Chapter Fourteen
Greater and Lesser Betrayals
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1. And in two days was the Passover and [the feast] with unleavened bread; and the chief priests and the scribes sought how, taking hold of Him with deceit, they might kill [Him].
2. But they said, “Not in the festival, lest there be an uproar of the people.”
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States change. Sometimes we are vigilant and aware of the spiritual dimension of our lives. Sometimes we are less vigilant and more concerned about the world and the life of the senses. Insofar as we fall into that “sleepy” state of concern for the natural above that of the spiritual, we stop watching and praying. This is when negative influences begin to gain access, sneaking through the door and into our thoughts and feelings.
The insidious and secret way that negative influences sneak into our lives is now represented in the first verse of the next episode: “And the chief priests and the scribes sought how they might take Him by trickery and put Him to death” (Mark 14:1). The word which is here translated as “trickery” is δόλῳ (dolō), which means “deceit” and “treachery,” one of the primary characteristics of evil spirits. This is why, in the previous episode, Jesus urged His disciples, and everyone, to “watch” — to stay spiritually awake. The “chief priests,” who represent selfish desire, and “scribes,” who represent false thoughts, are always plotting ways to invade our minds with self-centered inclinations that we are only too happy to justify with clever rationalizations. 1
It is especially ironic that this deceitful activity is transpiring in the shadow of the Passover, the holiest of all religious occasions in that culture. Instead of preparing for the Passover, which celebrates the deliverance from bondage, the religious leaders are plotting the murder of Him who had delivered them from Egyptian slavery and had now come again to deliver them from spiritual slavery. But they could not understand this. The pursuit of pride, power, and profit had blinded them to the true nature of Jesus. They had even considered murdering Jesus on Passover, but decided against it, “lest there be an uproar among the people” (Mark 14:2).
The Fragrant Oil
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3. And when He was in Bethany in the house of Simon the leper, as He reclined, there came a woman having an alabaster [vessel] of ointment of very precious liquid spikenard; and having broken apart the alabaster [vessel], she poured [it] on His head.
4. And there were some who were indignant within themselves, and said, “For what was this loss of the ointment?
5. For this could have been sold for over three hundred denarii, and have been given to the poor”; and they admonished her.
6. But Jesus said, “Let her be; why do you belabor her? She has worked a good work for Me.
7. For you have the poor with you always, and whenever you will, you may do them well; but Me you have not always.
8. She has done what she could; she has come beforehand to put ointment on My body for the burying.
9. Amen I say to you, wherever this gospel shall be preached through the whole world, what she also has done shall be spoken of for a memorial of her.”
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The two verses that open this chapter set the scene for what is to follow. Treachery and deceit take many forms. One of them is hypocrisy. This becomes a leading theme in this next episode where we find Jesus at Bethany in the house of Simon the leper. While Jesus is sitting at a table in Simon’s home, a woman breaks open a flask of expensive oil and anoints His head. Some of the observers are very critical, saying within themselves, “Why was this fragrant oil wasted? For it might have been sold for more than three hundred denarii and given to the poor. So, they admonished her (Mark 14:4-5).
At first glance, their comment seems to suggest a legitimate concern about being wasteful, especially since the costly oil could have been sold and the money given to the poor. After all, three hundred denarii could go a long way — it was almost a year’s wages. In a previous episode, Jesus told a young man to sell whatever he had and “give to the poor” (Mark 10:21). So why not sell the expensive oil and give the money to the poor? Wouldn’t this be consistent with Jesus’ teaching?
Jesus, however, uses this incident to give further instruction. “Let her alone,” He says. “Why do you trouble her? She has done a good work for Me” (Mark 14:6). The lesson is an important one. If we are to do good, the good that we do must be from a spiritual origin — that is, it must be cleansed of all selfish motives. And we can only do this by going to the Lord first, acknowledging that all genuine good is from Him alone who acts into and through us. Additionally, the good that we do must not be for ourselves, but rather for the Lord. This is what is meant by the words, “She has done a good work for Me” (Mark 14:6; emphasis added).
This teaching offers an important caution to each of us, lest we get so caught up in “good works” that we neglect to acknowledge the very Source of the goodness within our actions. If God is not involved in the beginning of a new life, our “new life” has not begun. That is why the Bible begins with the words, “In the beginning, God…” (Genesis 1:1). The woman’s action — anointing Jesus’ head with precious oil — is a beautiful symbol of the way we should begin every endeavor, acknowledging that all love (“precious oil”) is from the Lord alone. 2
Jesus’ lesson continues: “For you have the poor with you always, and whenever you wish, you may do them good; but will not always have Me with you” (Mark 14:7). Jesus is here speaking literally about His imminent crucifixion and burial. Therefore, He says, “She has done what she could. She has come beforehand to anoint My body for burial” (Mark 14:8). Spiritually, Jesus is with us always; but physically He was about to be taken away and put to death.
The lesson is a poignant one: we have “the poor” with us always. While the disciples would be called to care for the material needs of people, feeding the hungry, healing their sicknesses, and curing their disabilities, their primary mission would be to provide for people’s spiritual needs through the proclamation of the gospel. In this sense, the “poor will always be with us.” There will always be a need for people to hear the gospel. There will always be a need to discover the One who defends them from spiritual foes and establishes His spiritual kingdom within His people. Those who lack that understanding will always be “the poor” among us. They will not understand how Jesus is their “King.”
In biblical times, the act of “anointing with oil” was a way of recognizing the rightful king. This is what the woman had done. In anointing Him with precious oil, she was recognizing Jesus as her king, the promised Messiah. She represents everyone who would eventually acknowledge Jesus as king of their inner world. Just as a king in the natural world governs by means of civil law, Jesus, as the king of our inner world, governs by means of spiritual law. Those laws are eternal truths, given to protect us from the treachery and deceit that flows in from hell while guiding us into the joys of heaven.
To be without these eternal truths is to be “spiritually poor” because we are defenseless against evil and falsity. As it is written in Hebrew scriptures, “He will rescue the poor when they cry to Him; He will help the oppressed, who have no one to defend them” (Psalms 72:12). Also, “Do not deliver the soul of the dove to the wild beast. Never forget the life of the poor” (Psalms 74:19). In both of these passages, the Hebrew word for “poor” can also be translated as “needy” אֶ בְיוֹ֣ן (’eḇ·yō·wn) and עֲ֝נִיֶּ֗י (‘ă·nî·ye·ḵā), which means “afflicted.” This helps to understand the more interior level, where these passages are not speaking about the external enemies that afflict people, but rather the oppressive thoughts and feelings that flow in from hell. These are the evil desires and false messages that endeavor to destroy our inner lives. In sacred scripture, these inner oppressors are compared to “wild beasts” that want to destroy the dove-like innocence that is our birthright.187F 3
When the woman chose to use the costly oil for the anointing of Jesus, her actions display a dove-like innocence to be led by Jesus as her king. She has made the right decision. Therefore, Jesus says, “Assuredly, I say to you, wherever the gospel is preached throughout the whole world, what this woman has done will also be spoken as a memorial to her” (Mark 14:9). Her story, as told by the disciples, and by all who would later proclaim the gospel, would be a perpetual reminder that love to the Lord must always precede and infill love to the neighbor. The very costly oil she uses represents her loving, innocent acknowledgement that Jesus is her king. This acknowledgment, when done from a loving heart, is our greatest defense against the deceitful schemes of hell. 4
Judas’ Betrayal
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10. And Judas Iscariot, one of the twelve, went to the chief priests, to betray Him to them.
11. And when they heard, they rejoiced, and promised to give him silver; and he sought how he might opportunely betray Him.
12. And on the first day of unleavened bread, when they slaughtered the Passover, His disciples said to Him, “Where willest Thou that we go [and] prepare, that Thou mayest eat the Passover?”
13. And He sends out two of His disciples, and says to them, “Go ye into the city, and there a man carrying a pitcher of water shall meet you; follow him.
14. And wherever he shall enter, say ye to the householder, The Teacher says, Where is the inn, where I may eat the Passover with My disciples?
15. And he will show you a large upper room furnished [and] prepared; there prepare for us.”
16. And His disciples went out, and came into the city, and found even as He had said to them; and they prepared the Passover.
17. And when it became evening, He comes with the twelve.
18. And as they sat and did eat, Jesus said, “Amen I say to you that one of you who eats with Me shall betray Me.”
19. And they began to sorrow, and to say to Him one by one, “Is it I?” And another, “Is it I?”
20. But He answering said to them, “[It is] one of the twelve that dips with Me in the dish.
21. The Son of Man goes indeed, even as it is written about Him; but woe to that man by whom the Son of Man is betrayed! It were good for that man if he had not been born.”
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Not everyone manages to follow the example of the woman who anointed Jesus’ head with oil. There are times when we succumb to the inner promptings represented by the chief priests. This is the part of us that places worldly ambition above spiritual truth. Therefore, the next episode begins with the words, “Then Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them. When they heard this, they were delighted and promised to give him silver” (Mark 14:10). What prompted Judas to act in this way? Perhaps it was the money he was promised, or perhaps it was something else. Either way, Judas agreed to the arrangement made with the chief priests “and began to look for an opportunity to betray Jesus” (Mark 14:11).
Often, there is a difference between outward actions and underlying motives. While we cannot know Judas’ motives, we can safely assume that he, like the other disciples, was eager to see Jesus set up His kingdom. Because of this, Judas may have been thinking that this would be the perfect time for Jesus to lead the revolt against the Romans and establish His new kingdom. Looking at it this way, worldly ambition, not merely financial gain, may have prompted Judas’ betrayal of Jesus. Confident that Jesus had the power to overthrow the Roman government, Judas wanted to see this happen sooner rather than later. He wanted Jesus to be his king, not Caesar.
After spending so many years with Jesus, Judas still did not get it. He did not realize that Jesus was not that kind of a king. The kingdom that Jesus promised was a spiritual kingdom, and there were things that had to take place first before that kingdom could be established. Jesus had a plan, but Judas thought he had a better one. The same thing happens in our own lives. As it is written in the Hebrew scriptures, “For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future” (Jeremiah 29:11). God has plans for us. But sometimes we think we have better ones.
A new Passover
The previous episode ended with the description of Judas’ plan to betray Jesus. His plan would lead to Jesus’ arrest, crucifixion, and death. The next episode begins with words that foreshadow this event. As it is written, “Now on the first day of Unleavened Bread, when they killed the Passover lamb….” (Mark 14:12). For the children of Israel, Passover was a continual reminder of how the Lord had delivered them from Egyptian captivity. At the center of this yearly feast was the killing of “a lamb without blemish” (Exodus 12:15). During the original Passover, the blood of the lamb was placed across the lintel and on the doorposts of their houses. Upon seeing the blood, the Lord caused the destroyer to “pass over” their homes (Exodus 12:23). They were, so to speak, saved by “the blood of the lamb.”
The old Passover celebrated the deliverance of the Jewish people from Egyptian captivity; but the new Passover would celebrate the deliverance of the entire world from hellish influences. In the new Passover, Jesus would become the “lamb without blemish” who came into the world to subjugate hell and show us the way to heaven. In the old Passover, they killed a lamb and spread its blood on the doorposts of their houses to avert physical destruction. In the new Passover, the blood of the lamb is the unblemished truth that Jesus teaches — truth that protects us from spiritual destruction. 5
Jesus prepares His disciples for the new Passover by giving them simple directions: “Go into the city,” He says to them, “and a man will meet you carrying a pitcher of water; follow him” (Mark 14:13). Because “water” is a symbol of truth, Jesus is saying that His disciples must follow truth wherever it leads. As Jesus tells them, “Wherever he goes in, say to the master of the house, ‘The Teacher says, “Where is the guest room in which I may eat the Passover with My disciples?’” (Mark 14:14). In other words, as we follow the truth, it will lead us to the place where we will enjoy fellowship with God, the one who is the “master of the house.” Finally, Jesus tells them what the master of the house will do. Jesus says, “Then he will show you a large upper room, furnished and prepared” (Mark 14:15).
The furnishing of a “large upper room” pictures the way each of us can make a place for the Lord in our lives. It is a “guest room” in our minds, reserved for the Lord and His disciples, a place in each of us that remains well-furnished and well-prepared with truths from the Word of the Lord. This is our upper room. It is the place where the Lord dwells in us along with the spiritual principles represented by the disciples. It is here, in the higher reaches of our mind, where our highest thoughts and our loftiest aspirations dwell. It is a beautiful symbol of how the Lord and the truths of His Word must always be uppermost in our minds. 6
It is there, in the “upper room” with Jesus and His disciples, that we gain insight into what is going on below in, so to speak, our “lower rooms.” As Jesus’ tells His disciples while they are eating the Passover meal together in the upper room, “Assuredly, I say to you, one of you who eats with Me will betray Me” (Mark 14:18).
To “eat with Jesus” is to receive the spiritual nourishment that continually flows from Him. This spiritual nourishment is constantly available to all people, just as the sun (goodness) shines on the whole world, and the rain (truth) falls on everyone. The only limitation is our lack of willingness to receive. On the other hand, to freely receive what flows in from the Lord is to be reborn as a spiritual human being. It is to awaken from the sleep of the senses and come into spiritual consciousness. But having once tasted that reality — having eaten with Jesus — it is the height of human tragedy to go back to sleep.
Sadly, this is precisely what Judas does. He has followed Jesus in the world. He has heard His teachings, witnessed His miracles, beheld His goodness, and eaten with Him. Even so, Judas will still betray Jesus. As Jesus says, “One of you who eats with Me will betray Me,” It is clear that Jesus knows what Judas is planning, but Judas does not yet realize the significance of his betrayal. For Judas, who continues to think literally, the betrayal of Jesus could simply be a desire to force Jesus’ hand, to hasten the day when the Jewish people are delivered from Roman rule. In that day, a new kingdom would be set up, under the leadership of Jesus as King. For Judas, the new Passover would be freedom from Roman bondage, equivalent to freedom from Egyptian bondage many years ago.
Jesus, however, has a different plan for the inauguration of the new Passover. It will not be about a transition to a new form of civil government, or a change of administration. Instead, the new Passover will be about the way evil desires and false ideas will “pass over” and not enter our minds because we are protected by “the blood of the lamb” — the holy truth that Jesus teaches. Whenever love to the Lord and charity towards the neighbor, the two essentials of faith, are uppermost in our minds, the “destroyer” cannot enter. In the new Passover, this is what it will mean to place the “blood of the lamb” on the lintel and doorposts of our mind.
It was during the Passover meal that Jesus told His disciples that one of them would betray Him. When He raised this question, He transformed the Passover feast into a time for repentance. He transformed it into a time to come before the Lord in the spirit of self-examination, seeking to be cleansed and purified of secret sins and selfish ambitions. It became a time to ask, as each disciple asks, “Is it I?” (Mark 14:19). It’s an important question for everyone. While in the upper room with Jesus, each of us can ask, “Is it I, Lord?” “Is there some way that I have betrayed You?”
In all of this Jesus never points a finger of blame at Judas, or at anyone. Rather, He provides ample opportunity for confession. Judas, however, does not confess. He remains confirmed in his plan, thinking that he knows better than Jesus. Therefore, Jesus says, “Woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had never been born” (Mark 14:21).
This is powerful language. What does it mean? As we know, Jesus’ words always contain a more interior meaning. In this case, Jesus is speaking about people who embark on a new spiritual life. They may have been “born again” — for a while — but then return to their former ways. In cases like this, it would have been better for them to have not embarked on a new life at all. It is one thing to be ignorant of the truth, or not accept it. But it is far worse, to know the truth, accept it, and then backslide. In the Word, this is called “profanation.” It is the unholy mixing of what is sacred (knowing the truth) with what is profane (an unholy life). 7
Like Judas, we too are given every opportunity to repent, to begin again, and to ask for a clean heart and a pure spirit. This means that we can always strive to follow truth to the upper room, the place where we can examine our thoughts and motives, confess our sins, and begin a new life. It is never too late. In Judas’ case, it was still “evening” when he met in the upper room with Jesus and the other disciples (Mark 14:17). It was not yet night. There was still time for Judas to confess His sins and begin a new life. 8
A practical application
In our analysis of this episode, we suggested that Judas’ betrayal may have been based on his desire to see Jesus set up the new kingdom. While Judas was eagerly looking for a change of government, Jesus was patiently looking for a change of heart. It is the same for each of us. In our anxious desire to bring about outer change, we sometimes substitute our own plans for God’s plan. We mistakenly believe that outer change can bring the happiness we seek. But lasting happiness can only come about through inner change, and this takes time. Through it all, the Lord gives us ample opportunity, even a lifetime, to finally see that His plans are better than ours. With this in mind, spend some time in your “upper room,” asking yourself, “Is it I?” Perhaps you will hear yourself saying, “Yes, Lord, it is I. I am sorry. I was wrong. I won’t do it anymore. I want to begin a new life, based on Your plans, not mine. Please help.”
The Last Supper
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22. And as they ate, Jesus, taking bread, having blessed [it], broke [it] and gave to them and said, “Take, eat; this is My body.”
23. And taking the cup, when He had given thanks, He gave [it] to them; and they all drank out of it.
24. And He said to them, “This is My blood of the New Covenant, which is poured out for many.
25. Amen I say to you, I will drink no more of the produce of the vine, until that day when I drink it new in the kingdom of God.”
26. And when they had sung a hymn, they went out into the Mount of Olives.
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The Lord’s help is always at hand. It is free for the taking. Spiritually seen the final meal that Jesus shares with His disciples is a beautiful image of how He offers that help to us: “And as they were eating, Jesus took bread, blessed it and broke it, and gave it to them and said, ‘Take, eat; this is My body.’ Then He took the cup, and when He had given thanks, He gave it to them, and they all drank from it. And He said to them, ‘This is My blood of the new covenant which is shed for many’” (Mark 14:22-24). In offering the bread as His “body” and the wine as His “blood” Jesus is symbolically offering His very essence to all who will receive it.
The bread represents the Lord’s divine love and everything it encompasses (affection, benevolence, tenderness, charity, compassion and kindness); the wine represents the Lord’s divine wisdom and everything it encompasses (truth, intelligence, insight, faith, understanding, and discernment). These two qualities — divine love and divine wisdom — constitute the very essence of God. They are fully present through the bread and wine of the Holy Supper. In partaking of bread and wine we are consciously asking to receive the Lord’s love as divine goodness and His wisdom as divine truth. This is what is meant by the simple, yet sacred, words, “Take; eat; this is My body … and this is My blood” (Mark 14:22). 9
Once again Jesus reminds His disciples that He is about to be crucified. In a touching farewell gesture, He shares a last cup of wine with them, saying, “Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God” (Mark 14:25).
The disciples are still thinking that Jesus is about to set up an earthly kingdom. They do not yet understand that “drinking wine in the kingdom of God” refers to the reception of new truth. Nor do they realize that Jesus is also talking about His death and resurrection. But they have tasted the wine, eaten the bread, and felt His presence. They have participated in a sacred event that will be known ever afterwards as the Holy Supper and regarded as the holiest act of worship. This moment is captured in a beautiful, closing scene: “And when they had sung a hymn, they went out to the Mount of Olives” (Mark 14:26). 10
More Betrayals
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27. And Jesus says to them, “All [of] you shall be caused to stumble in Me this night; for it is written, ‘I will smite the shepherd, and the sheep shall be scattered.’
28. But after I am risen, I will go before you into Galilee.”
29. But Peter declared to Him, “Even if all shall be caused to stumble, yet not I.”
30. And Jesus says to him, “Amen I say to thee that today in this night, before the cock crows twice, thou shalt deny Me three times.”
31. But he said the more exceedingly, “If I should die with Thee, I will not deny Thee!” And also they all said likewise.
32. And they came to a place whose name [was] Gethsemane; and He says to His disciples, “Sit ye here while I pray.”.
33. And He takes with Himself Peter and James and John, and began to be astounded and to be in agony.
34. And He says to them, “My soul is surrounded with sorrow unto death; remain ye here, and watch.”
35. And coming forward a little, He fell upon the earth, and prayed that, if it were possible, the hour might pass from Him.
36. And He said, “Abba, Father, all things [are] possible to Thee; make this cup to pass from Me; but not what I will, but what Thou [willest].”
37. And He comes and finds them sleeping, and says to Peter, “Simon, sleepest thou? Didst thou not have strength to watch one hour?
38. Watch ye and pray, lest you enter into temptation. The spirit [is] indeed eager, but the flesh [is] weak.”
39. And again going away, He prayed, saying the same word.
40. And when He returned, He found them again sleeping, for their eyes were heavy, and they knew not what to answer Him.
41. And He comes the third [time], and says to them, “Do you sleep still, and rest? It is enough, the hour is come; behold, the Son of Man is betrayed into the hands of sinners.
42. Arise, let us go; behold, he that betrays Me is near.”
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Agony in Gethsemane
Suddenly the mood shifts, and Jesus announces that all of the disciples will fail Him, and it will happen before the night is over. As Jesus says, “All of you will be made to stumble because of Me this night” (Mark 14:27). Peter, however, is resolved to be faithful. He says: “Even if all are made to stumble, yet I will not…. If I have to die with You, I will not deny You” (14:29; 31). This is a bold promise. It speaks to those times when we are determined to remain faithful to our values, resolute in our devotion to higher principles, and certain that nothing can deter us from living according to what we believe to be true. It is not only Peter who feels this way, but all of the disciples. As it is written, “And all the rest of the disciples said the same” (Mark 14:31).
The dramatic tension is now at its height. On the one hand, Jesus has predicted that all His disciples will “be made to stumble” that very night. He has told them in advance that they would fail to live up to their high promises. On the other hand, the disciples have sworn that they would never do so, even if it would cost them their lives. It is in this context that they come to a place called Gethsemane, which literally means “the olive press.” Spiritually, this signifies a time of intense pressure, or temptation. During these times, our essence is revealed. Like the oil in the olive, which is extracted under tremendous pressure, the spirit of a person emerges during times of intense stress. These are the times when our faith is put to the test.
At Gethsemane, Jesus will exemplify this very process. It begins when He tells His disciples to sit and wait. Meanwhile, He takes Peter, James, and John with Him as He goes off to pray. The Holy Supper is past; they have already sung a hymn on the Mount of Olives. That was a high point. But now, at Gethsemane, everything has changed. Jesus is distressed and extremely agitated. As He puts it, “My soul is sorrowful, even to death.” He then says to Peter, James, and John, “Remain here and watch” (Mark 14:34)
The admonition to “watch” was given in a previous episode (Mark 13:37). In that episode, the servants were told to remain alert because they did not know what hour the master would return. They were specifically warned to stay awake and not fall asleep (Mark 13:36). In fact, they were told to “watch and pray.” This time, they are told to watch while Jesus prays. This could mean that they are to serve as a sort of lookout, guarding the area while Jesus prays. But it could also mean that they were to watch closely as Jesus demonstrated that even He had to experience the severest of trials.
As Jesus begins His prayer, He falls to the ground and says, “Abba, Father, all things are possible for You. Make this cup pass from Me. But not as I will, but as You will” (Mark 14:36). This, of course, is Jesus’ central message. Not my will, but Thy will. Not my plan, but Thy plan. It is not only a message that He wants His disciples to have, but also a message that He is now demonstrating before them. The disciples will be able to see that Jesus has to undergo fierce combats of temptation, struggles that are so severe that His very soul is “sorrowful unto death.”
The disciples, however, neither see nor hear any of this. Instead they have gone to sleep. When Jesus finds them sleeping, He says to Peter, “Are you sleeping? Couldn’t you stay awake one hour?” (Mark 14:37). Jesus then repeats His consistent message. “Watch and pray,” He says, “Lest you enter into temptation.” And He adds, “The spirit is indeed eager, but the flesh is weak” (Mark 14:38). In this case, Peter represents that part in each of us which is called “faith.” Interiorly, Jesus is speaking to “Peter,” in each of us, reminding us that true faith is not just about hearing and believing. Nor is it about making bold assertions about how we will never betray our faith. It’s about aligning our understanding of truth (“the spirit is willing”) with the actual doing of that truth. The “doing” is the hard part because the “flesh is weak.” In other words, true faith is about understanding truth, and living according to it. Whenever we fail to do this, we are said to have “fallen asleep.” 11
Jesus then returns to pray, repeating the same words. Then He returns to His disciples who are still asleep. As it is written, “He found them again sleeping, for their eyes were heavy” (Mark 14:40). This is the second time He has warned them to stay awake. When He returns to them for the third time, they have again gone back to sleep. “Are you still sleeping?” Jesus says to them. “It is enough. The hour has come. Behold, the Son of Man is being betrayed into the hands of sinners” (Mark 14:41).
In the most external sense, Jesus is referring to the betrayal that is about to take place. Judas has arranged to have the authorities arrest Jesus. And yet, the sense of the whole scene in Gethsemane is that all of the disciples have failed Him: they have all gone to sleep, even though He has asked them to keep watch. The disciples each represent some truth that we have taken into our lives, some truth that guards the door of our minds and keeps watch against evil. But when we are not actively thinking from these truths, it is as if we have allowed these spiritual guardians within us to go to sleep. Whenever we fall asleep to spiritual reality, we betray the Lord. As Jesus puts it, “Behold, he who betrays Me is near” (Mark 14:42).
While these kinds of “lesser betrayals” do not condemn us, they are detrimental to our spiritual life. They open the door for a crowd of negative influences to come rushing in, as we shall see in the next episode.
The Arrest
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43. And straightway, while He yet was speaking, comes Judas, being one of the twelve, and with him a crowd of many with swords and wooden [rods], along [with] the chief priests and the scribes and the elders.
44. And he that betrayed Him had given them a signal, saying, whomever I shall kiss is He; take hold of Him, and lead [Him] away securely.
45. And coming, straightway approaching Him, he says, “Rabbi, Rabbi,” and kissed Him.
46. And they put their hands on Him, and took hold of Him.
47. And one of those that stood by, pulling a sword, smote a servant of the chief priest, and took off his ear.
48. And Jesus answering said to them, “Are you come out as against a robber with swords and wooden [rods] to take Me?
49. I was with you daily in the temple teaching, and you took not hold of Me; but the Scriptures must be fulfilled.”
50. And leaving Him, they all fled.
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The next episode begins with the words, “Immediately, while [Jesus] was still speaking, Judas came … and with him was a large crowd with swords and clubs, along with the chief priests and the scribes and the elders”(Mark 14:43). Whether it is a greater betrayal, as represented by Judas, or a lesser betrayal, as represented by the disciples who feel asleep when they should have been watchful, the result is the same. Jesus is captured — the truth is taken from us, and the hells rush in. This is what is represented as the next episode begins. Judas rushes in “with a large crowd” to capture Jesus and deliver Him to those who were determined to put Him to death.
Judas, as we have pointed out, represents the spirit of greater betrayal in each of us. For him it is not merely a question of stumbling, or falling asleep. He is very much awake to what he is doing; keenly aware of the path he has chosen. This becomes especially clear when we discover that Judas has already given the mob a sign. “Whomever I kiss,” Judas has told them, “He is the One; take Him and lead Him away securely” (Mark 14:44). As soon as He approaches Jesus, Judas says to Him, “Rabbi, Rabbi!” and then he kissed Him (Mark 14:45).
Normally, the desire to touch Jesus represents a sincere endeavor to be near to Him and to receive the blessings that come from intimate contact. A “kiss” for example, would indicate the transfer of genuine affection, as would a hug or an embrace. In this case, however, everything is reversed. Judas’ kiss of greeting will be known forever after as the “kiss of death.” And in the very next verse, the guards “put their hands on Him and take hold of Him” (Mark 14:46). There is nothing affectionate in this contact.
As they take hold of Jesus, one of the bystanders pulls out a sword and strikes a servant of the high priest, cutting off the servant’s ear. Jesus does not respond to this attempt at resistance. Instead, He simply says, “Have you come out as against a robber, with swords and clubs, to arrest Me?” (Mark 14:48). It’s interesting that the temple guards come out fully armed to arrest Jesus, as if He were the leader of a violent rebellion. This, in fact, is the very opposite of Jesus’ approach. Although His teachings were indeed revolutionary, He was in no way a militant revolutionist. As stated earlier, He was not attempting to change the civil government or even change the religious establishment. His only mission was to change human hearts.
Looking past the temple guards and directly at the religious leaders, Jesus says to them, “I was with you daily in the temple teaching, and you did not take hold of Me.” He then adds, “But the scriptures must be fulfilled” (Mark 14:49). Jesus may have been referring to the prophecy that He would be betrayed by His closest friends. As it is written in the Hebrew scriptures, “If an enemy were insulting me, I could endure it; if a foe were raising himself against me, I could hide from him. But it is you, a man like myself, my companion, my close friend, with whom I once enjoyed sweet fellowship, as we walked together in the house of God” (Psalms 55:12-14).
How much more terrible, then, is the next verse which speaks of how the disciples abandoned Jesus in that very moment. As it is written, “They all forsook Him and fled” (Mark 14:50). Apparently, they believed that if Jesus were arrested, they would also be taken into custody. So, they ran away from the scene, abandoning Jesus.
The Last Vestige of Truth is Taken Away
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51. And there followed Him a certain young man, having a cloth cast around on [his] naked [body]; and the young men took hold of him;
52. But he, leaving the cloth, fled from them naked.
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The imagery of “flight,” continues in the next episode. It begins with the story of a young man who has followed Jesus, having only a linen cloth thrown around his naked body. The linen cloth represents some last vestige of truth, some “remnant” of belief that will protect him when trouble comes. When the soldiers laid hold of him, “He left the linen cloth and fled from them naked” (Mark 14:51-52).
This brief episode, which is only recorded in the Gospel According to Mark, may have something to do with the first verse in this gospel. It is the verse that declares the divinity of Jesus Christ. As it is stated, “The gospel of Jesus Christ, the Son of God” (Mark 1:1). With this in mind, we will look at this brief episode in the light of the recurring theme that the gospel must be proclaimed. In this regard, it is important to note that when the soldiers tried to arrest the young man, they took hold of the linen cloth. But he broke away, leaving the linen cloth behind. As a result, he was naked. Completely stripped of his clothing, the naked young man represents the state of the people at that time. The religious leaders had stripped away every genuine truth from the people, even the last vestige. As a result, they were left naked, vulnerable, and exposed to evil influences of every kind.
The young man in this episode represents a sincere desire to be instructed in spiritual truth. Like the young man, there is something in us that recognizes Jesus’ divinity and wants to “follow Him” (Mark 14:51). Unfortunately, we have been prevented from doing so, perhaps because we did not have access to the Word, or perhaps because we were misled by religious leaders. Either way, whenever we are without the genuine truths of the Word, we are spiritually “naked.” 12
The Hebrew scriptures assert that the naked must be clothed. As it is written, “Lift up your voice like a trumpet … Loose the chains of injustice … share your food with the hungry … when you see anyone naked, clothe him” (Isaiah 58:1, 6-7). Also, “A righteous person does not commit robbery but gives his food to the hungry and provides clothing for the naked” (Ezekiel 18:7). The literal sense of the Word teaches us to “clothe the naked.” It is a clear and unmistakable teaching. The spiritual sense, however, adds another dimension to our understanding. We also need to “clothe” ourselves and others with truth, beginning with the central truth of the Word, the divinity of Jesus Christ.
In the episode which follows, we will see how the religious authorities attempt to get Jesus to repudiate this truth. Essentially, they want Him to deny His divinity. It is something He cannot do.
The Verdict
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53. And they led Jesus away to the chief priest; and with him came together all the chief priests and the elders and the scribes.
54. And Peter followed Him from afar off, even into the courtyard of the chief priest; and he was sitting with the attendants, and warming himself at the fire.
55. And the chief priests and the whole council sought a witness against Jesus to put Him to death, and found none.
56. For many bore false witness against Him, and their testimonies were not alike.
57. And certain [ones] standing up bore false witness against Him, saying,
58. We heard Him say, “I will undo this temple that is made with hands, and within three days I will build another made without hands.”
59. And neither so was their testimony alike.
60. And the chief priest standing up in the midst asked Jesus, saying, “Answerest Thou nothing? What do these witness against Thee?”
61. But He was silent, and answered nothing. Again, the chief priest asked Him, and said to Him, “Art Thou the Christ, the Son of the Blessed?”
62. And Jesus said, “I am; and you shall see the Son of Man sitting on the right hand of power, and coming with the clouds of heaven.”
63. And the chief priest, rending his tunics, says, “What need have we still of witnesses?
64. You have heard the blasphemy; what appears to you?” And they all condemned Him to be subject to death.
65. And some began to spit on Him, and to cover His face, and to buffet Him, and to say to Him, “Prophesy!” And the attendants hit Him with a staff.
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At the end of the previous episode, we mentioned the central truth of the Word, which is also the opening line of this gospel, the realization that Jesus Christ is “the Son of God” (Mark 1:1). The divine narrative now takes us to the palace of the high priest. Here, amidst much false testimony, Jesus is condemned for identifying Himself as “Christ, the Son of the Blessed.” When He does so, all hell breaks loose.
But first, let’s examine what leads up to this moment.
The trial
The episode begins with the words, “And they led Jesus away to the chief priest” (Mark 14:53). This was going to be, in effect, Jesus’ trial. The chief priest was joined by all the other chief priests, the elders, and the scribes. All the religious leaders were present for this momentous event. Meanwhile, Peter, who was following from “afar off” sat in the courtyard of the chief priest, along with the temple guards. It is noteworthy that Peter is still following Jesus, but from afar. It must have been a cold night because he was “warming himself by the fire” (Mark 14:54). In the language of sacred scripture, the need to “warm himself” by the fire represents a state of distance from the Lord. 13
The divine narrative then returns to Jesus’ trial with the assembled religious leaders. This council, also known as the Sanhedrin, was the high court in Jerusalem, the place where both civil and criminal cases were tried. While there were smaller councils in many cities, the seventy-one member “Great Sanhedrin” that met in Jerusalem had a wide range of power, but they did not have the power to execute criminals. That power rested with Rome. It’s also important to note that the concept of “seventy-one members” had its origin in the Hebrew scriptures. When Moses was overwhelmed with responsibilities, the Lord instructed him to “Gather seventy men of the elders of Israel … and I will take the Spirit that is upon you and place [the same] Spirit upon them” (Numbers 11:16-17). The character of the seventy elders is further described when God says to Moses, “Select capable men out of all the people, men who fear God, men of truth, men who hate covetousness … and let them judge the people at all times” (Exodus 18:21-22).
These seventy judges, plus Moses, were to be men of great integrity who respected God’s law and settled cases fairly. They were men in whom God’s spirit rested. But the members of the Sanhedrin who met to convict Jesus were not of that character. In fact, even before the trial began, they were sure of the verdict they were determined to reach. As it is written, “The whole council was looking for evidence against Jesus so that they could put Him to death” (Mark 14:55). From the outset, then, it was clear that this was not going to be a fair trial. During the trial, several witnesses were brought in to testify falsely against Jesus, but their testimonies did not agree. According to Jewish law, at least two witnesses had to agree (Deuteronomy 19:15).
Among the statements given by the false witnesses was the claim that Jesus said, “I will destroy this temple made by human hands and in three days I will build another made without hands” (Mark 14:58). This, of course, is not what Jesus said. He was not a terrorist threatening to destroy the temple, nor did He ever say that He would be able to build it up in three days. If He did say anything approximating those words, His meaning would have been quite different. He would have been referring to His own body, which was soon to be destroyed, but would be raised up in three days. All of this, however, was beyond the understanding of the council members who were “hell-bent” on destroying Him.
Unable to get two witnesses to agree, the chief priest decides to take matters into his own hands. Standing up in the midst of everyone, He says to Jesus, “Are you not going to answer? What about the testimony that these men are bringing against you?” Jesus, however, remains silent. He does not defend Himself, nor does He ask anyone to defend Him. The chief priest then asks Jesus the question that will determine the outcome of the trial. He says, “Are you the Christ, the Son of the Blessed One?” (Mark 14:61). While framed as a simple “yes or no” question, this is actually two questions. The first question is, “Are you the Christ?” It was well-known that the Christ would come at some time, so claiming to be the Christ would not, in itself, warrant the death penalty. However, the second part of the question is, “Are you the Son of the Blessed One?” If answered affirmatively, this could indeed be considered blasphemy, a crime that is punishable by death.
Jesus does not object to the trick question. Instead, He gives a simple, two-word answer. “I am” He says. And then He adds, “And you shall see the Son of Man sitting on the right hand of power and coming with the clouds of heaven” (Mark 14:62). Infuriated by Jesus’ answer, the chief priest tears his clothes, a gesture of outrage, and demands an immediate verdict. “Why do we need any more witnesses?” he says. “You have heard his blasphemy. What is your decision?” (Mark 14:63-64).
The decision is swift. Without any indication of a deliberation or pausing for a vote, the council members immediately condemn Jesus to death. In addition, some of them begin to spit on Him, and then, after blindfolding him, they strike him with their fists and say, “Prophesy,” or, in other words, “Tell us who hit you.” The temple guards also beat Him with their clubs (Mark 14:65). 14
What did Jesus say that so infuriated the chief priest and incurred the wrath of the council? On the surface, it appears that He had committed blasphemy. That is, a mere man, a human being claimed to be the Son of God. When the chief priest asked, “Are you the Son of the Blessed One?” Jesus said, “I am.” The phrase “I am” is one of the sacred names of God. When Moses met God at the burning bush and asked God, “Who shall I say has sent me?” God said, “Tell them ‘I am that I am’” (Exodus 3:14). After saying “I am,” Jesus added these words: “And you shall see the Son of Man sitting on the right hand of power and coming with the clouds of heaven.”
The Sanhedrin members would have certainly known that Jesus was referring to a prophecy given in the Hebrew scriptures through Daniel. As it is written, Daniel said, “In my night visions, I looked, and there before me was one like the Son of Man, coming with the clouds of heaven.” As Daniel’s vision continues, he says that the “Ancient of Days” gave to the Son of Man “authority, glory and sovereign power over all people.” The vision ends with these words about the Son of Man: “All people of every language will worship him … His kingdom shall be an everlasting kingdom that shall not be destroyed” (Daniel 7:13-14).
Literally, it sounds like Jesus is saying that He is the Son of Man, prophesied by Daniel, the one who will sit alongside God (the Ancient of Days) ruling people with “the right hand of power.” Moreover, all people will worship Him. The full context of the prophesy includes God sitting in a courtroom in a time of great judgment, pronouncing His verdict upon great beasts who had been devouring their victims. In this vision of God’s judgment, these beasts were all “stripped of their authority” (Mark 7:11). No wonder the Sanhedrin erupted into such fury. In mentioning Daniel’s prophecy, Jesus was indicating that they were the beasts who would be stripped of their authority. They, who arrogantly thought they were judges, were the ones who were going to be judged.
As we pointed out earlier, God does not judge anyone. Therefore, the imagery of Daniel’s vison must contain a more interior meaning. And it does. When Jesus refers to Himself as the Son of Man “sitting on the right hand of power,” He is using the language of sacred scripture to describe God’s omnipotence. The “right hand” is an ancient symbol of power. This is the power of divine truth when infilled with divine love. 15
When Jesus refers to Himself as the Son of Man, He is saying that His coming to everyone has its origin in divine love acting through the power of divine truth. Moreover, the divine truth, which the Lord desires to give us, is contained within the literal truths of the Word. In sacred scripture, these literal truths are called, the “clouds of heaven.” Just as natural clouds both reveal and conceal the glory of the sun, the literal truths of the Word both conceal and reveal the glory of God. Therefore, when Jesus says that the “Son of Man” is coming “with the clouds of heaven,” it refers to the divine truth coming to us through the literal truths of His Word. 12
This was Jesus’ message to the disciples when He predicted the destruction of the temple (Mark 13:26), a message which He repeats in this episode as He faces the Sanhedrin. The message has not changed. The coming of the Lord into our lives, through the literal truths of the Word, is constant and perpetual. He is coming to bless us, not to judge us; He is coming to lead us into heaven, not cast us into hell; He is coming to everyone who will receive Him through His Word. Indeed, He is coming with power in the holy, awesome, glorious “clouds of heaven.” 17
Consumed with self-interest, and determined to protect their power base, the religious leaders are not able to understand this more interior meaning. Their primary focus is their hatred for Jesus because His very presence threatens their authority. Blasphemy was merely their excuse; envy, fear, and hatred was their motivation. Unwilling to believe that Jesus somehow represented a power greater than themselves, they were determined to destroy Him.
While this may sound like a story that took place two thousand years ago, the same story repeats itself in every human heart. There is a tendency in each of us to want to be the ruler of our own world, to accept no authority higher than ourselves, and to do whatever we believe will make us happy. If it tastes good, we will eat it; if it feels good, we will do it. Freedom to do whatever we want is the only doctrine that seems to make sense. Our only standard is whatever brings us the highest pleasure. These are the teachings of the “chief priests, scribes, and elders” within us. They represent the fierce determination to destroy anything that stands in the way of the pleasures we pursue, the profits we seek, and the ambitions we hope to achieve. When the truths of the Lord’s Word are seen as a threat to the free expression of one’s selfish pleasure, they are regarded as a hated enemy. 18
In quoting from the prophet Daniel, Jesus has reminded the religious leaders that the Messiah will have sovereign power. Because of this, they hate Him and are determined to destroy Him. Something like this happens in each of our lives whenever some teaching from the Word threatens to deprive us of our perceived freedom. As an example, the plain teaching about not murdering might conflict with our delight in spreading gossip about someone. We may not think of it as destroying someone’s reputation or stabbing someone in the back, but it is a form of spiritual murder. In moments like this, we must decide whether we will listen to the “chief priests” within us or to Jesus who has sovereign power. Will we follow the Lord’s teachings, or will we deny Him?
Peter’s denial
During the entire interrogation, Peter is “beneath, in the courtyard” denying any acquaintance with Jesus (Mark 14:66). Note the word “beneath,” for faith has now descended to its lowest point. Like Peter, it goes so far as to “curse and swear” and say, “I do not know this Man of whom you speak” (Mark 14:71). This is the same Peter who only a few hours before swore that he would never deny Jesus. Yet here, in the darkness of the night, cursing and swearing, he denies Jesus three times. “And Peter called to mind the word that Jesus had said to him, ‘Before the rooster crows twice, you will deny Me three times.’ And when he thought about it, he wept” (Mark 14:72).
Footnotes:
