Mark 14

Mark 14:1-16

The Passion and Resurrection of Christ – Mark 14:1 to Mark 16:20 gives us the account the Passion and Resurrection of the Lord Jesus Christ. This section concludes with Christ’s commission to His disciples to preach the Gospel with signs following. Outline: Here is a proposed outline:

1. The Betrayal and Arrest — Mark 14:1-522. The Trial — Mark 14:53 to Mark 15:203. The Crucifixion and Burial — Mark 15:21-474. The Resurrection — Mark 16:1-135. The Commission to Preach — Mark 16:14-186. The Ascension of Jesus — Mark 16:19-20

Mark 14:53-15

The Trial of Jesus – Mark 14:53 to Mark 15:20 records the trial of Jesus Christ. Outline – Here is a proposed outline:

1. Jesus is Tried Before the Sanhedrin — Mark 14:53-652. Peter’s Denial of Jesus — Mark 14:66-723. Jesus Is Tried Before Pilate — Mark 15:1-54. Jesus Is Sentenced to Die — Mark 15:6-155. Jesus Is Mocked by the Soldiers — Mark 15:16-20 Mark 14:53-65 — Jesus is Tried Before the Sanhedrin (Matthew 26:57-68, Luke 22:54-55; Luke 22:63-71, John 18:13-14; John 18:19-24) – In Mark 14:53-65 we have the account of Jesus standing trial before the Sanhedrin. Mark 14:65 — Comments – The Jewish people had come to recognize Jesus as a prophet. He had also delivered many prophetic sayings during the course of His public ministry. Mark 14:66-72 — Peter’s Denial of Jesus (Matthew 26:69-75, Luke 22:56-62, John 18:15-18; John 18:25-27) – In Mark 14:66-72 we have the account of Peter’s three denials of the Lord Jesus. Mark 15:1-5 — Jesus Is Tried Before Pilate (Matthew 27:1-2; Matthew 27:11-14, Luke 23:1-5, John 18:28-38) – In Mark 15:1-5 we have the account of Jesus standing before Pilate to be tried. Mark 15:6-15 — Jesus Is Sentenced to Die (Matthew 27:15-26, Luke 23:13-25, John 18:39 to John 19:16) – In Mark 15:6-15 we have the account of Jesus being sentenced to die while the multitudes choose to release Barabbas. Mark 15:7 — Comments - Barabbas was a notable prisoner of the Romans most likely because he has murdered one or more Roman soldiers while leading an insurrection against Roman rule over the Jews. Mark 15:9-10 — Comments – Pilate Appeals for Jesus’ Release - Perhaps Pilate thought that the crowd was for Jesus’ release even though the priests and scribes were not. The common people were fearful of these religious leaders. Mark 15:16-20 — Jesus Is Mocked by the Soldiers (Matthew 27:27-31, John 19:2-3) – In Mark 15:16-20 we have the account of Jesus being mocked by the soldiers. Mark 15:16 And the soldiers led him away into the hall, called Praetorium; and they call together the whole band. Mark 15:16 — “And the soldiers led him away into the hall, called Praetorium” – Comments - The Greek word “praetorium” (πραιτώριον) (G4232) is translated “judgment hall” in the KJV in Acts 23:35. The Enhanced Strong says this word is used 8 times in the New Testament, being translated in the KJV as, “judgment hall 4, hall of judgment 1, common hall 1, praetorium 1, palace 1.” The word “praetorium” is of Latin origin, and according to Lightfoot it properly means, “the general’s tent,” or “the head-quarters in a camp.”[132] BDAG says it originally referred to “the praetor’s tent in camp, with its surroundings,” but that this word was later used to refer to the residence of Roman governor, who presided over a province. The ISBE says that the Romans customarily seized the existing palaces of local kings or princes and made it into their official “praetorium.” According to BDAG, the “praetorium” mentioned in the Gospels where Jesus was tried refers either to Herod’s palace located in the western part of the city of Jerusalem, or “to the fortress Antonia” located “northwest of the temple area.” (see Matthew 27:27, Mark 15:16, John 18:28 a,b, John 18:33; John 19:9) In Acts 23:35 Paul’s trial would have taken place in Herod’s palace in Caesarea, which was used as the residence of the Roman governor. Thus, these palaces were used to hear disputes by the governor and pass judgment. Regarding the use of this word in Philippians 1:13, since Paul’s imprisonment is generally believed to be in Rome, Lightfoot supports the popular view that the word “praetorium” refers more specifically to “the imperial guard,” rather than to a building. Lightfoot believes that “in Rome itself a ‘praetorium’ would not have been tolerated.” He thus translates this word as “the imperial guards.”[133] [132] J. B. Lightfoot, Paul’s Epistle to the Philippians (London: MacMillan and Co., c1868, 1903), 99. [133] J. B. Lightfoot, Paul’s Epistle to the Philippians (London: MacMillan and Co., c1868, 1903), 101-102.