They all left him, and fled. A certain young man followed him, having a linen cloth thrown around himself over his naked body. The young men grabbed him, but he left the linen cloth, and fled from them naked.
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They all left him, and fled. A certain young man followed him, having a linen cloth thrown around himself over his naked body. The young men grabbed him, but he left the linen cloth, and fled from them naked. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him.
Parallel Translations
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They all left him, and fled.
A certain young man followed him, having a linen cloth thrown around himself over his naked body. The young men grabbed him,
but he left the linen cloth, and fled from them naked.
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And they all forsoke him and ranne awaye.
And ther folowed him a certeyne yonge man cloothed in lynnen apon the bare and the yongemen caught him
and he lefte his lynnen and fleed from them naked.
Show all 3 translations
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Then they all forsooke him, and fled.
And there followed him a certaine yong man, clothed in linnen vpon his bare bodie, and the yong men caught him.
But he left his linnen cloth, and fled from them naked.
Cross-references (11)
- Mark 14:27 (v50) Jesus said to them, “All of you will be made to stumble because of me tonight, for it is written, ‘I will strike the shepherd, and the…
- John 16:32 (v50) Behold, the time is coming, yes, and has now come, that you will be scattered, everyone to his own place, and you will leave me alone. Yet…
- Psalms 88:18 (v50) You have put lover and friend far from me, and my friends into darkness.
- 2 Timothy 4:16 (v50) At my first defense, no one came to help me, but all left me. May it not be held against them.
- Psalms 38:11 (v50) My lovers and my friends stand aloof from my plague. My kinsmen stand far away.
Show all 11 cross-references
- Psalms 88:7-8 (v50) Your wrath lies heavily on me. You have afflicted me with all your waves. You have taken my friends from me. You have made me an…
- Mark 13:14-16 (v52) But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not” (let the reader understand),…
- Job 19:13-14 (v50) “He has put my brothers far from me. My acquaintances are wholly estranged from me. My relatives have gone away. My familiar friends have…
- Isaiah 63:3 (v50) “I have trodden the wine press alone. Of the peoples, no one was with me. Yes, I trod them in my anger and trampled them in my wrath. Their…
- John 18:8 (v50) Jesus answered, “I told you that I am he. If therefore you seek me, let these go their way,”
- Genesis 39:12 (v52) She caught him by his garment, saying, “Lie with me!” He left his garment in her hand, and ran outside.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
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Geneva Bible translators 1599 · Public Domain On vv50–51 All his disciples.
All his disciples.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv51–52 48 And Jesus answered and said unto them, Are…
48 And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?
49 I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled.
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50 And they all forsook him, and fled.
51 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:
Ver. 51. And there followed him a certain young man] That this was St John, Calvin counts a fancy. He might be one well affected to Christ, who, bearing the noise, came to see the news, and hardly escaped with the skin of his teeth; such is the rudeness and rage of persecutors.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v51 This part of the history is only recorded by…
This part of the history is only recorded by Mark. What hath made some affirm that this was St. John I cannot tell. John was one of the eleven that were with Christ when Judas came, and though we find him asleep a little before, yet we read not that he was gone to bed, nor can conceive there was any at or near the place. The garment in which he was, in all probability, was a night garment. It is certain it was a loose garment, he could not else, when he was apprehended, have so soon quit himself of it; and being quit of that it seemeth he was quit of all, for the text saith he
fled from them naked; nor doth the text give him the honour to call him a disciple of Christ at large. Probably it was some young man who, being in his bed, and hearing the noise of the multitude going by his lodging with swords and staves, got up, slipped on his night garment, and followed them, to see what the matter was; and they having apprehended Christ, he followed them. And possibly his unusual habit made them take the more notice of him, staying when the disciples were all fled. Nor can the reason be well given why Mark should record such a passage, unless it were to tell us what we must expect from the rage of persecutors, viz. that our own innocency should not defend us. This young man was not concerned in Christ, only came as a spectator, without any arms. But the sword of persecution useth not to distinguish perfectly. The basilisk (they say) will fly at the picture of a man.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v51 Here we have the history of our Saviour’s examination…
Here we have the history of our Saviour’s examination before the high-priest and council, who set up all night to arraign and try the holy and innocent Jesus; for, lest his death should look like a downright murder, they allow him a mock-trial, and abuse the law by perverting it to injustice and bloodshed. Accordingly false witnesses are suborned, who depose that they heard him say, he would destroy the temple, and build it again in three days.
It is not in the power of the greatest innocence to protect the most innocent and holy person from slander and false accusation; yea, no person is so innocent and good, whom false witnesses may not condemn.
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Observe, 2. Our Lord’s meekness and patience, his silence under all these wicked suggestions and false accusations: Jesus held his peace, and answered nothing, Mar 14:61.
Guilt is naturally clamorous and impatient; but innocency is silent, and careless of misreports.
Learn hence, That to bear the revilings, contradictions, and false accusations, of men with a silent and submissive spirit, is an excellent and Christ-like temper. Our Lord stood before his unjust judge, and false accusers even as a sheep before the shearer, dumb, and not opening his mouth; even then when a trial for his life was managed most maliciously and illegally against him: When he was reviled, he reviled not again; when he suffered, he threatened not.
May the same humble mind and forgiving spirit be in us, which was also in Christ Jesus!
Observe, 3. That although our Saviour was silent, and made no reply to the false witnesses; yet now, when the question was solemnly put by the high-priest, Art thou the Christ, the Son of the Blessed? He answered I am.
Thence learn, That although we are not obliged by every ensnaring question to make answer, yet we are bound faithfully to own, and freely to confess, the truth, when solemnly called thereunto: when our silence will be interpreted a denial of the truth, a dishonour to God, a reproach and scandal to our brethren, it will be a great sin to hold our peace; and we must not be silent, though our confession of the truth hazards our liberty, yea, our life. Christ knew that his answer would cost him his life, yet he durst not but give it: Art thou the Son of the Blessed? Jesus said, I am.
Observe, 4. The crime which the high-priest pronounces our Saviour to be guilty of that of blasphemy; He hath spoken blasphemy. Hereupon the highpriest rends his clothes: it being usual with the Jews so to do, both to show their sorrow for it, and great detestation of it, and indignation against it.
Observe, 5. The vile affronts and horrid abuses which the enemies of our Saviour put upon him, they spit in his face, they blindfold him, they smite him with their hands, and in contempt and mockery bid him prophesy who it was that smote him. Verily, there is no degree of contempt, no mark of shame, no kind of suffering, which we ought to decline, or stick at for Christ’s sake, who hid not his face from shame and spitting upon our account.
Observe, 6. The high priest rends his clothes at Christ’s telling him, Ye shall see the Son of man sitting on God’s right hand, and coming in the clouds of heaven. Mar 14:62. And well might his clothes and his heart rend also. It was as if our Lord had said, "I that am now your prisoner, shall shortly be your judge. I now stand at your bar; and, ere long, you must stand at my tribunal. Those eyes of yours that now see me in the form of a servant, shall behold me in the clouds, at the right hand of your God, and my Father."
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv50–52 And they led Jesus away to the high priest,....…
And they led Jesus away to the high priest,.... Caiaphas, as is added in the Syriac, Arabic, and Persic versions. This was done, after they had took Jesus and bound, him, and after they had had him to Annas, who sent him bound to Caiaphas; see Joh 18:12;
and with him, the high priest Caiaphas,
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were assembled all the chief priests, and the elders, and the Scribes; even the whole sanhedrim, who met at Caiaphas's house, and were waiting there for Jesus; whom Judas with his band of soldiers and others, were gone to secure, and brng before them; See Gill on Mat 26:57.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v51 A young man - It does not appear, that…
A young man - It does not appear, that he was one of Christ's disciples. Probably hearing an unusual noise, he started up out of his bed, not far from the garden, and ran out with only the sheet about him, to see what was the matter. And the young men laid hold on him - Who was only suspected to be Christ's disciple: but could not touch them who really were so.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv51–52 Verse 51. A certain young man] Probably raised from…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v51 Mar 14:51-52. There followed him a certain young man…
Mar 14:51-52. There followed him a certain young man — The ancients, or at least many of them, supposed, that the young man here mentioned by Mark was one of the apostles; though Grotius wonders how they could entertain such an idea, and apprehends it was some youth who lodged in a country-house, near the garden, who ran out in a hurry to see what was the matter, in his night vestment, or in his shirt, as we should express it. Dr. Macknight thinks it might be “the proprietor of the garden, who, being awakened with the noise, came out in the linen cloth in which he had been lying, cast around his naked body, and, having a respect for Jesus, followed him, forgetting the dress he was in.” And the young men — Οι ανεανισκο, a common denomination for soldiers, among the Greeks. “Though this incident, recorded by Mark, may not appear of great moment, it is, in my opinion,” says Dr. Campbell, “one of those circumstances we call picturesque, which, though in a manner unconnected with the story, enlivens the narrative. It must have been late in the night when (as has been very probably conjectured) some young man, whose house lay near the garden, being roused out of sleep by the noise of the soldiers and armed retinue passing by, got up, stimulated by curiosity, wrapped himself (as Casaubon supposes) in the cloth in which he had been sleeping, and ran after them. This is such an incident as is very likely to have happened, but most unlikely to have been invented.” Laid hold on him — Who was only suspected to be Christ’s disciple; but were not permitted to touch them who really were so!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v51 This probably was the owner, or the son of…
This probably was the owner, or the son of the owner of the garden, who hearing the tumult came to see what was the cause. It must have been a young man from the Greek word neaniskos. (Tirinus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv51–52 51. Followed him a certain young man — The…
51. Followed him a certain young man — The incident of this young man occurs very briefly, and is narrated apparently for no purpose whatever. The only solution, certainly the best, is the supposition that it was no other than Mark himself. Mark was at this time a young man, living probably in Jerusalem with his mother; was more or less a follower of Jesus, and very likely to be present, from his interest in our Lord, during these awful transactions. That he should not name himself is very naturally explained, on the same principle of personal delicacy as induced the evangelist John to allude to himself in the third person. As John naturally styles himself the disciple whom Jesus loved, so Mark could as naturally style himself a certain young man. Very likely the Christians of that day knew who the certain young man was. There followed him — From this clause it is plain, that the supposition of some commentators, that this was an indifferent young man, accidentally awakened by the tumult, is untenable. He is a follower; and he does not follow them, that is, the crowd, but him. Jesus is the object of his interest. It must, therefore, have been some friend of Jesus, pressing after him to ascertain what was to be his fate. A linen cloth — A wrapper thrown over his undressed body. Doubtless this was the aba, an outer cloth thrown over the dress, and used even in sleep to enwrap the body. See on Mat_5:40. The young men — The young men who formed a part of the company who apprehended Jesus. This use of the word to signify soldiers is common, both in Greek and Latin.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv50–52 50. they all forsook him, and fled] Even the…
50. they all forsook him, and fled] Even the impetuous Peter who had made so many promises; even the disciple whom He loved.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v51 (51) And there followed him a certain young man.—The…
(51) And there followed him a certain young man.—The remarkable incident that follows is narrated by St. Mark only. It had clearly made a deep impression on the minds of some of the disciples (probably enough, on that of Peter), from whom, directly or indirectly, the report came. Who it was that appeared in this strange fashion we are left to conjecture. Some have supposed that it was St. Mark himself, but for this there is obviously no ground but the fact that this Evangelist alone records it. A careful examination of the facts suggests another conclusion as probable. (1) The man was “young,” and the self-same term is applied to the ruler who had great possessions (Mat_19:20). (2) He had apparently been sleeping, or, it may be, watching, not far from Gethsemane, with the linen sheet wrapped round him, and had been roused by the approach of the officers and the crowd. This suggests one who lived somewhere on the Mount of Olives, and so far points to Lazarus or Simon of Bethany, as the only two conspicuous disciples in that neighbourhood. (3) He was one who so loved our Lord that he went on following Him when all the disciples forsook Him and fled, and this also was what might be expected from Lazarus. On the supposition suggested in (1), he was now obeying almost literally the command, “Take up thy cross, and follow Me.” (See Notes on Mat_19:16-22.) (4) He was one whom the officers (the words “the young men” are omitted in the better MSS.) were eager to seize, when they allowed all the disciples to go their way, and this agrees with the command which had been given by the priests, that they should take and kill Lazarus also (Joh_12:10). (5) As the “linen sheet” or sindôn (see Note on Mat_27:59) was especially used for the burial of the dead, it is conceivable, on this supposition, that what had been the winding-sheet of the dead Lazarus had been kept and used by him in memory of his resurrection. (6) On the hypothesis thus suggested, the suppression of the name stands on the same footing as that of the name of the sister of Lazarus, who poured the precious ointment on our Lord’s head at Bethany (Mat_26:7, Mar_14:3), whom the Evangelists must have known, but whom they mention simply as a “woman.” Their lips were sealed as to the family of Bethany until the circumstances, whatever they may have been, that called for silence had passed away. It is obvious that so far as this identity is established it suggests many thoughts of profound interest. What had seemed impossible to men had proved possible with God. He who had gone away sorrowful because he had great possessions, had given freely to the poor (see Notes on Mat_26:6; Mat_26:9), and had proved more faithful than the Twelve, and so the last had become the first.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv50–52 And they all left him, and fled. But soon…
And they all left him, and fled. But soon afterwards two of them, Peter and John, took courage, and followed him to the house of the high priest.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv50–51 And they all forsook Him and fled.
Mar_14:50
And they all forsook Him and fled.
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The deserters
We may take three views of the desertion of our Lord on this occasion; that event may be considered with reference to the deserters, to the deserted, and to ourselves.
I. The desertion of our Lord may be considered with reference to the apostles. In this view it affords an affecting instance of the inconstancy of man. The desertion of our Lord by the apostles affords also a proof of the melancholy consequences of the adoption of false notions. Men are sometimes found, it is true, both better and worse than their respective creeds; but it is undeniable that, whatever sentiment we really embrace, whatever we truly believe, is sure to influence our spirit and conduct. The apostles, in common with the Jews generally, had fully adopted the notion of a personal reign of the Messiah, of a temporal and worldly kingdom. Hence, ambition, of a kind (in their circumstances) the most absurd and unnatural, took full possession of their minds. They expected to be the chief ministers and counsellors of state of the largest, and, in every respect, the greatest empire in the world, an empire which was destined to absorb all others, and to become universal. Think of such a notion as this, for a few illiterate fishermen of one of the obscurest provinces of the civilized world! I do not say that it would have been otherwise-that they would steadfastly have adhered to their Lord, and have gone with Him to prison and to death, if they had been entirely quit of their false notions, and had had right views of the spiritual nature of His kingdom; for temptation, danger, fear, may overcome the strongest convictions; but it is easy to perceive that their false notions contributed to render them an easy prey to the enemy, while more correct views would have tended to prepare their minds for the trial, and to fortify them against it. We may learn from this how important it is that we should take heed what we believe. Let us prove all things, and hold fast that which is good.
II. The desertion of Christ by the apostles may be considered with reference to our Lord Himself; and here it may be viewed in two aspects: as an aggravation of His sufferings, and as a proof of His love.
1. As an aggravation of His sufferings. It should not be forgotten that our Lord was made in all points like unto His brethren. He had all the affections, passions, feelings, of human nature just as we have; the great difference being that, in us they are constantly liable to perversion and abuse, while in Him their exercise was always healthful and legitimate. In the language of prophecy, also, He complains of the desertion of His friends: I looked for some to take pity, but there was none, and for comforters, but I found none. Of the people there was none with Me. As bone of our bone, as subject to all the sympathies of our common humanity, He felt it deeply, and on many accounts, when Judas came, heading a band of ruffians, and betrayed Him with the very token of affection. He felt it deeply when Peter denied Him in His very presence with oaths and curses. He felt it deeply when they all forsook Him and fled.
2. This melancholy event may be considered further as a proof of the greatness of the Saviours love. He met with everything calculated not only to test His love, to prove its sincerity and its strength; but also to chill, and to extinguish it. But as it was self-moved, it was self-sustained. Many waters could net quench it. All the ingratitude of man could not destroy it; all the powers of darkness could not damp its ardour. Having loved His own who were in the world, He loved them to the end. Perhaps the unfaithfulness of the apostles was permitted, that Jesus might taste of every ingredient of bitterness which is mingled in mans cup of woe; that, being tempted in all points like unto His brethren, He might be able to sympathize with, and to succour them in their temptations. It may have been permitted also, in order to show that there was nothing to deserve His favour in the objects of His love. Say not that your sins are too great to be forgiven, or your heart too depraved to be renewed. Only trust Him: His grace is sufficient for you. And let this encourage the unhappy backslider, notwithstanding his frequent desertion of his Lord, to return to Him. Jesus did not disown the apostles, though they deserted Him in His distress; but after His resurrection He sent to them, by the faithful women, messages of tenderness and love: Go, said He to Mary Magdalene, go to My brethren, and say unto them, I ascend unto My Father and your Father; to My God, and your God. And to the other women, Go, tell My brethren that I go into Galilee, and there shall they see Me.
III. We proceed to consider this melancholy event with reference to ourselves. We may learn not a little from it. We may use it as a mirror in which to see ourselves. Some may see in it, perhaps, the likeness of their own conduct to their fellow men. When you thought they did well for themselves, then you blessed them. When you knew they did not need you, you followed them, and were at their service. When all praised them, you also joined in the laudation. But circumstances changed with them; and you changed too. The time came when you might really have served them, but then you withdrew yourself. Others may see in the desertion of the apostles, the likeness of their own conduct to the Saviour. Oh! how many desert Him in His poor, calumniated, persecuted brethren? How many desert Him in His injured, oppressed interest! Many will befriend and applaud a mission, a religious institution, a Christian church, a ministry, while it receives general commendation and support; but let the great frown upon it, let the foul breath of calumny pass over it and dim its lustre, let the bleak winds of adversity blow upon it, and blast it; and where are they then? They are scattered, and gone everyone to his own. We may learn from this event to solace ourselves under some of the severest trials which can befall us in the present world. Surely there are few things more bitter than this-to be deserted, when we most need their assistance, by those on whose friendly offices we are entitled to rely. But we may learn from this event not to wonder at it; it is no strange thing. We must not wonder, then, if when we are most deeply interested in any great undertaking, if when our labours and sacrifices for the good of our fellow creatures are most abundant, or when our afflictions and sufferings are most severe, that is to say, if when we most need the sympathy and support of our friends, we should be left most entirely to ourselves. Let us solace ourselves in God. Yet I am not alone, for the Father is with me. Let us live more in communion with Him. Let us look less to creatures, and more to the Creator. Let us depend less on outward things, and more on God. Finally, let us learn to anticipate the hour in which our most faithful friends must leave us. Oh! to have the great and good Shepherd with us then! Though I walk through the valley of the shadow of death, I will fear no evil; Thou art with me; Thy rod and Thy staff they comfort me. (J. J. Davies.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v51 cloth made from the fibers of a flax plant
linen
cloth made from the fibers of a flax plant
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that was wrapped around him
This can be stated in active form. AT: "that he had wrapped around himself" (See: Active or Passive)
When the men seized him
"When the men seized that man"
he left the linen garment
As the man was trying to run away, the others would have grabbed at his clothing, trying to stop him.
translationWords
seize
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv50–51 14:50 As Jesus had predicted just hours before (14:27-31),…
14:50 As Jesus had predicted just hours before (14:27-31), all his disciples deserted him.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.