Third Millennium Study Bible
Notes on Mark 14:43-15:15

Betrayal - Mark 14:43-52

A crowd, armed with swords and clubs, came to where Jesus was. This was no doubt a force sent by the Sanhedrin, since the three categories of its membership - chief priests, teachers of the law and elders - are mentioned and since Jesus was taken to this assembly (Mark 14:53). Judas (Mark 14:43; cf. Mark 3:19; 14:10-11) was among them.

Protectively, Jesus stepped out in front of the other disciples. Judas kissed Jesus - a prearranged signal to identify/betray Jesus to the Sanhedrin. A kiss (Mark 14:44) was normally a sign of respect that disciples showed to teachers. After eating from the same dish, also a sign of friendship (Mark 14:20), Judas now hypocritically feigned submission and respect (cf. Psa. 55:12-14; Matt. 26:50). The word used for kiss here is not the usual word (phileo), but an intensive form (kataphileo), defined as "to kiss fervently, kiss affectionately." This was an intense purposeful betrayal.

Jesus was arrested (Mark 14:46). Peter, thinking he was defending Jesus, drew his sword and struck off the ear of the servant of the high priest (John 18:10). After his failure in Gethsemane (Mark 14:37), Peter apparently wanted to prove that his commitment was not one of mere words (Mark 14:29, 31). The other Gospels give us supplementary details: After Judas' long fervent kiss, Jesus "went out and asked them, 'Who is it you want?' 'Jesus of Nazareth,' they replied. 'I am he,' Jesus said. (And Judas the traitor was standing there with them.) When Jesus said, 'I am he,' they drew back and fell to the ground" (John 18:4-6).

Jesus asks in Mark 14:48, "Am I leading a rebellion?" The Greek term rendered here as "lead(er) of a rebellion" can mean either "robber" or "insurrectionist," but in view of the situation and the charges brought against Jesus at his trial (Luke 23:2), the latter sense is preferred.

Jesus says, that "the Scriptures must be fulfilled" (Mark 14:49). In view of the following phrase (Mark 14:50), the particular Scripture that Jesus had in mind may well have been Zechariah 13:7 (cf. Mark 14:27). Regarding Jesus' fulfillment of the Scriptures, see Matthew 1:23; 2:6, 11, 15, 18, 23; 3:13-15; 4:15-16; 11:4-6; 13:13-15, 34-35; 21:1-11; 26:28, 32, 54, 56; 27:12-14, 34, 35, 43, 46, 48-49, 57. Hendriksen states, "Had it not been for God's eternal decree for man's salvation, a decree reflected in the prophets (Isa. 53:7, 10, 12; Jer. 23:6; Dan. 9:26; Zech. 11:12; 13:1; etc.), these captors could have accomplished nothing at all! Cf. John 19:11."

Everyone deserted Jesus (Mark 14:50); a little later Peter and John recovered themselves, turned around and started following at a safe distance (Mark 14:54; cf. John 18:15). Mark 14:51-52 makes reference to "a young man." It is certainly valid to wonder whether in this cryptic detail, as in the mention of a linen garment (a sign of wealth), Mark may have been making an oblique reference to himself. He was a member of a well-to-do family in Jerusalem (Acts 12:12). He fled naked. For a Jew, such nakedness was shameful (Isa. 20:4; 47:3; Micah 1:11; Rev. 3:17-18). But added to the shame of flight and cowardice, the shame of nakedness must have forever marked the conscience of this young man who, like everyone else, deserted Jesus (Mark 14:50). Jesus was alone to face his accusers. All left him and fled iincluding his disciples. Alone he faces his enemies, alone he suffers, and alone he is going to lay down his life, in order that all those who accept him as their Savior and Lord may never be alone.

Passion trails - Mark 14:53-15:15

This is the first section of the Passion as such, and it concerns Jesus' trial. In fact, Jesus was tried twice, ironically by two of the greatest champions of justice in the ancient world. Both trials were characterized by errors and irregularities, and the principles of true justice were subordinated to political expediency. The Jewish trial of Jesus took place in three parts: (1) the preliminary hearing before Annas, the former high priest (this trial is reported only in John [John 18:12-14, 19-23]); (2) the trial before the Sanhedrin, which was led by Caiaphas (the actual high priest and son-in-law of Annas) and took place in his courtyard (Mark 14:53-65); and (3) the early morning session of the Sanhedrin (Mark 15:1). The Roman trial was likewise comprised of three sessions: (1) before Pilate (Mark 15:2-5), (2) before Herod Antipas (Luke 23:6-12), and (3) before Pilate a second time (Mark 15:6-15).

Related Resources

• Jesus' Arrest - Matthew 26:47-56
• Jesus' Arrest - Luke 22:47-53
• Jesus' Arrest - John 18:1-11
• Passion Week