Holy Bible

And being in Bethany in the house of Simon the leper. Mark 14:1-9 Working for Christ Henry S. Miles, M. A. The home of Mary and Martha and Lazarus at Bethany, about two miles from Jerusalem across the Mount of Olives, had been the scene of some of the calmest and happiest moments of our Lord's life. We know something of the sweetness of a quiet home after work and anxiety and worry — the labourer knows it, the man of business knows it. We can therefore understand how restful to the Lord Jesus, after those angry scenes that had been gathering around Him all day in the temple, were the peaceful evenings of this week in the home at Bethany. There are two things which we should notice about that home as we follow Jesus thither. I. IT WAS A HOME OF TRUE FAMILY LOVE, or Jesus would not have sought its shelter so often as He did. What tender memories cluster round the childhood that has been spent in such a home! What a foretaste of the home beyond the grave, the haven where we would be! II. IT WAS A HOME WHERE JESUS ALWAYS WAS A WELCOME GUEST, whither He was summoned in every trouble, where He was the Companion, the Guide, and the familiar Friend. Are our homes like that? Is He felt and acknowledged to be the Master of the house? the unseen Guest at every meal? the unseen Hearer of every conversation? Is His blessing asked on every meal, on every undertaking, on every event? But now, as we stand with Jesus at Bethany, look what one of the sisters is doing to Him as He sits at meat, either in her own house, or in one of a similar type where she is hardly less at home. "Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus." Beloved, is there not something like that that we can do for Jesus in this Holy Week? Is there not something that we can bring and lay at His feet while we are watching with him through the hours of His Passion? Something that will be an earnest of our love — some secret sin which it would really cost us something to give up? And cannot we find something, too, in our family life, or in the part we have to play in it? Is there not some new departure we might make for Jesus' sake, to make our homes a little less unworthy to be His dwelling place? ( Henry S. Miles, M. A. )

Benson Commentary Mark 14:1 After 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. Mark 14:1-9 . After two days was the feast of the passover — For an explanation of these verses, see the notes on Matthew 26:1-13 . Of ointment of spike-nard, very precious — “Either the word ??????? ,” says Dr. Whitby, “answers to the Syriac, pisthaca, and then it may be rendered, nardus spicata, ointment made of the spikes of nard; or, if it be of a Greek original, I think Theophylact well renders it ??????? ? ?????? ??? ???? ??????? ??????????????? , that is, nard unadulterated and prepared with fidelity; the great price it bore tempting many to adulterate it, as Dioscorides and Pliny tell us.” Nard is a plant which was highly valued by the ancients, both as an article of luxury and medicine. The ointment made of it was used at baths and feasts as a favourite perfume. From a passage in Horace, it appears that this ointment was so valuable among the Romans, that as much as could be contained in a small box of precious stone was considered as a sort of equivalent for a large vessel of wine, and a proper quota for a guest to contribute at an entertainment, according to the ancient custom. Hor., lib. 4. ode 12. This author mentions the Assyrian, and Dioscorides the Syrian nard; but, it appears, the best is produced in the East Indies. “The root of this plant is very small and slender. It puts forth a long and small stalk, and has several ears or spikes, even with the ground, which has given it the name of spikenard; the taste is bitter, acrid, and aromatic, and the smell agreeable.” — Calmet. She brake the box and poured it on his head — As this spikenard was a liquid, and there appears to be no reason for breaking the box in order to get out the liquor, Knatchbull, Hammond, and some others maintain, that ?????????? , the word here used, ought not to be translated she brake, but only that she shook the box, namely, so as to break the coagulated parts of the rich balsam, and bring it to such a degree of liquidity, that it might be fit to be poured out; and thus Dr. Waterland translates it. Dr. Doddridge and others, however, think the original word does not so naturally express this, and therefore imagine that the woman broke off the top of the vessel in which the balsam was contained. Dr. Campbell renders it, She broke open the box, observing, “I have chosen these words as sufficiently denoting that it required an uncommon effort to bring out the contents, which is all that the word here necessarily implies; and it is a circumstance that ought not to be altogether overlooked, being an additional evidence of the woman’s zeal for doing honour to her Lord. That the term ought not to be rendered shook, is to me evident. I know no example of it in this meaning in any author, sacred or profane. Verbs denoting to shake, frequently occur in Scripture. But the word is never ???????? , but ??????? , ???? , ?????? .” Mr. Harmer understands it of the breaking the cement with which the vessel was closely stopped, a circumstance which, he thinks, appears natural, and an explanation which is justified by the phraseology of Propertius, a writer of the same age. There were some that had indignation — At this which the woman had done, being incited thereto by Judas; and said — Probably to the woman, Why was this waste of the ointment made — Of this rich and costly balsam? And they murmured against her — Spake privately among themselves against the woman, for what she had done. But Jesus, knowing every thing they spake or thought, said, Why trouble ye her — Without cause? She hath wrought a good work on me — Hath given a great proof of her firm faith, and fervent love to me; and therefore, instead of meriting your censure, deserves your commendation. She hath done what she could — To testify her affection for me. She is come aforehand to anoint my body to the burying — Matthew, ???? ?? ?????????? ?? , corpus meum ad funus componere, to prepare my body for its burial. This vindication of the woman suggests the reason why Jesus permitted so expensive a compliment to be paid to him. Being desirous to impress his disciples with the thought of his death, he embraced every opportunity of inculcating it, whether by word or deed. Mark 14:2 But they said, Not on the feast day , lest there be an uproar of the people. Mark 14:3 And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. Mark 14:4 And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? Mark 14:5 For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. Mark 14:6 And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. Mark 14:7 For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. Mark 14:8 She hath done what she could: she is come aforehand to anoint my body to the burying. Mark 14:9 Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. Mark 14:10 And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. Mark 14:10-16 . Judas went unto the chief priests, &c. — Immediately after this reproof, having anger now added to his covetousness. See these verses explained in the notes on Matthew 26:14-19 . There shall meet you a man bearing a pitcher of water — It was highly seasonable for our Lord to give them this additional proof, both of his knowing all things, and of his influence over the minds of men; follow him — If our Lord meant that the man would be coming out of the city as the disciples were going in, his order implied, that they were to turn back with him, the house whither he was carrying the water being somewhere in the suburbs; but if he meant that the man would meet them at the crossing of a street, or the turning of a corner, they were to go with him perhaps farther into the city. The expression used by Luke, ?????????? ???? , seems to favour this supposition. Say ye to the good man of the house — To the master of the family; The Master saith, Where is the guest-chamber, &c. — Commentators on this passage tell us, from the Talmudists, that in Jerusalem, at the passover, the houses were not to be let, but were of common right for any one to eat the passover in them. He will show you a large upper room furnished — Greek, ?????????? , stratum, spread, namely, with a carpet; and prepared — Having beds or couches placed to recline on. “The English word,” says Dr. Campbell, “which comes nearest the import of the Greek, is carpeted. But when this term is used, as here, of a dining-room, it is not meant only of the floor, but of the couches, on which the guests reclined at meals. On these they were wont, for the sake both of neatness and of conveniency, to spread a coverlet or carpet. As this was commonly the last thing they did in dressing the room, it may not improperly be employed to denote the whole.” There make ready for us — There provide the unleavened bread, the lamb, and the bitter herbs, and make all things ready against the time of our coming. Christ does not order one or both of these disciples to return and inform him and the others where they had made this preparation, and to direct them to the house. This was unnecessary; for the same prophetic gift which enabled Jesus to predict these circumstances, would easily guide him to the house; and it is a beautiful modesty in the sacred historian not to notice it. His disciples went forth — After our Lord had given these particular instructions, the two disciples whom he sent went out from thence, came into the city, and found all the circumstances as Jesus had predicted. It is justly observed by Mr. Scott here, that “nothing could be less the object of natural sagacity and foresight than the events here mentioned. Had the two disciples come to the place specified rather sooner or later than they did, the man bearing the pitcher of water would either not have arrived, or would have been gone. But our Lord knew that the owner of a certain commodious house in Jerusalem favoured him; he foresaw that at a precise time of the day he would send his servant for a pitcher of water; that the disciples would meet him just when they entered the city; that by following him they would find out the person whom he intended; and that by mentioning him as the master, or the teacher, the owner of the house would readily consent to accommodate them in an upper chamber. When the disciples found all these circumstances so exactly accord to the prediction, they could not but be deeply impressed with a conviction of their Lord’s knowledge of every event, and of his influence over every heart.” Mark 14:11 And when they heard it , they were glad, and promised to give him money. And he sought how he might conveniently betray him. Mark 14:12 And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? Mark 14:13 And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. Mark 14:14 And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples? Mark 14:15 And he will shew you a large upper room furnished and prepared: there make ready for us. Mark 14:16 And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. Mark 14:17 And in the evening he cometh with the twelve. Mark 14:17-25 . In the evening he cometh with the twelve — See notes on Matthew 26:20-29 . This is my blood of the new testament — Or, covenant; that is, this I appoint to be a perpetual sign and memorial of my blood, as shed for establishing the new covenant, that all who shall believe in me, may receive all its gracious promises. I will drink no more of the fruit of the vine, &c. — That is, I shall drink no more before I die: the next wine I drink will not be earthly, but heavenly. Mark 14:18 And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. Mark 14:19 And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I? Mark 14:20 And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish. Mark 14:21 The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born. Mark 14:22 And as they did eat, Jesus took bread, and blessed, and brake it , and gave to them, and said, Take, eat: this is my body. Mark 14:23 And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. Mark 14:24 And he said unto them, This is my blood of the new testament, which is shed for many. Mark 14:25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. Mark 14:26 And when they had sung an hymn, they went out into the mount of Olives. Mark 14:26-31 . And they went out into the mount of Olives — At the conclusion of the supper; Jesus and his disciples sung a proper psalm, or song of praise, together, as was customary at the close of the passover, and then he set out for the mount of Olives, choosing to retire thither, that he might prevent a riot in Jerusalem, and bring no trouble upon the master of the house where he celebrated the passover. Jesus said, All ye shall be offended this night — See the notes on Matthew 26:30-35 . The Jews, in reckoning their days, began with the evening, according to the Mosaic computation, which denominated the evening and the morning the first day, Genesis 1:5 . And so, that which after sunset is here called this night, is, Mark 14:30 , called this day, or, to-day, as ??????? should rather be translated. The expression there is peculiarly significant: Verily I say unto thee, that thou — Thyself, confident as thou art; to-day — Even within four and twenty hours; yea, this night — Before the sun be risen; nay, before the cock crow twice — Before three in the morning; wilt deny me thrice. Our Lord, doubtless, spake so determinately as knowing a cock would crow once before the usual time of cock-crowing. By Mark 13:35 , it appears, that the third watch of the night, ending at three in the morning, was commonly styled the cock-crowing. Dr. Owen, in his Observations on the Four Gospels, p. 56, observes, that as the Jews, in the enumeration of the times of the night, took notice only of one cock- crowing, which comprehended the third watch, so Matthew, to give them a clear information that Peter would deny his Master before three in the morning, needed only to say, that he would do it before the cock crew; but the Romans, (for whom, and the other Gentiles, Mark wrote his gospel,) reckoning by a double crowing of the cock, the first of which was about midnight, and the second at three, stood in need of a more particular designation; and therefore Mark, to denote the same hour to them, was obliged to say, before the cock crew twice. Juvenal uses exactly the same phrase to specify the same hour. Sat. 1. ver. 107. Mark 14:27 And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. Mark 14:28 But after that I am risen, I will go before you into Galilee. Mark 14:29 But Peter said unto him, Although all shall be offended, yet will not I. Mark 14:30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. Mark 14:31 But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all. Mark 14:32 And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. Mark 14:32-38 . They came to Gethsemane — For an explanation of these verses see the notes on Matthew 26:36-39 . And began to be sore amazed — Greek, ???????????? , to be in a consternation. The word implies the most shocking mixture of terror and amazement: the next word, ????????? , which we render, to be very heavy, signifies to be quite depressed, and almost overwhelmed with the load: and the word ????????? , in the next verse, which we translate exceeding sorrowful, implies, that he was surrounded with sorrow on every side, breaking in upon him with such violence, that, humanly speaking, there was no way to escape. Dr. Doddridge paraphrases the passage thus: “He began to be in very great amazement and anguish of mind, on account of some painful and dreadful sensations, which were then impressed on his soul by the immediate hand of God. Then, turning to his three disciples, he says, My soul is surrounded on all sides with an extremity of anguish and sorrow, which tortures me even almost to death; and I know that the infirmity of human nature must quickly sink under it without some extraordinary relief from God. While, therefore, I apply to him, do you continue here and watch.” Dr. Whitby supposes, that these agonies of our Lord did not arise from the immediate hand of God upon him, but from a deep apprehension of the malignity of sin, and the misery brought on the world by it. But, considering how much the mind of Christ was wounded and broken with what he now endured, so as to give some greater external signs of distress than in any other circumstance of his sufferings, there is reason to conclude, there was something extraordinary in the degree of the impression; which in all probability was from the Father’s immediate agency, laying on him the chastisement of our peace, or making his soul an offering for our sins. See Isaiah 53:5 ; Isaiah 53:10 . He went forward a little — Luke says, about a stone’s cast, and fell on the ground — Matthew, fell on his face, and prayed that the hour might pass from him — That dreadful season of sorrow, with which he was then almost overwhelmed, and which did pass from him soon after. And he said, Abba, Father — That is, Father, Father: or, perhaps, the word Father is added by Mark, by way of interpreting the Syriac word, Abba. All things are possible unto thee — All things proper to be done. Take away this cup from me — This cup of bitter distress. Nothing is more common than to express a portion of comfort or distress by a cup, alluding to the custom of the father of a family, or master of a feast, sending to his children or guests a cup of such liquor as he designed for them. Nevertheless, not what I will, but what thou wilt — As if he had said, If thou seest it necessary to continue it, or to add yet more grievous ingredients to it, I am here ready to receive it in submission to thy will; for though nature cannot but shrink back from these sufferings, it is my determinate purpose to bear whatsoever thine infinite wisdom shall see fit to appoint. And he cometh, &c. — Rising up from the ground, on which he had lain prostrate: he returns to the three disciples; and findeth them sleeping — Notwithstanding the deep distress he was in, and the solemn injunction he had given them to watch; and saith unto Peter — The zealous, the confident Peter! Simon, sleepest thou? — Dost thou sleep at such a time as this, and after thou hast just declared thy resolution to die with me? dost thou so soon forget thy promise to stand by me, as not so much as to keep awake and watch one hour? Hast thou strength to die with me, who canst not watch so little awhile with me? Watch ye and pray — Ye also, who were so ready to join with Peter in the same profession; lest ye enter into temptation — Lest ye fall by the grievous trial which is now at hand, and of which I have repeatedly warned you. Observe, reader, watching and praying are means absolutely necessary to be used, if we wish to stand in the hour of trial. The spirit truly is ready, but the flesh is weak — I know your mind and will are well inclined to obey me, but your experience may convince you, that your nature is very weak, and your resolutions, however sincere and strong, easily borne down and broken. Every one is apt to flatter himself, when he is out of danger, that he can easily withstand temptations; but without prayer and particular watchfulness the passions are wont to prevail over reason, and the flesh to counteract the motions of the Spirit. It is justly observed by Archbishop Tillotson, ( Sermons, vol. 2. p. 435,) that “so gentle a rebuke, and so kind an apology as we here read, were the more remarkable, as our Lord’s mind was now discomposed with sorrow, so that he must have had the deeper and tenderer sense of the unkindness of his friends. And, alas! how apt are we, in general, to think affliction an excuse for peevishness, and how unlike are we to Christ in that thought, and how unkind to ourselves, as well as our friends, to whom, in such circumstances, with our best temper, we must be more troublesome than we could wish.” Mark 14:33 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; Mark 14:34 And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. Mark 14:35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. Mark 14:36 And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt. Mark 14:37 And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? Mark 14:38 Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak. Mark 14:39 And again he went away, and prayed, and spake the same words. Mark 14:39-42 . And he went away and spake the same words — It is plain, by comparing Mark 14:35-36 , with Matthew 26:42 , that the words were not entirely the same; and it is certain that ????? , here rendered word, often signifies matter. So that no more appears to be intended than that he prayed to the same purpose as before. Sleep on now, &c. — Dr. Waterland and some others read this interrogatively, Do ye sleep on still and take your rest? The passage, however, may be read with propriety agreeably to our own version; (see the note on Matthew 26:42-45 ;) as much as to say, My previous conflict is now over, and you may sleep on, because I have no further occasion for your watching. It is enough, or rather, as Campbell renders ?????? , All is over, or, it is done. the time is expired. The intention of the phrase was manifestly to signify, that the time wherein they might have been of use to him, was now lost; and that he was, in a manner, already in the hands of his enemies. Rise up, let us go — See notes on Matthew 26:46-49 . Mark 14:40 And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him. Mark 14:41 And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners. Mark 14:42 Rise up, let us go; lo, he that betrayeth me is at hand. Mark 14:43 And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders. Mark 14:43-45 . Immediately, while he yet spake — And gave his disciples the alarm just mentioned; Judas came, and with him a great multitude — Persons of different stations and offices in life, sent with authority from the chief priests, with swords and staves — Or clubs, as it seems ????? ought here to be rendered. “A staff, in Greek, ?????? , is intended principally to assist us in walking; a club, ????? , is a weapon both offensive and defensive. To show that these words are, in the gospels, never used promiscuously, let it be observed, that, in our Lord’s commands to his apostles, in relation to the discharge of their office, when what concerned their own accommodation in travelling is spoken of, the word ?????? is used by all the three evangelists, Matthew, Mark, and Luke, who take particular notice of that transaction. But, in the account given by the same evangelists of the armed multitude sent by the high-priests and elders to apprehend our Lord, they never employ the term ?????? , but always, ????? .” — Campbell. Mark 14:44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely. Mark 14:45 And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him. Mark 14:46 And they laid their hands on him, and took him. Mark 14:46-49 . They laid their hands on him, and took him — After they had first gone backward, and fallen to the ground, upon Jesus’s saying, I am he, as is recorded John 18:5-6 . This paragraph is explained in the notes on Matthew 26:51-56 . Mark 14:47 And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear. Mark 14:48 And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me? Mark 14:49 I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled. Mark 14:50 And they all forsook him, and fled. Mark 14:51 And there followed him a certain young man, having a linen cloth cast about his naked body ; and the young men laid hold on him: Mark 14:51-52 . There followed him a certain young man — The ancients, or at least many of them, supposed, that the young man here mentioned by Mark was one of the apostles; though Grotius wonders how they could entertain such an idea, and apprehends it was some youth who lodged in a country-house, near the garden, who ran out in a hurry to see what was the matter, in his night vestment, or in his shirt, as we should express it. Dr. Macknight thinks it might be “the proprietor of the garden, who, being awakened with the noise, came out in the linen cloth in which he had been lying, cast around his naked body, and, having a respect for Jesus, followed him, forgetting the dress he was in.” And the young men — ?? ????????? , a common denomination for soldiers, among the Greeks. “Though this incident, recorded by Mark, may not appear of great moment, it is, in my opinion,” says Dr. Campbell, “one of those circumstances we call picturesque, which, though in a manner unconnected with the story, enlivens the narrative. It must have been late in the night when (as has been very probably conjectured) some young man, whose house lay near the garden, being roused out of sleep by the noise of the soldiers and armed retinue passing by, got up, stimulated by curiosity, wrapped himself (as Casaubon supposes) in the cloth in which he had been sleeping, and ran after them. This is such an incident as is very likely to have happened, but most unlikely to have been invented.” Laid hold on him — Who was only suspected to be Christ’s disciple; but were not permitted to touch them who really were so! Mark 14:52 And he left the linen cloth, and fled from them naked. Mark 14:53 And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes. Mark 14:53-54 . And they led Jesus away to the high-priest — To Annas first, who had been high-priest, and afterward to his son-in-law, Caiaphas, who then sustained the office. And with him were assembled all the chief priests, the elders, and the scribes — Or the chief persons of the sanhedrim, with their proper officers, convened by Caiaphas on this important occasion. And Peter followed him afar off — Though he had at first forsaken Christ, and shifted for himself, as the rest of his companions did, yet afterward he and John bethought themselves, and determined to return, that they might see what would become of him: even unto the palace of the high-priest — See on Matthew 26:57 . It appears, from the circumstance of Peter and John’s being ready to go into Caiaphas’s house with the band which conducted Jesus, that they had quickly recovered themselves after their flight. Mark 14:54 And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire. Mark 14:55 And the chief priests and all the council sought for witness against Jesus to put him to death; and found none. Mark 14:55-59 . And all the council sought for witness against Jesus to put him to death — Which they were determined to do. They had seized him as a malefactor; and now they had him, they had no indictment to prefer against him, no crime to lay to his charge: but they sought for witnesses against him. They artfully sifted some by sly interrogatories, offered bribes to others to prevail on them to accuse him, and endeavoured by threats to compel other, to do it. The chief priests and elders were, by the law, intrusted with the prosecuting and punishing of false witnesses, Deuteronomy 19:16 , yet they were now ringleaders in a crime that tended to the overthrow of all justice. Deplorable is the condition of a country, when those that should be the conservators of peace and equity are the corrupters of both! And found none — What an amazing proof of the overruling providence of God, considering both their authority, and the rewards they could offer, that no two consistent witnesses could be procured to charge him with any gross crime! Their witness, their evidences, agreed not together — So also the Vulgate, Convenientia testimonia non erant. But the Greek words, ???? ??? ???? , which, literally rendered, are, were not equal, are understood by many to signify, Not equal to the charge of a capital crime. So Dr. Hammond; they did not accuse him of that upon which a sentence of death might be founded; no, not by the utmost stretch of their law. Dr. Campbell, who considers the phrase in the same light, renders it, Their testimonies were insufficient; observing, “On a doubtful point, where the words appear susceptible of either interpretation, we ought to be determined by the circumstances of the case. Now there is nothing in the whole narrative that insinuates the smallest discrepancy among the witnesses. On the contrary, in the gospels the testimony specified is mentioned as given by all the witnesses. The differences in Matthew and Mark, one saying, I will rebuild, another, I can rebuild; one adding, made with hands, another omitting it; not only are of no moment in themselves, but are manifestly differences in the reports of the evangelists, not in the testimony of the witnesses; nor are they greater than those which occur in most other facts related from memory. What therefore perplexed the pontiffs and the scribes was, that, admitting all that was attested, it did not amount to what could be accounted a capital crime. This made the high-priest think of extorting from our Lord’s mouth a confession which might supply the defect of evidence. This expedient succeeded to their wish; Jesus, though not outwitted by their subtlety, was no way disposed to decline suffering, and therefore readily supplied them with the pretext they wanted.” The same expression is used in the 59th verse. See the note on Matthew 26:59-61 . There arose certain, and bare false witness — There is no wickedness so black, no villany so horrid, but there may be found among mankind fit tools to be used in it: so miserably depraved and vitiated is human nature! Saying, We heard him say, I will destroy this temple, &c. — It is observable, that the words which they thus misrepresented were spoken by Christ at least three years before, ( John 2:19 .) Their going back so far to find matter for the charge was a glorious, though silent attestation, of the unexceptionable manner wherein he had behaved, through the whole course of his public ministry. Mark 14:56 For many bare false witness against him, but their witness agreed not together. Mark 14:57 And there arose certain, and bare false witness against him, saying, Mark 14:58 We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. Mark 14:59 But neither so did their witness agree together. Mark 14:60 And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? Mark 14:60-62 . The high-priest stood up in the midst, &c. — See notes on Matthew 26:62-64 , where this paragraph is largely explained. Art thou the Christ, the Son of the Blessed — Here one of the peculiar attributes of the Deity is used to express the divine nature. Supreme happiness is properly considered as belonging to God: and as all comfort flows from him, suitable ascriptions of praise and glory are his due. But this form of speech was conformable to the ancient custom of the Jews, who, when the priest in the sanctuary rehearsed the name of God, used to answer, Blessed be his name for ever. The title of the Blessed One, signified as much as the Holy One; and both, or either of them, the God of Israel. Hence such expressions are frequent in the rabbis. See also Romans 1:25 ; 2 Corinthians 11:31 . “This is a very sublime and emphatical method of expressing the happiness of God. It conveys such an idea of the divine blessedness, that, comparatively speaking, there is none happy but he.” — Macknight. Mark 14:61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? Mark 14:62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Mark 14:63 Then the high priest rent his clothes, and saith, What need we any further witnesses? Mark 14:63-65 . Then the high-priest rent his clothes — Rending of clothes was an expression sometimes of deep grief, sometimes of holy zeal. The precepts, Leviticus 10:8 ; Leviticus 21:10 ;

Expositor's Bible Commentary Mark 14:1 After 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. Chapter 14 CHAPTER: 14:1-9 ( Mark 14:1-9 ) THE CRUSE OF OINTMENT "Now after two days was the feast of the passover and the unleavened bread: and the chief priests and the scribes sought how they might take Him with subtlety, and to kill Him: for they said, Not during the feast, lest haply there shall be a tumult of the people. And while He was in Bethany in the house of Simon the leper, as He sat at meat, there came a woman having an alabaster cruse of ointment of spikenard very costly; and she brake the cruse, and poured it over His head. But there were some that had indignation among themselves, saying, To what purpose hath this waste of the ointment been made? For this ointment might have been sold for above three hundred pence, and given to the poor. And they murmured against her. But Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on Me. For ye have the poor always with you, and whensoever ye will ye can do them good: but Me ye have not always. She hath done what she could: she hath anointed My body aforehand for the burying. And verily I say unto you, Wheresoever the gospel shall be preached throughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her." Mark 14:1-9 (R.V.) PERFECTION implies not only the absence of blemishes, but the presence, in equal proportions, of every virtue and every grace. And so the perfect life is full of the most striking, and yet the easiest transitions. We have just read predictions of trial more startling and intense than any in the ancient Scripture. If we knew of Jesus only by the various reports of that discourse, we should think of a recluse like Elijah or the Baptist, and imagine that His disciples, with girded loins, should be more ascetic than St. Anthony. We are next shown Jesus at a supper gracefully accepting the graceful homage of a woman. From St. John we learn that this feast was given six days before the Passover. The other accounts postponed the mention of it, plainly because of an incident which occurred then, but is vitally connected with a decision arrived at somewhat later by the priests. Two days before the Passover, the council finally determined that Jesus must be destroyed. They recognized all the dangers of that course. It must be done with subtlety; the people must not be aroused; and therefore they said, Not on the feast-day. It is remarkable, however, that at the very time when they so determined, Jesus clearly and calmly made to His disciples exactly the opposite announcement. "After two days the Passover cometh, and the Son of Man is delivered up to be crucified" ( Matthew 26:2 ). Thus we find at every turn of the narrative that their plans are over-ruled, and they are unconscious agents of a mysterious design, which their Victim comprehends and accepts. On one side, perplexity snatches at all base expedients; the traitor is welcomed, false witnesses are sought after, and the guards of the sepulcher bribed. On the other side is clear foresight, the deliberate unmasking of Judas, and at the trial a circumspect composure, a lofty silence, and speech more majestic still. Meanwhile there is a heart no longer light (for He foresees His burial), yet not so burdened that He should decline the entertainment offered Him at Bethany. This was in the house of Simon the leper, but St. John tells us that Martha served, Lazarus sat at meat, and the woman who anointed Jesus was Mary. We naturally infer some relationship between Simon and this favored family; but the nature of the tie we know not, and no purpose can be served by guessing. Better far to let the mind rest upon the sweet picture of Jesus, at home among those who loved Him; upon the eager service of Martha; upon the man who had known death, somewhat silent, one fancies, a remarkable sight for Jesus, as He sat at meat, and perhaps suggestive of the thought which found utterance a few days afterwards, that a banquet was yet to come, when He also risen from the grave, should drink new wine among His friends in the kingdom of God. And there the adoring face of her who had chosen the better part was turned to her Lord with a love which comprehended His sorrow and His danger, while even the Twelve were blind -- an insight which knew the awful presence of One upon His way to the sepulcher, as well as one who had returned thence. Therefore she produced a cruse of very precious ointment, which had been "kept" for Him, perhaps since her brother was embalmed. And as such alabaster flasks were commonly sealed in making, and only to be opened by breaking off the neck, she crushed the cruse between her hands and poured it on His head. On His feet also, according to St. John, who is chiefly thinking of the embalming of the body, as the others of the anointing of the head. The discovery of contradiction here is worthy of the abject "criticism" which detects in this account a variation upon the story of her who was a sinner. As if two women who loved much might not both express their loyalty, which could not speak, by so fair and feminine a device; or as if it were inconceivable that the blameless Mary should consciously imitate the gentle penitent. But even as this unworthy controversy breaks in upon the tender story, so did indignation and murmuring spoil that peaceful scene. "Why was not this ointment sold for much, and given to the poor?" It was not common that others should be more thoughtful of the poor than Jesus. He fed the multitudes they would have sent away; He gave sight to Bartimaeus whom they rebuked. But it is still true, that whenever generous impulses express themselves with lavish hands, some heartless calculator reckons up the value of what is spent, and especially its value to "the poor;" the poor, who would be worse off if the instincts of love were arrested and the human heart frozen. Almshouses are not usually built by those who declaim against church architecture; nor is utilitarianism famous for its charities. And so we are not surprised when St. John tells us how the quarrel was fomented. Iscariot, the dishonest purse bearer, was exasperated at the loss of a chance of theft, perhaps of absconding without being so great a loser at the end of his three unrequited years. True that the chance was gone, and speech would only betray his estrangement from Jesus, upon Whom so much good property was wasted. But evil tempers must express themselves at times, and Judas had craft enough to involve the rest in his misconduct. It is the only indication in the Gospels of intrigue among the Twelve which even indirectly struck at their Master's honor. Thus, while the fragrance of the ointment filled the house, their parsimony grudged the homage which soothed His heart, and condemned the spontaneous impulse of Mary's love. It was for her that Jesus interfered, and His words went home. The poor were always with them: opportunities would never fail those who were so zealous; and whensoever they would they could do them good,--whensoever Judas, for example, would. As for her, she had wrought a good work (a high-minded and lofty work is implied rather than a useful one) upon Him, Whom they should not always have. Soon His body would be in the hands of sinners, desecrated, outraged. And she only had comprehended, however dimly the silent sorrow of her Master; she only had laid to heart His warnings; and, unable to save Him, or even to watch with Him one hour, she (and through all that week none other) had done what she could. She had anointed His body beforehand for the burial, and indeed with clear intention "to prepare Him for burial" ( Matthew 26:12 ). It was for this that His followers had chidden her. Alas, how often do our shrewd calculations and harsh judgments miss the very essence of some problem which only the heart can solve, the silent intention of some deed which is too fine, too sensitive, to explain itself except only to that sympathy which understands us all. Men thought of Jesus as lacking nothing, and would fain divert His honor to the poor; but this woman comprehended the lonely heart, and saw the last inexorable need before Him. Love read the secret in the eyes of love, and this which Mary did shall be told while the world stands, as being among the few human actions which refreshed the lonely One, the purest, the most graceful, and perhaps the last. Mark 14:10 And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. CHAPTER 14:10-16 ( Mark 14:10-16 ) THE TRAITOR "And Judas Iscariot, he that was one of the twelve, went away unto the chief priests, that he might deliver Him unto them. And they, when they heard it, were glad, and promised to give him money. And he sought how he might conveniently deliver Him unto them. And on the first day of unleavened bread, when they sacrificed the passover, His disciples say unto Him, Where wilt Thou that we go and make ready that Thou mayest eat the passover? And He sendeth two of His disciples, and saith unto them, Go into the city, and there shall meet you a man bearing a pitcher of water: follow him; and wheresoever he shall enter in, say to the goodman of the house, the Master saith, Where is My guest-chamber, where I shall eat the passover with My disciples? And he will himself shew you a large upper room furnished and ready: and there make ready for us. And the disciples went forth, and came into the city, and found as He had said unto them: and they made ready the passover." Mark 14:10-16 (R.V.) IT was when Jesus rebuked the Twelve for censuring Mary, that the patience of Judas, chafing in a service which had grown hateful, finally gave way. He offered a treacherous and odious help to the chiefs of his religion, and these pious men, too scrupulous to cast blood-money into the treasure or to defile themselves by entering a pagan judgment hall, shuddered not at the contact of such infamy, warned him not that perfidy will pollute the holiest cause, care as little then for his ruin as when they asked what to them was his remorseful agony; but were glad, and promised to give him money. By so doing, they became accomplices in the only crime by which it is quite certain that a soul was lost. The supreme "offense" was planned and perpetrated by no desperate criminal. It was the work of an apostle, and his accomplices were the heads of a divinely given religion. What an awful example of the deadening power, palsying the conscience, petrifying the heart, of religious observances devoid of real trust and love. The narrative, as we saw, somewhat displaced the story of Simon's feast, to connect this incident more closely with the betrayal. And it now proceeds at once to the Passover, and the final crisis. In so doing, it pauses at a curious example of circumspection, intimately linked also with the treason of Judas. The disciples, unconscious of treachery, asked where they should prepare the paschal supper. And Jesus gave them a sign by which to recognize one who had a large upper room prepared for that purpose, to which he would make them welcome. It is not quite impossible that the pitcher of water was a signal preconcerted with some disciple in Jerusalem, although secret understandings are not found elsewhere in the life of Jesus. What concerns us to observe is that the owner of the house which the bearer entered was a believer. To him Jesus is "the Master," and can say "Where is My guest-chamber?" [NOTE: Carrying water was women's work; a man carrying a pitcher of water would be unusual.] So obscure a disciple was he, that Peter and John require a sign to guide them to his house. Yet his upper room would now receive such a consecration as the Temple never knew. With strange feelings would he henceforth enter the scene of the last supper of his Lord. But now, what if he had only admitted Jesus with hesitation and after long delay? We should wonder; yet there are lowlier doors at which the same Jesus stands and knocks, and would fain come in and sup. And cold is His welcome to many a chamber which is neither furnished nor made ready. The mysterious and reticent indication of the place is easily understood. Jesus would not enable His enemies to lay hands upon Him before the time. His nights had hitherto been spent at Bethany; now first it was possible to arrest Him in the darkness, and hurry on the trial before the Galileans at the feast, strangers and comparatively isolated, could learn the danger of their "prophet of Galilee." It was only too certain that when the blow was struck, the light and fickle adhesion of the populace would transfer itself to the successful party. Meanwhile, the prudence of Jesus gave Him time for the Last Supper, and the wonderful discourse recorded by St. John, and the conflict and victory in the Garden. When the priests learned, at a late hour, that Jesus might yet be arrested before morning, but that Judas could never watch Him any more, the necessity for prompt action came with such surprise upon them, that the arrest was accomplished while they still had to seek false witnesses, and to consult how a sentence might best be extorted from the Governor. It is right to observe at every point, the mastery of Jesus, the perplexity and confusion of His foes. And it is also right that we should learn to include, among the woes endured for us by the Man of Sorrows, this haunting consciousness that a base vigilance was to be watched against, that He breathed the air of treachery and vileness. Here then, in view of the precautions thus forced upon our Lord, we pause to reflect upon the awful fall of Judas, the degradation of an apostle into a hireling, a traitor, and a spy. Men have failed to believe that one whom Jesus called to His side should sink so low. They have not observed how inevitably great goodness rejected brings out special turpitude, and dark shadows go with powerful lights; how, in this supreme tragedy, all the motives, passions, moral and immoral impulses are on the tragic scale; what gigantic forms of baseness, hypocrisy, cruelty, and injustice stalk across the awful platform, and how the forces of hell strip themselves, and string their muscles for a last desperate wrestle against the powers of heaven, so that here is the very place to expect the extreme apostasy. And so they have conjectured that Iscariot was only half a traitor. Some project had misled him of forcing his Master to turn to bay. Then the powers which wasted themselves in scattering unthanked and unprofitable blessings would exert themselves to crush the foe. Then he could claim for himself the credit deserved by much astuteness, the consideration due to the only man of political resource among the Twelve. But this well-intending Judas is equally unknown to the narratives and the prophecies, and this theory does not harmonize with any of the facts. Profound reprobation and even contempt are audible in all the narratives; they are quite as audible in the reiterated phrase, "which was one of the Twelve," and in almost every mention of his name, as in the round assertion of St. John, that he was a thief and stole from the common purse. Only the lowest motive is discernible in the fact that his project ripened just when the waste of the ointment spoiled his last hope from apostleship, -- the hope of unjust gain, and in his bargaining for the miserable price which he still carried with him when the veil dropped from his inner eyes, when he awoke to the sorrow of the world which worketh death, to the remorse which was not penitence. One who desired that Jesus should be driven to counter-measures and yet free to take them, would probably have favored His escape when once the attempt to arrest Him inflicted the necessary spur, and certainly he would have anxiously avoided any appearance of insult. But it will be seen that Judas carefully closed every door against his Lord's escape, and seized Him with something very like a jibe on his recreant lips. No, his infamy cannot be palliated, but it can be understood. For it is a solemn and awful truth, that in every defeat of grace the reaction is equal to the action; they who have been exalted unto heaven are brought down far below the level of the world; and the principle is universal that Israel cannot, by willing it, be as the nations that are round about, to serve other gods. God Himself gives him statutes that are not good. He makes fat the heart and blinds the eyes of the apostate. Therefore it comes that religion without devotion is the mockery of honest worldlings; that hypocrisy goes so constantly with the meanest and most sordid lust of gain, and selfish cruelty; that publicans and harlots enter heaven before scribes and Pharisees; that salt which has lost its savor is fit neither for the land nor for the dung-hill. Oh, then, to what place of shame shall a recreant apostle be thrust down? Moreover it must be observed that the guilt of Judas, however awful, is but a shade more dark than that of his sanctimonious employers, who sought false witnesses against Christ, extorted by menace and intrigue a sentence which Pilate openly pronounced to be unjust, mocked His agony on the cross, and on the resurrection morning bribed a pagan soldiery to lie for the Hebrew faith. It is plain enough that Jesus could not and did not choose the apostle through foreknowledge of what they would hereafter prove, but by His perception of what they then were, and what they were capable of becoming, if faithful to the light they should receive. Not one, when chosen first, was ready to welcome the purely spiritual kingdom, the despised Messiah, the life of poverty and scorn. They had to learn, and it was open to them to refuse the discipline. Once at least they were asked, Will ye also go away? How severe was the trial may be seen by the rebuke of Peter, and the petition of "Zebedee's children" and their mother. They conquered the same reluctance of the flesh which overcame the better part in Judas. But he clung desperately to secular hope, until the last vestige of such hope was over. Listening to the warnings of Christ against the cares of this world, the lust of other things, love of high places and contempt of lowly service, and watching bright offers rejected and influential classes estranged, it was inevitable that a sense of personal wrong, and a vindictive resentment, should spring up in his gloomy heart. The thorns choked the good seed. Then came a deeper fall. As he rejected the pure light of self-sacrifice, and the false light of his romantic daydreams faded, no curb was left on the baser instincts which are latent in the human heart. Self-respect being already lost, and conscience beaten down, he was allured by low compensations, and the apostle became a thief. What better than gain, however sordid, was left to a life so plainly frustrated and spoiled? That is the temptation of disillusion, as fatal to middle life as the passions are to early manhood. And this fall reacted again upon his attitude towards Jesus. Like all who will not walk in the light, he hated the light; like all hirelings of two masters, he hated the one he left. Men ask how Judas could have consented to accept for Jesus the blood-money of a slave. The truth is that his treason itself yielded him a dreadful satisfaction, and the insulting kiss, and the sneering "Rabbi," expressed the malice of his heart. Well for him if he had never been born. For when his conscience awoke with a start and told him what thing he had become, only self-loathing remained to him. Peter denying Jesus was nevertheless at heart His own; a look sufficed to melt him. For Judas, Christ was become infinitely remote and strange, an abstraction, "the innocent blood," no more than that. And so, when Jesus was passing into the holiest through the rent veil which was His flesh, this first Antichrist had already torn with his own hands the tissue of the curtain which hides eternity. Now let us observe that all this ruin was the result of forces continually at work upon human hearts. Aspiration, vocation, failure, degradation -- it is the summary of a thousand lives. Only it is here exhibited on a vast and dreadful scale (magnified by the light which was behind, as images thrown by a lantern upon a screen) for the instruction and warning of the world. Mark 14:17 And in the evening he cometh with the twelve. CHAPTER 14:17-21 ( Mark 14:17-21 ) THE SOP "And when it was evening He cometh with the twelve. And as they sat and were eating, Jesus said, Verily I say unto you, One of you shall betray Me, even he that eateth with Me. They began to be sorrowful, and to say unto Him one by one, Is it I? And He said unto them, It is one of the twelve, he that dippeth with Me in the dish. For the Son of man goeth, even as it is written of Him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born." Mark 14:17-21 (R.V.) IN the deadly wine which our Lord was made to drink, every ingredient of mortal bitterness was mingled. And it shows how far is even His Church from comprehending Him, that we think so much more of the physical than the mental and spiritual horrors which gather around the closing scene. But the tone of all the narratives, and perhaps especially of St. Mark's, is that of the exquisite Collect which reminds us that our Lord Jesus Christ was contented to be betrayed, and given up into the hands of wicked men, as well as to suffer death on the cross. Treason and outrage, the traitor's kiss and the weakness of those who loved Him, the hypocrisy of the priest and the ingratitude of the mob, perjury and a mock trial, the injustice of His judges, the brutal outrages of the soldiers, the worse and more malignant mockery of scribe and Pharisee, and last and direst, the averting of the face of God, these were more dreadful to Jesus than the scourging and the nails. And so there is great stress laid upon His anticipation of the misconduct of His own. As the dreadful evening closes in, having come to the guest chamber "with the Twelve" -- eleven whose hearts should fail them and one whose heart was dead, it was "as they sat and were eating" that the oppression of the traitor's hypocrisy became intolerable, and the outraged One spoke out. "Verily I say unto you, one of you shall betray Me, even he that eateth with Me." The words are interpreted as well as predicted in the plaintive Psalm which says, "Mine own familiar friend in whom I trusted, which did also eat of My bread, hath lifted up his heel against Me." And perhaps they are less a disclosure than a cry. Every attempt to mitigate the treason of Judas, every suggestion that he may only have striven too willfully to serve our Lord by forcing Him to take decided measures, must fail to account for the sense of utter wrong which breathes in the simple and piercing complaint "one of you . . . even he that eateth with Me." There is a tone in all the narratives which is at variance with any palliation of the crime. No theology is worth much if it fails to confess, at the centre of all the words and deeds of Jesus, a great and tender human heart. He might have spoken of teaching and warnings lavished on the traitor, and miracles which he had beheld in vain. What weighs heaviest on His burdened spirit is none of these; it is that one should betray Him who had eaten His bread. When Brutus was dying he is made to say -- "My heart doth joy, that yet, in all my life, I found no man, but he was true to me." But no form of innocent sorrow was to pass Jesus by. The vagueness in the words "one of you shall betray Me," was doubtless intended to suggest in all a great searching of heart. Coming just before the institution of the Eucharistic feast, this incident anticipates the command which it perhaps suggested: "Let a man examine himself, and so let him eat." It is good to be distrustful of one's self. And if, as was natural, the Eleven looked one upon another doubting of whom He spake, they also began to say to Him, one by one (first the most timid, and then others as the circle narrowed), Is it I? For the prince of this world had something in each of them, -- some frailty there was, some reluctance to bear the yoke, some longing for the forbidden ways of worldliness, which alarmed each at this solemn warning, and made him ask, Is it, can it be possible, that it is I? Religious self-sufficiency was not then the apostolic mood. Their questioning is also remarkable as a proof how little they suspected Judas, how firmly he bore himself even as those all-revealing words were spoken, how strong and wary was the temperament which Christ would fain have sanctified. For between the Master and him there could have been no more concealment. The apostles were right to distrust themselves, and not to distrust another. They were right, because they were so feeble, so unlike their Lord. But for Him there is no misgiving: His composure is serene in the hour of the power of darkness. And His perfect spiritual sensibility discerned the treachery, unknown to others, as instinctively as the eye resents the presence of a mote imperceptible to the hand. The traitor's iron nerve is somewhat strained as he feels himself discovered, and when Jesus is about to hand a sop to him, he stretches over, and their hands meet in the dish. That is the appointed sign: "It is one of the Twelve, he that dippeth with Me in the dish," and as he rushes out into the darkness, to seek his accomplices and his revenge, Jesus feels the awful contrast between the betrayer and the Betrayed. For Himself, He goeth as it is written of Him. This phrase admirably expresses the co-operation of Divine purpose and free human will, and by the woe that follows He refutes all who would make of God's fore-knowledge an excuse for human sin. He then is not walking in the dark and stumbling, though men shall think Him falling. But the life of the false one is worse than utterly cast away: of him is spoken the dark and ominous word, never indisputably certain of any other soul, "Good were it for him if that man had not been born." "That man!" The order and emphasis are very strange. The Lord, who felt and said that one of His chosen was a devil, seems here to lay stress upon the warning thought, that he who fell so low was human, and his frightful ruin was evolved from none but human capabilities for good and evil. In "the Son of man" and "that man," the same humanity was to be found. For Himself, He is the same today as yesterday. All that we eat is His. And in the most especial and far-reaching sense, it is His bread which is broken for us at His table. Has He never seen traitor except one who violated so close a bond? Alas, the night when the Supper of the Lord was given was the same night when He was betrayed. Mark 14:22 And as they did eat, Jesus took bread, and blessed, and brake it , and gave to them, and said, Take, eat: this is my body. CHAPTER 14:22-25 ( Mark 14:22-25 ) BREAD AND WINE "And as they were eating, He took bread, and when He had blessed, He brake it, and gave to them, and said, Take ye: this is My body. And He took a cup, and when He had given thanks, He gave to them: and they all drank of it. And He said unto them, This is My blood of the covenant, which is shed for many. Verily I say unto you, I will no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God." Mark 14:22-25 (R.V.) HOW much does the Gospel of St. Mark tell us about the Supper of the Lord? He is writing to Gentiles. He is writing probably before the sixth chapter of St. John was penned, certainly before it reached his readers. Now we must not undervalue the reflected light thrown by one Scripture upon another. Still less may we suppose that each account conveys all the doctrine of the Eucharist. But it is obvious that St. Mark intended his narrative to be complete in itself, even if not exhaustive. No serious expositor will ignore the fullness of any word or action in which later experience can discern meanings, truly involved, although not apparent at the first. That would be to deny the inspiring guidance of Him who sees the end from the beginning. But it is reasonable to omit from the interpretation of St. Mark whatever is not either explicitly there, or else there in germ, waiting underneath the surface for other influences to develop it. For instance, the "remembrance" of Christ in St. Paul's narrative may (or it may not) mean a sacrificial memorial to God of His Body and His Blood. If it be, this notion was to be conveyed to the readers of this Gospel hereafter, as a quite new fact, resting upon other authority. It has no place whatever here, and need only be mentioned to point out that St. Mark did not feel bound to convey the slightest hint of it. A communion, therefore, could be profitably celebrated by persons who had no glimmering of any such conception. Nor does he rely, for an understanding of his narrative, upon such familiarity with Jewish ritual as would enable his readers to draw subtle analogies as they went along. They were so ignorant of these observances that he had just explained to them on what day the Passover was sacrificed (ver. 12). But this narrative conveys enough to make the Lord's Supper, for every believing heart, the supreme help to faith, both intellectual and spiritual, and the mightiest of promises, and the richest gift of grace. It is hard to imagine that any reader would conceive that the bread in Christ's hands had become His body, which still lived and breathed; or that His blood, still flowing in His veins, was also in the cup He gave to His disciples. No resort could be made to the glorification of the risen Body as an escape from the perplexities of such a notion, for in whatever sense the words are true, they were spoken of the body of His humiliation, before which still lay the agony and the tomb. Instinct would revolt yet more against such a gross explanation, because the friends of Jesus are bidden to eat and drink. And all the analogy of Christ's language would prove that His vivid style refuses to be tied down to so lifeless and mechanical a treatment. Even in this Gospel they could discover that seed was teaching, and fowls were Satan, and that they were themselves His mother and His brethren. Further knowledge of Scripture would not impair this natural freedom of interpretation. For they would discover that if animated language were to be frozen to such literalism, the partakers of the Supper were themselves, though many, one body and one loaf, that Onesimus was St. Paul's very heart, that leaven is hypocrisy, that Hagar is Mount Sinai, and that the veil of the temple is the flesh of Christ ( 1 Corinthians 10:17 ; Philemon 1:12 ; Luke 12:1 ; Galatians 4:25 ; Hebrews 10:20 ). And they would also find, in the analogous institution of the paschal feast, a similar use of language ( Exodus 12:11 ). But when they had failed to discern the doctrine of a transubstantiation, how much was left to them. The great words remained, in all their spirit and life, "Take ye, this is My Body . . . this is My Blood of the Covenant, which is shed for many." (1) So then, Christ did not look forward to His death as to ruin or overthrow. The Supper is an institution which could never have been devised at any later period. It comes to us by an unbroken line from the Founder's hand, and attested by the earliest witnesses. None could have interpolated a new ordinance into the simple worship of the early Church, and the last to suggest such a possibility should be those skeptics who are deeply interested in exaggerating the estrangements which existed from the first, and which made the Jewish Church a keen critic of Gentile innovation, and the Gentiles of a Jewish novelty. Nor could any genius have devised its vivid and pictorial earnestness, its copious meaning, and its pathetic power over the heart, except His, Who spoke of the Good Shepherd and of the Prodigal Son. And so it tells us plainly what Christ thought about His own death. Death is to most of us simply the close of life. To Him it was itself an achievement, and a supreme one. Now it is possible to remember with exultation a victory which cost the Conqueror's life. But on the Friday which we call Good, nothing happened except the crucifixion. The effect on the Church, which is amazing and beyond dispute, is produced by the death of her Founder, and by nothing else. Th