ESV Global Study Bible :: Footnotes for Mark 14

Mark 14:3–5 Bethany. See note on Matt. 21:17. The sale of such costly oil would have yielded more than 300 days’ wages of a laborer. This story is also reported in Matt. 26:6–13 and John 12:1–8, where the woman is identified as Mary, sister of Martha and Lazarus. The story in Luke 7:36–50 is a different event, occurring at a different time in Jesus’ ministry, with a different woman, different actions, different critics, and a different response from Jesus.

Mark 14:6–9 anointed . . . beforehand for burial. With this remark, Jesus again predicts his death (compare 8:31; 9:30–31; 10:33–34). you always have the poor with you. Believers should do good for the poor, without expecting to completely eradicate poverty in this age (compare Deut. 15:11). The inclusion of this story in the written Gospels fulfills Jesus’ prediction that the story would be told wherever the gospel is proclaimed in the whole world.

Mark 14:10–11 The Jewish authorities were glad for the help of Judas Iscariot; he would be able to tell them where Jesus could be found when there were no crowds present. Mark, like Luke (Luke 22:5), simply says Judas was given money in exchange for betraying Jesus; Matthew records the exact amount: “thirty pieces of silver” (see note on Matt. 26:15–16).

Mark 14:12 The first day of Unleavened Bread (Ex. 12:15, 18) could refer to either Nisan 14 or Nisan 15, and Passover lambs were apparently killed on both days, but here Mark is referring to Nisan 14 (Thursday). (Nisan usually falls somewhere in March/April in the Gregorian calendar; see note on Matt. 26:17.) The Passover lamb is to be eaten within the walls of Jerusalem. Preparations for the meal have to be made inconspicuously, since Jesus is already a marked target.

Mark 14:13 a man carrying a jar of water. See note on Luke 22:7–13.

Mark 14:16 just as he had told them. Either Jesus had made prior arrangements with friends in Jerusalem in order to avoid the Jewish authorities, or the encounter was a miraculous work of God.

Mark 14:17 After sunset, the Passover meal begins. The celebrants remember the beginning of Israel’s deliverance from slavery, when the Lord brought judgment by killing the firstborn in every Egyptian house but “passed over” the Israelite houses where the blood of the Passover lamb had been applied (Ex. 12:7). Those who celebrate the Passover also look forward to the ultimate liberation (Ex. 12:42). From now on, Jesus’ blood will protect from judgment those who take refuge in him (1 Cor. 5:7).

Mark 14:18 reclining at table. See note on Matt. 26:20. Despite intimate fellowship, Judas will betray his master (Ps. 41:9).

Mark 14:21 Jesus confirms that the Son of Man goes as it is written (see Ps. 55:13–14; Isa. 53:1–12; Dan. 9:25–26; Mark 8:31). but woe to that man. Even though the Scriptures have predicted that Jesus would suffer a substitutionary death, Judas is responsible for his evil deed. Scripture consistently affirms both God’s sovereignty and human responsibility (see note on Eph. 1:11).

Mark 14:22 On the differing views regarding the communion elements, see notes on Luke 22:19; 1 Cor. 11:24.

Mark 14:23–24 he took a cup. See note on Matt. 26:27. The communion wine corresponds to the covenant-establishing, once-and-for-all shed blood of Jesus as atonement for many (Mark 10:45; compare Ex. 24:8; Isa. 53:12; Jer. 31:31–34).

Mark 14:25 that day when I drink it new. Jesus is confident that his impending death will not prevent his celebration in the future kingdom of God.

Mark 14:26 hymn. See note on Matt. 26:30. went out to the Mount of Olives. Passover celebrants were to remain in Jerusalem for this night (Deut. 16:7), therefore Jesus did not return to Bethany.

Mark 14:27–28 strike the shepherd, and the sheep will be scattered. Knowing that his disciples will soon desert him (see v. 50), Jesus quotes Zech. 13:7. The striking of the shepherd occurs in order to purify the people (Zech. 13:1, 7, 9). Jesus is confident that, though his flock will soon desert him, he will once again gather them (after I am raised up; see Mark 16:7). It is unclear why Jesus chooses Galilee (the home region of the disciples) as the place for this post-resurrection gathering. Perhaps it is so that the disciples will not expect a revolutionary event in Jerusalem (see Acts 1:6).

Mark 14:30 before the rooster crows twice. Each morning, roosters would crow a number of times separated by a few minutes. Jesus here specifies the first two individual crowings (see v. 72). Matthew, Luke, and John, however, refer to the entire time of several crowings.

Mark 14:32 On Gethsemane, see note on Matt. 26:36.

Mark 14:36 The cup is symbolic language for the wrath of God, which he would pour out on sinners in righteous judgment (see note on Luke 22:42). In this time of trial, Jesus entrusts himself into the hands of his Father. On Abba, see note on Matt. 6:9.

Mark 14:38 The spirit indeed is willing is a reference not to the Holy Spirit but to the disciples’ human spirits. They desired to follow Jesus and be faithful (see v. 31), but quickly gave in to physical fatigue: the flesh is weak.

Mark 14:39 Saying the same words does not mean the “empty phrases” that Jesus had taught against (Matt. 6:7). This was earnest repetition expressing the deep longing of his heart. For repetition in prayer, compare Ps. 136:1–26; Isa. 6:3; 2 Cor. 12:8.

Mark 14:41 It is enough may mean: (1) enough prayer and wrestling with God—it is settled, and Jesus is going to the cross; (2) enough time—the end has come; or (3) enough sleep—it is time for the disciples to awake. The hour refers here to the time of Jesus’ death and of his bearing divine judgment (as in vv. 35–36).

Mark 14:43–46 Armed temple officials, employed by the Jewish leaders, arrest Jesus (vv. 46, 53). As a traitor, Judas misuses familiar actions of respect and friendship: he calls Jesus Rabbi and greets him with a kiss.

Mark 14:47 cut off his ear. See note on John 18:10.

Mark 14:50 they all left him. See note on vv. 27–28.

Mark 14:52 he left the linen cloth. This incident is recorded only in Mark’s Gospel. This has led many to think that Mark himself, the author of this Gospel, was this young man, but that out of modesty he did not include his own name.

Mark 14:53 Before daybreak on Friday, Nisan 15, Jesus is brought before the high priest Caiaphas (see note on John 18:24) and the Sanhedrin, which consisted of prominent Sadducees and Pharisees; see note on Matt. 26:59.

Mark 14:56 The testimony of the many witnesses did not agree and thus it could not be used in a formal charge against Jesus (see Deut. 17:6).

Mark 14:58 Jesus never said that he would destroy the temple (see John 2:19). He is innocent of this charge, as the high priest is surely aware.

Mark 14:61–62 Are you the Christ, the Son of the Blessed? Jesus answers I am. He then claims to be the one who fulfills messianic prophecies from Ps. 110:1 and Dan. 7:13–14.

Mark 14:64 Jesus’ statement (v. 62) is considered blasphemy because he claims to be the Son of God, with an exalted position at the right hand of God.

Mark 14:65 and to strike him. Mistreatment follows the verdict of v. 64. See Isa. 50:6; 53:2–3. Only the Roman authorities can carry out a death sentence (see note on Mark 15:1), so Jesus has to be taken to Pilate.

Mark 14:72 the rooster crowed a second time. See note on v. 30.