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■ 마가복음 14장
1. 이틀이 지나면 유월절과 무교절이라 대제사장들과 서기관들이 예수를 궤계로 잡아 죽일 방책을 구하며
After two days was the feast of the passover , and of unleavened bread : and the chief priests and the scribes sought how they might take him by craft , and put him to death .
2. 가로되 민요가 날까 하노니 명절에는 말자 하더라
But they said , Not on the feast day, lest there be an uproar of the people .
3. 예수께서 베다니 문둥이 시몬의 집에서 식사하실 때에 한 여자가 매우 값진 향유 곧 순전한 나드 한 옥합을 가지고 와서 그 옥합을 깨뜨리고 예수의 머리에 부으니
And being in Bethany in the house of Simon the leper , as he sat at meat , there came a woman having an alabaster box of ointment of spikenard very precious ; and she brake the box , and poured it on his head .
4. 어떤 사람들이 분내어 서로 말하되 무슨 의사로 이 향유를 허비하였는가
And there were some that had indignation within themselves , and said , Why was this waste of the ointment made ?
5. 이 향유를 삼백 데나리온 이상에 팔아 가난한 자들에게 줄 수 있었겠도다 하며 그 여자를 책망하는지라
For it might have been sold for more than three hundred pence , and have been given to the poor . And they murmured against her .
6. 예수께서 가라사대 가만 두어라 너희가 어찌하여 저를 괴롭게 하느냐 저가 내게 좋은 일을 하였느니라
And Jesus said , Let her alone ; why trouble ye her ? she hath wrought a good work on me .
7. 가난한 자들은 항상 너희와 함께 있으니 아무 때라도 원하는 대로 도울 수 있거니와 나는 너희와 항상 함께 있지 아니하리라
For ye have the poor with you always , and whensoever ye will ye may do them good : but me ye have not always .
8. 저가 힘을 다하여 내 몸에 향유를 부어 내 장사를 미리 준비하였느니라
She hath done what she could : she is come aforehand to anoint my body to the burying .
9. 내가 진실로 너희에게 이르노니 온 천하에 어디서든지 복음이 전파되는 곳에는 이 여자의 행한 일도 말하여 저를 기념하리라 하시니라
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 .
10. 열둘 중에 하나인 가룟 유다가 예수를 넘겨 주려고 대제사장들에게 가매
And Judas Iscariot , one of the twelve , went unto the chief priests , to betray him unto them .
11. 저희가 듣고 기뻐하여 돈을 주기로 약속하니 유다가 예수를 어떻게 넘겨 줄 기회를 찾더라
And when they heard it, they were glad , and promised to give him money . And he sought how he might conveniently betray him .
12. 무교절의 첫날 곧 유월절 양 잡는 날에 제자들이 예수께 여짜오되 우리가 어디로 가서 선생님으로 유월절을 잡수시게 예비하기를 원하시나이까 하매
And the first day of unleavened bread , when they killed the passover , his disciples said unto him , Where wilt thou that we go and prepare that thou mayest eat the passover ?
13. 예수께서 제자 중에 둘을 보내시며 가라사대 성내로 들어가라 그리하면 물 한 동이를 가지고 가는 사람을 만나리니 그를 따라가서
And he sendeth forth two of his disciples , and saith unto them , Go ye into the city , and there shall meet you a man bearing a pitcher of water : follow him .
14. 어디든지 그의 들어가는 그 집주인에게 이르되 선생님의 말씀이 내가 내 제자들과 함께 유월절을 먹을 나의 객실이 어디 있느뇨 하시더라 하라
And wheresoever he shall go in , say ye to the goodman of the house , The Master saith , Where is the guestchamber , where I shall eat the passover with my disciples ?
15. 그리하면 자리를 베풀고 예비된 큰 다락방을 보이리니 거기서 우리를 위하여 예비하라 하신대
And he will shew you a large upper room furnished and prepared : there make ready for us .
16. 제자들이 나가 성내로 들어가서 예수의 하시던 말씀대로 만나 유월절을 예비하니라
And his disciples went forth , and came into the city , and found as he had said unto them : and they made ready the passover .
17. 저물매 그 열둘을 데리시고 와서
And in the evening he cometh with the twelve .
18. 다 앉아 먹을 때에 예수께서 가라사대 내가 진실로 너희에게 이르노니 너희 중에 한 사람 곧 나와 함께 먹는 자가 나를 팔리라 하신대
And as they sat and did eat , Jesus said , Verily I say unto you , One of you which eateth with me shall betray me .
19. 저희가 근심하여 하나씩 하나씩 여짜오되 내니이까
And they began to be sorrowful , and to say unto him one by one , Is it I ? and another said, Is it I ?
20. 이르시되 열둘 중 하나 곧 나와 함께 그릇에 손을 넣는 자니라
And he answered and said unto them , It is one of the twelve , that dippeth with me in the dish .
21. 인자는 자기에게 대하여 기록된 대로 가거니와 인자를 파는 그 사람에게는 화가 있으리로다 그 사람은 차라리 나지 아니하였더면 제게 좋을 뻔하였느니라 하시니라
The Son of man indeed goeth , as it is written of him : but woe to that man by whom the Son of man is betrayed ! good were it for that man if he had never been born .
22. 저희가 먹을 때에 예수께서 떡을 가지사 축복하시고 떼어 제자들에게 주시며 가라사대 받으라 이것이 내 몸이니라 하시고
And as they did eat , Jesus took bread , and blessed , and brake it, and gave to them , and said , Take , eat : this is my body .
23. 또 잔을 가지사 사례하시고 저희에게 주시니 다 이를 마시매
And he took the cup , and when he had given thanks , he gave it to them : and they all drank of it .
24. 가라사대 이것은 많은 사람을 위하여 흘리는 바 나의 피 곧 언약의 피니라
And he said unto them , This is my blood of the new testament , which is shed for many .
25. 진실로 너희에게 이르노니 내가 포도나무에서 난 것을 하나님 나라에서 새 것으로 마시는 날까지 다시 마시지 아니하리라 하시니라
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 .
26. 이에 저희가 찬미하고 감람 산으로 나가니라
And when they had sung an hymn , they went out into the mount of Olives .
27. 예수께서 제자들에게 이르시되 너희가 다 나를 버리리라 이는 기록된 바 내가 목자를 치리니 양들이 흩어지리라 하였느니라
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 .
28. 그러나 내가 살아난 후에 너희보다 먼저 갈릴리로 가리라
But after that I am risen , I will go before you into Galilee .
29. 베드로가 여짜오되 다 버릴지라도 나는 그렇지 않겠나이다
But Peter said unto him , Although all shall be offended , yet will not I .
30. 예수께서 가라사대 내가 진실로 네게 이르노니 오늘 이 밤 닭이 두 번 울기 전에 네가 세 번 나를 부인하리라
And Jesus saith unto him , Verily I say unto thee , That this day , even in this night , before the cock crow twice , thou shalt deny me thrice .
31. 베드로가 힘있게 말하되 내가 주와 함께 죽을지언정 주를 부인하지 않겠나이다 하고 모든 제자도 이와 같이 말하니라
But he spake the more vehemently , If I should die with thee , I will not deny thee in any wise . Likewise also said they all .
32. 저희가 겟세마네라 하는 곳에 이르매 예수께서 제자들에게 이르시되 나의 기도할 동안에 너희는 여기 앉았으라 하시고
And they came to a place which was named Gethsemane : and he saith to his disciples , Sit ye here , while I shall pray .
33. 베드로와 야고보와 요한을 데리고 가실새 심히 놀라시며 슬퍼하사
And he taketh with him Peter and James and John , and began to be sore amazed , and to be very heavy ;
34. 말씀하시되 내 마음이 심히 고민하여 죽게 되었으니 너희는 여기 머물러 깨어 있으라 하시고
And saith unto them , My soul is exceeding sorrowful unto death : tarry ye here , and watch .
35. 조금 나아가사 땅에 엎드리어 될 수 있는 대로 이 때가 자기에게서 지나가기를 구하여
And he went forward a little , and fell on the ground , and prayed that , if it were possible , the hour might pass from him .
36. 가라사대 아바 아버지여 아버지께는 모든 것이 가능하오니 이 잔을 내게서 옮기시옵소서 그러나 나의 원대로 마옵시고 아버지의 원대로 하옵소서 하시고
And he said , Abba , Father , all things are possible unto thee ; take away this cup from me : nevertheless not what I will , but what thou wilt .
37. 돌아오사 제자들의 자는 것을 보시고 베드로에게 말씀하시되 시몬아 자느냐 네가 한 시 동안도 깨어 있을 수 없더냐
And he cometh , and findeth them sleeping , and saith unto Peter , Simon , sleepest thou ? couldest not thou watch one hour ?
38. 시험에 들지 않게 깨어 있어 기도하라 마음에는 원이로되 육신이 약하도다 하시고
Watch ye and pray , lest ye enter into temptation . The spirit truly is ready , but the flesh is weak .
39. 다시 나아가 동일한 말씀으로 기도하시고
And again he went away , and prayed , and spake the same words .
40. 다시 오사 보신즉 저희가 자니 이는 저희 눈이 심히 피곤함이라 저희가 예수께 무엇으로 대답할 줄을 알지 못하더라
And when he returned , he found them asleep again , (for their eyes were heavy ,) neither wist they what to answer him .
41. 세 번째 오사 저희에게 이르시되 이제는 자고 쉬라 그만이다 때가 왔도다 보라 인자가 죄인의 손에 팔리우느니라
And he cometh the third time , and saith unto them , Sleep on now , and take your rest : it is enough , the hour is come ; behold , the Son of man is betrayed into the hands of sinners .
42. 일어나라 함께 가자 보라 나를 파는 자가 가까이 왔느니라
Rise up , let us go ; lo , he that betrayeth me is at hand .
43. 말씀하실 때에 곧 열둘 중의 하나인 유다가 왔는데 대제사장들과 서기관들과 장로들에게 파송된 무리가 검과 몽치를 가지고 그와 함께 하였더라
And immediately , while he yet spake , cometh Judas , one of the twelve , and with him a great multitude with swords and staves , from the chief priests and the scribes and the elders .
44. 예수를 파는 자가 이미 그들과 군호를 짜 가로되 내가 입맞추는 자가 그이니 그를 잡아 단단히 끌어가라 하였는지라
And he that betrayed him had given them a token , saying , Whomsoever I shall kiss , that same is he ; take him , and lead him away safely .
45. 이에 와서 곧 예수께 나아와 랍비여 하고 입을 맞추니
And as soon as he was come , he goeth straightway to him , and saith , Master , master ; and kissed him .
46. 저희가 예수께 손을 대어 잡거늘
And they laid their hands on him , and took him .
47. 곁에 섰는 자 중에 한 사람이 검을 빼어 대제사장의 종을 쳐 그 귀를 떨어뜨리니라
And one of them that stood by drew a sword , and smote a servant of the high priest , and cut off his ear .
48. 예수께서 무리에게 말씀하여 가라사대 너희가 강도를 잡는 것 같이 검과 몽치를 가지고 나를 잡으러 나왔느냐
And Jesus answered and said unto them , Are ye come out , as against a thief , with swords and with staves to take me ?
49. 내가 날마다 너희와 함께 성전에 있어서 가르쳤으되 너희가 나를 잡지 아니하였도다 그러나 이는 성경을 이루려 함이니라 하시더라
I was daily with you in the temple teaching , and ye took me not : but the scriptures must be fulfilled .
50. 제자들이 다 예수를 버리고 도망하니라
And they all forsook him , and fled .
51. 한 청년이 벗은 몸에 베 홑이불을 두르고 예수를 따라오다가 무리에게 잡히매
And there followed him a certain young man , having a linen cloth cast about his naked body; and the young men laid hold on him :
52. 베 홑이불을 버리고 벗은 몸으로 도망하니라
And he left the linen cloth , and fled from them naked .
53. 저희가 예수를 끌고 대제사장에게로 가니 대제사장들과 장로들과 서기관들이 다 모이더라
And they led Jesus away to the high priest : and with him were assembled all the chief priests and the elders and the scribes .
54. 베드로가 예수를 멀찍이 좇아 대제사장의 집 뜰안까지 들어가서 하속들과 함께 앉아 불을 쬐더라
And Peter followed him afar off , even into the palace of the high priest : and he sat with the servants , and warmed himself at the fire .
55. 대제사장들과 온 공회가 예수를 죽이려고 그를 칠 증거를 찾되 얻지 못하니
And the chief priests and all the council sought for witness against Jesus to put him to death ; and found none .
56. 이는 예수를 쳐서 거짓 증거하는 자가 많으나 그 증거가 서로 합하지 못함이라
For many bare false witness against him , but their witness agreed not together .
57. 어떤 사람들이 일어나 예수를 쳐서 거짓 증거하여 가로되
And there arose certain , and bare false witness against him , saying ,
58. 우리가 그의 말을 들으니 손으로 지은 이 성전을 내가 헐고 손으로 짓지 아니한 다른 성전을 사흘에 지으리라 하더라 하되
We heard him say , I will destroy this temple that is made with hands , and within three days I will build another made without hands .
59. 오히려 그 증거도 서로 합하지 않더라
But neither so did their witness agree together .
60. 대제사장이 가운데 일어서서 예수에게 물어 가로되 너는 아무 대답도 없느냐 이 사람들의 너를 치는 증거가 어떠하냐 하되
And the high priest stood up in the midst , and asked Jesus , saying , Answerest thou nothing ? what is it which these witness against thee ?
61. 잠잠하고 아무 대답도 아니하시거늘 대제사장이 다시 물어 가로되 네가 찬송 받을 자의 아들 그리스도냐
But he held his peace , and answered nothing . Again the high priest asked him , and said unto him , Art thou the Christ , the Son of the Blessed ?
62. 예수께서 이르시되 내가 그니라 인자가 권능자의 우편에 앉은 것과 하늘 구름을 타고 오는 것을 너희가 보리라 하시니
And Jesus said , I am : and ye shall see the Son of man sitting on the right hand of power , and coming in the clouds of heaven .
63. 대제사장이 자기 옷을 찢으며 가로되 우리가 어찌 더 증인을 요구하리요
Then the high priest rent his clothes , and saith , What need we any further witnesses ?
64. 그 참람한 말을 너희가 들었도다 너희는 어떻게 생각하느뇨 하니 저희가 다 예수를 사형에 해당한 자로 정죄하고
Ye have heard the blasphemy : what think ye ? And they all condemned him to be guilty of death .
65. 혹은 그에게 침을 뱉으며 그의 얼굴을 가리우고 주먹으로 치며 가로되 선지자 노릇을 하라 하고 하속들은 손바닥으로 치더라
And some began to spit on him , and to cover his face , and to buffet him , and to say unto him , Prophesy : and the servants did strike him with the palms of their hands .
66. 베드로는 아래 뜰에 있더니 대제사장의 비자 하나가 와서
And as Peter was beneath in the palace , there cometh one of the maids of the high priest :
67. 베드로의 불 쬠을 보고 주목하여 가로되 너도 나사렛 예수와 함께 있었도다 하거늘
And when she saw Peter warming himself , she looked upon him , and said , And thou also wast with Jesus of Nazareth .
68. 베드로가 부인하여 가로되 나는 네 말하는 것이 무엇인지 알지도 못하고 깨닫지도 못하겠노라 하며 앞뜰로 나갈새
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. 비자가 그를 보고 곁에 서 있는 자들에게 다시 이르되 이 사람은 그 당이라 하되
And a maid saw him again , and began to say to them that stood by , This is one of them .
70. 또 부인하더라 조금 후에 곁에 서 있는 사람들이 다시 베드로에게 말하되 너는 갈릴리 사람이니 참으로 그 당이니라
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 Galilaean , and thy speech agreeth thereto.
71. 베드로가 저주하며 맹세하되 나는 너희의 말하는 이 사람을 알지 못하노라 하니
But he began to curse and to swear , saying, I know not this man of whom ye speak .
72. 닭이 곧 두 번째 울더라 이에 베드로가 예수께서 자기에게 하신 말씀 곧 닭이 두 번 울기 전에 네가 세 번 나를 부인하리라 하심이 기억되어 생각하고 울었더라
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 .
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【막14:1 JFB】막14:1-11. The Conspiracy of the Jewish Authorities to Put Jesus to Death—The Supper and the Anointing at Bethany—Judas Agrees with the Chief Priests to Betray His Lord. ( = 마26:1-16; Lu 22:1-6; 요12:1-11).
The events of this section appeared to have occurred on the fourth day (Wednesday) of the Redeemer's Last Week.
Conspiracy of the Jewish Authorities to Put Jesus to Death (막14:1, 2).
1. After two days was the feast of the passover, and of unleavened bread—The meaning is, that two days after what is about to be mentioned the passover would arrive; in other words, what follows occurred two days before the feast.
and the chief priests and the scribes sought how they might take him by craft, and put him to death—From Matthew's fuller account (마26:1-75) we learn that our Lord announced this to the Twelve as follows, being the first announcement to them of the precise time: "And it came to pass, when Jesus had finished all these sayings" (마26:1)—referring to the contents of 마24:1-25:46, which He delivered to His disciples; His public ministry being now closed: from His prophetical He is now passing into His priestly office, although all along He Himself took our infirmities and bare our sicknesses—"He said unto His disciples, Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified." The first and the last steps of His final sufferings are brought together in this brief announcement of all that was to take place. The passover was the first and the chief of the three great annual festivals, commemorative of the redemption of God's people from Egypt, through the sprinkling of the blood of a lamb divinely appointed to be slain for that end; the destroying angel, "when he saw the blood, passing over" the Israelitish houses, on which that blood was seen, when he came to destroy all the first-born in the land of Egypt (출12:12, 13)—bright typical foreshadowing of the great Sacrifice, and the Redemption effected thereby. Accordingly, "by the determinate counsel and foreknowledge of God, who is wonderful in counsel and excellent in working," it was so ordered that precisely at the passover season, "Christ our Passover should be sacrificed for us." On the day following the passover commenced "the feast of unleavened bread," so called because for seven days only unleavened bread was to be eaten (출12:18-20). See on 고전5:6-8. We are further told by Matthew (마26:3) that the consultation was held in the palace of Caiaphas the high priest, between the chief priests, [the scribes], and the elders of the people, how "they might take Jesus by subtlety and kill Him."
【막14:1 CWC】[THE BETRAYAL AND ARREST]
This chapter corresponds with the 26th of Matthew, and contains the plots of Jesus' enemies (vv. 1, 2); His anointing at Bethany (vv. 3-9); the bargain of Judas (vv. 10, 11); the last Passover and the Lord's Supper (vv. 12-25); Peter's denial predicted (vv. 26-31); the agony in the garden (vv. 32-42); the betrayal and arrest (vv. 43-52); the hearing before the high-priest (vv. 53-65); Peter's denial (vv. 66-72).
Mark's talent for details is seen in his giving a specific money value to the ointment which Mary used, 300 pence, while we shall never cease to be grateful to him under God, for quoting Christ's laconic commendation of her, "She hath done what she could" (vv. 3-9). How many sermons have these words preached, and what comfort have they brought to those whose limited ability has permitted only little ministries!
It is Mark who tells us that the Sanhedrin was "glad" at the chance to bargain with Judas for the life of Jesus (vv. 10, 11).
It is he who mentions the "two" disciples sent forth to make ready the Passover, and who indicates how the man was identified at whose house it was to be eaten. He also gives details of the conversation held with him (vv. 12-25).
Christ's prediction of Peter's denial (vv. 26-31) is made more graphic by the statement concerning the cock crowing "twice," which is referred to again at the time of its fulfillment.
In the Gethsemane crisis, according to Mark, Christ prays that "the hour" might pass from him (vv. 32-42).
And an interesting detail is that of the young man who at the betrayal fled away naked, and whom tradition identifies as Mark himself (vv. 43-52).
In the hearing before the high-priest, note that significant touch, Peter "warmed himself"; and that other about the witnesses agreeing not together (vv. 53-65).
Questions.
1. Give the facts of this chapter.
2. Indicate some of the interesting details it contains, peculiar to Mark.
3. How was the host of the Passover feast identified?
4. What item of Mark's personal history is supposed to be found in this chapter?
5. How does he indicate the injustice of Jesus' trial?
CRUCIFIED AND RISEN
Chapters 15, 16
Jesus before Pilate (15:1-15); mocked by the soldiers (16:23); nailed to the cross (24-41); buried in the tomb (42-47); risen from the dead (16:1-18); ascended into heaven (19-20) -- are the closing events in Mark's Gospel.
As in other instances, Mark's account of the trial before Pilate is the briefest while that of Matthew is the longest in the Gospels. The former, however, especially emphasizes the religious hatred of the people. He also describes more particularly the charge laid against Barabbas (15:7) who was released, though guilty and condemned; and this because the Lord Jesus took his place. "Christ was his substitute," says another, "and Barabbas when released might have looked up at Him on the Cross, and have said, 'He died for me, he paid my penalty' -- a blessed illustration of the atonement."
Mark says, "they clothed him with purple" (17), while Matthew describes it as a "scarlet robe" (27-28) but as Lange explains, the scarlet military robe was meant to represent the imperial robe, and hence called in the symbolic sense purple.
Note how Mark dwells on the personality of Simon the Cyrenian (21). The reason he was drafted to bear the Cross was that Jesus' strength was exhausted and He could not Himself bear it. This seems implied in the word "bring" (22). They had to bring, in the sense that they had to bear, or carry, Jesus to Golgotha, they had to hold Him up on the road. As one says, what an appearance He must have presented after all the scourging and other indignities He received! How His face must have been marred by the blows, and how His sacred head must have bled from the cruel crown of thorns! It is Mark only who mentions that the wine (or vinegar) they gave Him was "mingled with myrrh," which was considered an anodyne to deaden pain. It was for this reason Jesus refused it. Mark says it was "the third hour" when they crucified Him. while John says the sixth (c. 19, 14); there is a difficulty here, but the latter alludes to the Roman method of computing time and the former the Hebrew.
Mark mentions the "boldness" of Joseph of Arimathea in begging the body from Pilate (43). "Boldness" in the face of the Sanhedrin to which he belonged, and at whose insistence it was that Jesus had been crucified. One must be a converted Jew in these days and experience his persecution and torture at the hands of his own people, to understand something of what this may have meant to Joseph (Compare 사53:9).
Coming to the resurrection chapter, we again observe the brevity of Mark compared with Matthew. For the order of events on the resurrection day compare the comments on Matthew 28. Mark especially mentions Peter (7), which is the more noticeable because he also describes Peter's denial in the fullest way. The passage from verse 9 to the end of this chapter is not in the two most ancient manuscripts, the Sinaitic and Vatican, and others have it with partial omissions and variations, but it is quoted by some of the fathers of the second and third centuries. The whole church, practically, has accepted it as genuine from that period.
The "Great Commission" in Mark (15:18) differs from Matthew. In the former the Kingdom is not in view, but "the Servant having given His life as a ransom, the good news is to go forth." Signs were to follow them that believe. These signs did not follow all even in the apostles' time, but they did follow some. And if they do not follow now, it is because there are other evidences more suitable for the later periods of Christianity. As a matter of fact, however, such signs do still follow the preaching of the gospel on foreign mission fields, and doubtless will be practically universal again as the end of the age draws near and the coming of the King.
Mark records the ascension as Matthew does not, and even penetrates the clouds and sees Christ in heaven at the right hand of God. But He sees Him working with His disciples even though He is in heaven (20), and refers to it in a word found nowhere else in the Gospels. How fitting thus the close of that Gospel intended for the active energetic Roman!
【막14:1 MHCC】Did Christ pour out his soul unto death for us, and shall we think any thing too precious for him? Do we give him the precious ointment of our best affections? Let us love him with all the heart, though it is common for zeal and affection to be misunderstood and blamed; and remember that charity to the poor will not excuse any from particular acts of piety to the Lord Jesus. Christ commended this woman's pious attention to the notice of believers in all ages. Those who honour Christ he will honour. Covetousness was Judas' master lust, and that betrayed him to the sin of betraying his Master; the devil suited his temptation to that, and so conquered him. And see what wicked contrivances many have in their sinful pursuits; but what appears to forward their plans, will prove curses in the end.
【막14:2 JFB】2. But they said, Not on the feast day—rather, not during the feast; not until the seven days of unleavened bread should be over.
lest there be an uproar of the people—In consequence of the vast influx of strangers, embracing all the male population of the land who had reached a certain age, there were within the walls of Jerusalem at this festival some two million people; and in their excited state, the danger of tumult and bloodshed among "the people," who for the most part took Jesus for a prophet, was extreme. See Josephus [Antiquities, 20.5.3]. What plan, if any, these ecclesiastics fixed upon for seizing our Lord, does not appear. But the proposal of Judas being at once and eagerly gone into, it is probable they were till then at some loss for a plan sufficiently quiet and yet effectual. So, just at the feast time shall it be done; the unexpected offer of Judas relieving them of their fears. Thus, as Bengel remarks, did the divine counsel take effect.
【막14:3 JFB】The Supper and the Anointing at Bethany Six Days before the Passover (막14:3-9).
The time of this part of the narrative is four days before what has just been related. Had it been part of the regular train of events which our Evangelist designed to record, he would probably have inserted it in its proper place, before the conspiracy of the Jewish authorities. But having come to the treason of Judas, he seems to have gone back upon this scene as what probably gave immediate occasion to the awful deed.
3. And being in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman—It was "Mary," as we learn from 요12:3.
having an alabaster box of ointment of spikenard—pure nard, a celebrated aromatic—(See 아1:12).
very precious—"very costly" (요12:3).
and she brake the box, and poured it on his head—"and anointed," adds John (요12:3), "the feet of Jesus, and wiped His feet with her hair: and the house was filled with the odor of the ointment." The only use of this was to refresh and exhilarate—a grateful compliment in the East, amid the closeness of a heated atmosphere, with many guests at a feast. Such was the form in which Mary's love to Christ, at so much cost to herself, poured itself out.
【막14:4 JFB】4. And there were some that had indignation within themselves and said—Matthew says (마26:8), "But when His disciples saw it, they had indignation, saying," &c. The spokesman, however, was none of the true-hearted Eleven—as we learn from John (요12:4): "Then saith one of His disciples, Judas Iscariot, Simon's son, which should betray Him." Doubtless the thought stirred first in his breast, and issued from his base lips; and some of the rest, ignorant of his true character and feelings, and carried away by his plausible speech, might for the moment feel some chagrin at the apparent waste.
Why was this waste of the ointment made?
【막14:5 JFB】5. For it might have been sold for more than three hundred pence—between nine and ten pounds sterling.
and have been given to the poor. And they murmured against her—"This he said," remarks John (요12:6), and the remark is of exceeding importance, "not that he cared for the poor but because he was a thief, and had the bag"—the scrip or treasure chest—"and bare what was put therein"—not "bare it off" by theft, as some understand it. It is true that he did this; but the expression means simply that he had charge of it and its contents, or was treasurer to Jesus and the Twelve. What a remarkable arrangement was this, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the Eleven of his true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company—for ever!
【막14:6 JFB】6. And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me—It was good in itself, and so was acceptable to Christ; it was eminently seasonable, and so more acceptable still; and it was "what she could," and so most acceptable of all.
【막14:7 JFB】7. For ye have the poor with you always—referring to 신15:11.
and whensoever ye will ye may do them good: but me ye have not always—a gentle hint of His approaching departure, by One who knew the worth of His own presence.
【막14:8 JFB】8. She hath done what she could—a noble testimony, embodying a principle of immense importance.
she is come aforehand to anoint my body to the burying—or, as in John (요12:7), "Against the day of my burying hath she kept this." Not that she, dear heart, thought of His burial, much less reserved any of her nard to anoint her dead Lord. But as the time was so near at hand when that office would have to be performed, and she was not to have that privilege even after the spices were brought for the purpose (막16:1), He lovingly regards it as done now. "In the act of love done to Him," says Olshausen beautifully, "she has erected to herself an eternal monument, as lasting as the Gospel, the eternal Word of God. From generation to generation this remarkable prophecy of the Lord has been fulfilled; and even we, in explaining this saying of the Redeemer, of necessity contribute to its accomplishment." "Who but Himself," asks Stier, "had the power to ensure to any work of man, even if resounding in His own time through the whole earth, an imperishable remembrance in the stream of history? Behold once more here the majesty of His royal judicial supremacy in the government of the world, in this, 'Verily I say unto you.'"
【막14:10 JFB】10. And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them—that is, to make his proposals, and to bargain with them, as appears from Matthew's fuller statement (마26:14, 15) which says, he "went unto the chief priests, and said, What will ye give me, and I will deliver Him unto you? And they covenanted with him for thirty pieces of silver." The thirty pieces of silver were thirty shekels, the fine paid for man- or maid-servant accidentally killed (출21:32), and equal to between four and five pounds sterling—"a goodly price that I was prized at of them!" (Z전11:13).
【막14:11 JFB】11. And when they heard it, they were glad, and promised to give him money—Matthew alone records the precise sum, because a remarkable and complicated prophecy, which he was afterwards to refer to, was fulfilled by it.
And he sought how he might conveniently betray him—or, as more fully given in Luke (Lu 22:6), "And he promised, and sought opportunity to betray Him unto them in the absence of the multitude." That he should avoid an "uproar" or "riot" among the people, which probably was made an essential condition by the Jewish authorities, was thus assented to by the traitor; into whom, says Luke (Lu 22:3), "Satan entered," to put him upon this hellish deed.
【막14:12 JFB】막14:12-26. Preparation for, and Last Celebration of, the Passover—Announcement of the Traitor—Institution of the Supper. ( = 마26:17-30; Lu 22:7-23, 39; 요13:21-30).
See on Lu 22:7-23; Lu 22:39; and see on 요13:10, 11; 요13:18, 19; 요13:21-30.
【막14:12 MHCC】Nothing could be less the result of human foresight than the events here related. But our Lord knows all things about us before they come to pass. If we admit him, he will dwell in our hearts. The Son of man goes, as it is written of him, as a lamb to the slaughter; but woe to that man by whom he is betrayed! God's permitting the sins of men, and bringing glory to himself out of them, does not oblige them to sin; nor will this be any excuse for their guilt, or lessen their punishment.
【막14:22 MHCC】The Lord's supper is food for the soul, therefore a very little of that which is for the body, as much as will serve for a sign, is enough. It was instituted by the example and the practice of our Master, to remain in force till his second coming. It was instituted with blessing and giving of thanks, to be a memorial of Christ's death. Frequent mention is made of his precious blood, as the price of our redemption. How comfortable is this to poor repenting sinners, that the blood of Christ is shed for many! If for many, why not for me? It was a sign of the conveyance of the benefits purchased for us by his death. Apply the doctrine of Christ crucified to yourselves; let it be meat and drink to your souls, strengthening and refreshing your spiritual life. It was to be an earnest and foretaste of the happiness of heaven, and thereby to put us out of taste for the pleasures and delights of sense. Every one that has tasted spiritual delights, straightway desires eternal ones. Though the great Shepherd passed through his sufferings without one false step, yet his followers often have been scattered by the small measure of sufferings allotted to them. How very apt we are to think well of ourselves, and to trust our own hearts! It was ill done of Peter thus to answer his Master, and not with fear and trembling. Lord, give me grace to keep me from denying thee.
【막14:27 JFB】막14:27-31. The Desertion of Jesus by His Disciples and the Fall of Peter, Foretold. ( = 마26:31-35; Lu 22:31-38; 요13:36-38).
See on Lu 22:31-46.
【막14:32 JFB】막14:32-42. The Agony in the Garden. ( = 마26:36-46; Lu 22:39-46).
See on Lu 22:39-46.
【막14:32 MHCC】Christ's sufferings began with the sorest of all, those in his soul. He began to be sorely amazed; words not used in St. Matthew, but very full of meaning. The terrors of God set themselves in array against him, and he allowed him to contemplate them. Never was sorrow like unto his at this time. Now he was made a curse for us; the curses of the law were laid upon him as our Surety. He now tasted death, in all the bitterness of it. This was that fear of which the apostle speaks, the natural fear of pain and death, at which human nature startles. Can we ever entertain favourable, or even slight thoughts of sin, when we see the painful sufferings which sin, though but reckoned to him, brought on the Lord Jesus? Shall that sit light upon our souls, which sat so heavy upon his? Was Christ in such agony for our sins, and shall we never be in agony about them? How should we look upon Him whom we have pierced, and mourn! It becomes us to be exceedingly sorrowful for sin, because He was so, and never to mock at it. Christ, as Man, pleaded, that, if it were possible, his sufferings might pass from him. As Mediator, he submitted to the will of God, saying, Nevertheless, not what I will, but what thou wilt; I bid it welcome. See how the sinful weakness of Christ's disciples returns, and overpowers them. What heavy clogs these bodies of ours are to our souls! But when we see trouble at the door, we should get ready for it. Alas, even believers often look at the Redeemer's sufferings in a drowsy manner, and instead of being ready to die with Christ, they are not even prepared to watch with him one hour.
【막14:43 JFB】막14:43-52. Betrayal and Apprehension of Jesus—Flight of His Disciples. ( = 마26:47-56; Lu 22:47-53; 요18:1-12).
See on 요18:1-12.
【막14:43 MHCC】Because Christ appeared not as a temporal prince, but preached repentance, reformation, and a holy life, and directed men's thoughts, and affections, and aims to another world, therefore the Jewish rulers sought to destroy him. Peter wounded one of the band. It is easier to fight for Christ than to die for him. But there is a great difference between faulty disciples and hypocrites. The latter rashly and without thought call Christ Master, and express great affection for him, yet betray him to his enemies. Thus they hasten their own destruction.
【막14:53 JFB】막14:53-72. Jesus Arraigned before the Sanhedrim, Condemned to Die, and Shamefully Entreated—The Fall of Peter. ( = 마26:57-75; Lu 22:54-71; 요18:13-18, 24-27).
Had we only the first three Gospels, we should have concluded that our Lord was led immediately to Caiaphas, and had before the Council. But as the Sanhedrim could hardly have been brought together at the dead hour of night—by which time our Lord was in the hands of the officers sent to take Him—and as it was only "as soon as it was day" that the Council met (Lu 22:66), we should have had some difficulty in knowing what was done with Him during those intervening hours. In the Fourth Gospel, however, all this is cleared up, and a very important addition to our information is made (요18:13, 14, 19-24). Let us endeavor to trace the events in the true order of succession, and in the detail supplied by a comparison of all the four streams of text.
Peter Obtains Access within the Quadrangle of the High Priest's Residence, and Warms Himself at the Fire (막14:53, 54).
53. And they led Jesus away to the high priest: and with him were assembled—or rather, "there gathered together unto him."
all the chief priests and the elders and the scribes—it was then a full and formal meeting of the Sanhedrim. Now, as the first three Evangelists place all Peter's denials of his Lord after this, we should naturally conclude that they took place while our Lord stood before the Sanhedrim. But besides that the natural impression is that the scene around the fire took place overnight, the second crowing of the cock, if we are to credit ancient writers, would occur about the beginning of the fourth watch, or between three and four in the morning. By that time, however, the Council had probably convened, being warned, perhaps, that they were to prepare for being called at any hour of the morning, should the Prisoner be successfully secured. If this be correct, it is fairly certain that only the last of Peter's three denials would take place while our Lord was under trial before the Sanhedrim. One thing more may require explanation. If our Lord had to be transferred from the residence of Annas to that of Caiaphas, one is apt to wonder that there is no mention of His being marched from the one to the other. But the building, in all likelihood, was one and the same; in which case He would merely have to be taken perhaps across the court, from one chamber to another.
【막14:53 MHCC】We have here Christ's condemnation before the great council of the Jews. Peter followed; but the high priest's fire-side was no proper place, nor his servants proper company, for Peter: it was an entrance into temptation. Great diligence was used to procure false witnesses against Jesus, yet their testimony was not equal to the charge of a capital crime, by the utmost stretch of their law. He was asked, Art thou the Son of the Blessed? that is, the Son of God. For the proof of his being the Son of God, he refers to his second coming. In these outrages we have proofs of man's enmity to God, and of God's free and unspeakable love to man.
【막14:54 JFB】54. And Peter followed him afar off, even into—or "from afar, even to the interior of."
the palace of the high priest—"An oriental house," says Robinson, "is usually built around a quadrangular interior court; into which there is a passage (sometimes arched) through the front part of the house, closed next the street by a heavy folding gate, with a smaller wicket for single persons, kept by a porter. The interior court, often paved or flagged, and open to the sky, is the hall, which our translators have rendered 'palace,' where the attendants made a fire; and the passage beneath the front of the house, from the street to this court, is the porch. The place where Jesus stood before the high priest may have been an open room, or place of audience on the ground floor, in the rear or on one side of the court; such rooms, open in front, being customary. It was close upon the court, for Jesus heard all that was going on around the fire, and turned and looked upon Peter (Lu 22:61)."
and he sat with the servants, and warmed himself at the fire—The graphic details, here omitted, are supplied in the other Gospels. 요18:18:
And the servants and officers stood there—that is, in the hall, within the quadrangle, open to the sky.
who had made a fire of coals—or charcoal (in a brazier probably).
for it was cold—John alone of all the Evangelists mentions the material, and the coldness of the night, as Webster and Wilkinson remark. The elevated situation of Jerusalem, observes Tholuck, renders it so cold about Easter as to make a watch fire at night indispensable.
And Peter stood with them and warmed himself—"He went in," says Matthew (마26:58), "and sat with the servants to see the end." These two minute statements throw an interesting light on each other. His wishing to "see the end," or issue of these proceedings, was what led him into the palace, for he evidently feared the worst. But once in, the serpent coil is drawn closer; it is a cold night, and why should not he take advantage of the fire as well as others? Besides, in the talk of the crowd about the all-engrossing topic he may pick up something which he would like to hear. Poor Peter! But now, let us leave him warming himself at the fire, and listening to the hum of talk about this strange case by which the subordinate officials, passing to and fro and crowding around the fire in this open court, would while away the time; and, following what appears the order of the Evangelical Narrative, let us turn to Peter's Lord.
【막14:55 JFB】The Judicial Trial and Condemnation of the Lord Jesus by the Sanhedrim (막14:55-64).
But let the reader observe, that though this is introduced by the Evangelist before any of the denials of Peter are recorded, we have given reasons for concluding that probably the first two denials took place while our Lord was with Annas, and the last only during the trial before the Sanhedrim.
55. And the chief priests and all the council sought for witness against Jesus to put him to death—Matthew (마26:59) says they "sought false witness." They knew they could find nothing valid; but having their Prisoner to bring before Pilate, they behooved to make a case.
and found none—none that would suit their purpose, or make a decent ground of charge before Pilate.
【막14:56 JFB】56. For many bare false witness against him—From their debasing themselves to "seek" them, we are led to infer that they were bribed to bear false witness; though there are never wanting sycophants enough, ready to sell themselves for naught, if they may but get a smile from those above them: see a similar scene in 행6:11-14. How is one reminded here of that complaint, "False witnesses did rise up: they laid to my charge things that I knew not" (시31:11)!
but their witness agreed not together—If even two of them had been agreed, it would have been greedily enough laid hold of, as all that the law insisted upon even in capital cases (신17:6). But even in this they failed. One cannot but admire the providence which secured this result; since, on the one hand, it seems astonishing that those unscrupulous prosecutors and their ready tools should so bungle a business in which they felt their whole interests bound up; and, on the other hand, if they had succeeded in making even a plausible case, the effect on the progress of the Gospel might for a time have been injurious. But at the very time when His enemies were saying, "God hath forsaken Him; persecute and take Him; for there is none to deliver Him" (시71:11), He whose Witness He was and whose work He was doing was keeping Him as the apple of His eye, and while He was making the wrath of man to praise Him, was restraining the remainder of that wrath (시76:10).
【막14:57 JFB】57. And there arose certain, and bare false witness against him—Matthew (마26:60) is more precise here: "At the last came two false witnesses." As no two had before agreed in anything, they felt it necessary to secure a duplicate testimony to something, but they were long of succeeding. And what was it, when at length it was brought forward?
saying—as follows:
【막14:58 JFB】58. We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands—On this charge, observe, first, that eager as His enemies were to find criminal matter against our Lord, they had to go back to the outset of His ministry, His first visit to Jerusalem, more than three years before this. In all that He said and did after that, though ever increasing in boldness, they could find nothing. Next, that even then, they fix only on one speech, of two or three words, which they dared to adduce against Him. Further, they most manifestly pervert the speech of our Lord. We say not this because in Mark's form of it, it differs from the report of the words given by the Fourth Evangelist (요2:18-22)—the only one of the Evangelists who reports it all, or mentions even any visit paid by our Lord to Jerusalem before His last—but because the one report bears truth, and the other falsehood, on its face. When our Lord said on that occasion, "Destroy this temple, and in three days I will raise it up," they might, for a moment, have understood Him to refer to the temple out of whose courts He had swept the buyers and sellers. But after they had expressed their astonishment at His words, in that sense of them, and reasoned upon the time it had taken to rear the temple as it then stood, since no answer to this appears to have been given by our Lord, it is hardly conceivable that they should continue in the persuasion that this was really His meaning. But finally, even if the more ignorant among them had done so, it is next to certain that the ecclesiastics, who were the prosecutors in this case, did not believe that this was His meaning. For in less than three days after this they went to Pilate, saying, "Sir, we remember that that deceiver said, while he was yet alive, after three days I will rise again" (마27:63). Now what utterance of Christ known to His enemies, could this refer to, if not to this very saying about destroying and rearing up the temple? And if so, it puts it beyond a doubt that by this time, at least, they were perfectly aware that our Lord's words referred to His death by their hands and His resurrection by His own. But this is confirmed by 막14:59.
【막14:59 JFB】59. But neither so did their witness agree together—that is, not even as to so brief a speech, consisting of but a few words, was there such a concurrence in their mode of reporting it as to make out a decent case. In such a charge everything depended on the very terms alleged to have been used. For every one must see that a very slight turn, either way, given to such words, would make them either something like indictable matter, or else a ridiculous ground for a criminal charge—would either give them a colorable pretext for the charge of impiety which they were bent on making out, or else make the whole saying appear, on the worst view that could be taken of it, as merely some mystical or empty boast.
【막14:60 JFB】60. Answerest thou nothing? what is it which these witness against thee?—Clearly, they felt that their case had failed, and by this artful question the high priest hoped to get from His own mouth what they had in vain tried to obtain from their false and contradictory witnesses. But in this, too, they failed.
【막14:61 JFB】61. But he held his peace, and answered nothing—This must have nonplussed them. But they were not to be easily baulked of their object.
Again the high priest—arose (마26:62), matters having now come to a crisis.
asked him, and said unto him, Art thou the Christ, the Son of the Blessed?—Why our Lord should have answered this question, when He was silent as to the former, we might not have quite seen, but for Matthew, who says (마26:63) that the high priest put Him upon solemn oath, saying, "I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of God." Such an adjuration was understood to render an answer legally necessary (레5:1). (Also see on 요18:28.)
【막14:62 JFB】62. And Jesus said, I am—or, as in Matthew (마26:64), "Thou hast said [it]." In Luke, however (Lu 22:70), the answer, "Ye say that I am," should be rendered—as De Wette, Meyer, Ellicott, and the best critics agree that the preposition requires—"Ye say [it], for I am [so]." Some words, however, were spoken by our Lord before giving His answer to this solemn question. These are recorded by Luke alone (Lu 22:67, 68): "Art Thou the Christ [they asked]? tell us. And He said unto them, If I tell you, ye will not believe: and if I also ask [interrogate] "you, ye will not answer Me, nor let Me go." This seems to have been uttered before giving His direct answer, as a calm remonstrance and dignified protest against the prejudgment of His case and the unfairness of their mode of procedure. But now let us hear the rest of the answer, in which the conscious majesty of Jesus breaks forth from behind the dark cloud which overhung Him as He stood before the Council. (Also see on 요18:28.)
and—in that character.
ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven—In Matthew (마26:64) a slightly different but interesting turn is given to it by one word: "Thou hast said [it]: nevertheless"—We prefer this sense of the word to "besides," which some recent critics decide for—"I say unto you, Hereafter shall ye see the Son of man sit on the right hand of power, and coming in the clouds of heaven." The word rendered "hereafter" means, not "at some future time" (as to-day "hereafter" commonly does), but what the English word originally signified, "after here," "after now," or "from this time." Accordingly, in Lu 22:69, the words used mean "from now." So that though the reference we have given it to the day of His glorious Second Appearing is too obvious to admit of doubt, He would, by using the expression, "From this time," convey the important thought which He had before expressed, immediately after the traitor left the supper table to do his dark work, "Now is the Son of man glorified" (요13:31). At this moment, and by this speech, did He "witness the good confession" emphatically and properly, as the apostle says in 딤전6:13. Our translators render the words there, "Who before Pontius Pilate witnessed"; referring it to the admission of His being a King, in the presence of Cæsar's own chief representative. But it should be rendered, as Luther renders it, and as the best interpreters now understand it, "Who under Pontius Pilate witnessed," &c. In this view of it, the apostle is referring not to what our Lord confessed before Pilate—which, though noble, was not of such primary importance—but to that sublime confession which, under Pilate's administration, He witnessed before the only competent tribunal on such occasions, the Supreme Ecclesiastical Council of God's chosen nation, that He was THE Messiah, and THE Son of the Blessed One; in the former word owning His Supreme Official, in the latter His Supreme Personal, Dignity.
【막14:63 JFB】63. Then the high priest rent his clothes—On this expression of horror of blasphemy, see 왕하18:37.
and saith, What need we any further witnesses? (Also see on 요18:28.)
【막14:64 JFB】64. Ye have heard the blasphemy—(See 요10:33). In Luke (Lu 22:71), "For we ourselves have heard of His own mouth"—an affectation of religious horror. (Also see on 요18:28.)
what think ye?—"Say what the verdict is to be."
they all condemned him to be guilty of death—or of a capital crime, which blasphemy against God was according to the Jewish law (레24:16). Yet not absolutely all; for Joseph of Arimathea, "a good man and a just," was one of that Council, and "he was not a consenting party to the counsel and deed of them," for that is the strict sense of the words of Lu 23:50, 51. Probably he absented himself, and Nicodemus also, from this meeting of the Council, the temper of which they would know too well to expect their voice to be listened to; and in that case, the words of our Evangelist are to be taken strictly, that, without one dissentient voice, "all [present] condemned him to be guilty of death."
【막14:65 JFB】The Blessed One Is Now Shamefully Entreated (막14:65).
Every word here must be carefully observed, and the several accounts put together, that we may lose none of the awful indignities about to be described.
65. And some began to spit on him—or, as in 마26:67, "to spit in [into] His face." Luke (Lu 22:63) says in addition, "And the men that held Jesus mocked him"—or cast their jeers at Him. (Also see on 요18:28.)
to cover his face—or "to blindfold him" (as in Lu 22:64).
to buffet him—Luke's word, which is rendered "smote Him" (Lu 22:63), is a stronger one, conveying an idea for which we have an exact equivalent in English, but one too colloquial to be inserted here.
began to say unto him, Prophesy—In Matthew (마26:68) this is given more fully: "Prophesy unto us, thou Christ, Who is he that smote Thee?" The sarcastic fling at Him as "the Christ," and the demand of Him in this character to name the unseen perpetrator of the blows inflicted on Him, was in them as infamous as to Him it must have been, and was intended to be, stinging.
and the servants did strike him with the palms of their hands—or "struck Him on the face" (Lu 22:64). Ah! Well did He say prophetically, in that Messianic prediction which we have often referred to, "I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting!" (사50:6). "And many other things blasphemously spake they against Him" (Lu 22:65). This general statement is important, as showing that virulent and varied as were the recorded affronts put upon Him, they are but a small specimen of what He endured on that dark occasion.
【막14:66 JFB】Peter'sFirst Denialof His Lord (막14:66-68).
66. And as Peter was beneath in the palace—This little word "beneath"—one of our Evangelist's graphic touches—is most important for the right understanding of what we may call the topography of the scene. We must take it in connection with Matthew's word (마26:69): "Now Peter sat without in the palace"—or quadrangular court, in the center of which the fire would be burning; and crowding around and buzzing about it would be the menials and others who had been admitted within the court. At the upper end of this court, probably, would be the memorable chamber in which the trial was held—open to the court, likely, and not far from the fire (as we gather from Lu 22:61), but on a higher level; for (as our verse says) the court, with Peter in it, was "beneath" it. The ascent to the Council chamber was perhaps by a short flight of steps. If the reader will bear this explanation in mind, he will find the intensely interesting details which follow more intelligible.
there cometh one of the maids of the high priest—"the damsel that kept the door" (요18:17). The Jews seem to have employed women as porters of their doors (행12:13).
【막14:66 MHCC】Peter's denying Christ began by keeping at a distance from him. Those that are shy of godliness, are far in the way to deny Christ. Those who 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. When Christ was admired and flocked after, Peter readily owned him; but will own no relation to him now he is deserted and despised. Yet observe, Peter's repentance was very speedy. Let him that thinketh he standeth take heed lest he fall; and let him that has fallen think of these things, and of his own offences, and return to the Lord with weeping and supplication, seeking forgiveness, and to be raised up by the Holy Spirit.
【막14:67 JFB】67. And when she saw Peter warming himself, she looked upon him—Luke (Lu 22:56) is here more graphic; "But a certain maid beheld him as he sat by the fire"—literally, "by the light," which, shining full upon him, revealed him to the girl—"and earnestly looked upon him"—or, "fixed her gaze upon him." His demeanor and timidity, which must have attracted notice, as so generally happens, "leading," says Olshausen, "to the recognition of him."
and said, And thou also wast with Jesus of Nazareth—"with Jesus the Nazarene," or, "with Jesus of Galilee" (마26:69). The sense of this is given in John's report of it (요18:17), "Art not thou also one of this man's disciples?" that is, thou as well as "that other disciple," whom she knew to be one, but did not challenge, perceiving that he was a privileged person. In Luke (Lu 22:56) it is given as a remark made by the maid to one of the by-standers—"this man was also with Him." If so expressed in Peter's hearing—drawing upon him the eyes of every one that heard it (as we know it did, 마26:70), and compelling him to answer to it—that would explain the different forms of the report naturally enough. But in such a case this is of no real importance.
【막14:68 JFB】68. But he denied—"before all" (마26:70).
saying, I know not, neither understand I what thou sayest—in Luke (Lu 22:57), "I know Him not."
And he went out into the porch—the vestibule leading to the street—no doubt finding the fire-place too hot for him; possibly also with the hope of escaping—but that was not to be, and perhaps he dreaded that, too. Doubtless by this time his mind would be getting into a sea of commotion, and would fluctuate every moment in its resolves.
AND THE COCK CREW—(See on Lu 22:34). This, then, was the First Denial.
【막14:69 JFB】Peter'sSecond Denialof His Lord (막14:69, 70).
There is here a verbal difference among the Evangelists, which without some information which has been withheld, cannot be quite extricated.
69. And a maid saw him again—or, "a girl." It might be rendered "the girl"; but this would not necessarily mean the same one as before, but might, and probably does, mean just the female who had charge of the door or gate near which Peter now was. Accordingly, in 마26:71, she is expressly called "another [maid]." But in Luke (Lu 22:58) it is a male servant: "And after a little while [from the time of the first denial] another"—that is, as the word signifies, "another male" servant. But there is no real difficulty, as the challenge, probably, after being made by one was reiterated by another. Accordingly, in John (요18:25), it is, "They said therefore unto him, &c.—as if more than one challenged him at once.
and began to say to them that stood by, This is one of them—or, as in 마26:71—"This [fellow] was also with Jesus the Nazarene."
【막14:70 JFB】70. And he denied it again—In Luke (Lu 22:58), "Man, I am not." But worst of all in Matthew—"And again he denied with an oath, I do not know the man" (마26:72). This was the Second Denial, more vehement, alas! than the first.
Peter'sThird Denialof His Lord (막14:70-72).
70. And a little after—"about the space of one hour after" (Lu 22:59).
they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilean, and thy speech agreeth thereto—"bewrayeth [or 'discovereth'] thee" (마26:73). In Luke (Lu 22:59) it is, "Another confidently affirmed, saying, Of a truth this [fellow] also was with him: for he is a Galilean." The Galilean dialect had a more Syrian cast than that of Judea. If Peter had held his peace, this peculiarity had not been observed; but hoping, probably, to put them off the scent by joining in the fireside talk, he was thus discovered. The Fourth Gospel is particularly interesting here: "One of the servants of the high priest, being his kinsman [or kinsman to him] whose ear Peter cut off, saith, Did not I see thee in the garden with Him?" (요18:26). No doubt his relationship to Malchus drew his attention to the man who had smitten him, and this enabled him to identify Peter. "Sad reprisals!" exclaims Bengel. Poor Peter! Thou art caught in thine own toils; but like a wild bull in a net, thou wilt toss and rage, filling up the measure of thy terrible declension by one more denial of thy Lord, and that the foulest of all.
【막14:71 JFB】71. But he began to curse—"anathematize," or wish himself accursed if what he was now to say was not true.
and to swear—or to take a solemn oath.
saying, I know not this man of whom ye speak.
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