Mark 14:43–65
43 And immediately, while he was still speaking, Judas came, one of the twelve, and with him a crowd with swords and clubs, from the chief priests and the scribes and the elders. 44 Now the betrayer had given them a sign, saying, “The one I will kiss is the man. Seize him and lead him away under guard.” 45 And when he came, he went up to him at once and said, “Rabbi!” And he kissed him. 46 And they laid hands on him and seized him. 47 But one of those who stood by drew his sword and struck the servant1 of the high priest and cut off his ear. 48 And Jesus said to them, “Have you come out as against a robber, with swords and clubs to capture me? 49 Day after day I was with you in the temple teaching, and you did not seize me. But let the Scriptures be fulfilled.” 50 And they all left him and fled.
51 And a young man followed him, with nothing but a linen cloth about his body. And they seized him, 52 but he left the linen cloth and ran away naked.
53 And they led Jesus to the high priest. And all the chief priests and the elders and the scribes came together. 54 And Peter had followed him at a distance, right into the courtyard of the high priest. And he was sitting with the guards and warming himself at the fire. 55 Now the chief priests and the whole council2 were seeking testimony against Jesus to put him to death, but they found none. 56 For many bore false witness against him, but their testimony did not agree. 57 And some stood up and bore false witness against him, saying, 58 “We heard him say, ‘I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’” 59 Yet even about this their testimony did not agree. 60 And the high priest stood up in the midst and asked Jesus, “Have you no answer to make? What is it that these men testify against you?”3 61 But he remained silent and made no answer. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?” 62 And Jesus said, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.” 63 And the high priest tore his garments and said, “What further witnesses do we need? 64 You have heard his blasphemy. What is your decision?” And they all condemned him as deserving death. 65 And some began to spit on him and to cover his face and to strike him, saying to him, “Prophesy!” And the guards received him with blows.
1 Or bondservant 2 Greek Sanhedrin 3 Or Have you no answer to what these men testify against you?
Section Overview
The wider context of Mark 14:43–65 in 14:43–15:20 is as follows: The trial before the Sanhedrin finds Jesus guilty of blasphemy, which is punishable by death. However, only the Roman procurator, Pilate, has the authority to have Jesus executed. Peter denies that he has been with Jesus.
The content of 14:43–65 is as follows: Following the arrest of Jesus and the desertion by the disciples (14:43–52), Jesus has to stand trial before the Sanhedrin prior to daybreak (14:53–65). The arrest of Jesus by the temple police, with the subsequent hearing before members of the Sanhedrin, does not aim at seeking or upholding truth and/or justice. Rather, it constitutes the culmination of the long-standing aim of the leaders in Jerusalem to kill Jesus. On the other hand, if Jesus were indeed blaspheming God, their verdict would be well justified. Before the Sanhedrin and the high priest, Jesus, for his part, has now irrevocably and openly identified himself as the eternal Son of God and exalted Son of Man (14:62).
Section Outline
III.C. Passion and Resurrection in Jerusalem (14:1–16:8 [9–20]) . . .
2. Arrest; Trial before the Sanhedrin (14:43–65)
a. Arrest of Jesus and Desertion by the Disciples (14:43–52)
(1) Judas’ Betrayal (14:43–45)
(2) The Arrest of Jesus (14:46–50)
(3) The Young Man (14:51–52)
b. Jesus’ Trial before the Sanhedrin (14:53–65)
(1) Jesus before the High Priest; Peter in the Courtyard (14:53–54)
(2) False Witnesses (14:55–59)
(3) The High Priest’s Question; Jesus’ Answer (14:60–62)
(4) The Verdict (14:63–65)
Response
Response to 14:43–52
The unbearable fact of Christ’s abandonment by God his Father opens the door for him to be handed into the violent and ungodly hands of men for our sake (cf. Mark 9:31).
Response to 14:53–65
Christ’s life, demeanor, and speech are encompassed by humility. Nevertheless, at his final trial he discloses himself truthfully and plainly as the One he really is (14:62; cf. Zech. 9:9; Mark 12:6). By his example, disciples of Christ grow in true and robust humility as well as courageous witness, even amid false accusations, much maligning, and persecution. They remain true to their master, true to themselves as his followers, and true to their calling.
Or bondservant
Greek Sanhedrin
Or Have you no answer to what these men testify against you?
14:43 The temple police are armed with “swords and clubs.” They report to the Jewish leaders (v. 43), comprising the “chief priests,” “scribes,” and “elders.” They forcefully arrest Jesus (see esp. Gk. krateō, “I seize”; vv. 44, 46, 49). The potential, yet ill-advised, charges against Jesus could be (1) blasphemy (2:7), (2) breaking the Sabbath and thus the law of Moses (2:24; 3:2–6), (3) being possessed by demonic powers (3:22), or (4) speaking against the temple (11:15; 13:2; 14:58).
14:44–45 Once again, Judas is identified as the “betrayer” (Gk. ho paradidous [substantival participle, derived from paradidōmi]; 14:44; cf. 14:10). The motif of being handed over runs through the entire account of Mark’s Gospel. Sarcastically, Judas uses words and actions reserved for honoring someone and engaging in friendship. In the very act of betrayal, he addresses his former master as “Rabbi” (or “my teacher”) (cf. 9:5; 10:51; 11:21), and gives him a kiss (14:45). Painfully, he is still identified as “one of the twelve” (v. 43). The loved disciple, Judas, gives the opponents of Jesus specific instructions for the aggressive (angry?) capture of Jesus (v. 44; cf. John 18:2–12).
14:46 Now occurs what Jesus had foretold: “They laid hands on him and seized him.”
14:47 According to the most detailed account on this incident in John 18:10, it is Peter who cuts off the right ear of Malchus, the “servant of the high priest.” The fact that this identification is missing in Mark’s most vague account among all four Gospel writers might again hint at the fact that Peter stands behind the content of the Gospel of Mark. As the narrator of the account, Peter would not want to “shine” as a courageous defender of Jesus, since his threefold denial of Jesus follows on the heels of Jesus’ imminent arrest.
14:48–49 In accord with the Father’s will (Mark 8:31; 10:32–34; 14:21, 27) and thus in fulfillment of Scripture (Isa. 53:7, 12; Zech. 13:7), the Anointed of God is given over to the evil hands of men (Mark 9:31) as if he were a “robber” (Gk. lēstēs). This term may refer to a revolutionary, an insurrectionist, or a mere bandit. Prior to his arrest (cf. John 18:12), his opponents saw him teaching daily in the temple area (Mark 14:49).
14:50 As Jesus had predicted with reference to Zechariah 13:7 (cf. Mark 14:27, 29, 31), every one of his followers deserts him. This takes up an OT motif found also in 2 Samuel 17:2–3 and Psalm 88:8, 18. Their temporary betrayal and denial of Jesus is different in nature from that of Judas Iscariot. The former repent; the latter sustains his active rebellion and regrets his actions only when it is too late (cf. Matt. 27:3).
14:51–52 It is possible but by no means provable that the “young man” who nakedly escapes arrest is John Mark (cf. Acts 12:12), who later writes down what Peter’s recollections about Jesus.
14:53 Prior to daybreak on Friday morning, that is, at the cusp of the second half of Nisan 15 and after the former high priest Annas has interrogated him (John 18:13), the opponents bring Jesus (cf. Mark 14:55; 15:1) before the currently acting high priest, Caiaphas, and the Sanhedrin. The Sanhedrin is the Jewish highest court, comprising seventy influential Sadducees and Pharisees who serve as “chief priests,” wealthy “elders,” and legally astute scribes. The high priest presides over the court.
14:54 After deserting Jesus despite his promises to the contrary (14:31), Peter still “followed him at a distance” (akoloutheō; “I follow”). The motif of following Jesus takes a very central place in the Markan account. The hurriedly called emergency trial is held at the high priest’s residence (cf. Luke 22:66). Together with the servants of both the high priest and the members of the Sanhedrin, Peter warms himself at a fire in the “courtyard of the high priest.” Presently, he will deny any connection with Jesus (14:66–72) while his Redeemer is being accused and condemned to death.
14:55 The motive and intent of the Sanhedrin members and the high priest is not to determine the truth in order to reach a just verdict. Based on the durative aspect of the imperfect tense of the Greek word ezētoun, they rather keep on or try to seek legally reliable evidence (“testimony”) against Jesus worthy of the death sentence (cf. 14:57). While doing so, they keep not finding any reliable evidence. Once again, the author conveys an ongoing meaning of the imperfect tense of hēuriskon (cf. 14:56–57, 59). For this purpose they hurriedly call sundry witnesses willing to testify against Jesus.
14:56 Each statement of his many accusers turns out to be false: “Many bore false witness against him.” Mark again uses the durative imperfect Greek word epseudomartyroun, which conveys the sense that “they kept on bearing false witness.” No wonder, then, that “their testimony did not agree.” There were too many contradictions. According to the law of Moses, it is a serious offense to bear false witness (cf. Ex. 20:16; Deut. 5:20; Mark 14:59). Also according to the law, a verdict worthy of death cannot be reached in cases of conflicting evidence (Deut. 17:6, 19:15; Num. 35:30). There is thus a sense of desperation in their ill-advised attempts. In this scene, innocence is at war with false accusations and ill motives.
14:57–59 Contrary to one of the twisted statements against him, Jesus never stated that he would destroy the second temple in Jerusalem (cf. Mark 14:58; 15:29; Acts 6:14). He did speak to his disciples about the future destruction of the Jerusalem temple through others (cf. 11:17; 13:2, 14). He also spoke metaphorically about his body as a temple. John 2:19–21 recounts the following: “Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.’ The Jews then said, ‘It has taken forty-six years to build this temple, and will you raise it up in three days?’ But he was speaking about the temple of his body.” Based on a mistaken interpretation of John 2:19–21, it is possible that the false witness in Mark 14:58 mixes into the false statement some true elements, namely, that the Jerusalem temple, which was “made with hands” (a possible reference to impurity or sinful defilement), would be replaced by a temple “not made with hands” (a reference to divine purity and origin). However, the witness in verse 58 falsely makes Jesus responsible for seeking the destruction of the Jerusalem temple—a capital offense.
There is no doubt that Jesus poses a serious threat to the established religious authorities in Jerusalem. Among many factors, he cleansed the temple and thus exposed their duplicity before God (11:15–18). At least in private, he has predicted the destruction—and thus cessation—of the Jerusalem temple (13:2). Simultaneously, he has spoken about another temple to be built (John 2:19–21). But how can the high priest turn this serious threat into a viable verdict against Jesus? The desperate search for any witness against Jesus suggests Jesus’ innocence. The high priest who functions as chief prosecutor and final judge must be aware of the deadlock (Mark 14:60).
14:60–62 Jesus’ ominous silence makes it more difficult for the high priest to proceed with the prosecution (cf. Isa. 53:7). The motif of silence occurs also in Mark 15:5. A significant OT echo of this is found in 2 Kings 18:35–36, where Hezekiah and the inhabitants of Jerusalem, who trust in the living God and his possible rescue, are silent in the face of the slander and blasphemy of the Assyrian authorities (cf. 2 Kings 19:4, 16). As chief prosecutor, the high priest has kept back, however, a powerful question, the answer to which might yet implicate and indict Jesus. The high priest’s direct question, “Are you the Christ, the Son of the Blessed?,” may be interpreted in different ways:
(1) The high priest may simply be inquiring whether Jesus considers himself to be the expected Messiah and thus views himself as a messianic “Son” along the lines of 2 Samuel 7:14. There it reads: “I will be to him a father, and he shall be to me a son.” Such a familial and collective use of the word “son” is found also in Exodus 4:22 with regard to the people of Israel: “Israel is my firstborn son.” We can note in this context also Hosea 11:1, which states, “When Israel was a child, I loved him, and out of Egypt I called my son.”
(2) The high priest may refer to Jesus’ recent and public teaching in the temple area. There Jesus had alluded to the fact that he is the Son of God (Mark 12:6, 10). He has also publicly implied that he is the highly exalted messianic Lord of David, i.e., the one who shares exclusive honor with Yahweh (cf. comment on 12:35–37; cf. Ps. 110:1). In the course of his public ministry, Jesus made many bold claims.
Given Jesus’ public teaching in the temple area during the Passion Week and his answer in Mark 14:62, the second interpretation is more likely (cf. Luke 22:70). Jesus’ audacious and direct answer in verse Mark 14:62 reaffirms all of his claims. He states before the highest representative of Israel, “I am” (cf. 6:50; 13:6), “and you will see the Son of Man seated at the right hand of Power” (cf. Ps. 110:1), “and coming with the clouds of heaven” (cf. Dan. 7:13). In his stunning answer, Jesus provides a mixed citation of Psalm 110:1 (cf. Mark 12:35–37) and Daniel 7:13–14 (cf. Mark 8:38; 13:26). Rarely did anyone claim to be the Son of Man in Daniel 7:13–14. Rarely did anyone claim to be the Lord in Psalm 110:1. Never did anyone claim to be both at the same time. Jesus, who initially arose as the herald of the coming rule of God (Mark 1:14–15), now identifies himself openly as the ruler of that kingdom (12:35–37; 14:25), the builder of that temple (2:7; 12:10), and the appointed judge of mankind (8:38; 13:26). In all of these functions, he reveals himself to be the eternal Son of God.
14:63–65 In the eyes of the high priest and the Sanhedrin, Jesus’ self-disclosure represents the worst form of “blasphemy” (cf. 2:7; John 10:26), because he asserts divine Sonship (John 19:7) and postulates an exclusively exalted position at the “right hand” of Yahweh (Ps. 110:1; Dan. 7:14). Jesus thus claims to share in the glory and splendor of God (John 17:1–5). According to Isaiah 42:8, God does not share his glory with anyone. However, both texts (Ps. 110:1; Dan. 7:13–14) state that God shares his glory with a unique figure. The resolution to this apparent OT tension lies in the fact that within the Godhead there exists, indeed, shared glory (Ps. 110:1; Dan. 7:13–14; cf. Phil. 2:9–11). This does not, however, hold true outside the divine Godhead.
From the standpoint of his veiled and darkened outlook, the high priest can at least project the image of acting and judging correctly (Ex. 22:28; Lev. 24:10–16; Num. 15:30–31). Tearing his “garments” underscores his outward dismay and indignation. Agreeing with the high priest’s verdict, they “all condemned him” to “death” (cf. Mark 14:53, 55).
The only alternative, which they gravely ignore, is the possibility that Jesus is indeed the fulfillment of these OT texts (Ps. 110:1; Dan. 7:13–14). They are blind to the profound truth that “on him God the Father has set his seal” (John 6:27; cf. Acts 3:13; Col. 2:9). The subsequent resurrection from death will vindicate all audacious claims of Jesus. At this point, however, mockery and mistreatment follow the verdict (cf. Mark 10:34; 15:19; Isa. 50:6; 53:2–3). Some “began to spit on him . . . to strike him,” and “the guards received him with blows.” Having been convicted of blasphemy against God, Jesus should be stoned to death according to Jewish law (Lev. 24:10–16; Num. 15:30–31). Due to Roman occupation, however, the right to execute a convicted person rests solely in the hands of Roman authorities (cf. comment on 15:1). Therefore Jesus has to be taken to the Roman governing procurator of Judea, Pontius Pilate.