18), Jesus continues to encourage and challenge his disciples toward enduring prayer and ongoing watchfulness amid their own “temptation.” The motif of “temptation” (Gk. peirasmos, “destructive temptation” or “facilitative test”) is significant in Mark. In this context, temptation arises from Satan and from selfish ungodliness. The Lord’s Prayer in Matthew 6:13 likewise represents a petition that God would not expose the praying person to the destructive temptation of the Evil One. “Spirit” refers here most likely to the Spirit of God (cf. Ps. 51:10–12, 14; Isa. 31:3) rather than to the human spirit (cf. Num. 27:16). The reference to “weak” flesh refers, however, to human and self-reliant lack of trust and dependence upon God. Jesus thus exhorts his disciples to trust in the living God and his Holy Spirit by means of prayer and watchfulness even in the most dire of circumstances. He does so in the midst of his own excruciating suffering and testing. Jesus’ active righteousness is thus part of the gracious gift of righteousness imputed to the repentant sinner.
14:41–42 The clause “it is enough” is likely a reference to the sleep of the disciples. The “hour” encompasses the entire period of divine judgment (14:35–36, 39; cf. John 12:23). This figurative “hour” continues: the suffering “Son of Man” is now handed into the “hands of sinners” (cf. 9:31; 14:10; cf. Acts 2:23). Jesus willingly accepts divine judgment and death (Mark 10:45). Before they all desert him, Jesus exhorts his disciples one last time to join him (“let us be going”) in meeting Judas, his “betrayer” (Gk. paradidous). Once again Mark alludes here to the significant motif of Jesus’ being handed over (paradidōmi; 14:41, 42).