Chú giải Kinh Thánh

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, Mk 14:1,2. II. The anointing of Christ's head at a supper in Bethany, two days before his death, Mk 14:3-9. III. The contract Judas made with the chief priests, to betray him, Mk 14:10,11. 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, Mk 14:12-31. V. Christ's agony in the garden, Mk 14:32-42. VI. The betraying of him by Judas, and the apprehending of him by the chief priests' agents, Mk 14:43-52. VII. His arraignment before the high priest, his conviction, and the indignities done him at that bar, Mk 14:53-65. VIII. Peter's denying him, Mk 14:66-72. Most of which passages we had before, Mt 26:1-75

The Jews conspire against Christ, Mark 14:1, Mark 14:2. He is anointed in the house of Simon the Leper, Mark 14:3-9. Judas Iscariot sells him to the chief priests for thirty pieces of money, Mark 14:10, Mark 14:11. He orders his disciples to prepare the passover, Mark 14:12-16. Predicts his approaching death, Mark 14:17-21. Institutes the holy eucharist, Mark 14:22-26. Foretells the unfaithfulness of his disciples in general, Mark 14:27, Mark 14:28, and Peter's denial, Mark 14:29-31. His agony in the garden, Mark 14:32-36. The disciples overcome by sleep, Mark 14:37-42. Judas comes with a mob from the chief priests, and betrays him with a kiss; they seize him, Mark 14:43-49. The disciples flee, Mark 14:50. A young man following, and about to be apprehended, makes his escape, Mark 14:51, Mark 14:52. Jesus is brought before the chief priests, and Peter follows at a distance, Mark 14:53, Mark 14:54. He is examined, insulted, and abused, and condemned on false evidence, Mark 14:55-65. Peter thrice denies him, reflects on his wickedness, and repents of his sin, Mark 14:66-72.

CHAPTER 14.

THE PASSION HISTORY.

CHAPTER 14

Mark 14:2. δέ] B C* D L א, vss. have γάρ. So Lachm. and Tisch. The Recepta is from Matthew 26:5.

Mark 14:3. καί before συντρ. is, with Tisch., following B L א, Copt., to be deleted. A connective addition.

τὸ ἀλάβ.] Fritzsche, Lachm. read τὸν ἀλάβ., which is attested by A D E F H K S U V X Γ, min. Tisch., following B C L Δ א**, has τὴν ἀλάβ., and this is to be preferred. The ignorance of the transcribers brought in τό and τόν.

κατά] is wanting in B C L Δ א, min. Deleted by Lachm. and Tisch. A supplement, instead of which D has ἐπί.

Mark 14:4. καὶ λέγοντες] is with Tisch., in accordance with B C* L א, Copt., to be deleted. It is a gloss after Matthew, instead of which D reads καὶ ἔλεγον.

Mark 14:5. τὸ μύρον] is wanting in Elz., but is decisively attested. The omission is explained from Matthew 26:9 (where τοῦτο alone is genuine). The preponderance of evidence forbids the supposition that it is an interpolation from John 12:5. D, min. have it before τοῦτο, and in א τοῦτο is wanting.

Mark 14:6. Instead of ἐν ἐμοί Elz. has εἰς ἐμέ, in opposition to decisive evidence. It is from Matthew.

Mark 14:8. αὓτη] is only wanting, indeed, in B L א, min. Copt. Syr. utr. (bracketed by Lachm.), but is rightly deleted by Tisch. It is an addition, which is not found till after ἐποίησεν in Δ. Comp. Matthew 26:12.

Mark 14:9. After ἀμήν very considerable evidence supports δέ, which Lachm. has bracketed, Tisch. has adopted. It is to be adopted; the omission occurred conformably to the usual expression of Mark, in accordance with Matthew 26:13.

τοῦτο] is wanting in B D L א, min. Cant. Verc. Vind. Corb. Bracketed by Lachm., deleted by Tisch. It is from Matthew 26:13.

Mark 14:14. After κατάλυμα Griesb. Fritzsche, Lachm. (in brackets) Tisch. read μου, following B C D L Δ א, min. Sax. Vulg. It. (not all the codices). As μου has this strong attestation and yet is superfluous, and as it does not occur at Luke 22:11, it is to be held as genuine.

Mark 14:15. The form ἀνάγαιον (Elz.: ἀνώγεον) is decisively attested.

Before ἐκεῖ is to be read with Tisch. καί, in accordance with B C D L א, 346, vss. It dropped out in accordance with Luke 22:12.

Mark 14:19. καὶ ἄλλως· μήτι ἐγώ] is wanting in B C L P Δ א, min. vss., including Syr., utr. Vulg. After the example of earlier editors, suspected by Griesb., rejected by Schulz, struck out by Fritzsche and Tisch. But the omission might just as easily have been brought about by means of the preceding μήτι ἐγώ as by reason of the startling and even offensive superfluousness of the words, which, moreover, are not found in Matthew, whereas no reason for their being added can at all be conceived of without arbitrary hypotheses.

After λάβετε, Mark 14:22, Elz. has φἀγετε, in opposition to decisive evidence. From Matthew.

Mark 14:23. The article before ποτήριον (deleted by Lachm. and Tisch.) has in this place even stronger evidence against it than in Matthew 26:27, and is, as there, to be struck out.

Mark 14:24. τὸ τῆς] This τό is, as in Matthew 26:28, to be deleted on considerable evidence with Tisch. (Lachm. has bracketed it).

καινῆς] is wanting in B C D L א, Copt. Cant. Deleted by Tisch., and rightly, as also at Matthew 26:28.

περί] B C D L Δ א, min.: ὑπέρ. So Lachm. and Tisch. Περί is from Matthew, from whom also codd. and vss. have added εἰς ἄφεσιν ἁμαρτ.

Mark 14:27. ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ] So Elz. and the editors, except Fritzsche and Tisch., read after σκανδαλ. Yet Mill and Griesb. condemned the words. They are decisively to be rejected as an addition from Matthew 26:31, as they are wholly wanting in preponderant witnesses, while others merely omit ἐν ἐμοί, and others still ἐν τῇ νυκτὶ ταύτῃ. Lachm. has the latter in brackets.

διασκορπισθήσεται is an emendation (comp. on Matthew 26:31), instead of which, with Lachm. and Tisch., διασκορπισθήσονται is to be read, and that with Tisch., after πρόβατα (B C D L א, min.).

Mark 14:29. καὶ εἰ] Fritzsche, Tisch. read εἰ καί. Either is appropriate, and with the evidence divided no decision can be arrived at, even if εἰ καί was introduced in Matthew.

Mark 14:30. σύ after ὁτι is wanting in Elz., in opposition to decisive evidence.

ἐν τῇ νυκτὶ ταύτῃ] B C D L א, min. Lachm. Tisch. have ταύτῃ τῇ νυκτί. Rightly; if this order of words were from Matthew 26:34, the ἐν also would not be left out in it.

In what follows τρίς με ἀπ. is, with Lachm. and Tisch., to be written. The received order is from Matthew.

Mark 14:31. ἐκ περισσοῦ] B C D א, min. have ἐκπερισσῶς. So Lachm. and Tisch. Rightly; the unusual word was partly exchanged for the simple περισσῶς (L, min.), partly glossed by ἐκ περισσοῦ.

ἔλεγε] Lachm. and Tisch. have ἐλάλει, following B D L א. The Recepta is a correction. Comp. on Mark 11:23.

μᾶλλον] is wanting in B C D L א, vss., including Vulg., It. Deleted by Lachm. and Tisch. A gloss on ἐκ περισσοῦ; hence min. have it also before these words (comp. Mark 7:36), and this course Fritzsche has followed.

Mark 14:35. As at Matthew 26:39, so here also προσελθών is strongly attested, but it is to be rejected.

Mark 14:36. τὸ ποτήρ. ἀπʼ ἐμοῦ τοῦτο] D, Hil.: τοῦτο τ. π. ἀπʼ ἐμοῦ; K M: ἀπʼ ἐμοῦ τ. π. τ.; A B C G L U X Δ א, min. Or. vss., including Vulg.: τ. π. τοῦτο ἀπʼ ἐμοῦ. In this variety of readings the last is so preponderantly attested that it is, with Fritzsche, Lachm. Tisch., to be adopted.

Mark 14:40. ὑποστρέψας] Lachm. has πάλιν ἐλθών, following B L א, Copt. Pers. w. Ar. p. (D and cod. It. have merely ἐλθών). πάλιν ἐλθών is the more to be preferred, seeing that Mark is fond of the word πάλιν, and that he nowhere has the word ὑποστρέφω. But transcribers referred and joined the πάλιν to εὗρ. αὐτοὺς καθεύδ., in accordance with which ἐλθών then became glossed and supplanted by ὑποστρέψ. Accordingly the subsequent πάλιν, which by Elz. Scholz, Tisch. is read after αὐτούς, and is not found in B D L א, min. vss., is, with Lachm., to be deleted.

Instead of καταβαρυνόμενοι, Elz. Scholz have βεβαρημένοι, in opposition to preponderant evidence. It is from Matthew.

Mark 14:41. Elz. Scholz, Tisch. have τὸ λοιπόν. But the article has come in from Matthew, in opposition to considerable evidence.

Mark 14:43. After Ἰούδας Fritzsche has Ἰσκαριώτης, Lachm. and Tisch. ὁ Ἰσκαρ.; and this addition, sometimes with, sometimes without the article, is found in witnesses of weight (but not in B א). Rightly; the omission is explained from the parallels.

ὤν] after εἷς has against it such decisive evidence that it cannot be maintained by means of the parallels, nor even by Mark 14:10. It is to be deleted, with Fritzsche, Lachm. Tisch.

πολύς] is wanting in B L א, min. vss. Condemned by Rinck, bracketed by Lachm., deleted by Tisch. From Matthew.

Mark 14:45. Lachm. only reads ῥαββί once, following B C* D L M Δ א, min. vss., including Vulg., codd. It. But this reading is from Matthew 26:49, whence also χαῖρε has intruded into codd. and vss.

Mark 14:46. ἐπʼ αὐτὸν τ. χεῖρας αὐτῶν] Many various readings, of which Lachm. has τ. χεῖρας ἐπʼ αὐτ.; Tisch.: τ. χεῖρας αὐτῷ. The latter is attested by B D L א** min. vss., and is to be preferred as the less usual (see on Acts 12:1, the exegetical remarks), which was altered in accordance with Matthew 26:50.

Mark 14:47. τις] has, it is true, important evidence against it; but, as being superfluous, and, moreover, as not occurring in Matthew 26:51, it might have been so easily passed over, that it may not be deleted, with Lachm. and Tisch.

Instead of ὠτίον read, with Lachm. and Tisch., following B D א, 1, ὠτάριον. The former is from Matthew.

Mark 14:48. The form ἐξήλθατε (Fritzsche, Lachm. Tisch.) is decisively attested.

Mark 14:51. εἷς τις νεανίσκ.] Lachm. Tisch. read νεανίσκ. τις, following B C L א, Copt. Syr. It. Vulg. (D: νεανίσκ. δέ τις, without καί). The Recepta is to be maintained; νεανίσλος τις is the most prevalent mode of expression.

Instead of ἠκολούθει, read, in accordance with B C L א, συνηκολούθει (so Lachm. and Tisch.). The current simple form has crept in also at 37.

οἱ νεανίσκοι] is wanting in B C* D L Δ א, Syr. Arr. Pers. Copt. It. Vulg. Theophylact, Rightly condemned by Griesb. (but see his Comm. crit. p. 179) and Rinck, deleted by Fritzsche, Lachm. Tisch. It came in by means of the gloss τὸν νεανίσκον, which was written in the margin beside αὐτόν, as Slav, still renders τὸν νεανίσκον instead of αὐτὸν οἱ νεανίσκοι. The τὸν νεανίσκον written in the margin was easily changed into οἱ νεανίσκοι, since the absence of a fitting subject for κρατοῦσιν might be felt.

Mark 14:52. ἀπʼ αὐτῶν] bracketed by Lachm., deleted by Tisch., has considerable testimony against it; yet, as being quite superfluous, it was more easily passed over than added.

Mark 14:53. αὐτῷ after συνέρχ. is wanting in D L Δ א, Vulg. It. Or. Deleted by Tisch. An omission from misunderstanding.

Mark 14:65. ἔβαλλον] Lachm. and Tisch. have ἔλαβον on decisive evidence. ἔλαβον not being understood, was variously altered.

Mark 14:67. Ἰησοῦ ἦσθα] B C L א have ἦσθε τοῦ Ἰησοῦ. So Lachm. and Tisch. D Δ, min. vss., including Vulg. and codd. It., have τοῦ Ἰησ. before τοῦ Ναζ. The latter is in accordance with the usual mode of expression, and with Matthew 26:69. ἦσθα τοῦ Ἰησοῦ is to be adopted; this τοῦ Ἰησοῦ following was omitted (so still in min., Fritzsche), and was then variously restored.

Mark 14:68. οὐκ … οὐδέ] Lachm. has οὔτε … οὔτε, following B D L א, Eus. So now Tisch. also; and rightly. See Matthew.

τί σὺ λέγεις] Lachm. and Tisch. have σὺ τί λέγεις, following B C L Δ א, min. Rightly; σὺ was omitted (so still in D, Vulg. It.), and then was restored at the place that first presented itself after τί.

καὶ ἀλέκτωρ ἐφώνησε] is wanting, indeed, in B L א, Copt. Colb. (bracketed by Lachm.); but the omission is manifestly caused by comparison with Matthew.

Mark 14:70. καὶ ἡ λαλία σου ὁμοιάζει] So Elz. Scholz, Fritzsche, after Γαλιλ. εἶ. But the words are wanting in B C D L א, min. Copt. Sahid. Vulg. codd. It. Eus. Aug. Condemned by Griesb., deleted by Lachm. and Tisch. An interpolation from Matthew 26:73, in accordance with the very old reading in that place (D, codd. It.), ὁμοιάζει. If the words were genuine, they would hardly have been passed over, containing, as they do, so familiar and noteworthy a particular of the history; the appeal to the homoeoteleuton is not sufficient.

Mark 14:71. Instead of ὀμνύειν (comp. Matthew), ὀμνύναι is sufficiently vouched for by B E H L S U V X Γ, min.

Mark 14:72. εὐθέως after καί is wanting in Elz., but it is attested by B D G L א (which, with L, has not ἐκ δευτ.), min. Syr. Arr. Aeth. Arm. Vulg. codd. It. Eus., and adopted by Griesb. Fritzsche, Scholz, Lachm. Nevertheless it was far easier for it to be introduced from Matthew 26:74 than for it, with its prevalent use and appropriateness, to be omitted. Hence, on the important evidence for its omission (including A C), it is, with Tisch., to be struck out.

Instead of τὸ ῥῆμα ὅ, the Recepta has τοῦ ῥήματος οὗ, in opposition to decisive witnesses, among which, however, A B C L Δ א, min. Copt. Sahid. read τὸ ῥῆμα ὡς. Lachm. and Tisch. have the latter; and with this preponderant attestation, it is to be regarded as original (followed also by Luke 22:61).

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

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."

See this passage explained in the notes at Matthew 26:1-16.

Mark 14:1

And of unleavened bread - So called because at that feast no other bread was used but that which had been made without leaven or yeast.

By craft - By subtlety (Matthew); that is, by some secret plan that would secure possession of him without exciting the opposition of the people.

Unleavened bread - After they began to eat unleavened bread: see on Matthew 26:2 (note).