Marcos 14
Bob Utley · Citado em PreceptAustin
Marcos 14
Utley - This was also the location of Jesus’ post-resurrection appearances (cf. Acts 1:12). This room became the Jerusalem headquarters for the disciples. William Barclay on upper room - The better class houses had two rooms. The one room was on the top of the other; and the house looked exactly like a small box placed on top of a large one. The upper room was reached by an outside stair. During the Passover time all lodging in Jerusalem was free. The only pay a host might receive for letting lodgings to the pilgrims was the skin of the lamb which was eaten at the feast (ED: ANOTHER SOURCE SAYS THEY WOULD ALSO GIVE THE HOST THE VESSELS USED IN THE MEAL). A very usual use of an upper room was that it was the place where a Rabbi met with his favourite disciples to talk things over with them and to open his heart to them. Jesus had taken steps to procure such a room. Furnished (perfect tense)(4766)(stronnuo) means literally to spread (e.g., “to spread the clothes over a bed,” Liddell-Scott). Here it describes a room arranged in a suitable manner for a Seder (Passover) which Marvin
Marcos 14
Utley - Jesus does not forget acts of kindness and devotion. This one is recorded in Scripture, but many others are kept in the heart of God and will be revealed on that great day (cf. Gal. 6:7–9; 1 Tim. 5:25; Rev. 14:13; also Rev 2:1, 19; 3:8). THOUGHT - Let me ask you a question that I hope you will be brutally honest in answering: “have you in your life as a follower of King Jesus ever made a sacrifice of extravagant love?” Can you recall a time when you did something that really cost you? You actually went without something you really wanted because of a sacrifice of extravagant love for Jesus? The sad fact is we are good at giving Jesus our leftovers and hand-me-downs. I served a church once that’s student building was filled with old, worn, ratty couches. Sweet folks in our church had bought new couches for their homes and so they donated their old, worn couches to the church and in the process got a tax break and felt good that they had done something noble. But, had they really? In the spirit of full discourse, I must confess one of the couches in the youth center had been given by me. It was no longer worthy of being in my house but it was good enough for Jesus.(Daniel Akin) Broken Vases The aroma of extravagant love. So pure. So lovely. Flowing from the veined alabaster vase Of Mary’s broken heart A heart broken against the hard reality Of her Savior’s imminent death. Mingled with tears, the perfume became By some mysterious chemistry of Heaven- Not diluted, but more concentrated, Potent enough behind the ears of each century For the scent to linger to this day. Doubtless, the fragrance, absorbed by His garment, As it flowed from His head Accompanied Christ through the humiliation of His trials, the indignity of His mocking, the pain of His beatings, the inhumanity of His cross. Through the heavy smell of sweat and blood, A hint of that fragrance must have arisen From His garment Until, at shameful last, the garment was stripped And gambled away. And maybe, just maybe, it was that scent Amid the stench of humanity rabbled around the cross, That gave the Savior the strength to say: “Father, forgive them, for they know not what they do.” And as Mary walked away from the cross, The same scent probably still lingered in the now-limp hair She used to dry her Savior’s feet A reminder of the love that spilled From His broken alabaster body. So pure. So lovely. So truly extravagant. It was a vase He never regretted breaking. Nor did she. -Ken Gire, Jr. Dwight Edwards - The characteristics of this devoted servant's ministry are worth noting: SACRIFICIAL: ". . . having on alabaster flask of very costly oil of spikenard. And she broke the flask . . ." The perfume in this flask was very expensive (5) and may easily have been the equivalent of a life's savings. Mary didn't give the Lord her "left overs") she gave Him her best. He deserves and demands nothing less from us! (Mal 1:6-14). SELFLESS: ". . . She has done a good work for Me" (6). Her ministry was utterly Christ-oriented and all her efforts were done to draw attention to Him. She didn't serve to bring men's applause to herself, for the only accolades she was really concerned for come from Christ alone. Like John the Baptist, the focus of her life was "Behold the Lamb of God" (John 1:36). SENSITIVE: "For you have the poor with you always, and whenever you wish you may do them good; but Me you do not have always. . . . she has come beforehand to anoint My body for burial" (7-8). Mary understood at this point what the disciples did not; that Christ was soon to depart (7) and that He would die physically (9). Her spiritual sensitivity came through the primary passion of her life. ". . . sat at Jesus' feet and heard His word" (Luke 10:39). If she had waited even a few more days, she would have missed her opportunity of service. Yet because of her spiritual sensitivity, she discerned the right work and the right time. As a result, Christ promised that this seemingly small service would be multiplied to global proportions (9). Immortal Deeds What this woman has done will also be told as a memorial to her. — Mark 14:9 Today's Scripture: Mark 14:1-9 Which of your accomplishments do you think will be most remembered and valued by others? Sculptor Frank Eliscu might have guessed that his signature work would be the Cascade of Books outside the Library of Congress, or the Presidential Eagle in the White House. But the most coveted piece of his art is a small statue that can be held in one hand—the Heisman Trophy—awarded annually to the most outstanding college football player in the United States. The trophy was Eliscu’s first commission, completed when he was only 22. “It was not one of my best works of art,” he said, “but it turned out to be like the Statue of Liberty: not beautiful, but it’s dear to people’s hearts.” Mary of Bethany probably never guessed that she would be remembered for an act initially criticized as wasteful and inappropriate. After she poured a jar of very expensive perfume on Jesus, the Lord silenced the outcry against her by saying, “Wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her” (Mk. 14:9). No service in itself is small, None great, though earth it fill; But that is small that seeks its own, And great that does God's will. —Anon. A life lived for God leaves a lasting legacy. Warren
Marcos 14
Utley - The Gospel writers quote chapters 9–14 of Zechariah as a prophetic source or typology in relation to Jesus’ ministry: (1) Matt. 21:4–5 quotes Zech. 9:9; (2) Matt. 24:3 quotes Zech. 12:10; (3) Matt. 26:15 quotes Zech. 11:12–13; (4) Matt. 26:31 quotes Zech. 13:7; (5) Matt. 27:9–10 quotes Zech. 11:12–13. Luke 22:5-6+ They were glad and agreed to give him money. 6 So he consented, and began seeking a good opportunity to betray Him to them apart from the crowd. GLAD WITH A HELLISH GLEE! To the religious leaders Judas' offer was as we say "too good to believe." Hiebert rightly says "They would never have dared even to make such a proposal to one of the Twelve, yet here one of them was voluntarily offering to betray Jesus into their hands. Their reaction to the traitorous proposal is a further revelation of their character." (The Gospel of Mark: An Expositional Commentary) They were glad when they heard this - When they heard what? Possibly Judas' question in Matthew 26:15 “What are you willing to give me to betray Him to you?” Keep in mind that the religious leaders had determined to kill Jesus, but they had not determined to do it during Passover because of the fear of a riot due to His popularity with the people. Here is where we see the mysterious working of the providence and sovereignty of God, Who so orchestrated events that Jesus the Lamb of God would be crucified as the Passover Lamb (Jn 1:29+, 1 Cor 5:7) and not at some later date. As
Marcos 14
Utley - The Jewish day begins at twilight (cf. Gen. 1:5, 8, 13, 19, 23, 31). This was the Passover meal because usually Jewish evening meals were in late afternoon. Only the Passover meal was eaten after 6:00 P.M., which would be the 15th of Nisan. Evening (3798)(opsios from opsed = long after, late, after the close of day) is a noun meaning late. Louw-Nida - pertaining to a point near the end of a day (normally after sunset but before night). It is also possible to understand ὀψέ in Mk 11:19 as indicating a period of time, namely ‘evening’." Friberg says opsios was used (1) adjectivally, as a time of day, either before or just after sundown and thus late (Mk 11.11) (2) substantivally he opsia (hora) evening; predominately in the phrase opsias genomenes when evening came, when it was late. BDAG - (1). as adjective pertaining. to a point in time that is relatively later than another point of time = late,- since it was already late.= Mk 11:11 (2). In our literature mostly substantivally = the period between late afternoon and darkness or evening. Gilbrant on opsios - The term denotes both the time of “lengthening shadows” before sunset (Proverbs 7:9; Jeremiah 6:4) and the time between sunset and total darkness. The New Testament writers also used the term for both periods, with the context often giving some indication of the time intended. Note, for example, Mark 1:32: “And at even, when the sun did set” and John 6:16,17: “When even was now come, his disciples went down unto the sea....And it was now dark.” (Complete Biblical Library Greek-English Dictionary) Zodhiates on opsios- Late (Mark 11:11, meaning it being now late evening). Used with the fem. definite article (hē), hē opsía, implying hṓra or hour, substantivally it means late evening. The Jews reckoned two evenings, the first from the ninth hour or about 3:00 p.m. until sunset, the other from sunset onward (cf. Mt. 14:15, 23).The Passover lamb was to be killed and the evening sacrifice offered, denoted strictly the time of sunset, as is expressly said in Dt. 16:6 (cf. Ex. 12:6; 29:39, 41; Lev. 23:5). But in the practice of the Jews, this was reckoned the early evening from the ninth hour or 3:00 p.m. onward (cf. Acts 3:1). In the NT, hē opsía, as a noun, appears to denote the early evening (Mt 8:16; 14:15; 27:57; Mark 4:35; 15:42; and the latter in Matt. 14:23 [cf. Mt 14:15]; Mt 16:2; 20:8; 26:20; Mark 1:32; 6:47; 14:17; John 6:16; 20:19). Opsios uses 14x in NT - Mt 8:16; Mt 14:15; Mt 14:23; Mt 16:2; Mt 20:8; Mt 26:20; Mt. 27:57; Mk. 1:32; Mk. 4:35; Mk. 6:47; Mk. 14:17; Mk. 15:42; Jn. 6:16; Jn. 20:19 JESUS' FINAL HOURS THURSDAY After Sundown Last Supper Prayer in Garden Betrayal and arrest THURSDAY-FRIDAY Nighttime Custody Hearing before Annas Trial before Caiaphas Peter's denial FRIDAY Early Morning Sanhedrin completes Deliberations Jesus Sent to Pilate Hearing Before Pilate Jesus Sent to Herod Return to Pilate Late Morning/Noon Jesus Nailed to Cross Mid-afternoon Jesus Dies Near Sundown Jesus Buried Related Resources: TRIAL & CRUCIFIXION OF JESUS - PARALLEL PASSAGES IN ALL FOUR GOSPELS RETRACING CHRIST'S LAST HOURS: THE ARREST, THE TRIALS, AND THE CRUCIFIXION OF CHRIST (INCLUDES MAP) THE SIX MOCK TRIALS OF THE MESSIAH THE FOUR EPISODES OF MOCKING THE KING OF KINGS THE SEVEN SAYINGS OF THE SAVIOR SPOKEN ON THE CROSS SUMMARY OF THE POST-RESURRECTION APPEARANCES OF OUR LORD JESUS CHRIST HARMONY OF THE FOUR RESURRECTION ACCOUNTS SUMMARY OF DIFFERENCES FROM LUKE AND OTHER SYNOPTIC GOSPELS PILATE'S MOVEMENTS DURING JESUS' CIVIL TRIAL Mark 14:18 As they were reclining at the table and eating, Jesus said, "Truly I say to you that one of you will betray Me--one who is eating with Me." NLT Mark 14:18 As they were at the table eating, Jesus said, "I tell you the truth, one of you eating with me here will betray me." ESV Mark 14:18 And as they were reclining at table and eating, Jesus said, "Truly, I say to you, one of you will betray me, one who is eating with me." NIV Mark 14:18 While they were reclining at the table eating, he said, "I tell you the truth, one of you will betray me--one who is eating with me." GNT Mark 14:18 καὶ ἀνακειμένων αὐτῶν καὶ ἐσθιόντων ὁ Ἰησοῦς εἶπεν, Ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με ὁ ἐσθίων μετ᾽ ἐμοῦ. KJV 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. YLT Mark 14:18 and as they are reclining, and eating, Jesus said, 'Verily I say to you -- one of you, who is eating with me -- shall deliver me up.' ASV Mark 14:18 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. CSB Mark 14:18 While they were reclining and eating, Jesus said, "I assure you: One of you will betray Me-- one who is eating with Me!" NKJ Mark 14:18 Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me." NRS Mark 14:18 And when they had taken their places and were eating, Jesus said, "Truly I tell you, one of you will betray me, one who is eating with me." as: Mt 26:21 truly: Mk 14:9,25 3:28 6:11 8:12 9:1,41 10:15,29 Mt 5:18 6:2,5,16 Lu 4:24 Lu 11:51 Joh 1:51 3:3,5,11 5:19,24,25 6:26,32,47 13:38 21:18 One: Ps 41:9 55:13,14 Joh 6:70 13:21 Mark 14 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 26:20-25 Now when evening came, Jesus was reclining at the table with the twelve disciples. 21 As they were eating, He said, “Truly (AMEN) I say to you that one of you will betray Me.” Luke 22:21+ “But behold, the hand of the one betraying Me is with Mine on the table. John 13:21 When Jesus had said this, He became troubled in spirit, and testified and said, “Truly, truly, (AMEN, AMEN) I say to you, that one of you will betray Me.” Click picture to enlarge Click here for further explanation Reclining At the Last Supper THE BETRAYER BEING EXPOSED Why does He tell them in advance? So they would understand that this betrayal did not catch Jesus by surprise. THOUGHT - Don’t be surprised if as disciples you experience some level of betrayal in your Christian experience from even some you consider as close associates! I did not understand this principle in my early years as a believer and as a result I was absolutely blindsided by a personal attack (blatantly false allegations) from a man I had repeatedly prayed with and blessed in a number of ways. It was a crisis moment in my faith and caused me to seriously consider backing away from leadership and utilizing the gift of teaching God had given me. So to reiterate, do not be surprised if this happens to you, especially if you are serious about your faith and seeking to fight the good fight of faith and press on toward the goal. You will likely encounters enemies who will try to get you to take a "detour." Gilbrant - The Synoptics do not record some of the events of the evening. John (John 13-16) tells us that prior to Jesus' announcement of betrayal, He washed the disciples' feet. He gave the discourse on the Vine and the branches, and He told them much about the coming of the Holy Spirit (John 14:16). He also prayed for them and for all who would believe on Him through their ministry and on to the end of the age. (Complete Biblical Library – Mark) (See THE ORDER OF EVENTS ON JESUS' LAST PASSOVER NIGHT) The picture above with the disciples reclining on their left elbow with their heads near the low table and feet farthest away is likely what the scene looked like at this last Passover, aka the Last Supper. See related discussion of a triclinium, including a picture of the style of dining table used in ancient Rome. This posture was practiced in the Passover meal by the Jews to symbolize that they were now a free people. It was also the posture at other special meals (cf Lk 11:37+, Lk 14:10+, Lk 17:7+). The fact that they reclined indicates that this is a long meal, quite different then the original Passover celebration which was eaten in haste as the Jews prepared to flee Egypt (Ex 12:11+). As discussed here the traditional Passover Seder had several stages. None of the Gospel writers describe Jesus' trek into the city to celebrate the Passover. What is notable is that Jesus and the disciples were able to enter the city and travel to the upper room without being noticed (at least nothing recorded in Scripture)! Was this made possible supernaturally? Keep in mind His triumphal entry was in front of thousands and He had been teaching daily in the Temple (Lk 19:47-48+). How could Jesus possibly walk through the city without being recognized and causing considerable commotion? This is one of the many questions that will not be answered until we are with Him! In the first Passover meal God gave Israel instructions ‘Now you shall eat it in this manner: with your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste–it is the LORD’S Passover." (Ex 12:11+) So even though this was Jesus' last Passover meal, it would be a time to be savored with His twelve disciples. As they were reclining (anakeimai) at the table and eating - As shown in the diagram above, reclining was the posture for partaking of the meal. The place of honor would have been on the center couch. Osborne - For feasts, the Jews ate in the Roman manner, with triclinia, couches holding three people each, in a U-pattern around a central table. They rested on their left elbow, with their right hand taking the food. (What the Text Teaches - Mark) Geddert - Reclining at table is part of the Passover reenactment, for the meal celebrates Israel’s freedom, and only free people have the luxury of reclining at table (cf. Ex 12:11+, still in slavery). Other features of the meal receive scant or no mention. Bitter herbs, sauces, unleavened bread, four cups of wine, and the Passover lamb—all symbolize important features of Israel’s experience in Egypt and God’s great act of deliverance. Mark’s concern is to highlight the treachery of the betrayer. By doing so in the context of a covenant meal, he pictures the deed in all its stark horror. (Ibid) Jesus said, "Truly I say to you - Truly is amen which signifies strong affirmation of what would follow, which in this case was necessary as the news would be so shocking to eleven of the twelve Truly I say to you - These "amen" sayings are found only in the Gospels and are a key saying in Mark 14 occuring 4 times - Mk. 3:28; Mk. 8:12; Mk. 9:1; Mk. 9:41; Mk. 10:15; Mk. 10:29; Mk. 11:23; Mk. 12:43; Mk. 13:30; Mk. 14:9; Mk. 14:18; Mk. 14:25; Mk. 14:30 That one of you will betray (paradidomi) Me--one who is eating with Me - While Jesus was not surprised by the betrayal for He "knew from the beginning who they were who did not believe and who it was that would betray Him," (Jn 6:64), still He was undoubtedly heartbroken and disappointed, for this was a trusted friend! As they were eating Jesus startled the twelve with the announcement that one of them would be His betrayer. While this would seem unthinkable that one of His own could actually hand Him over to His enemies, this was the tragic truth. They knew He had never spoken anything but truth to them. This prophecy would be a fulfillment of the OT prophecy in Ps 41:9+ (quoted in John 13:18) which stated that "Even my close friend in whom I trusted, Who ate my bread, Has lifted up his heel against me." While Mark does not include this quotation, he implies its content when Jesus says that the betrayer is one who is eating with Me. As Geddert says "The betrayer is breaking a bond of fidelity, celebrated in a communal meal." Reclining (345)(anakeimai from aná = an emphatic + keímai = to lie down. Friberg - "1) generally lie, recline (MK 5.40); (2) predominately in the NT of being at a table, where in the Roman style reclining couches were used " It actually carries the more restrictive sense of “to recline at table.” Thus when Mary anointed Jesus’ head with ointment, "He reclined (at table)" (Mt 26:7). Zodhiates - To lie as a dead person (Mark 5:40). To lie down, recline, which was the posture used in eating at a table by the Jews, Greeks, and Romans (Matt. 9:10; 26:7, 20; Mark 14:18; 16:14; John 13:23, 28). In Luke 7:37, we have the Lord reclining at meat in the Pharisee’s house with His face toward the table and His feet toward the outside on the couch. In John 13:23, the Lord’s last supper, one of His disciples was reclining on Jesus bosom. In Luke 22:27, the word is used as a part. noun meaning the persons lying at table, hence guests (Matt. 22:10, 11; John 6:11). Gilbrant - in classical Greek anakeimai has four chief definitions: “to be dedicated” (as an offering), “to rest upon” (emotionally, financially, etc.), “to depend,” and finally “to recline at table” (Liddell-Scott). Anakeimai 14x in NT - Matt. 9:10; Matt. 22:10; Matt. 22:11; Matt. 26:7; Matt. 26:20; Mk. 6:26; Mk. 14:18; Mk. 16:14; Lk. 22:27; Jn. 6:11; Jn. 12:2; Jn. 13:23; Jn. 13:28. Not found in Septuagint. Will betray (hand over) (3860)(paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. Paradidomi was often used to describe criminals being arrested or prisoners being delivered to punishment which is interesting in view of the fact that Pilate released a guilty criminal (Barabbus) and delivered over the sinless Son of Man to the Cross! Paradidomi is a key verb in chapter 14 = Mk. 14:10; Mk. 14:11; Mk. 14:18; Mk. 14:21; Mk. 14:41; Mk. 14:42; Mk. 14:44; The Psalmist alludes to Judas' unimaginable, heinous betrayal of Jesus writing Even my close friend in whom I trusted, who ate my bread, has lifted up his heel against me. (Ps 41:9) As alluded to above, Jesus quoted from this Psalm in John 13:18 “I do not speak of all of you. I know the ones I have chosen; but it is that the Scripture may be fulfilled, ‘HE WHO EATS MY BREAD HAS LIFTED UP HIS HEEL AGAINST ME.’ ("kicked Me when I was down")
Marcos 14
Utley- John 6:22ff and 1 Cor. 10:16 show the strong theological imagery of this ritual. Jesus’ words about His body and blood would have shocked these Jews. Cannibalism and the consumption of blood would be violations of Lev. 11. These statements are obviously symbolic, but still startling. It is fascinating (? coincidence) that by rabbinic decree, matzah bread must be striped, pierced, and burned in such a way as to appear bruised. Woe! Is this likeness just a random coincidence? Dear believer in Messiah, what do you think? Barton - Just as the Passover celebrated deliverance from slavery in Egypt, so the Lord’s Supper celebrates deliverance from sin by Christ’s death. (Life Application Commentary) Kevin Williams - At a Passover Seder, which later became known by His followers as “the table of Communion,” Jesus held up the elements of wine and matzah and applied them to Himself. During the meal He broke unleavened bread with His disciples, and then held that broken matzah in His hands, saying, “This is My body which is given for you; do this in remembrance of Me” (Lk. 22:19). Then after the meal He held up a cup of wine and with the same force of personal application to Himself, said, “This cup is the new covenant in My blood, which is shed for you” (Luke 22:20). They were claims that were outrageous and blasphemous if they were not true. But they were true, and they help to explain why the feast of Passover would go through such a profound transition in the years ahead. For those Jewish people who have not yet believed in Jesus, the broken matzah, or unleavened bread, continues to be a part of the Passover meal; yet it is shrouded in mystery. This mystery, a puzzle on which the Jewish sages cannot reach consensus, need not be a mystery to those who believe in Jesus as the Messiah. Jesus claimed that He had come to fulfill the meaning of the Passover sacrifice....When Jesus said of the unleavened bread, “Take, eat; this is My body,” He was not instituting an empty ritual. He was identifying Himself personally with both the matzah and the Passover lamb, bringing to mind the words of the prophet Isaiah: Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed. All we like sheep have gone astray; we have turned, every one, to his own way; and the Lord has laid on Him the iniquity of us all. He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth (Isaiah 53:4-7+).
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Utley - ORDER OF PASSOVER SERVICE IN FIRST CENTURY JUDAISM A. Prayer B. Cup of wine C. Hand washing by host and passing of basin to all D. Dip of bitter herbs and sauce E. Lamb and main meal F. Prayer and second dip of bitter herbs and sauce G. Second cup of wine with question-and-answer time for children (cf. Exod. 12:26–27) H. Singing of the first part of Hallel Psalm 113–114 and prayer I. Master of ceremony makes sop for each one after washing his hands J. All eat until filled; finish with a piece of lamb K. Third cup of wine after washing hands L. Singing second part of Hallel Psalm 115–118 M. Fourth cup of wine Many believe that the institution of the Lord’s Supper occurred at “K.” Kevin Williams explains the four cups of wine - During a typical Passover Seder, four cups are shared, each with its own significant picture in the ritual. The first cup is called the “cup of sanctification,” which sets the feast apart from any commonplace meal. The second cup is the “cup of plagues,” remembering the calamities visited upon the Egyptians. The third cup is called the “cup of redemption,” recognizing and memorializing the Hebrews’ release from captivity. The fourth cup is called the “cup of praise,” during which the family recites Psalms 113–118, traditionally considered the praise Psalms. Our attention here is on the third cup, the “cup of redemption,” the “Kiddush cup,” which in the modern Seder comes after the eating of the afikomen. Because of the ritualistic order of the meal and the rich significance of this observance, some Christian theologians believe that this is the cup Jesus lifted, blessed, and declared, “Drink from it, all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins.” (Mt 26:28) A cup of red wine is symbolic of blood in Jewish tradition, which is significant in our story. In the Pentateuch (first five books of the Bible) and throughout the ancient world, covenants were sealed and confirmed with blood. This is no less true in the Gospels. Symbolically with the cup and literally through His blood shed at the crucifixion, the Messiah proclaimed the beginnings of a new covenant predicted by the Jewish prophet Jeremiah:(Jer. 31:31-34+). (For much more discussion of the Seder click "A Summary of a Typical Jewish Passover Seder.") Mark 14:24 And He said to them, "This is My blood of the covenant, which is poured out for many. NET Mark 14:24 He said to them, "This is my blood, the blood of the covenant, that is poured out for many. NLT Mark 14:24 And he said to them, "This is my blood, which confirms the covenant between God and his people. It is poured out as a sacrifice for many. ESV Mark 14:24 And he said to them, "This is my blood of the covenant, which is poured out for many. NIV Mark 14:24 "This is my blood of the covenant, which is poured out for many," he said to them. GNT Mark 14:24 καὶ εἶπεν αὐτοῖς, Τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν. KJV Mark 14:24 And he said unto them, This is my blood of the new testament, which is shed for many. YLT Mark 14:24 and he said to them, 'This is my blood of the new covenant, which for many is being poured out; ASV Mark 14:24 And he said unto them, This is my blood of the covenant, which is poured out for many. CSB Mark 14:24 He said to them, "This is My blood that establishes the covenant; it is shed for many. NKJ Mark 14:24 And He said to them, "This is My blood of the new covenant, which is shed for many. NRS Mark 14:24 He said to them, "This is my blood of the covenant, which is poured out for many. This: Ex 24:8 Zec 9:11 Joh 6:53 1Co 10:16 11:25 Heb 9:15-23 13:20,21 which: Mk 10:45 Rev 5:8-10 7:9-17 Mark 14 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 26:28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins. Luke 22:20+ And in the same way He took the cup after they had eaten, saying, “This cup which is poured out for you is the new covenant in My blood. COMMENT - For you - This alludes to substitutionary atonement, in essence saying that Jesus died once for all time in our place, on our behalf, for our sake, so that we might live forever in Him and for Him! 1 Corinthians 11:25+ In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me. 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes. JESUS' BLOOD OF THE NEW COVENANT Paul Apple - In this key passage as we transition from the celebration of the Passover Feast to the institution of the Lord’s Supper, we are moving from the Old Covenant to the New Covenant. This is a watershed moment in human history. We are looking at the events on the Thursday evening before the Friday crucifixion of Jesus Christ – the central event to which all of the types and prophecies of the Old Testament pointed. Christianity is all about the Person of Jesus Christ. And Christianity is all about the Cross of Christ. And He said to them, "This is My blood of the covenant - My blood like the bread is clearly a metaphor and is not to be taken literally. It was symbolic of His blood which would be spilled the next day to "cut the covenant," the New Covenant in His blood. Blood was necessary for a covenant to be established. Jesus said the covenant refers to the "new covenant in My blood; do this, as often as you drink it, in remembrance of Me." (Lk 22:20+, cf 1 Cor. 11:25+) So the Old Covenant was ratified with animal blood, but the New Covenant was ratified with the "precious blood, as of a lamb unblemished and spotless, the blood of Christ." (1 Peter 1:19+) Grassmick - Just as sacrificial blood ratified the Old (Mosaic) Covenant at Sinai (cf. Ex. 24:6–8+), so Jesus’ blood shed at Golgotha inaugurated the New Covenant (Jer. 31:31–34). This promises forgiveness of sins and fellowship with God through the indwelling Spirit to those who come to God by faith in Jesus. (See The Bible Knowledge Commentary) Hiebert - As sacrificial blood established the Mosaic covenant (Ex 24:8+; Lev. 17:11+), so His blood established the new covenant (Jer. 31:31–34+). God’s covenant with Israel was no voluntary agreement between two equals; it was initiated by Jehovah, and He set its terms, while Israel voluntarily agreed to obey its stipulations. Likewise the new covenant was a divine work, its nature and conditions stipulated by God and offered to men on the basis of faith. (The Gospel of Mark: An Expositional Commentary) Don Fortner: The Lord’s Supper is not a sacrament, a means by which we obtain grace. It is an ordinance by which we celebrate grace bestowed upon us through the precious blood of Christ. Blood (see Lev 17:11+) was the element necessary to ratify both the Old and the New Covenant, the Old with blood of sacrificial animals, the New with blood of the Lamb of God. Moses describes the ratification of the Old Covenant So Moses took the blood and sprinkled it on the people, and said, “Behold the blood of the covenant, (berit/berith/beriyth) which the LORD has made ("cut" - karath) with you in accordance with all these words.” (Ex 24:8+) Riddle observes, “Hence as the old covenant forbade the drinking of blood, it could not be commanded here in a literal sense.”
Marcos 14
Utley on many - The term “many” does not refer to a limited group, but is a Hebraic (or Semitic) metaphor for “all who would respond.” This can be seen in the parallelism of Ro 5:18 and 5:19 as well as Isa. 53:6 “all” compared with 53:11–12, “many.” Poured out (1632)(ekcheo from ek = out + chéo = pour) means literally to flow out, to gush forth or to pour out. The inherent idea is to cause something to be emitted in quantity. "The words “is shed” (poured out) are present tense, curative action, “which is being shed,” our Lord looking upon His sacrifice on the Cross as imminent and regarded as already present." (Wuest) Related Resources: New Covenant in the Old Testament - Actual name "new covenant" is found only once in OT but many passages allude to this "new"covenant. What was a blood covenant (Genesis 15:9-21)? | GotQuestions.org What did Jesus mean when He said, “This cup is the new covenant in my blood”? | GotQuestions.org What was the significance of the sprinkling of blood? | GotQuestions.org What was the Old Covenant? | GotQuestions.org What is the meaning of the blood of Christ? | GotQuestions.org What is the New Covenant? | GotQuestions.org What is the Mosaic Covenant? | GotQuestions.org Why did God require animal sacrifices in the Old Testament? Why did the sacrificial system require a blood sacrifice? THE PASSOVER SHADOWS IN EXODUS THEIR FULFILLMENT IN CHRIST EXODUS 12+ CHRIST Ex 12:1-2 The Passover marked a new year and a new beginning for Israel. Every believer is a new creation in Christ "Old things passed away; behold, new things have come." (2 Cor 5:17) Ex 12:5 A male lamb in its first year was taken into the home on the 10th of Nisan and was inspected for blemishes or defects before it was sacrificed on the 14th of Nisan. Christ was closely inspected by: The priests (Lk 20:1-26), Sadducees (Lk 20:27-38) and Scribes (Lk 20:39-21:4) Pilate (Mt 27:11-26; Lk 23:1-6, 13-25; Jn 18:28-19:16) Herod (Lk 23:8-12) Annas (Jn 18:12-13, 19-24) Caiaphas (Mt 26:57) They could find no fault for He was "a lamb unblemished and spotless" (1 Pe 1:19). Ex 12:6 The "whole community" of God's people was required to participate in the sacrifice. Receiving and believing in Christ's sacrifice is required for all who desire to participate in God's Kingdom (Ro 3:21-26). Ex 12:7, 23 The blood of the lamb was applied to "the two doorposts and on the lintel of the houses in which they eat it" and "the LORD will pass over the door" marked with blood. Christ shed His blood to deliver sinners. One needs to be covered by the blood to be delivered from condemnation (Ro 3:25; Ro 5:9, Ro 8:1). The Lamb of God takes away the sins of the world (Jn 1:29). Ex 12:14 The Passover was to be kept as a permanent memorial. The Lord's Supper is to be done frequently "in remembrance of" Christ (Lk 22:19). Ex 12:46 God commanded Israel not "to break any bone of" the lamb. Roman soldiers came to break Jesus' legs, but He was already dead, so no bones were broken (Jn 19:32-33). Adapted from Christ in the Passover - Benjamin Galan David Brickner of Jews for Jesus walks thru a typical Passover in the 38' video Christ in the Passover. Mark 14:25 "Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God." NET Mark 14:25 I tell you the truth, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God." NLT Mark 14:25 I tell you the truth, I will not drink wine again until the day I drink it new in the Kingdom of God." ESV Mark 14:25 Truly, I say to you, I will not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God." NIV Mark 14:25 "I tell you the truth, I will not drink again of the fruit of the vine until that day when I drink it anew in the kingdom of God." GNT Mark 14:25 ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ. KJV 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. YLT Mark 14:25 verily I say to you, that no more may I drink of the produce of the vine till that day when I may drink it new in the reign of God.' ASV Mark 14:25 Verily I say unto you, I shall no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God. CSB Mark 14:25 I assure you: I will no longer drink of the fruit of the vine until that day when I drink it in a new way in the kingdom of God." NKJ Mark 14:25 "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." NRS Mark 14:25 Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God." I will: Ps 104:15 Mt 26:29 Lu 22:16-18,29,30 new: Joe 3:18 Am 9:13,14 Zec 9:17 Mark 14 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 26:29 “But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.” Luke 22:18+ for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes.” A PROPHETIC PROMISE OF A FUTURE CELEBRATION! Truly (amen) I say to you - This is another "amen" statement by Jesus which adds authority and affirmation to what follows. Hiebert adds this seals "the authoritative nature of this important pronouncement." (The Gospel of Mark: An Expositional Commentary) I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God - The word never is the strong double negative (ou me) indicating absolutely never (...UNTIL). This should have give the 11 disciples great assurance that Jesus would indeed establish His literal Kingdom and in that Kingdom they would drink wine. This is not clearly an allusion to the Millennial Kingdom to which the disciples eagerly looked forward (see Isaiah 25:6). They still did not understand that there had to be an now over 2000 year pause for the Church Age, but that after this age the Kingdom would come. The fruit of the vine means wine. Daniel Akin has an interesting comment - In v. 25 Jesus brought things to a close by refusing to drink the 4th and final cup (read v. 25). Why? Because it is the cup of consummation and life in the promised land of God. For that cup He would wait. First, He must drink to the last drop the cup of God’s wrath and justice. Apart from it, no cup of blessing would be possible. Grassmick agrees with Akin writing "Assuming Jesus followed the established Passover ritual this was the third of four prescribed cups of wine (“the cup of thanksgiving”; cf. 1 Cor. 10:16) which concluded the main portion of the meal. Presumably He did not drink the fourth cup, the cup of consummation. Its significance still lies in the future when Jesus and His followers will be together again in His kingdom (Luke 22:29–30; see comments on Mark 14:25)." (See The Bible Knowledge Commentary) Grant Osborne - As an amēn saying (cf. Mk 3:28; 14:9, 18), Jesus’ words here give special emphasis to this fourth cup (see Mk 14:23), which concluded the meal. The vow of abstinence resembles a Nazirite vow (Nu. 6:1–21, a vow of dedication to Yahweh). Jesus is also saying that he will never again drink wine on this earth, showing his “resolute will” to accept his Father’s will: his vicarious death was “irrevocable.” drink it new in the kingdom of God. This fourth cup was the cup of consummation, and the point is that God’s plan will not be finished until Christ returns and “the kingdom of my Father” has arrived in fullness. The “drink it new” anticipates the messianic banquet in Revelation 19:6–8 (cf. Isa. 25:6–9; 1 En. 62:13–16; 2 Bar. 29:5–8). This refers both to the “new wine” of the “new kingdom” and, adverbially, to Jesus drinking it “anew” at the end of the age.7 Our own eucharistic celebration likewise looks ahead to this eschatological banquet. (Mark - Teach the Text) William Lane - Jesus had used the third cup, associated with the promise of redemption, to refer to his atoning death on behalf of the elect community. The cup which he refused was the cup of consummation, associated with the promise that God will take his people to be with him. This is the cup which Jesus will drink with his own in the messianic banquet which inaugurates the saving age to come. The cup of redemption (verse 24), strengthened by the vow of abstinence (verse 25), constitutes the solemn pledge that the fourth cup will be extended and the unfinished meal completed in the consummation, when Messiah eats with redeemed sinners in the Kingdom of God (cf. Lk. 14:15; Rev. 3:20f.; 19:6–9). (NICNT-Mark) Walter Wessel - The third cup, the “cup of blessing” used by Jesus in the words of institution, is thus associated with redemption (Ex 6:6); but the fourth cup corresponds to the promise “I will take you as my own people, and I will be your God” (Ex 6:7; cf. Daube, New Testament and Rabbinic Judaism, 330–31; Lane, Mark, 508–9). Thus Jesus is simultaneously pledging that he will drink the “bitter cup” immediately ahead of him and vowing not to drink the cup of consummation, the cup that promises the divine presence, until the kingdom in all its fullness has been ushered in. Then he will drink the cup with his people. This is a veiled farewell and implies a sustained absence (see comments at Mt 24:14; 25:5, 19). The Lord’s Supper, therefore, points both to the past and to the future, both to Jesus’ sacrifice at Calvary and to the messianic banquet. (EBC - Matthew) Marvin Wilson - Whatever chronology of the Last Supper one adopts, it seems clear that Jesus instituted the Lord’s Supper by associating it with the third cup of wine, which came after the Passover meal was eaten (cf. 1 Cor. 11:25). It was known as the “cup of redemption,” which rabbinic tradition linked to the third of the fourfold promise of redemption in Exodus 6:6–7+, “I will redeem you.” Jesus associated this cup of wine with his atoning death in saying, “This cup is the new covenant in my blood, which is poured out for you” (Luke 22:20+; cf. 1 Cor. 11:25). He refused, however, to drink the fourth cup (Mark 14:25+; cf. Mishnah, Pesahim 10:7), referred to as the “cup of consummation” (cf. Exod. 6:7+) based on the promise that God will take His own people to be with Him. The unfinished meal of Jesus was a pledge that redemption would be consummated at that future messianic banquet when He takes the cup and “drinks it anew in the kingdom of God” (Mark 14:25; cf. Matt. 26:29; Rev. 3:20; Rev 19:6–9). The Lord’s Supper concluded with the singing of a hymn (Matt. 26:30; Mark 14:26), doubtless the second half of the Hallel (Psalm 115–118+). (Our Father Abraham - Jewish Roots of the Christian Faith) Hiebert - Until that day looks forward to the future eschatological day when the kingdom will be established in all its glory. That, better, “When” or “whenever,” leaves the time undetermined but assumes the coming reality. Drink … in the kingdom metaphorically describes the kingdom in terms of a messianic banquet. The present tense drink indicates that the feast will not be a single event but a continuing feast. New (kainos) denotes that the wine will be new in quality, pointing to the spiritual character of that feast. I drink it assumes that He will be the host at that banquet. It reflects His messianic consciousness. Thus on the basis of His impending self-sacrifice on the cross, Jesus confidently announced His messianic triumph in the eschatological kingdom. Even so the believer, united by faith with the risen Christ, can face the present with its risks and sufferings in the assurance of sharing that coming glory. (The Gospel of Mark: An Expositional Commentary) The key word is "until" which is an expression of time that means something will continue to happen up to a point and then it will not happen. In this context until is used with a negative (never = literally a strong double negative in Greek, ou me, absolutely never) to emphasize the moment in time after which the rest of your statement becomes true. In other words the glorious truth is that in the coming Kingdom of God which Messiah sets up when He returns as Victorious King of kings, all believers will join with Him in celebration of this feast. While this could represent only the marriage supper of the Lamb, some believe it will be a continual feast throughout eternity. We will have to wait and see! (Rev 19:9+) (See Marriage of the Lamb) Of course those commentaries that do not accept a Messianic earthly Kingdom (i.e., amillennialists) interpret Jesus as speaking of a heavenly kingdom. I sometimes wonder what the amillennialist do with passages like Ezekiel 45:21 which clearly states "In the first month, on the fourteenth day of the month, you shall have the Passover, a feast of seven days; unleavened bread shall be eaten." Ezekiel 40-48 describes the time of the Millennium thus the Passover will be celebrated in the Millennial Kingdom. New (2537)(kainos) is an adjective which refers to that which is new kind (unprecedented, novel, uncommon, unheard of). It relates to being not previously present. Uses in Mark - Mk. 1:27; Mk. 2:21; Mk. 2:22; Mk. 14:25; Mk. 16:17; Mark 14:26 After singing a hymn, they went out to the Mount of Olives. NET Mark 14:26 After singing a hymn, they went out to the Mount of Olives. NLT Mark 14:26 Then they sang a hymn and went out to the Mount of Olives. ESV Mark 14:26 And when they had sung a hymn, they went out to the Mount of Olives. NIV Mark 14:26 When they had sung a hymn, they went out to the Mount of Olives. GNT Mark 14:26 Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν. KJV Mark 14:26 And when they had sung an hymn, they went out into the mount of Olives. YLT Mark 14:26 And having sung an hymn, they went forth to the mount of the Olives, ASV Mark 14:26 And when they had sung a hymn, they went out unto the mount of Olives. CSB Mark 14:26 After singing psalms, they went out to the Mount of Olives. NKJ Mark 14:26 And when they had sung a hymn, they went out to the Mount of Olives. NRS Mark 14:26 When they had sung the hymn, they went out to the Mount of Olives. After singing: Ps 47:6,7 Ac 16:25 1Co 14:15 Eph 5:18-20 Col 3:16 Jas 5:13 Rev 5:9 hymn: probably Ps 113-118, which the Jews term the great Hallel, or praise, and always sing at the paschal festivity. they went. Mt 26:30 Lu 22:39 Jdg 18:1-4 Mark 14 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 26:30 After singing a hymn, they went out to the Mount of Olives. PASSOVER CONCLUDES WITH A HYMN After singing a hymn, they went out to the Mount of Olives - So they would leave the city of Jerusalem, go down the Kidron Valley (John 18:1) and up the slope to the Mount of Olives. This would be the last time Jesus would leave the city voluntarily until He was crucified outside the city (Heb 13:12). Presumably one day at the future celebration we may get to hear the voice of our Lord Jesus Christ singing! Hiebert - Jesus’ warning to Peter concerning his denials is recorded in all four Gospels (Matt. 26:31–35; Luke 22:31–34; John 13:36–38). Mark and Matthew agree in placing the warning on the way to Gethsemane, but Luke and John record the warning as given in the upper room. It is often assumed that all four Gospels record the same occurrence and that a slight displacement occurs in two of them. It seems best to accept the view that two different warnings were given, one before and one after they left the upper room. (The Gospel of Mark: An Expositional Commentary) Swete says of their going to the Mount of Olives; “The nightly departure for the Mount of Olives; The nightly departure for the Mount had become habitual, and the Eleven felt no surprise when they were summoned to leave the guest chamber: no provision had been made for spending the night in Jerusalem.” Grassmick - The Hallel (praise) Psalms were sung or chanted antiphonally in connection with the Passover—the first two (Pss. 113–114) before the meal, the remaining four (Pss. 115–118) after it to conclude the evening observance. Such verses as Psalm 118:6–7, 17–18, 22–24 gain added significance on Jesus’ lips just before His suffering and death. Since their conversation after the meal included Jesus’ (upper room) discourse and prayer (John 13:31–17:26), it was probably near midnight when He and the Eleven (minus Judas) finally left the Upper Room and the city. They crossed the Kidron Valley (cf. John 18:1) to the western slopes of the Mount of Olives (cf. Mark 11:1a) where Gethsemane was located (Mk 14:32). (See The Bible Knowledge Commentary) Akin - Jesus drank the cup of God’s wrath that we might drink the cup of salvation (cf. Ps. 116:13). Jesus submitted himself in the Garden of Gethsemane that He might save sinners on the cross. Utley on singing a hymn - This was probably part of the Hallel Psalms (i.e. Ps. 113–118, cf. Matt. 26:30), which was the last part of the Passover ritual. These psalms were expressions of joy and gratitude for YHWH’s redemption. They are recited or chanted in whole, or in part, at all major feast days, except the Day of Atonement. Psalms 113–114 are chanted early in the Passover meal and 115–118 towards the end of the meal. Singing (5214)(humneo from húmnos = hymn; English = hymn) means to celebrate or praise with a hymn, to sing a song of praise. Henry Blackaby - Praise before Victory After singing psalms, they went out to the Mount of Olives.—Mark 14:26 Praise is greatly honoring to God! In the Old Testament account of King Jehoshaphat, God's people faced a seemingly insurmountable enemy who was determined to destroy them. Yet God assured them that they would “stand still and see the salvation of the Lord” (2 Chron. 20:17). The people of Judah believed God. Their army was led by singers, offering praises to the Lord for their promised victory, and the victory came. When King David led the procession bringing the ark of the covenant into Jerusalem, he praised God with all of his strength (2 Sam. 6:12–23). David's praise was pleasing to God, and God's powerful presence remained in David's kingdom to give him victory against every enemy. Jesus was about to go to Gethsemane and to the cross, where God's greatest victory would be accomplished. He led His disciples to sing a hymn. The disciples were all about to fail Him, and Jesus was about to be cruelly executed, yet Jesus insisted that they praise God. Their praise looked beyond the cross to God's ultimate victory. Praise is rooted not in circumstances of the moment but in the nature and trustworthiness of God. You ought to rejoice when God asks you to proceed in the work of His kingdom because you know the victory is already secured. Don't focus on the problems and failures of others. Focus on God's assurance of victory. If you have trouble praising God with a song in your heart as you serve Him, it may be that your focus is not on God, but on your circumstances. Mark 14:27 And Jesus said to them, "You will all fall away, because it is written, 'I WILL STRIKE DOWN THE SHEPHERD, AND THE SHEEP SHALL BE SCATTERED.' NET Mark 14:27 Then Jesus said to them, "You will all fall away, for it is written, 'I will strike the shepherd, and the sheep will be scattered.' NLT Mark 14:27 On the way, Jesus told them, "All of you will desert me. For the Scriptures say, 'God will strike the Shepherd, and the sheep will be scattered.' ESV Mark 14:27 And Jesus said to them, "You will all fall away, for it is written, 'I will strike the shepherd, and the sheep will be scattered.' NIV Mark 14:27 "You will all fall away," Jesus told them, "for it is written: " 'I will strike the shepherd, and the sheep will be scattered.' GNT Mark 14:27 Καὶ λέγει αὐτοῖς ὁ Ἰησοῦς ὅτι Πάντες σκανδαλισθήσεσθε, ὅτι γέγραπται, Πατάξω τὸν ποιμένα, καὶ τὰ πρόβατα διασκορπισθήσονται. KJV 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. YLT Mark 14:27 and Jesus saith to them -- 'All ye shall be stumbled at me this night, because it hath been written, I will smite the shepherd, and the sheep shall be scattered abroad, ASV Mark 14:27 And Jesus saith unto them, All ye shall be offended: for it is written, I will smite the shepherd, and the sheep shall be scattered abroad. CSB Mark 14:27 Then Jesus said to them, "All of you will run away, because it is written: I will strike the shepherd, and the sheep will be scattered. NKJ Mark 14:27 Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written:`I will strike the Shepherd, And the sheep will be scattered.' NRS Mark 14:27 And Jesus said to them, "You will all become deserters; for it is written, 'I will strike the shepherd, and the sheep will be scattered.' All: Mt 26:31 Lu 22:31,32 Joh 16:1,32 2Ti 4:16 for: Zec 13:7 Mark 14 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 26:31 Then Jesus *said to them, “You will all fall away because of Me this night, for it is written, ‘I WILL STRIKE DOWN THE SHEPHERD, AND THE SHEEP OF THE FLOCK SHALL BE SCATTERED.’ Luke 22:31+ Simon, Simon, behold, Satan has demanded permission to sift you like wheat; John 13:36-38 Simon Peter said to Him, “Lord, where are You going?” Jesus answered, “Where I go, you cannot follow Me now; but you will follow later.” Zechariah 13:7+ “Awake, O sword, against My (FATHER IS SPEAKING OF HIS SON THE) Shepherd (THE GOOD SHEPHERD OF Zech 11:4-14), And against the man, My Associate,” Declares the LORD of hosts. “Strike the Shepherd that the sheep may be scattered; And I will turn My hand against the little ones. COMMENT: Zechariah's prophecy has had a double fulfillment. When Jesus was crucified, not only were the disciples scattered, but within 40 years the entire nation of Israel was scattered after the Romans sacked Jerusalem and the Temple. It would not be until May, 1948 that their scattering would be divinely, supernaturally reversed with the creation of the sovereign nation of Israel. Beloved, if you think God is finished with Israel (aka replacement theology / supersessionism), then can I respectfully and kindly say, you are believing a lie from the father of lies, the devil (Jn 8:44), who hates Israel and wants to see it destroyed so that Jesus does not have a nation to come back to save (read Zech 12:1-14+, Zech 14:1-21+). Just look at a map of the Middle East to be reminded that God has a final solution (not like the Nazi's final solution but a good solution) for His chosen people, the Jews! As Ripley used to say "Believe it or not!" DEPICTION OF "SKANDALON/SKANDALIZO" SCANDALIZED BY JESUS Scandalize means to offend the moral sensibilities. Hiebert emphasizes that "The verb skandalizo, which has the basic idea of being caught in a trap (cf. Mk 4:17), does not mean that the disciples would feel offense at Jesus personally but that they would be caught and overwhelmed by what would happen to Him that very night. It would stagger their faith and shake their confidence in Him as the Messiah. It would challenge their loyalty to Him. And Jesus said to them, "You will all fall away (skandalizo) - Only in Matthew 26:31 does Jesus gives the timing “You will all fall away because of Me this night." So Jesus predicts not only their falling away but the specific timing once again evidence of His deity and omniscience. When He said ALL, One can only imagine their reaction! First Jesus says one will betray Him and now He shocks them with the news that all the rest will desert Him! This will be a Passover Meal they will never forget! This prophecy would once again substantiate that Jesus is God, that He is omniscient and that He has perfect foreknowledge, for this prophecy would prove true within only a few hours! Because - Term of explanation. Jesus explains why His disciples must be scattered. The short answer is to fulfill Zechariah's prophecy. it is written - Written is grapho in the perfect tense indicating it was written at a point of time in the past (when Zechariah penned his prophecy) and it remains written, for as Jesus Himself said "Heaven and earth will pass away, but My words will not pass away." (Mk 13:31+) The grass withers, the flower fades, But the word of our God stands forever. -- Isaiah 40:8 I WILL STRIKE DOWN THE SHEPHERD, AND THE SHEEP SHALL BE SCATTERED - Don't miss that the One Who made this prophetic pronouncement to strike down (patasso) the Shepherd via a violent death is none other than God the Father! "The Shepherd would not be smitten contrary to divine providence." (Hiebert) Jesus is quoting Zechariah 13:7+ and depicts Himself as the Shepherd and the disciples as the sheep. So approximately 500 years before this event would transpire God saw it would happen! Grassmick - The interpretive change from the command “Strike” (Zech. 13:7) to the assertion “I will strike” suggests that Jesus viewed Himself as God’s suffering Servant (cf. Isa. 53: esp. Isa. 53:4–6+). (See Bible Knowledge Commentary) Hiebert - the unexpected smiting of their Shepherd will leave the sheep utterly bewildered, scattering them in all directions. That Scripture was a forewarning to the disciples. (ED: But in this case forewarned did not lead to them being forearmed!) (The Gospel of Mark: An Expositional Commentary) THOUGHT - While this prophecy is sad to read, the fact that it would be fulfilled to the letter should serve to encourage not only the disciples (after the fact, after they return to Jesus) but every disciple of every age. God's Word is sure and if 80 per cent of His prophecies in the past have been perfectly fulfilled, the 20 per cent of prophecies remaining will be perfectly fulfilled! The Shepherd Who is struck down by His enemies will Himself strike down His enemies for "from His mouth comes a sharp sword, so that with it He may strike down (same verb patasso) the nations." (Rev 19:15+) Will fall away (be offended, be made to stumble) (4624)(skandalizo from skandalon= a trap = put a snare or stumbling block in way; English = scandalize = to offend the moral sense of) means to put a snare (in the way), hence to cause to stumble, to give offense. Skandalizo is derived from skandalon which refers to stick in a trap on which the bait is placed and which springs up and shuts the trap at the touch of the careless, unwary animal. It follows that the idea is to put a stumbling block or impediment in one's way, upon which another may trip and fall and in the present context to fall away from Jesus, so that in essence by their actions all 11 "deny" allegiance to Jesus. Uses in Mark - Mk. 4:17; Mk. 6:3; Mk. 9:42; Mk. 9:43; Mk. 9:45; Mk. 9:47; Mk. 14:27; Mk. 14:29; Strike down (3960)(patasso) means to strike or hit whether violently or lightly. In the present context it speaks of a violent blow intended to kill (cf Acts 7:24, Mt 26:31, Mk 14:27, Acts 12:23 Ex. 21:12, 18; Ex 12:23 = smite the Egyptians on Passover). It is interesting that potasso describes Moses striking down and killing the Egyptian,and is used in the Septuagint to describe Moses striking the Nile (Ex 7:20, 25) and it turned to blood. Potasso is used in a more figuratively sense in describing striking or smiting with disease, evil, judgment, etc (Rev. 11:6 = strike the earth with plague; Ge 19:11 = angels struck the men with blindness; Nu 14:12 = smite them with pestilence ; Mal. 4:6 = smite the land with a curse). The same word patasso is used off Peter striking Malchus, the slave of the high priest, and cutting off his ear (Mt 26:51, cf Lk 22:49, 50). While the role of the Shepherd was to protect the flock, when Jesus died that would seem unlikely to the disciples (sheep) and so they scatter from the "wolves." But as they say, the disciples have not seen the end of the story (see next passage). Shepherd (4166)(poimen A T
Marcos 14
Utley - From Matt. 26:39, 42 and 44 and Mark 14:39 and 41 we learn that Jesus prayed this same prayer three times, which was a Jewish way of showing intensity. Hiebert - Luke mentions only one prayer session; Mark notes two, implying a third; Matthew explicitly indicates three prayer sessions. (The Gospel of Mark: An Expositional Commentary) And when Jesus began to pray this was not just a soft whisper as for the writer of Hebrews tells us that... In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. 8 Although He was a Son, He learned obedience from the things which He suffered. 9 And having been made perfect, He became to all those who obey Him the source of eternal salvation (Hebrews 5:7-9+) Pray (4336) see note on proseuchomai That if it were possible, the hour might pass Him by (parerchomai) - If it were possible means if it were in accordance with God's will. Since God could do anything, in one sense it was possible, but it was not the will of the Father. The hour had been long anticipated by our Lord and now had arrived. As I am writing there is a Category 4 Hurricane in the Gulf of Mexico and we are all a bit on edge as we await its arrival. Jesus is now in the "eye of the hurricane" so to speak. It seems calm in the eye but the storm is swirling in His being and will soon take on epic proportions when He is arrested. "The full impact of His death and its spiritual consequences struck Jesus and He staggered under its weight. The prospect of alienation from His Father horrified Him." (Grassmick) Possible is dunatos which pertains to having the ability to perform some function (Lu 14:31 Titus 1:9) Being in a position to, be able, be capable- able to do something (Lu 14.31) Hiebert - The hour, a familiar Johannine expression (John 7:30; 8:20; 12:23, 27; 13:1; 17:1), means the divinely appointed time of His sacrificial death (cf. Mark 14:41). The hour had been long anticipated; but now that it was upon Him, as a real man He naturally shrank from it. His petition was that if there were a possibility for Him to complete His messianic mission without that sacrificial death, He desired that. His if assumes that if there were such a possibility, the Father would let the hour pass away from Him. “His expressed desire to escape is to be strictly understood as a necessary incident of his humanity, and also as a part of his vicarious suffering.” (The Gospel of Mark: An Expositional Commentary) John 7:30 So they were seeking to seize Him; and no man laid his hand on Him, because His hour had not yet come. John 8:20 These words He spoke in the treasury, as He taught in the temple; and no one seized Him, because His hour had not yet come. John 12:23 And Jesus *answered them, saying, “The hour has come for the Son of Man to be glorified. John 12:27 “Now My soul has become troubled; and what shall I say, ‘Father, save Me from this hour’? But for this purpose I came to this hour. John 13:1 Now before the Feast of the Passover, Jesus knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end. John 17:1 Jesus spoke these things; and lifting up His eyes to heaven, He said, “Father, the hour has come; glorify Your Son, that the Son may glorify You, Mark 14:41 And He *came the third time, and said to them, “Are you still sleeping and resting? It is enough; the hour has come; behold, the Son of Man is being betrayed into the hands of sinners. Utley on hour - The term “hour” is used in several different ways in the Gospels, as (1) a time reference (cf. Matt. 8:13; Luke 7:21; John 11:9); (2) a metaphor for a time of testing and trial (cf. Matt. 10:19; Mark 13:11; Luke 12:12); (3) a metaphor for Jesus beginning His ministry (cf. John 2:4; 4:23); (4) a metaphor for the day of judgment (i.e. Second Coming, cf. Matt. 24:36, 44; 25:13; Mark 13:32; John 5:25, 28); and (5) a metaphor for Jesus’ passion (cf. Matt. 26:45; Mark 14:35, 41; John 7:30; 8:20; 12:23, 27; 13:1; 16:32; 17:1). John repeatedly records Jesus' determination to do the will of His Father... (Jn 4:34) Jesus *said to them, “My food is to do the will of Him who sent Me and to accomplish His work. (Jn 5:30) “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me. (6:38) “For I have come down from heaven, not to do My own will, but the will of Him who sent Me. Later in John Jesus in allusion to the Cross declared Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit..... 27 “Now My soul has become troubled; and what shall I say, ‘Father, save Me from this hour’? But for this purpose I came to this hour.....32 “And I, if I am lifted up from the earth, will draw all men to Myself.” (Jn 12:24, 27, 32) Later in John's Gospel (after the agonizing prayer in Gethsemane) after Peter had cut off an ear (Jn 18:10), Jesus reiterated His full submission to the Father's will So Jesus said to Peter, “Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?” (Jn 18:11) And so Jesus drank of the cup of man's sin and God's wrath, Paul writing... He (THE FATHER) made Him (JESUS) Who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.(2 Cor 5:21+) Some writers have suggested that Jesus' agony in the Garden was part of His atoning work (I do not agree with that premise). MacDonald does "not believe that Christ's sufferings in the garden were part of His atoning work. The work of redemption was accomplished during the three hours of darkness on the Cross. But Gethsemane was in anticipation of Calvary. There the very thought of contact with our sins caused the Lord Jesus the keenest suffering." (BORROW Believer's Bible Commentary) Rod Mattoon - Beloved, we need to spend time in our Gethsemane. I am talking about those times when we get with the Lord and pour out our heart to Him. Unfortunately, many Christians are spiritually asleep and they are unprepared for testing and temptation in the world. Praying helps us to be alert to what is happening around us and prepared for trials, temptations, and opportunities to be a blessing to others. Jesus told the disciples to "rise" or "wake up." In fact, it is the word for "resurrection." Many Christians need a resurrection of service, dedication, and commitment to Christ. (Mattoon's Treasures) J C