Chapter Fourteen

14:1-2 Plot to kill Jesus: The journey of the passion, death, and resurrection of Jesus begins. Because of its length, many consider the Gospel of Mark as "a history of the passion, preceded by an extensive introduction." The story must be read in a Christological key. It is Wednesday, and the plans to kill Jesus are confirmed, but they also fear the crowd's leaders. However, contrary to what is affirmed, Jesus will be killed during the festivities, and the crowd will not support him but will end up condemning him. 

14:3-9 The Anointing in Bethany: In contrast to the hatred of Jewish leaders, a woman makes an anonymous and supreme gesture of love for Jesus (cf. Song 1:12). The high price of the perfume symbolizes the quality of love. Pouring it on his head symbolizes his total donation and the anointing of Jesus as king. However, he is not a king who triumphs from the power of his armies but from the "weakness" of the cross. It may seem wasteful for others but for Jesus, it is a work of mercy that commits his whole person and establishes a bond of solidarity that goes even to death.

14:10-11 Judas' betrayal: In opposition to the woman's generosity appears the bribing and treacherous attitude of Judas Iscariot. Money is implied as the motive. The betrayal of the friend is tormenting (cf. Ps 55,13-15).

14:12-16 The preparation for the Passover: In the paschal feast, before sunset, the lamb was sacrificed, and after sundown, the supper was celebrated with the family. Jesus sends two disciples to prepare the supper, giving it a missionary meaning (6:7).

14:17-26 The announcement of the betrayal – Institution of the Eucharist: As he shares the bread, Jesus announces the betrayal of one of his own. In this atmosphere of betrayal, he ratifies, with the institution of the Eucharist, the offering of his life to rescue humanity. Jesus offers the bread that symbolizes his body: whoever eats it accepts it in his life. Then he offers the cup, which symbolizes the new covenant, the covenant of the new people of God constituted by those who follow him; the shed blood signifies his violent death, and drinking from the cup implies assuming his sacrifice and committing oneself to his plan of life.

14:27-31 He announces the abandonment of his disciples: The group goes to the Mount of Olives, where Jesus again announces his death and the consequences this will have for his disciples: scandal and dispersion (cf. Zech 13:7). Peter answers him that, although all will be scandalized, he would not be. Jesus unmasks Peter's pride by predicting his triple denial.

14:32-42 Prayer in the garden: In Gethsemane (winepress of oil), the temptations reappear. Jesus then turns to prayer (cf. 1:33; 6:46) and to the company of three of his closest disciples (cf. 5:37; 9:2) to ask them to watch and pray. Jesus' prayer is divided into four parts: invocation (Abba), the profession of faith (you can do all things), supplication (take this cup away from me), and submission to the will of God (not my will but yours be done).

14:43-50 Jesus' arrest: Judas is mentioned as "one of the Twelve" to emphasize the seriousness of his action. After 14:46, he is no longer mentioned. Those who came with Judas to arrest Jesus seized and arrested him. Out of the darkness and without a name, a man appears who draws his sword and wounds the servant of the high priest (the Gospel of John, written at the end of the first century, has no problem in mentioning his name: Simon Peter; cf. Jn 18:10). Jesus' reaction makes it clear that for him no violence makes sense, nor does it prosper. To have one's ear cut off was a dishonour and prevented one from exercising sacred functions.

14:51-52 An anonymous young man: Only the Gospel of Mark speaks of this unknown young man. This enigmatic detail has generated various explanations. For some biblical scholars, it would be a historical memory, a reference to John, the apostle, or to Mark himself; for others, on the other hand, it would be a symbolic representation: the situation of every disciple before the scandal of the passion.

14:53-65 Jesus before the Council: According to Jewish law, every accusation must be supported by at least two witnesses. Verse 55 helps us to conclude that the trial will not be fair. To bring about the death of Jesus was a long-standing desire of the Jewish authorities (Mk. 3:6; 11:18; 12:12; 14:1; 14:11). However, the testimonies are so false that they disagree with each other. The high priest had no alternative but to ask Jesus directly: "Are you the Christ, the Son of the Blessed One?” Jesus does not hesitate to answer: “I am,” a name that evokes the liberating God of the Exodus (Ex 3:14). Jesus' answer is considered blasphemous for two reasons, one of a religious nature, insulting God by calling himself Messiah (Lev 24:15f.) and the other of a political nature, to despise the law (Num 15:30) by proposing radical changes to the religious institutions of Israel. Mark emphasizes that all were in agreement to decree Jesus' death.

14:66-72 Peter's denials: While Jesus stands firm before the high priest for defending the cause of the kingdom, Peter collapses, denying his Master. The denial confirms that Peter accepts Jesus as Messiah but rejects his way, which is the way of the cross. The story does not end without Peter remembering the words of Jesus (14:30) and weeping with repentance and shame.