Marcos 14

Theophylact of Ohrid

Marcos 14:1-2

[(as quoted by Aquinas, AD 1274)] Nevertheless, Christ Himself had determined for Himself the day of His Passion; for He wished to be crucified on the Passover, because He was the true Passover. — Catena Aurea by Aquinas

Marcos 14:1-2

The council against Christ was assembled on Wednesday. And this is the reason why we fast on Wednesdays. The enemies wanted to wait until after the feast time, but this was not permitted to them. The Lord, appointing the sufferings for Himself, willed to deliver Himself to the Crucifixion on Pascha itself, for He Himself was the True Pascha. Here one must marvel at His power. For when the enemies wanted to seize Him, they could not, but when they did not want to, on account of the feast, then He Himself willingly delivered Himself to them. — Commentary on Mark

Marcos 14:3

"And when He was in Bethany, in the house of Simon the leper, and was reclining at table, a woman came." The ointment is mentioned by all four Evangelists. And some think that in all of them the same woman is meant. But this is incorrect: these are two different women, one of whom is mentioned by John (Jn. 12:3), she being the sister of Lazarus, and the other by the three remaining Evangelists. But if you look more carefully, you will find that there were three: one is mentioned by John, another by Luke (Lk. 7:37–38), and a third by the other two Evangelists. For the one mentioned by Luke was a harlot and anointed the Lord in the midst of His preaching, while the one mentioned by Matthew did the same near the time of the Passion, and moreover she was not a known harlot. The Lord accepts her devotion, as one who spent so much on the ointment. — Commentary on Mark

Marcos 14:3

[(as quoted by Aquinas, AD 1274)] But although the four Evangelists record the anointing by a woman, there were two women and not one; one described by John, the sister of Lazarus; it was she who six days before the Passover anointed the feet of Jesus; another described by the other three Evangelists. Nay, if you examine, you will find three; for one is described by John, another by Luke, a third by the other two. For that one described by Luke is said to be a sinner and to have come to Jesus during the time of His preaching; but this other described by Matthew and Mark is said to have come at the time of the Passion, nor did she confess that she had been a sinner. Or as is said in Greek, of pistic nard, that is, faithful, because the ointment of the nard was made faithfully and without counterfeit. — Catena Aurea by Aquinas

Marcos 14:4-5

[(as quoted by Aquinas, AD 1274)] Or else, it appears to be aptly implied that many disciples murmured against the woman, because they had often heard our Lord talking of alms. Judas, however, was indignant, but not with the same feeling, but on account of his love of money, and filthy gain; wherefore John also records him alone, as accusing the woman with a fraudulent intent. But he says, They murmured against her, meaning that they troubled her with reproaches, and hard words. — Catena Aurea by Aquinas

Marcos 14:4-5

"And some were indignant," the evangelist remarks. But John says that Judas was indignant (Jn. 12:3–5). One may suppose that the other apostles also rebuked the woman, since they constantly heard from Christ teaching about almsgiving. But Judas was indignant at the woman not with the same thought as the others, but out of love of money, for the sake of base gain. For this reason John mentions him alone, as one who reviled the woman with a wicked intention. "And they murmured against her," that is, they were indignant, reproached, and reviled her. — Commentary on Mark

Marcos 14:6

[(as quoted by Aquinas, AD 1274)] Then our Lord reproves His disciples, for throwing obstacles against the wish of the woman. Wherefore it goes on: And Jesus said, Let her alone, why trouble ye her? For after she had brought her gift, they wished to prevent her purpose by their reproaches. — Catena Aurea by Aquinas

Marcos 14:6

The Lord reproaches the apostles for not restraining the woman's zeal at the proper time. "Why," He says, "do you trouble her," pushing her away with your reproaches after she has already brought the gift? — Commentary on Mark

Marcos 14:7

Let those be ashamed, then, who prefer the poor to Christ! For I have heard goldsmiths who say that if one breaks a church vessel into pieces and gives them to the poor, there will be no sin. Let them hear, then, how Christ values service to Him above service to the poor. And on the golden diskos is the true Body of Christ, and in the chalice is the Blood of Christ. Therefore, whoever carries off a precious diskos from the church and causes the Body of Christ to be placed on a poor diskos, citing the poor as his excuse, let him know whose companion he becomes. — Commentary on Mark

Marcos 14:8

At the same time He also exposes Judas, saying that she did this in preparation for His burial, and reveals his shamelessness, as if saying to him: you, betraying Me to death, do not reproach yourself, yet does she really deserve reproach from you for bringing myrrh to prepare Me for burial, and moreover by a kind of special divine inspiration? — Commentary on Mark

Marcos 14:8

[(as quoted by Aquinas, AD 1274)] For she is come aforehand as though led by God to anoint my body, as a sign of my approaching burial; by which He confounds the traitor, as if He said, With what conscience canst thou confound the woman, who anoints my body to the burial, and dost not confound thyself, who wilt deliver me to death? — Catena Aurea by Aquinas

Marcos 14:9

[(as quoted by Aquinas, AD 1274)] But the Lord makes a double prophecy; one that the Gospel shall be preached over the whole world, another that the deed of the woman shall be praised. Wherefore it goes on: Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. — Catena Aurea by Aquinas

Marcos 14:9

Here the Lord utters two prophecies: first, that the Gospel will be preached in the whole world; second, that the woman's deed will also be proclaimed. — Commentary on Mark

Marcos 14:10

When the woman showed fitting honor to Christ, then a disciple wages war against Him, and moreover one of the twelve. For it is not without reason that it says "one of the twelve," but to show that he too was among the most chosen disciples. — Commentary on Mark

Marcos 14:10-11

[(as quoted by Aquinas, AD 1274)] It is said, to betray him unto them, that is, to announce to them when He should be alone. But they feared to rush upon Him when He was teaching, for fear of the people. — Catena Aurea by Aquinas

Marcos 14:11

What does the expression "to betray Him" mean? It means: to inform them when Christ would be alone. They were afraid to seize Him while He was teaching, lest they bring trouble upon themselves from the people; therefore Judas promised to betray Him to them when He would withdraw from everyone. — Commentary on Mark

Marcos 14:12

The evangelist calls the first day of unleavened bread the Thursday which immediately preceded the feast of unleavened bread, for the Jews began to eat unleavened bread on Friday. The disciples approach and ask where they should eat the Passover. From this it is evident that neither Christ had His own dwelling, nor did the disciples have their own homes; for if they had, they would have received Him into them. — Commentary on Mark

Marcos 14:12

[(as quoted by Aquinas, AD 1274)] From the words of the disciples, Where wilt thou that we go? it seems evident that Christ had no dwelling-place, and that the disciples had no houses of their own; for if so, they would have taken Him thither. — Catena Aurea by Aquinas

Marcos 14:13

[(as quoted by Aquinas, AD 1274)] He sends two of His disciples, that is, Peter and John, as Luke says, to a man unknown to Him, implying by this that He might, if He had pleased, have avoided His Passion. For what could not He work in other men, who influenced the mind of a person unknown to Him, so that he received them? He also gives them a sign how they were to know the house, when He adds, And there shall meet you a man bearing a pitcher of water. He who is baptized carries the pitcher of water, and he who bears baptism upon him comes to his rest, if he lives according to his reason; and he obtains rest, as being in the house. Wherefore it is added, Follow him. — Catena Aurea by Aquinas

Marcos 14:13

He sends two of His disciples, Peter and John — as Luke says — to an unknown man, showing them through this that He could have avoided suffering, had He so willed. For He who disposed an unknown man to receive Him, what could He not have produced in others? Meanwhile He gives the disciples a sign by which to find the house they sought, namely: He commands them to follow a man carrying a pitcher of water. But this can also be explained in a figurative sense. The one who carries a "pitcher of water" is one who has been baptized. He goes "into a house" befitting his rational (spiritual) state. For the one who bears baptism enters into rest, according to the word of life, and reposes in this state as in a house. — Commentary on Mark

Marcos 14:14

[(as quoted by Aquinas, AD 1274)] Or else, the lord of the house is the intellect, which points out the large upper room, that is, the loftiness of intelligences, and which, though it be high, yet has nothing of vain glory, or of pride, but is prepared and made level by humility. But there, that is, in such a mind Christ's Passover is prepared by Peter and John, that is by action and contemplation. — Catena Aurea by Aquinas

Marcos 14:14

The "master of the house" is the mind, which shows a "large upper room" — the loftiness of its thoughts. — Commentary on Mark

Marcos 14:15

But this upper room is "furnished," that is, although it is lofty, it contains nothing harsh or proud; on the contrary, it is furnished and smoothed with humility. It is here, in such a mind, I say, that the Passover is prepared for Christ by the two disciples, Peter and John, that is, by action and contemplation, for Peter was fervent and active, while John, as the Theologian, was contemplative. — Commentary on Mark

Marcos 14:15

Marcos 14:17

Marcos 14:18

How then were they reclining, when the Law commanded that the Passover be eaten standing? One must think that the Lord first performed the Passover according to the Law, and then reclined in order to impart His own Passover. The disciples began to grieve when the Lord said: "one of you will betray Me." Although they were free from this sin, they were nevertheless troubled, for they believed God, who knows their hearts, more than they believed themselves. — Commentary on Mark

Marcos 14:18

[(as quoted by Aquinas, AD 1274)] But how could they eat reclining, when the law ordered that standing and upright they should eat the Passover? It is probable that they had first fulfilled the legal Passover, and had reclined, when He began to give them His own Passover. — Catena Aurea by Aquinas

Marcos 14:19

[(as quoted by Aquinas, AD 1274)] But the other disciples began to be saddened on account of the word of the Lord; for although they were free from this passion, yet they trust Him who knows all hearts, rather than themselves. It goes on: And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish. — Catena Aurea by Aquinas

Marcos 14:19

Although they were free from this sin, they were nevertheless troubled, for they believed God, who knows their hearts, more than they believed themselves. — Commentary on Mark

Marcos 14:21

[(as quoted by Aquinas, AD 1274)] The word here used, goeth, shows that the death of Christ was not forced but voluntary. For as respects the end for which he was designed, it would have been better for him to have been born, if he had not been the betrayer, for God created him for good works; but after he had fallen into such dreadful wickedness, it would have been better for him never to have been born. — Catena Aurea by Aquinas

Marcos 14:21

Note also the word "goes," for the death of Christ was only a departure, not a death. "It would have been better for that man not to have been born." This is said in regard to the punishment to which the betrayer will be subjected. For it is better not to be born at all than to be born for torment. Thus, in regard to his final destiny, it would have been better if Judas had not existed at all. For God created him for good works, but since he himself fell into such a terrible crime, it truly would have been better for him not to have been born at all. — Commentary on Mark

Marcos 14:22

Some say that Judas did not partake of the Holy Mysteries, but went out before the Lord imparted these Mysteries. On the contrary, others maintain that the Lord gave His Holy Things even to this ungrateful one. Having blessed, that is, having given thanks, the Lord broke the bread. We do the same, pronouncing prayers. "This," He says, "which you now receive, is My Body," for the bread is not an image of the Lord's Body, but the very Body of Christ, into which the bread is changed. And the Lord says: "the bread that I shall give is My Flesh" (Jn. 6:51); He did not say: an image of My Flesh, but "My Flesh." And again: "unless you eat the Flesh of the Son of Man" (Jn. 6:53). But how is this? someone may perhaps say: for no Flesh is visible here? This is because of our weakness, O man! Since bread and wine are ordinary things for us, and to see Flesh and Blood set before us would be unbearable for us, and we would turn away from them, God the Lover of mankind, in His condescension toward us, preserves the appearance of bread and wine, but they are changed into the power of Flesh and Blood. — Commentary on Mark

Marcos 14:22

[(as quoted by Aquinas, AD 1274)] That is, giving thanks, He brake it, which we also do, with the addition of some prayers. That, namely, which I now give and which ye take. But the bread is not a mere figure of the Body of Christ, but is changed into the very Body of Christ. For the Lord said, The bread which I give you is my flesh. But the flesh of Christ is veiled from our eyes on account of our weakness, for bread and wine are things to which we are accustomed, if however we saw flesh and blood we could not bear to take them. For this reason the Lord bending Himself to our weakness keeps the forms of bread and wine, but changes the bread and wine into the reality of His Body and Blood. Some say that Judas did not partake in these mysteries, but that he went out before the Lord gave the Sacrament. Some again say that He gave him also of that Sacrament. — Catena Aurea by Aquinas

Marcos 14:24

He called His Blood the Blood of the "New Testament," in distinction from the Old Testament, for the Old Testament also had blood, with which both the people and the books of the Law were sprinkled. — Commentary on Mark

Marcos 14:25

"I will not," He says further, "drink of the fruit of the vine" until the Resurrection (He calls the Resurrection the Kingdom here, since having risen from the dead, He reigned over death). After the Resurrection He again ate and drank with His disciples, thus assuring them that He is the very Same One Who suffered. But He already drank new wine, that is, He drank in some new and unusual manner, for He had Flesh that was no longer subject to suffering and in need of food, but incorruptible and immortal. And one can also understand this as follows: the Vine is the Lord Himself, the fruit of the Vine is the mysteries and hidden knowledge which He brings forth, teaching man knowledge. Thus "in the Kingdom of God" Christ will drink with His disciples the mysteries and wisdom, teaching us new truths and revealing what is now hidden. — Commentary on Mark

Marcos 14:25

[(as quoted by Aquinas, AD 1274)] As if He had said, I will not drink wine until the resurrection; for He calls His resurrection the kingdom, as He then reigned over death. But after His resurrection He ate and drank with His disciples, showing that it was He Himself who had suffered. But He drank it new, that is, in a new and strange manner, for He had not a body subject to suffering, and requiring food, but immortal and incorruptible. We may also understand it in this way. The vine is the Lord Himself, by the offspring of the vine is meant mysteries, and the secret understanding, which He Himself begets, who teaches man knowledge. But in the kingdom of God, that is, in the world to come, He will drink with His disciples mysteries and knowledge, teaching us new things, and revealing what He now hides. — Catena Aurea by Aquinas

Marcos 14:26

[(as quoted by Aquinas, AD 1274)] As they returned thanks, before they drank, so they return thanks after drinking; wherefore it is said, And when they had sung a hymn, they went out into the mount of Olives, to teach us to return thanks both before and after our food. He also shows by this that He was glad to die for us, because when about to be betrayed, He deigned to praise God. He also teaches us when we fall into troubles for the sake of the salvation of many, not to be sad, but to give thanks to God, who through our distress works the salvation of many. Again, He went out into a mountain, that they might come to Him in a lonely place, and take Him without tumult. For if they had come to Him, whilst He was abiding in the city, the multitude of the people would have been in an uproar, and then His enemies, who took occasion against Him, should seem to have slain Him justly, because He stirred up the people. — Catena Aurea by Aquinas

Marcos 14:26

They gave thanks both before drinking and after drinking, so that we too might know that we ought to give thanks and sing hymns both before food and after food. By this the Lord also shows that death for our sake is not fearful to Him, so that He glorifies God even as He goes to be handed over to death. By this, without doubt, He also teaches us not to lose heart when we fall into sorrows for the salvation of many, but to give thanks to God, who through our sorrow works the salvation of many. The Lord goes "to the Mount of Olives" so that the Jews, having found and seized Him in seclusion, would not cause a disturbance among the people. For if they had attacked Him in the city, the people might have risen up on His behalf; and in that case the enemies, taking advantage of this plausible pretext, would have thought that they killed Him justly, as a rebel. — Commentary on Mark

Marcos 14:27

[(as quoted by Aquinas, AD 1274)] The Lord allowed them to fall that they might not trust in themselves, and lest He should seem to have prophesied, what He had said, as an open accusation of them, He brings forward the witness of Zechariah the Prophet; wherefore it goes on: For it is written, I will smite the shepherd, and the sheep shall be scattered. But the Father says, I will smite the shepherd, because He permitted him to be smitten. He calls the disciples sheep, as being innocent and without guile. — Catena Aurea by Aquinas

Marcos 14:27

Christ foretells to the disciples that they too will be scandalized. And lest they consider this an open reproach directed at all of them, He cites the testimony of the prophet Zechariah, that they will be "scattered" (Zech. 13:7). "I will strike the shepherd" — this is spoken by God the Father. Since He permitted the Son to be struck, it is said that He struck the One who was struck by His permission. And He called the apostles "sheep" as people who are guileless. — Commentary on Mark

Marcos 14:28

Finally, He also gives them consolation: "I will go before," He says, that is, I will meet, "you in Galilee." — Commentary on Mark

Marcos 14:28

[(as quoted by Aquinas, AD 1274)] At last He consoles them, by saying, But after that I am risen I will go before you into Galilee. — Catena Aurea by Aquinas

Marcos 14:29-30

[(as quoted by Aquinas, AD 1274)] We are to understand that it happened thus; Peter denied once, then the cock crew, but after he had made two more denials, then the cock crew for the second time. — Catena Aurea by Aquinas

Marcos 14:29-30

But Peter objects; and for this he hears the following: "before the cock crows twice, you will deny Me three times." It happened thus: immediately after Peter denied the first time, the cock crowed; then, when Peter denied the second and third time, the cock crowed again. This is what the words mean: "before the cock crows twice, you will deny Me three times." — Commentary on Mark

Marcos 14:31

Expressing vain fervor, all the other disciples as well, like Peter, made promises not to forsake the Lord, as if thereby turning into a lie the word of Self-Existent Truth. Therefore the Lord also permits it, and human nature reveals its own weakness. For there is no doubt that the Lord could have preserved them, especially Peter; yet He permitted it, so that they, and we as well, would not be self-reliant. — Commentary on Mark

Marcos 14:31

[(as quoted by Aquinas, AD 1274)] The other disciples also showed a fearless zeal. For there follows, Likewise also said they all, but nevertheless they acted against the truth, which Christ had prophesied. — Catena Aurea by Aquinas

Marcos 14:32

[(as quoted by Aquinas, AD 1274)] It was also His custom always to pray by Himself, in order to give us an example, to seek for silence and solitude in our prayers. — Catena Aurea by Aquinas

Marcos 14:32

Christ always had the custom of praying alone, giving us an example so that we too would seek solitude for prayer. — Commentary on Mark

Marcos 14:33

[(as quoted by Aquinas, AD 1274)] And he taketh with him Peter, and James, and John. He takes only those who had been witnesses of His glory on Mount Tabor, that they who had seen His glory might also see His sufferings, and learn that He is really man, in that He is sorrowful. And began to be sore amazed, and very heavy. For since He had taken on Himself the whole of human nature, He took also those natural things which belong to man, amazement, heaviness, and sorrow; for men are naturally unwilling to die. — Catena Aurea by Aquinas

Marcos 14:33

He takes with Him only those three disciples who were eyewitnesses of His glory on Tabor, so that they, having seen His glorious state, might also see His state of sorrow, and thus come to know that He is True Man and grieves and anguishes just as we do. For since He assumed the whole of man with his natural properties, He grieves and sorrows, without doubt, according to human nature; for we humans by nature shrink from death. — Commentary on Mark

Marcos 14:34

[(as quoted by Aquinas, AD 1274)] And he saith unto them, My soul is exceeding sorrowful unto death. But some have understood this, as if He had said, I am sorrowful, not because I am to die, but because the Jews, my countrymen, are about to crucify me, and by these means to be shut out from the kingdom of God. — Catena Aurea by Aquinas

Marcos 14:34

The expression "My soul is sorrowful unto death" — some understand it thus: I grieve not because I must die, but because the Israelites — My own kinsmen — are crucifying Me, and for this they will be cast out from the Kingdom of God. — Commentary on Mark

Marcos 14:36

Thus, when He says, "Take this cup away from Me," He reveals in Himself the human property; but then He added, "yet not what I will, but what You will" — He teaches us, despite the demands of nature, to ask for what is pleasing to God. — Commentary on Mark

Marcos 14:37

After the prayer, coming to the disciples, He found those three disciples sleeping; but He rebukes Peter alone, as if saying to him: did you not promise to die with Me, yet could not watch even one hour — and can you despise death? — Commentary on Mark

Marcos 14:38

[(as quoted by Aquinas, AD 1274)] As if He had said, Your spirit indeed is ready not to deny me, and for this reason ye promise; but your flesh is weak, in that unless God give power to your flesh through prayer, ye shall enter into temptation. — Catena Aurea by Aquinas

Marcos 14:38

But watch and pray, that you not fall into temptation and deny Me. Let your spirit be willing not to deny, as you also promised Me; but the flesh is weak, and therefore, if God does not give strength to your flesh in answer to your prayer, disaster will befall you. — Commentary on Mark

Marcos 14:39

[(as quoted by Aquinas, AD 1274)] That by His second prayer He might show Himself to be very man. — Catena Aurea by Aquinas

Marcos 14:39

And again going away from them, He began to pray and say the same words as before, so that by this second prayer He might confirm that He was essentially and truly Man, and also to teach us to pray more frequently, and not in such a way that, having said something in prayer once, we immediately abandon it; one must repeat the prayer with diligence. — Commentary on Mark

Marcos 14:40

And seeing the disciples sleeping again, He no longer rebukes them, because they were weighed down with sleep. From this, recognize human fickleness and weakness! We cannot even resist sleep, yet we often promise what is impossible for us! — Commentary on Mark

Marcos 14:40

[(as quoted by Aquinas, AD 1274)] And when he returned, he found them asleep again; He however did not rebuke them severely. For their eyes were heavy, (that is, with sleep,) neither wist they what to answer him. By this learn the weakness of men, and let us not, whom even sleep can overcome, promise things which are impossible to us. — Catena Aurea by Aquinas

Marcos 14:41

A third time Christ prays for the reasons we spoke of above. And again He comes to the disciples, but does not reproach them, although they deserved reproach, since even after the rebukes they did not strengthen themselves but gave themselves over to sleep. What then does He say? "Are you still sleeping and resting?" He says this to shame them. Since He saw that the betrayer was coming, He said to them as if to say: now is the time for sleep — sleep on, the enemy is already coming. He said this (repeated it) to shame them for their sleeping. — Commentary on Mark

Marcos 14:41

[(as quoted by Aquinas, AD 1274)] Therefore He goes away the third time to pray the prayer mentioned above. And he cometh the third time, and saith unto them, Sleep on now, and take your rest. He is not vehement against them, though after His rebuke they had done worse, but He tells them ironically, Sleep on now, and take your rest, because He knew that the betrayer was now close at hand. And that He spoke ironically is evident, by what is added: It is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners. He speaks this, as deriding their sleep, as if He had said; Now indeed is a time for sleep, when the traitor is approaching. — Catena Aurea by Aquinas

Marcos 14:42

And that He said this truly as a reproach, listen to what He says next: "Rise, let us go." He says this not in order to flee, but to go meet the enemies. — Commentary on Mark

Marcos 14:42

[(as quoted by Aquinas, AD 1274)] Then He says; Arise, let us go; lo, he that betrayeth me is at hand; he did not say this to bid them fly, but that they might meet their enemies. — Catena Aurea by Aquinas

Marcos 14:43

Not without reason was it added: "one of the twelve," but in condemnation of the betrayer, because he, being in the first rank of the apostles, plotted against his own Master. — Commentary on Mark

Marcos 14:43

[(as quoted by Aquinas, AD 1274)] This is not put without reason, but to the greater conviction of the traitor, since though he was of the chief company amongst the disciples, he turned himself to furious enmity against our Lord. And with him a great multitude with swords and staves from the Chief Priests and the Scribes and the elders. — Catena Aurea by Aquinas

Marcos 14:44-45

[(as quoted by Aquinas, AD 1274)] See how in his blindness he thought to deceive Christ by the kiss, so as to be looked upon by Him as His friend. But if thou wert a friend, Judas, how didst thou come with His enemies? But wickedness is ever without foresight. And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him. — Catena Aurea by Aquinas

Marcos 14:44-45

But look at his madness, how he thought to hide from the Lord by a kiss, hoping to be received as a friend. If you are indeed a friend, why did you come with enemies? Truly, senseless cunning! — Commentary on Mark

Marcos 14:47

"And one of those who stood by" — this was Peter. Mark concealed his name so that no one would think he was praising Peter, his teacher, for his zeal for Christ. But Peter, fittingly, cut off the ear of the high priest's servant: this indicates that the Jews were a disobedient, rebellious, and inattentive people with regard to the Scriptures. Otherwise, if they had ears attentive to the Scriptures, they would not have crucified the Lord of glory. And Peter struck not some other servant, but the high priest's, for the high priests were the first to disobey the Scriptures, having become slaves of envy and self-love. — Commentary on Mark

Marcos 14:47

[(as quoted by Aquinas, AD 1274)] Mark conceals his name, lest he should seem to be praising his master for his zeal for Christ. Again, the action of Peter points out that they were disobedient and unbelieving, despising the Scriptures; for if they had had ears to hear the Scriptures, they would not have crucified the Lord of glory. But he cut off the ear of a servant of the High Priest, for the Chief Priests especially passed over the Scriptures, like disobedient servants. — Catena Aurea by Aquinas

Marcos 14:48

[(as quoted by Aquinas, AD 1274)] This, however, is a proof of His divinity, for when He taught in the temple they were unable to take Him, although He was in their power, because the time of His Passion had not yet come; but when He Himself was willing, then He gave Himself up, that the Scriptures might be fulfilled, for he was led as a lamb to the slaughter, not crying nor raising His voice, but suffering willingly. — Catena Aurea by Aquinas

Marcos 14:48

Christ said to the crowd: "As though against a robber you have come out." Every day I taught in the temple! But this testifies to His Divinity. For when He taught in the temple, they could not seize Him, even though He was in their hands, since the time of His suffering had not yet come. But when He Himself willed it, then He also gave Himself up to them, that the prophetic Scriptures might be fulfilled, that "like a sheep He was led to the slaughter" (Isa. 53:7), not arguing, not crying out, but voluntarily following those who led Him. — Commentary on Mark

Marcos 14:49

Every day I taught in the temple! But this testifies to His Divinity. For when He taught in the temple, they could not seize Him, even though He was in their hands, since the time of His suffering had not yet come. But when He Himself willed it, then He also gave Himself up to them, that the prophetic Scriptures might be fulfilled, that "like a sheep He was led to the slaughter" (Isa. 53:7), not arguing, not crying out, but voluntarily following those who led Him. — Commentary on Mark

Marcos 14:49

Marcos 14:50

[(as quoted by Aquinas, AD 1274)] And they all forsook him and fled. — Catena Aurea by Aquinas

Marcos 14:50

The disciples fled, for it was impossible for the Self-existent Truth and the prophets to lie. — Commentary on Mark

Marcos 14:51-52

Only a certain young man followed Him. This young man was probably from the house in which they ate the Passover. Some, however, think that this was James, the brother of God, called the righteous, for throughout his whole life he wore a single cloak, and after the Ascension of the Lord he received from the apostles the episcopal throne in Jerusalem. It was he, they say, who left behind his outer garment and fled. And there is nothing surprising that, when the chief apostles fled, he too forsook the Lord. — Commentary on Mark

Marcos 14:51-52

[(as quoted by Aquinas, AD 1274)] It appears probable that this young man was of that house, where they had eaten the Passover. But some say that this young man was James, the brother of our Lord, who was called Just; who after the ascension of Christ received from the Apostles the throne of the bishopric of Jerusalem. — Catena Aurea by Aquinas

Marcos 14:53

[(as quoted by Aquinas, AD 1274)] Though the law commanded that there should be but one High Priest, there were then many put into the office, and stripped of it, year by year, by the Roman emperor. He therefore calls chief priests those who had finished the time allotted to them, and had been stripped of their priesthood. — Catena Aurea by Aquinas

Marcos 14:53

The law commanded that the Jews should have one high priest for his entire life; yet at that time they had many high priests, who one after another each year purchased their authority from the Romans. Thus the evangelist calls "high priests" those who, having served for some time in the high priesthood, had left it. — Commentary on Mark

Marcos 14:54

Peter, however, showing the most fervent love for the Teacher, followed after Christ. — Commentary on Mark

Marcos 14:55-56

People who are themselves worthy of condemnation set up the appearance of a tribunal, in order to show that they put Him (Christ) to death by judgment. But where is the justice of a trial when witnesses are brought forward who cannot say anything just, but only violence and absurdities? And even those very ones who thought they were saying something substantial spoke a lie. — Commentary on Mark

Marcos 14:55-56

[(as quoted by Aquinas, AD 1274)] But their actions are a sign of their judgment, which they earned on as they had prejudged, for they sought for a witness, that they might seem to condemn and destroy Jesus with justice. — Catena Aurea by Aquinas

Marcos 14:57-58

[(as quoted by Aquinas, AD 1274)] For the Lord had not said, I will destroy, but, Destroy, nor did He say, made with hands, but, this temple. — Catena Aurea by Aquinas

Marcos 14:60

The high priest, rising up, questioned Jesus with the intention of provoking Him to answer, and then turning that answer into an accusation. — Commentary on Mark

Marcos 14:61

But Christ was silent, knowing that they would not heed His words, as Luke indeed observes that when they questioned the Lord, He said: "If I tell you, you will not believe; and if I also ask you, you will not answer Me" (Luke 22:67–68). The high priest again questions Jesus, not in order to learn the truth and believe, but to have some pretext for condemnation. To the words "Are You the Christ" (the Anointed One), he adds "the Son of the Blessed." For many were anointed, since both kings and high priests were called by this name, but none of them was the Son of God, eternally blessed and glorified. — Commentary on Mark

Marcos 14:61

[(as quoted by Aquinas, AD 1274)] But He remained silent because He knew that they would not attend to his words; wherefore He answered according to Luke, If I tell you, ye will not believe. Wherefore there follows, Again the High Priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? The High Priest indeed puts this question, not that he might learn of Him and believe, but in order to seek occasion against Him. But he asks, Art thou the Christ, the Son of the Blessed, because there were many Christs, that is, anointed persons, as Kings and High Priests, but none of these was called the Son of the Blessed God, that is, the Ever-praised. — Catena Aurea by Aquinas

Marcos 14:62

Jesus said, "I am." Although He knew that they would not believe, He was nevertheless compelled to answer, so that they could not later say, "If we had heard from Him a direct testimony about Himself, we would have believed." Therefore their condemnation will be all the greater, since even having heard this testimony, they did not believe. "And you will see," He says, "the Son of Man sitting at the right hand of power," that is, of the Father (here He calls the Father "power"). For He will come again not without a body, but in such a way that He can be seen and recognized by those who crucified Him. — Commentary on Mark

Marcos 14:62

[(as quoted by Aquinas, AD 1274)] For He knew that they would not believe, nevertheless He answered them, lest they should afterwards say, If we had heard any thing from Him, we would have believed on Him; but this is their condemnation, that they heard and did not believe. As if He had said, Ye shall see Me as the Son of Man sitting on the right hand of the Father, for He here calls the Father power. He will not however come without a body, but as He appeared to those who crucified Him, so will He appear in the judgment. — Catena Aurea by Aquinas

Marcos 14:63

[(as quoted by Aquinas, AD 1274)] The High Priest does after the manner of the Jews; for whenever any thing intolerable or sad occurred to them, they used to rend their clothes. In order then to show that Christ had spoken great and intolerable blasphemy, he rent his clothes. — Catena Aurea by Aquinas

Marcos 14:63

At this the high priest fulfilled the custom (he tore his garment). For whenever some calamity or sorrow befell the Jews, they would tear their garments. In the present case the high priest tore his garment as a sign that Jesus had supposedly uttered blasphemy against God, and that thus a great evil had occurred. But it is fitting to say here with David: "They were divided, and were not moved to compunction" (Ps. 34:15). But this tearing was at the same time also a figure of the tearing apart and abolition of the Jewish high priesthood, although the high priest himself was unaware of this. — Commentary on Mark

Marcos 14:64-65

[(as quoted by Aquinas, AD 1274)] The Jewish priesthood was to be rent from the time that they condemned Christ as guilty of death; wherefore there follows, And they all condemned him to be guilty of death. — Catena Aurea by Aquinas

Marcos 14:64-65

When in this manner the chief priests unanimously condemned Him (Christ), then the servants, having covered Him, began to beat Him and say, "Prophesy!" — who struck You? If our Lord endured so much for us, then how much must we endure for His sake, in order to repay the Master in equal measure? Oh, this is fearful! — Commentary on Mark

Marcos 14:66-68

Although Peter was the most fervent of all, nevertheless he proved weak and denied the Lord, having been troubled by fear. And such fear was brought upon him by a mere servant girl! God permitted him to suffer this by a special providence, so that he would not become proud, so that he would be compassionate toward others who fall, having learned from his own experience the depth of human weakness. — Commentary on Mark

Marcos 14:66-68

[(as quoted by Aquinas, AD 1274)] The Lord allowed this to happen to him by His providence, that is, lest he should be too much elated, and at the same time, that he might prove himself merciful to sinners, as knowing from himself the result of human weakness. There follows: And he went out into the porch; and the cock crew. — Catena Aurea by Aquinas

Marcos 14:69

As for whether there was one servant girl who accused Peter, or yet another — Matthew says there was another, while Mark says that the same servant girl accused Peter both times. But this causes us no difficulty whatsoever regarding the truth of the Gospel. For here the disagreement of the Evangelists does not concern anything important or pertaining to our salvation. One did not say that the Lord was crucified while another said He was not crucified. — Commentary on Mark

Marcos 14:70-71

So Peter, troubled by fear and forgetting the Lord's word — "whoever denies Me before men, I will also deny him before My Father who is in heaven" (Mt. 10:33) — denied Christ. — Commentary on Mark

Marcos 14:70-71

[(as quoted by Aquinas, AD 1274)] Therefore Peter was seized with fear, and for-getting the word of the Lord, which said, Whosoever shall confess me before men, him will I confess before my Father, (Matt. 30, 32) he denied our Lord; wherefore there follows: But he began to curse and to swear, saying, I know not this man of whom ye speak. — Catena Aurea by Aquinas

Marcos 14:72

[(as quoted by Aquinas, AD 1274)] For tears brought Peter by penitence to Christ. Confounded then be the Novatians, who say that he who sins after receiving baptism, is not received to the remission of his sin. For behold Peter, who had also received the Body and Blood of the Lord, is received by penitence; for the failings of saints are written, that if we fall by want of caution, we also may be able to run back through their example, and hope to be relieved by penitence. — Catena Aurea by Aquinas

Marcos 14:72

But repentance and tears restored him again to Christ. For it says: "he began to weep." That is, covering his face, he began to weep bitterly. Matthew (speaking of Peter's denial) said unclearly: "before the rooster crows" (Mt. 26:34); Mark clarified this: "before the rooster crows twice." Roosters usually make several calls at one time, then fall asleep, and after some time begin crowing again. Therefore the meaning of Matthew's account is this: "before the rooster crows," that is, before it finishes its first round of crowing, "you will deny Me three times." But let the Novatians be put to shame, who do not accept repentance and communion of the Holy Mysteries for those who have sinned after baptism! Behold, Peter, who denied already after partaking of the Most Pure Body and Blood, was again received into the apostolic company. For the falls of the saints are recorded precisely so that we, when we fall through our own carelessness, might look to their example and hasten to correct ourselves through repentance. — Commentary on Mark