Mark 14:67

Mar 14:50 . A young man following, and about to be apprehended, makes his escape, Mar 14:51 , Mar 14:52 . Jesus is brought before the chief priests, and Peter follows at a distance, Mar 14:53 , Mar 14:54 . He is examined, insulted, and abused, and condemned on false evidence, Mar 14:55-65 . Peter thrice denies him, reflects on his wickedness, and repents of his sin, Mar 14:66-72 . Verse 1 Unleavened bread - After they began to eat unleavened bread: see on Mat 26:2 (note). Verse 3 Alabaster box - Among critics and learned men there are various conjectures concerning the alabaster mentioned by the evangelists: some think it means a glass phial; others, that it signifies a small vessel without a handle, from α negative and λαβη, a handle; and others imagine that it merely signifies a perfume or essence bottle. There are several species of the soft calcareous stone called alabaster, which are enumerated and described in different chemical works. Spikenard - Or nard. An Indian plant, whose root is very small and slender. It puts forth a long and small stalk, and has several ears or spikes even with the ground, which has given it the name of spikenard: the taste is bitter, acrid, and aromatic, and the smell agreeable. Calmet. Very precious - Or rather, unadulterated: this I think is the proper meaning of πιστικης. Theophylact gives this interpretation of the passage: "Unadulterated hard, and prepared with fidelity." Some think that πιστικη is a contraction of the Latin spicatae, and that it signifies the spicated nard, or what we commonly call the spikenard. But Dr. Lightfoot gives a different interpretation. Πιστικη he supposes to come from the Syriac פיסתקא pistike, which signifies the acorn: he would therefore have it to signify an aromatic confection of nard, maste, or myrobalane. See his Hebrew and Talmudical Exercitations; and see Scheuchzer's Physica Sacra. She brake the box - Rather, she broke the seal. This is the best translation I can give of the place; and I give it for these reasons: 1. That it is not likely that a box exceedingly precious in itself should be broken to get out its contents. 2. That the broken pieces would be very inconvenient if not injurious to the head of our Lord, and to the hands of the woman. 3. That it would not be easy effectually to separate the oil from the broken pieces. And, 4. That it was a custom in the eastern countries to seal the bottles with wax that held the perfumes; so that to come at their contents no more was necessary than to break the seal, which this woman appears to have done; and when the seal was thus broken, she had no more to do than to pour out the liquid ointment, which she could not have done had she broken the bottle. The bottles which contain the gul i attyr, or attyr of roses, which come from the east, are sealed in this manner. See a number of proofs relative to this point in Harmer's Observations, vol. iv. 469. Pouring sweet-scented oil on the head is common in Bengal. At the close of the festival of the goddess Doorga, the Hindoos worship the unmarried daughters of Brahmins: and, among other ceremonies, pour sweet-scented oil on their heads. Ward's Customs. Verse 5 It might have been sold - το μυρον, This ointment, is added by ABCDKL, thirty-five others, Ethiopic, Armenian, Gothic, all the Itala except one. Griesbach has received it into the text. The sum mentioned here would amount to nearly 10 sterling. Verse 8 To anoint my body to the burying - Εις τον ενταφιασμον, against, or in reference to, its embalmment, thus pointing out my death and the embalmment of my body, for the bodies of persons of distinction were wrapped up in aromatics to preserve them from putrefaction. See on Mat 26:12 (note). Verse 9 For a memorial of her - See on Mat 26:13 (note). Verse 11 They were glad - The joy that arises from the opportunity of murdering an innocent person must be completely infernal. Verse 13 Bearing a pitcher of water - How correct is the foreknowledge of Jesus Christ! Even the minutest circumstances are comprehended by it! An honest employment, howsoever mean, is worthy the attention of God; and even a man bearing a pitcher of water is marked in all his steps, and is an object of the merciful regards of the Most High. This man was employed in carrying home the water which was to be used for baking the unleavened bread on the following day; for on that day it was not lawful to carry any: hence they were obliged to fetch it on the preceding evening. Verse 14 Say ye to the good man of the house - ειπατε τῳ οικοδεσποτῃ - Say ye to the master of the house. The good man and the good woman mean, among us, the master and mistress of the house. A Hindoo woman never calls her husband by his name; but simply, the man of the house. Where is the guest chamber? - Respectable householders, says Mr. Ward, have a room which they call the strangers' room, (utit' hu-shala), which is especially set apart for the use of guests. This appears to have been the custom in Judea also. Verse 15 Furnished - Spread with carpets - εστρωμενον - so this word is often used. See Wakefield. But it may also signify the couches on which the guests reclined when eating. It does not appear that the Jews ate the passover now, as their fathers did formerly, standing, with their shoes on, and their staves in their hands. Verse 19 And another said, Is it I? - This clause is wanting in BCLP, seventeen others, Syriac, Persic, Arabic, Coptic, Ethiopic, Vulgate, and four of the Itala. Griesbach leaves it doubtful: others leave it out. Verse 20 That dippeth with me in the dish - In the east, persons never eat together from one dish, except when a strong attachment subsists between two or more persons of the same caste; in such a case one invites another to come and sit by him and eat from the same dish. This custom seems to have existed among the Jews; and the sacred historian mentions this notice of our Lord's, It is one of the twelve, that dippeth with me in the dish, to mark more strongly the perfidy of the character of Judas. Verse 21 Goeth - That is, to die. See on Mat 26:24 (note). Verse 22 Eat - This is omitted by many MSS. and versions, but I think without reason. It is found in the parallel places, Mat 26:26 ; 1Cor 11:24 . See the subject of the Lord's Supper largely explained on Mat 26:26 (note), etc. Verse 30 That Thou - Συ is added by ABEGHKLMS - V, eighty-eight others, Syriac, Arabic, Persic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Saxon, Theophylact, and Euthymsus. It adds much to the energy of the passage, every word of which is deeply emphatical. Verily, I say unto thee, that Thou, This Day, in This Very Night, before the cock shall crow Twice, Thou wilt deny Me. Verse 36 Abba, Father - This Syriac word, which intimates filial affection and respect, and parental tenderness, seems to have been used by our blessed Lord merely considered as man, to show his complete submission to his Father's will, and the tender affection which he was conscious his Father had for him, Abba, Syriac, is here joined to ὁ πατηρ, Greek, both signifying father; so St. Paul, Rom 8:15 ; Gal 4:6 . The reason is, that from the time in which the Jews became conversant with the Greek language, by means of the Septuagint version and their commerce with the Roman and Greek provinces, they often intermingled Greek and Roman words with their own language. There is the fullest evidence of this fact in the earliest writings of the Jews; and they often add a word of the same meaning in Greek to their own term; such as מרי קירי, Mori, κυριε my Lord, Lord; פילי שער, pili, πυλη, shuar, gate, gate: and above, אבא, πατηρ, father, father: see several examples in Schoettgen. The words אבי and אבא appear to have been differently used among the Hebrews; the first Abbi, was a term of civil respect; the second, Abba, a term of filial affection. Hence, Abba, Abbi, as in the Syriac version in this place, may be considered as expressing, My Lord, my Father. And in this sense St. Paul is to be understood in the places referred to above. See Lightfoot. Verse 37 Saith unto Peter - See on Mat 26:40 (note). Verse 51 A certain young man - Probably raised from his sleep by the noise which the rabble made who came to apprehend Jesus, having wrapped the sheet or some of the bed-clothing about him, became thereby the more conspicuous: on his appearing, he was seized; but as they had no way of holding him, but only by the cloth which was wrapped round him, he disengaged himself from that, and so escaped out of their hands. This circumstance is not related by any other of the evangelists. Verse 52 And he left the linen cloth, and fled from them naked - It has often been intimated, by the inhabitants of India, that a European in strait clothes must be in great danger when his clothes take fire. From their loose clothing they can suddenly disengage themselves. When two Hindoos are engaged in a violent quarrel, and one seizes the clothing of the other, often the latter will leave his clothes in the hands of his opponent, and flee away naked. This seems to have been the case with the person mentioned above. See Ward's Customs. Verse 54 Peter followed - On Peter's denial, see Mat 26:57 , etc. At the fire - Προς το φως, literally, at the light, i.e. a fire that cast considerable light, in consequence of which, the maid servant was the better able to distinguish him: see Mar 14:67 . Verse 61 Of the Blessed? - Θεου του ευλογητου, Or, of God the blessed one. Θεου, is added here by AK, ten others, Vulgate, and one of the Itala. It might be introduced into the text, put in Italics, if the authority of the MSS. and versions be not deemed sufficient. It appears necessary for the better understanding of the text. The adjective, however, conveys a good sense by itself, and is according to a frequent Hebrew form of speech. Verse 72 And when he thought thereon, he wept - Or, he fell a weeping. This Mr. Wakefield thinks comes nearest to the original, επιβαλων εκλαιε. Others think it means the wrapping of his head in the skirts of his garment, through shame and anguish. Others think that επιβαλων rather refers to the violence, or hurry, with which he left the place, being impelled thereto by the terrors and remorse of his guilty conscience. Our own translation is as good as any. Introduction Jesus is brought before Pilate, examined, and accused, but makes no answer, Mar 15:1-5 . The multitude clamor for the release of Barabbas, and the crucifixion of Christ, Mar 15:6-14 . Pilate consents, and he is led away, mocked, insulted, and nailed to the cross, Mar 15:15-26 . Two thieves are crucified with him, Mar 15:27 , Mar 15:28 . While hanging on the cross, he is mocked and insulted, Mar 15:29-32 . The miraculous darkness and our Lord's death, Mar 15:33-37 . The rending of the veil, and the confession of the centurion, Mar 15:38 , Mar 15:39 . Several women attend and behold his death, Mar 15:40 , Mar 15:41 . Joseph of Arimathea begs the body from Pilate, and buries it, Mar 15:42-46 . Mary Magdalene, and Mary the mother of Joses, note the place of his burial, Mar 15:47 . Verse 1

er warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. 68 But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew. 69 And a maid saw him again, and began to say to them that stood by, This is one of them. 70 And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilæan, and thy speech agreeth thereto. 71 But he began to curse and to swear, saying, I know not this man of whom ye speak. 72 And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept. We have here the story of Peter's denying Christ. 1. It began in keeping at a distance from him. Peter had followed afar off ( v. 54 ), and now was beneath in the palace, at the lower end of the hall. Those that are shy of Christ, are in a fair way to deny him, that are shy of attending on holy ordinances, shy of the communion of the faithful, and loth to be seen on the side of despised godliness. 2. It was occasioned by his associating with the high priest's servants, and sitting among them. They that think it dangerous to be in company with Christ's disciples, because thence they may be drawn in to suffer for him, will find it much more dangerous to be in company with his enemies, because there they may be drawn in to sin against him. 3. The temptation was, his being charged as a disciple of Christ; Thou also wert with Jesus of Nazareth, v. 67 . This is one of them ( v. 69 ), for thou art a Galilean, one may know that by thy speaking broad, v. 70 . It doth not appear that he was challenged upon it, or in danger of being prosecuted as a criminal for it, but only bantered upon it, and in danger of being ridiculed as a fool for it. While the chief priests were abusing the Master, the servants were abusing the disciples. Sometimes the cause of Christ seems to fall so much on the losing side, that every body has a stone to throw at it, and even the abjects gather themselves together against it. When Job was on the dunghill, he was had in derision of those that were the children of base men, Job xxx. 8 . Yet, all things considered, the temptation could not be called formidable; it was only a maid that casually cast her eye upon him, and, for aught that appears, without design of giving him any trouble, said, Thou art one of them, to which he needed not to have made any reply, or might have said, "And if I be, I hope that is no treason." 4. The sin was very great; he denied Christ before men, at a time when he ought to have confessed and owned him, and to have appeared in court a witness for him. Christ had often given notice to his disciples of his own sufferings; yet, when they came, they were to Peter as great a surprise and terror as if he had never heard of them before. He had often told them that they must suffer for him, must take up their cross, and follow him; and yet Peter is so terribly afraid of suffering, upon the very first alarm of it, that he will lie and swear, and do any thing, to avoid it. When Christ was admired and flocked after, he could readily own him; but now that he is deserted, and despised, and run down, he is ashamed of him, and will own no relation to him. 5. His repentance was very speedy. He repeated his denial thrice, and the third was worst of all, for then he cursed and swore, to confirm his denial; and that the third blow, which, one would think, should have stunned him, and knocked him down, startled him, and roused him up. Then the cock crew the second time, which put him in mind of his Master's words, the warning he had given him, with that particular circumstance of the cock crowing twice; by recollecting that, he was made sensible of his sin and the aggravations of it; and when he thought thereon, he wept. Some observe that this evangelist, who wrote, as some have thought, by St. Peter's direction, speaks as fully of Peter's sin as any of them, but more briefly of his sorrow, which Peter, in modesty, would not have to be magnified, and because he thought he could never sorrow enough for great a sin. His repentance here is thus expressed, epibalon eklaie , where something must be supplied. He added to weep, so some; making it a Hebraism; he wept, and the more he thought of it, the more he wept; he continued weeping; he flung out, and wept; burst out into tears; threw himself down, and wept; he covered his face, and wept, so some; cast his garment about his head, that he might not be seen to weep; he cast his eyes upon his Master, who turned, and looked upon him; so Dr. Hammond supplies it, and it is a probable conjecture. Or, as we understand it, fixing his mind upon it, he wept. It is not a transient thought of that which is humbling, that will suffice, but we must dwell upon it. Or, what if this word should mean his laying a load upon himself, throwing a confusion into his own face? he did as the publican that smote his breast, in sorrow for sin; and this amounts to his weeping bitterly. What we read of the sufferings of Christ, in the foregoing chapter, was but th