<< Mark 14:1 >>

After {1} two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.

(1) By the will of God, against the counsel of men, it came to pass that Christ should be put to death upon the solemn day of the passover, that in all respects the truth of his sacrifice might agree to the symbol of the passover.

People's New Testament

14:1 The Seizure, Trial, and Condemnation of Christ

SUMMARY OF MARK 14:

The Sanhedrin Resolves on Christ's Death. The Anointing at Bethany. Judas Sells His Lord. The Day of Unleavened Bread. The Lord's Passover. The Lord's Supper Established. Peter's Denial Predicted. The Agony in the Garden. Christ Seized by the Soldiers and Temple Guards. Christ Before the Sanhedrin. The Confession and Condemnation.

After two days was the feast of the passover. See notes on Mt 26:1-16. Compare Joh 12:1-8. The action of the Sanhedrin was taken on Wednesday, the Anointing took place the Saturday before, and is brought up here on account of its connection with the bargain Judas made with the chief priests.

Wesley's Notes

14:1 Mt 26:1; Lu 22:1.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 14

Mr 14:1-11. The Conspiracy of the Jewish Authorities to Put Jesus to Death-The Supper and the Anointing at Bethany-Judas Agrees with the Chief Priests to Betray His Lord. ( = Mt 26:1-16; Lu 22:1-6; Joh 12:1-11).

The events of this section appeared to have occurred on the fourth day (Wednesday) of the Redeemer's Last Week.

Conspiracy of the Jewish Authorities to Put Jesus to Death (Mr 14:1, 2).

1. After two days was the feast of the passover, and of unleavened bread-The meaning is, that two days after what is about to be mentioned the passover would arrive; in other words, what follows occurred two days before the feast.

and the chief priests and the scribes sought how they might take him by craft, and put him to death-From Matthew's fuller account (Mt 26:1-75) we learn that our Lord announced this to the Twelve as follows, being the first announcement to them of the precise time: "And it came to pass, when Jesus had finished all these sayings" (Mt 26:1)-referring to the contents of Mt 24:1-25:46, which He delivered to His disciples; His public ministry being now closed: from His prophetical He is now passing into His priestly office, although all along He Himself took our infirmities and bare our sicknesses-"He said unto His disciples, Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified." The first and the last steps of His final sufferings are brought together in this brief announcement of all that was to take place. The passover was the first and the chief of the three great annual festivals, commemorative of the redemption of God's people from Egypt, through the sprinkling of the blood of a lamb divinely appointed to be slain for that end; the destroying angel, "when he saw the blood, passing over" the Israelitish houses, on which that blood was seen, when he came to destroy all the first-born in the land of Egypt (Ex 12:12, 13)-bright typical foreshadowing of the great Sacrifice, and the Redemption effected thereby. Accordingly, "by the determinate counsel and foreknowledge of God, who is wonderful in counsel and excellent in working," it was so ordered that precisely at the passover season, "Christ our Passover should be sacrificed for us." On the day following the passover commenced "the feast of unleavened bread," so called because for seven days only unleavened bread was to be eaten (Ex 12:18-20). See on [1500]1Co 5:6-8. We are further told by Matthew (Mt 26:3) that the consultation was held in the palace of Caiaphas the high priest, between the chief priests, [the scribes], and the elders of the people, how "they might take Jesus by subtlety and kill Him."

Matthew Henry's Concise Commentary

14:1-11 Did Christ pour out his soul unto death for us, and shall we think any thing too precious for him? Do we give him the precious ointment of our best affections? Let us love him with all the heart, though it is common for zeal and affection to be misunderstood and blamed; and remember that charity to the poor will not excuse any from particular acts of piety to the Lord Jesus. Christ commended this woman's pious attention to the notice of believers in all ages. Those who honour Christ he will honour. Covetousness was Judas' master lust, and that betrayed him to the sin of betraying his Master; the devil suited his temptation to that, and so conquered him. And see what wicked contrivances many have in their sinful pursuits; but what appears to forward their plans, will prove curses in the end.

Matthew Henry's Whole Bible Commentary

Chapter 14

In this chapter begins the account which this evangelist gives of the death and sufferings of our Lord Jesus, which we are all concerned to be acquainted, not only with the history of, but with the mystery of. Here is, I. The plot of the chief priests and scribes against Christ (v. 1, 2). II. The anointing of Christ's head at a supper in Bethany, two days before his death (v. 3-9). III. The contract Judas made with the chief priests, to betray him (v. 10, 11). IV. Christ's eating the passover with his disciples, his instituting the Lord's supper, and his discourse with his disciples, at and after supper (v. 12-31). V. Christ's agony in the garden (v. 32-42). VI. The betraying of him by Judas, and the apprehending of him by the chief priests' agents (v. 43-52). VII. His arraignment before the high priest, his conviction, and the indignities done him at that bar (v. 53-65). VIII. Peter's denying him (v. 66-72). Most of which passages we had before, Mt. 26.

Verses 1-11

We have here instances,

I. Of the kindness of Christ's friends, and the provision made of respect and honour for him. Some friends he had, even in and about Jerusalem, that loved him, and never thought they could do enough for him, among whom, though Israel be not gathered, he is, and will be, glorious.

1. Here was one friend, that was so kind as to invite him to sup with him; and he was so kind as to accept the invitation, v. 3. Though he had a prospect of his death approaching, yet he did not abandon himself to a melancholy retirement from all company, but conversed as freely with his friends as usual.

2. Here was another friend, that was so kind as to anoint his head with very precious ointment as he sat at meat. This was an extraordinary piece of respect paid him by a good woman that thought nothing too good to bestow upon Christ, and to do him honour. Now the scripture was fulfilled, When the king sitteth at his table, my spikenard sendeth forth the smell thereof, Cant. 1:12. Let us anoint Christ as our Beloved, kiss him with a kiss of affection; and anoint him as our Sovereign, kiss him with a kiss of allegiance. Did he pour out his soul unto death for us, and shall we think any box of ointment too precious to pour out upon him? It is observable that she took care to pour it all out upon Christ's head; she broke the box (so we read it); but because it was an alabaster box, not easily broken, nor was it necessary that it should be broken, to get out the ointment, some read it, she shook the box, or knocked it to the ground, to loosen what was in it, that it might be got out the better; or, she rubbed and scraped out all that stuck tot he sides of it. Christ must have been honoured with all we have, and we must not think to keep back any part of the price. Do we give him the precious ointment of our best affections? Let him have them all; love him with all the heart.

Now, (1.) There were those that put a worse construction upon this than it deserved. They called it a waste of the ointment, v. 4. Because they could not have found their hearts to put themselves to such an expense for the honouring of Christ, they thought that she was prodigal, who did. Note, As the vile person ought to be called liberal, nor the churl said to be bountiful (Isa. 32:5); so the liberal and bountiful ought not to be called wasteful. They pretend it might have been sold, and given to the poor, v. 5. But as a common piety to the corban will not excuse from a particular charity to a poor parent (ch. 7:11), so a common charity to the poor will not excuse from a particular act of piety to the Lord Jesus. What thy hand finds to do, that is good, do it with thy might.

(2.) Our Lord Jesus put a better construction upon it than, for aught that appears, was designed. Probably, she intended no more, than to show the great honour she had for him, before all the company, and to complete his entertainment. But Christ makes it to be an act of great faith, as well as great love (v. 8); "She is come aforehand, to anoint my body to the burying, as if she foresaw that my resurrection would prevent her doing it afterward." This funeral rite was a kind of presage of, or prelude to, his death approaching. See how Christ's heart was filled with the thoughts of his death, how every thing was construed with a reference to that, and how familiarly he spoke of it upon all occasions. It is usual for those who are condemned to die, to have their coffins prepared, and other provision made for their funerals, while they are yet alive; and so Christ accepted this. Christ's death and burial were the lowest steps of his humiliation, and therefore, though he cheerfully submitted to them, yet he would have some marks of honour to attend them, which might help to take off the offence of the cross, and be an intimation how precious in the sight of the Lord the death of his saints is. Christ never rode in triumph into Jerusalem, but when he came thither to suffer; nor had ever his head anointed, but for his burial.

(3.) He recommended this piece of heroic piety to the applause of the church in all ages; Wherever this gospel shall be preached, it shall be spoken of, for a memorial of her, v. 9. Note, The honour which attends well-doing, even in this world, is sufficient to balance the reproach and contempt that are cast upon it. The memory of the just is blessed, and they that had trial of cruel mockings, yet obtained a good report, Heb. 11:6, 39. Thus was this good woman repaid for her box of ointment, Nec oleum perdidit nec operam-She lost neither her oil nor her labour. She got by it that good name which is better than precious ointment. Those that honour Christ he will honour.

II. Of the malice of Christ's enemies, and the preparation made by them to do him mischief.

1. The chief priests, his open enemies, consulted how they might put him to death, v. 1, 2. The feast of the passover was now at hand, and at that feast he must be crucified, (1.) That his death and suffering might be the more public, and that all Israel, even those of the dispersion, who came from all parts to the feast, might be witnesses of it, and of the wonders that attended it. (2.) That the Anti-type might answer to the type. Christ, our Passover, was sacrificed for us, and brought us out of the house of bondage, at the same time that the paschal lamb was sacrificed, and Israel's deliverance out of Egypt was commemorated.

Now see, [1.] How spiteful Christ's enemies were; they did not think it enough to banish or imprison him, for they aimed not only to silence him, and stop his progress for the future, but to be revenged on him for all the good he had done. [2.] How subtle they were; Not on the feast-day, when the people are together; they do not say, Lest they should be disturbed in their devotions, and diverted from them, but, Lest there should be an uproar (v. 2); lest they should rise, and rescue him, and fall foul upon those that attempt any thing against him. They who desired nothing more than the praise of men, dreaded nothing more than the rage and displeasure of men.

2. Judas, his disguised enemy, contracted with them for the betraying of him, v. 10, 11. He is said to be one of the twelve that were Christ's family, intimate with him, trained up for the service of the kingdom; and he went to the chief priests, to tender his service in this affair.

(1.) That which he proposed to them, was, to betray Christ to them, and to give them notice when and where they might find him, and seize him, without making an uproar among the people, which they were afraid of, if they should seize him when he appeared in public, in the midst of his admirers. Did he know then what help it was they wanted, and where they were run aground in their counsels? It is probable that he did not, for the debate was held in their close cabal. Did they know that he had a mind to serve them, and make court to him? No, they could not imagine that any of his intimates should be so base; but Satan, who was entered into Judas, knew what occasion they had for him, and could guide him to be guide to them, who were contriving to take Jesus. Note, The spirit that works in all the children of disobedience, knows how to bring them in to the assistance one of another in a wicked project, and then to harden them in it, with the fancy that Providence favours them.

(2.) That which he proposed to himself, was, to get money by the bargain; he had what he aimed at, when they promised to give him money. Covetousness was Judas's master-lust, his own iniquity, and that betrayed him to the sin of betraying his Master; the devil suited his temptation to that, and so conquered him. It is not said, They promised him preferment (he was not ambitious of that), but, they promised him money. See what need we have to double our guard against the sin that most easily besets us. Perhaps it was Judas's covetousness that brought him at first to follow Christ, having a promise that he should be cash-keeper, or purser, to the society, and he loved in his heart to be fingering money; and now that there was money to be got on the other side, he was as ready to betray him as ever he had been to follow him. Note, Where the principle of men's profession of religion is carnal and worldly, and the serving of a secular interest, the very same principle, whenever the wind turns, will be the bitter root of a vile and scandalous apostasy.

(3.) Having secured the money, he set himself to make good his bargain; he sought how he might conveniently betray him, how he might seasonably deliver him up, so as to answer the intention of those who had hired him. See what need we have to be careful that we do not ensnare ourselves in sinful engagements. If at any time we be so ensnared in the words of our mouths, we are concerned to deliver ourselves by a speedy retreat, Prov. 6:1-5. It is a rule in our law, as well as in our religion, that an obligation to do an evil thing is null and void; it binds to repentance, not to performance. See how the way of sin is down-hill-when men are in, they must be on; and what wicked contrivances many have in their sinful pursuits, to compass their designs conveniently; but such conveniences will prove mischiefs in the end.