Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. For many gave false testimony against him, and their testimony didn’t agree with each other. Some stood up, and gave false testimony against him, saying, “We heard him say, ‘I will destroy this temple that is made with hands, and in three days I will build another made without hands.’ ” Even so, their testimony didn’t agree.
The high priest stood up in the middle, and asked Jesus, “Have you no answer? What is it which these testify against you?” But he stayed quiet, and answered nothing. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?”
Jesus said, “I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.”
The high priest tore his clothes, and said, “What further need have we of witnesses? You have heard the blasphemy! What do you think?” They all condemned him to be worthy of death. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, “Prophesy!” The officers struck him with the palms of their hands.
Geneva Bible translators 1599 · Public Domain On vv55, 61, 65 Christ, who was so innocent that he could not…
Christ, who was so innocent that he could not be oppressed, no not by false witnesses, is at the length, for confessing God to be his father, condemned of impiety before the high Priest: that we, who denied God and were indeed wicked, might be quit before God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv55, 56, 61, 62, 63, 64, 65 55 And the chief priests and all the council…
55 And the chief priests and all the council sought for witness against Jesus to put him to death; and found none.
Ver. 55. {See Trapp on "Mat 26:59"}
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.
John Gill 1763 · Public Domain On vv55–65 We heard him say,.... In a discourse of his,…
We heard him say,.... In a discourse of his, recorded in Joh 2:19,
I will destroy this temple that is made with hands, and within three days I will build another made without hands; which was a very false testimony; for Christ did not say be would destroy any temple at all, only put the Jews on doing it; much less did he point at, or design the temple of Jerusalem, but his own body; nor did he use the distinction of a temple, made with and without hands; nor did he affirm that he would build another; only said, he would raise up in three days, that which they should destroy. By this testimony these witnesses would suggest, that Christ had a design upon their temple to demolish it, and that he must be a sorcerer, or a magician, to pretend to build a temple without hands in three days time; See Gill on Mat 26:61.
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 vv55, 56, 58, 61 All the council sought for witness and found none…
All the council sought for witness and found none - What an amazing proof of the overruling providence of God, considering both their authority, and the rewards they could offer, that no two consistent witnesses could be procured, to charge him with any gross crime. Matt. xxvi, 59.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v61 Verse 61. Of the Blessed?] Θεου του ευλογητου, Or,…
Verse 61. Of the Blessed?] Θεου του ευλογητου, Or, of God the blessed one. Θεου, is added here by AK, ten others, Vulgate, and one of the Itala. It might be introduced into the text, put in Italics, if the authority of the MSS. and versions be not deemed sufficient. It appears necessary for the better understanding of the text. The adjective, however, conveys a good sense by itself, and is according to a frequent Hebrew form of speech.
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 vv55, 60, 63 Mar 14:55-59. And all the council sought for witness…
Mar 14:55-59. And all the council sought for witness against Jesus to put him to death — Which they were determined to do. They had seized him as a malefactor; and now they had him, they had no indictment to prefer against him, no crime to lay to his charge: but they sought for witnesses against him. They artfully sifted some by sly interrogatories, offered bribes to others to prevail on them to accuse him, and endeavoured by threats to compel other, to do it. The chief priests and elders were, by the law, intrusted with the prosecuting and punishing of false witnesses, Deu 19:16, yet they were now ringleaders in a crime that tended to the overthrow of all justice. Deplorable is the condition of a country, when those that should be the conservators of peace and equity are the corrupters of both! And found none — What an amazing proof of the overruling providence of God, considering both their authority, and the rewards they could offer, that no two consistent witnesses could be procured to charge him with any gross crime! Their witness, their evidences, agreed not together — So also the Vulgate, Convenientia testimonia non erant. But the Greek words, ισαι ουκ ησαν, which, literally rendered, are, were not equal, are understood by many to signify, Not equal to the charge of a capital crime. So Dr. Hammond; they did not accuse him of that upon which a sentence of death might be founded; no, not by the utmost stretch of their law. Dr. Campbell, who considers the phrase in the same light, renders it, Their testimonies were insufficient; observing, “On a doubtful point, where the words appear susceptible of either interpretation, we ought to be determined by the circumstances of the case. Now there is nothing in the whole narrative that insinuates the smallest discrepancy among the witnesses. On the contrary, in the gospels the testimony specified is mentioned as given by all the witnesses. The differences in Matthew and Mark, one saying, I will rebuild, another, I can rebuild; one adding, made with hands, another omitting it; not only are of no moment in themselves, but are manifestly differences in the reports of the evangelists, not in the testimony of the witnesses; nor are they greater than those which occur in most other facts related from memory. What therefore perplexed the pontiffs and the scribes was, that, admitting all that was attested, it did not amount to what could be accounted a capital crime. This made the high-priest think of extorting from our Lord’s mouth a confession which might supply the defect of evidence. This expedient succeeded to their wish; Jesus, though not outwitted by their subtlety, was no way disposed to decline suffering, and therefore readily supplied them with the pretext they wanted.” The same expression is used in the 59th verse. See the note on Mat 26:59-61. There arose certain, and bare false witness — There is no wickedness so black, no villany so horrid, but there may be found among mankind fit tools to be used in it: so miserably depraved and vitiated is human nature! Saying, We heard him say, I will destroy this temple, &c. — It is observable, that the words which they thus misrepresented were spoken by Christ at least three years before, (Joh 2:19.) Their going back so far to find matter for the charge was a glorious, though silent attestation, of the unexceptionable manner wherein he had behaved, through the whole course of his public ministry.
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 vv55, 56, 57, 61, 63 Though the law prescribed there should be only one…
Though the law prescribed there should be only one high priest, yet at this time there were many, being appointed yearly by the Roman governor; and those are here called chief priests who had once been invested with the dignity of high priest, but were at that time out of office. (Theophylactus)
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 vv56, 61, 62, 64, 65 56. Agreed not together — The original Greek is…
56. Agreed not together — The original Greek is by many understood to mean that the witness or testimony was not adequate, that is, sufficient to make out a criminal case. As the variations between the testimonies do not seem to be essential, this is probably the true meaning.
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 vv55, 56, 57, 58, 59, 60, 62, 63, 64, 65 55. And the chief priests] St Mark passes over…
55. And the chief priests] St Mark passes over the details of the examination before Annas and the first commencement of insult and violence, recorded only by St John (Joh_18:19-24). He places us in the mansion of Caiaphas, whither our Lord was conducted across the courtyard, and where a more formal assembly of the council of the nation had met together.
sought for witness] By the Law they were bound to secure the agreement of two witnesses on some specific charge. Before Annas an attempt had been made to entangle the Accused with insidious questions. A more formal character must now be given to the proceedings.
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 vv56, 57, 58, 59, 61, 63, 64, 65 (56) Their witness agreed not together.—St. Mark gives what…
(56) Their witness agreed not together.—St. Mark gives what St. Matthew only implies as the cause of the failure.
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 vv55, 56, 57, 60, 62, 63, 64, 65 Now the chief priests and the whole council sought…
Now the chief priests and the whole council sought witness against Jesus to put him to death, and found it not. Their supreme object was to put him to death; but. they wished to accomplish their object in a manner consistent with their own honor, so as not to appear to have put him to death without reason. So they sought for false witnesses against him, that they might deliver the Author of life and the Savior of the world to death. For in real truth, although they knew it not, and were the instruments in his hands, he had determined by the death of Christ to bestow on us both present and eternal life.
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 vv55, 61, 62 All the council sought for witness against Jesus.
Mar_14:55
All the council sought for witness against Jesus.
Read full note →
The Council-Jesus before the Jewish Council
The world, in its best moods, exalts justice; and, in its worst moods, defeats it. Everything depends on the mood for the time being. Multitudes on the first day of Holy Week strewed the way with their clothes for their king to ride over; it was their mood. Only five days later a mob, bearing lanterns and torches, sought Him as if He were a thief, and led Him a prisoner over that same highway. The mood had changed. Mob law prevailed.
I. The tribunal. No gathering of star chamber was ever more lawless.
1. The law decreed that no court should sit before sunrise; this trial followed immediately upon the midnight arrest-while Jerusalem was asleep.
2. The law required that anyone accused should have an advocate; here the Nazarene stood alone, with none to question in His behalf.
3. The law demanded that witnesses should be summoned for every prisoner; here no one was called to testify.
4. The judge of that court was Caiaphas, who had already declared the necessity of the death of Jesus, in order that the factions of the people might be harmonized.
5. Like a travesty reads the record: The chief priests and all the council sought for witness against Jesus to put Him to death. Their aim was to establish guilt, not to find justice.
6. It was the law that no sentences of death should be passed upon the same day as the trial; yet, in spite of their subterfuge, declaring the sentence of death just after sunrise, it was on the same day, since the Jewish day began at evening.
II. The indictment. Full of flaws. Hopelessly confused. Even the testimony of bribed witnesses was too inconsistent to be of any use. The only seeming ground for a charge was a distortion of a saying in His earlier ministry concerning the destruction of the temple which He called His body, but which they declared was the pride of Jerusalem; but even this was no crime, as even His judges knew. Their case had failed. Their miserable charges were not sustained.
III. The prisoner. The one sinless Person among men. No enemy has ever found a flaw in His pure character. No charge, even of haste or imprudence, has ever been preferred. By His greatness and goodness, He throws all other human attainments into obscurity.
1. The best character is no protection against human hatred. The higher the character the more isolated it stands. The treatment accorded the Master will be meted out to His disciples. Persecution for righteousness sake is a natural outcome of being righteous.
2. The best character does not always command friendship in the time of trial. It is not an infallible mark of piety to be always surrounded with friends.
IV. The sentence. Death, that cry of assassins; death, cold and cruel, blanching in a moment the ruddiest face; death, the breaking down of human life; death, the guardian of the cross; this was the word they hissed out-He is guilty of death. To beckon such a death the laws of Moses and of the Romans were torn to shreds; mockery clothed itself in ermine; Pilate washed his guilty hands; and priests and rabble shouted themselves hoarse. (David O. Mears.)
The Sanhedrin
The Council of the Jews, commonly called the Sanhedrin, was composed of seventy-one persons. It consisted of three Courts or Houses,-the Sopherim, or Teachers of the Law, the College of the High Priest, and the house of the Elders. The president, or head of the Council, bore the title of Nasi, and was not necessarily the High Priest. In Num_11:16, we read that God commanded Moses to call together seventy of the Elders of Israel, and to put his spirit upon them. The Council was composed in like manner of seventy, to represent these Elders, chosen and ordained by Moses, and the seventy-first, the president, represented Moses; but as the Council was summoned by Moses, and not by Aaron, the High Priest was not necessarily the head of it. This president, or Nasi, was also called the Prince of Israel, and must be of the house of David, and the once became for many generations an inheritance of the family of Hillel, which descended from David. The First, or Upper House, was the House of the Lawyers, and it had originally supreme control of life and death. But when the Romans conquered Palestine, and converted Judea into a Roman Province, then this power was taken from them, and all those cases which had been tried by the Court of the Lawyers were heard by the Roman Prater. This House accordingly was practically dissolved; it had nothing to do, the sceptre was taken from it, and its lawgiver was divested of all power. The Second House was that of the Chief Priests; at the head of it sat the High Priest, and it was made up of the heads of the twenty-four priestly families and of the heads of the departments connected with the ministry in the Temple. The members all bore the title of Chief Priests (ἀρχιερεῖς). They decided in all spiritual matters, as to faith and heresy. This House remained in full activity after the practical abrogation of the First, and thus the High Priest became the virtual head of the Jewish Council. The Third House was that of the Elders, and was made up of representatives of the great Jewish families and of Rabbis of note. They went by the name of the Elders, and continued to sit along with the Second House. (S. Baring Gould, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v55 Mat 26:59-68; Mar 14:55-65; Luk 22:63-71;Joh 18:19-24. “Then the…
JESUS CONDEMNED BY THE SANHEDRIN
Mat 26:59-68; Mar 14:55-65; Luk 22:63-71;Joh 18:19-24. “Then the high priest asked Jesus concerning His disciples and teaching. Jesus responded to Him, I spoke boldly to the world. I always taught in the synagogue, and in the temple, where all the Jews come together, and I spoke nothing in secret. Why do you ask Me? Ask those who heard what I said to them; behold, they know the things which I said. He, speaking these things, one of the officers standing by struck Jesus with his hand, saying, Do you thus answer the high priest? Jesus responded to him, If I spoke wickedly, testify concerning the wickedness; but if truly, why do you smite Me? Then Annas sent Him bound to Caiaphas the high priest.” Evidently, Annas and Caiaphas had their tribunals in the same great quadrangular building standing on Mount Zion, and now visited by the thirty thousand pilgrims annually going to Jerusalem. Having first been arraigned at the tribunal of Annas, He is now, about day-dawn, led bound to the tribunal of Caiaphas. You see how the high priest endeavored to make Him confess, hoping to utilize His own testimony against Himself, as they had no witnesses to amount to anything, and thus condescended to a very cowardly stratagem, which even if he had succeeded, the law pronounces the weakest of all evidence. It was awfully barbaric for that officer to smite a prisoner in bonds. You see, Jesus vindicates Himself reminding the man of the criminal impropriety of this uncouth assault upon a defenseless prisoner illustrating the right of all His followers to vindicate themselves from false accusation, violence, and tyranny, and refuting the idea somewhat prevalent that we are never to advocate our rights and vindicate ourselves against the oppression of the wicked.
Read full note →
Luk 22:66. “And when it was day, the eldership of the people, the chief priests, and the scribes were assembled, and led Him into the Sanhedrin.” As they had been on His track, like bloodhounds, three years, eager to take, His life (but restrained by the fear of the people; and well they might be, because a bloody civil war would have broken out immediately), such is their fear of the people that they attack Him at midnight, aiming to secure the death-warrant and kill Him before day. In this they are disappointed and woefully disconcerted, being unable to convene the Sanhedrin till day dawn, though keeping couriers running at race-horse speed all night, (notifying and urging them up. The Sanhedrin was the highest court of the politico-ecclesiasticism, the successor of the eldership organized by Jethro, the father-in-law of Moses, during their wilderness peregrinations.
Mar 14:55-59. “And the high priest and all the Sanhedrin continued to seek testimony against Jesus to put him to death, and they found none.” Matthew says “false testimony.” Of course, they preferred true testimony if they could get it; but as there was none, they were anxious to take any kind they could get. “For many continued to testify falsely against Him, and their testimonies were not equal,” i. e., they contradicted one another, which in law invalidates both, so that they are thrown out of court. “And certain ones, rising up, falsely testified against Him, saying, We heard Him saying, That I will destroy this temple, made with hands, and in three days I will build another, made without hands. Indeed their testimony was not equal;” i. e., they contradicted one another. Perhaps some of the witnesses gave it correctly; but you have only to look at Joh 2:19, “Destroy this temple, and I will build it in three days,” to see that the above witnesses were false, as they testified that He said, “I will destroy this temple, made with hands, and build another, made without hands.” By comparison, you see that these witnesses did not quote Him correctly, as their testimony would make it mean that great stone edifice standing on Mount Moriah; while He did not mean that at all, but the temple of His body. Why did He not correct them when so grossly misrepresenting Him? Because it would have done no good, as Satan was in them, and they were thirsting for His blood.
Mat 26:62-66. “The high priest, standing up, said to Him, Do You answer nothing? What are they witnessing against Thee? And Jesus was silent.” Under temptation, the better policy is, like Jesus, to keep silent. You should never speak while under severe provocation. “The high priest, responding, said to Him, I assure Thee by the living God, that Thou mayest tell us if Thou art the Christ, the Son of God. Jesus says to him, Thou sayest it.” That is an Oriental form of affirmation. Here, you see, Jesus answers while under oath of affirmation, administered by the high priest. Hence you see His indirect approval appertaining to the civil oath of affirmation. Paul (1Th 5:23) administers a solemn oath to the Thessalonian saints to read his letter to all the members of the Church.
“Moreover I say unto you, Hereafter you shall see the Son of man sitting on the right hand of power and coming in the clouds of heaven.” The first clause of this wonderful prophecy of our Lord was fulfilled when they saw Him rise from the dead and ascend up to heaven from Mount Olivet; while the second clause, “coming in the clouds of heaven,” will be fulfilled when Jesus shall ride down on a cloud and receive all the kingdoms of this world (Dan 7:9-14) and reign forever. In this wonderful sentence there is not so much as a comma, yet those two clauses are separated by many centuries, the former being verified in a few days, and the latter still pending.
“Then the high priest tore His robes, saying, That He blasphemed; what need of testimony have we yet? Behold, now , you have heard His blasphemy. What seems good to you? And they, responding, said, He is worthy of death.” Mark says this verdict was unanimous, So here you see the issue of His prosecution before the Sanhedrin They unanimously condemned Him to die for blasphemy, according to the law of Moses. (Lev 24:16.) Thus you see, good and just laws become vehicles of tyranny and persecution when in the hands of bad men, and are no guarantee of fight and justice when the devil is in the administrators. Jesus died under the verdict of Divine law, and so did all the martyrs, there being no trouble about the law; but Satan was in the preachers and ruling elders. So it is this day. Some of the brightest saints that walk beneath the skies, have been excommunicated, while drunkards, libertines, blasphemers, and thieves have been retained without impeachment. Such was the case in the days of Luther and Wesley, and always will be so when Diabolus gets into the clergy and official laity.
Luk 22:63-65. “And the men who had charge of Jesus began to mock Him, beating Him; and covering Him, continued to strike His face, and ask Him, saying, Prophesy, who is the one smiting thee? And blaspheming Him as to many other things, they continued to speak against Him.” The truth of it is, Jesus had no trial, it was a mockery; to their infinite shame, barbarically abusing Him while a prisoner in chains, which is revolting to the very idea of civil, not to say ecclesiastical administration. Nicodemus certifies that Jewish law never condemned a man till he met his accusers face to face, and had a fair and impartial trial. Festus, the Roman proconsul, makes the same statement in reference to imperial law. Hence, Jesus was mobbed and outlawed. But did He not come into the world to die? Most assuredly; and He would have died to redeem the world from sin, death, and hell if neither Judas nor Caiphas had ever been born. Yet that is no apology for the diabolical treason, perfidy, and murder which they committed, overtly, without excuse.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v55 Mar 14:55 - Mar 14:65.
Mark
THE CONDEMNATION WHICH CONDEMNS THE JUDGES
Read full note →
Mar 14:55 - Mar 14:65.
Mark brings out three stages in our Lord’s trial by the Jewish authorities-their vain attempts to find evidence against Him, which were met by His silence; His own majestic witness to Himself, which was met by a unanimous shriek of condemnation; and the rude mockery of the underlings. The other Evangelists, especially John, supply many illuminative details; but the essentials are here. It is only in criticising the Gospels that a summary and a fuller narrative are dealt with as contradictory. These three stages naturally divide this paragraph.
I. The judges with evil thoughts, the false witnesses, and the silent Christ {Mar 14:55}.
The criminal is condemned before He is tried. The judges have made up their minds before they sit, and the Sanhedrim is not a court of justice, but a slaughter-house, where murder is to be done under sanction of law. Mark, like Matthew, notes the unanimity of the ‘council,’ to which Joseph of Arimathea-the one swallow which does not make a summer-appears to have been the only exception; and he probably was absent, or, if present, was silent. He did ‘not consent’; but we are not told that he opposed. That ill-omened unanimity measures the nation’s sin. Flagrant injustice and corruption in high places is possible only when society as a whole is corrupt or indifferent to corruption. This prejudging of a case from hatred of the accused as a destroyer of sacred tradition, and this hunting for evidence to bolster up a foregone conclusion, are preeminently the vices of ecclesiastical tribunals and not of Jewish Sanhedrim or Papal Inquisition only. Where judges look for witnesses for the prosecution, plenty will be found, ready to curry favour by lies. The eagerness to find witnesses against Jesus is witness for Him, as showing that nothing in His life or teaching was sufficient to warrant their murderous purpose. His judges condemn themselves in seeking grounds to condemn Him, for they thereby show that their real motive was personal spite, or, as Caiaphas suggested, political expediency.
The single specimen of the worthless evidence given may be either a piece of misunderstanding or of malicious twisting of innocent words; nor can we decide whether the witnesses contradicted one another or each himself. The former is the more probable, as the fundamental principle of the Jewish law of evidence {‘two or three witnesses’} would, in that case, rule out the testimony. The saying which they garble meant the very opposite of what they made it mean. It represented Jesus as the restorer of that which Israel should destroy. It referred to His body which is the true Temple; but the symbolic temple ‘made with hands’ is so inseparably connected with the real, that the fate of the one determines that of the other. Strangely significant, therefore, is it, that the rulers heard again, though distorted, at that moment when they were on their trial, the far-reaching sentence, which might have taught them that in slaying Jesus they were throwing down the Temple and all which centred in it, and that by His resurrection, His own act, He would build up again a new polity, which yet was but the old transfigured, even ‘the Church, which is His body.’ His work destroys nothing but ‘the works of the devil.’ He is the restorer of the divine ordinances and gifts which men destroy, and His death and resurrection bring back in nobler form all the good things lost by sin, ‘the desolations of many generations.’ The history of all subsequent attacks on Christ is mirrored here. The foregone conclusion, the evidence sought as an after-thought to give a colourable pretext, the material found by twisting His teaching, the blindness which accuses Him of destroying what He restores, and fancies itself as preserving what it is destroying, have all reappeared over and over again.
Our Lord’s silence is not only that of meekness, ‘as a sheep before her shearers is dumb.’ It is the silence of innocence, and, if we may use the word concerning Him, of scorn. He will not defend Himself to such judges, nor stoop to repel evidence which they knew to be worthless. But there is also something very solemn and judicial in His locked lips. They had ever been ready to open in words of loving wisdom; but now they are fast closed, and this is the penalty for despising, that He ceases to speak. Deaf ears make a dumb Christ, What will happen when Jesus and His judges change places, as they will one day do? When He says to each, ‘Answerest thou nothing? What is it which these, thy sins, witness against thee?’ each will be silent with the consciousness of guilt and of just condemnation by His all-knowing justice.
II. Christ’s majestic witness to Himself received with a shriek of condemnation.
What a supreme moment that was when the head of the hierarchy put this question and received the unambiguous answer! The veriest impostor asserting Messiahship had a right to have his claims examined; but a howl of hypocritical horror is all which Christ’s evoke. The high priest knew well enough what Christ’s answer would be. Why, then, did he not begin by questioning Jesus, and do without the witnesses? Probably because the council wished to find some pretext for His condemnation without bringing up the real reason; for it looked ugly to condemn a man for claiming to be Messias, and to do it without examining His credentials. The failure, however, of the false witnesses compelled the council to ‘show their hands,’ and to hear and reject our Lord solemnly and, so to speak, officially, laying His assertion of dignity and office before them, as the tribunal charged with the duty of examining His proofs. The question is so definite as to imply a pretty full and accurate knowledge of our Lord’s teaching about Himself. It embraces two points-office and nature; for ‘the Christ’ and ‘the Son of the Blessed’ are not equivalents. The latter title points to our Lord’s declarations that He was the Son of God, and is an instance of the later Jewish superstition which avoided using the divine name. Loving faith delights in the name of the Lord. Dead formalism changes reverence into dread, and will not speak it.
Sham reverence, feigned ignorance, affected wish for information, the false show of judicial impartiality, and other lies and vices not a few, are condensed in the question; and the fact that the judge had to ask it and hear the answer, is an instance of a divine purpose working through evil men, and compelling reluctant lips to speak words the meaning and bearing of which they little know. Jesus could not leave such a challenge unanswered. Silence then would have been abandonment of His claims. It was fitting that the representatives of the nation should, at that decisive moment, hear Him declare Himself Messiah. It was not fitting that He should be condemned on any other ground. In that answer, and its reception by the council, the nation’s rejection of Jesus is, as it were, focused and compressed. This was the end of centuries of training by miracle, prophet and psalmist-the saddest instance in man’s long, sad history of his awful power to frustrate God’s patient educating! Our Lord’s majestic ‘I am,’ in one word answers both parts of the question, and then passes on, with strange calm and dignity, to point onwards to the time when the criminal will be the judge, and the judges will stand at His bar. ‘The Son of Man,’ His ordinary designation of Himself, implies His true manhood, and His representative character, as perfect man, or, to use modern language, the ‘realised ideal’ of humanity. In the present connection, its employment in the same sentence as His assertion that He is the Son of God goes deep into the mystery of His twofold nature, and declares that His manhood had a supernatural origin and wielded divine prerogatives. Accordingly there follows the explicit prediction of His assumption of the highest of these after His death. The Cross was as plain to Him as ever; but beyond it gleamed the crown and the throne. He anticipates ‘sitting on the right hand of power,’ which implies repose, enthronement, judicature, investiture with omnipotence, and administration of the universe. He anticipates ‘coming in the clouds of heaven,’ which distinctly claims to be the future Judge of the world. His hearers could scarcely fail to discern the reference to Daniel’s prophecy.
Was ever the irony of history more pungently exemplified than in an Annas and Caiaphas holding up hands of horror at the ‘blasphemies’ of Jesus? They rightly took His words to mean more than the claim of Messiahship as popularly understood. To say that He was the Christ was not ‘blasphemy,’ but a claim demanding examination; but to say that He, the Son of Man, was Son of God and supreme Judge was so, according to their canons. How unconsciously the exclamation, ‘What need we further witnesses?’ betrays the purpose for which the witnesses had been sought, as being simply His condemnation! They were ‘needed’ to compass His death, which the council now gleefully feels to be secured. So with precipitate unanimity they vote. And this was Israel’s welcome to their King, and the outcome of all their history! And it was the destruction of the national life. That howl of condemnation pronounced sentence on themselves and on the whole order of which they were the heads. The prisoner’s eyes alone saw then what we and all men may see now-the handwriting on the wall of the high priest’s palace: ‘Weighed in the balance, and found wanting.’
III. The savage mockers and the patient Christ {Mar 14:65}.
There is an evident antithesis between the ‘all’ of Mar 14:64 and the ‘some’ of Mar 14:65, which shows that the inflictors of the indignities were certain members of the council, whose fury carried them beyond all bounds of decency. The subsequent mention of the ‘servants’ confirms this, especially when we adopt the more accurate rendering of the Revised Version, ‘received Him with blows.’ Mark’s account, then, is this: that, as soon as the unanimous howl of condemnation had beep uttered, some of the ‘judges’{!} fell upon Jesus with spitting and clumsy ridicule and downright violence, and that afterwards He was handed over to the underlings, who were not slow to copy the example set them at the upper end of the hall.
It was not an ignorant mob who thus answered His claims, but the leaders and teachers-the crème de la crème of the nation. A wild beast lurks below the Pharisee’s long robes and phylacteries; and the more that men have changed a living belief in religion for a formal profession, the more fiercely antagonistic are they to every attempt to realise its precepts and hopes. The ‘religious’ men who mock Jesus in the name of traditional religion are by no means an extinct species. It is of little use to shudder at the blind cruelty of dead scribes and priests. Let us rather remember that the seeds of their sins are in us all, and take care to check their growth. What a volcano of hellish passion bursts out here! Spitting expresses disgust; blinding and asking for the names of the smiters is a clumsy attempt at wit and ridicule; buffeting is the last unrestrained form of hate and malice. The world has always paid its teachers and benefactors in such coin; but all other examples pale before this saddest, transcendent instance. Love is repaid by hate; a whole nation is blind to supreme and unspotted goodness; teachers steeped in ‘law and prophets’ cannot see Him of and for whom law and prophets witnessed and were, when He stands before them. The sin of sins is the failure to recognise Jesus for what He is. His person and claims are the touchstone which tries every beholder of what sort He is.
How wonderful the silent patience of Jesus! He withholds not His face ‘from shame and spitting.’ He gives ‘His back to the smiters.’ Meek endurance and passive submission are not all which we have to behold there. This is more than an uncomplaining martyr. This is the sacrifice for the world’s sin; and His bearing of all that men can inflict is more than heroism. It is redeeming love. His sad, loving eyes, wide open below their bandage, saw and pitied each rude smiter, even as He sees us all. They were and are eyes of infinite tenderness, ready to beam forgiveness; but they were and are the eyes of the Judge, who sees and repays His foes, as those who smite Him will one day find out.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v65 See, Isa 50:6 See note, Isa 52:14, (See Scofield…
spit
See, Isa 50:6 See note, Isa 52:14, (See Scofield "Isa 52:14") cf. Rev 20:11
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v60 The sentence of the council:
The sentence of the council:
v. 60. And the high priest stood up in the midst and asked Jesus, saying, Answerest Thou nothing? What is it which these witness against Thee?
Read full note →
v. 61. 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?
v. 62. 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.
v. 63. Then the high priest rent his clothes and saith, What need we any further witnesses?
v. 64. Ye have heard the blasphemy; what think ye? And they all condemned Him to be guilty of death.
v. 65. And some began to spit on Him, and to cover His face, and to buffet Him, to say unto Him, Prophesy; and the servants did strike Him with the palms of their hands.
Caiaphas felt the imperative need of quick action to save the day, for the matter was rapidly coming to a point where the entire council would be obliged to confess its helplessness. Arising therefore from his chairman’s seat, he steps forward into the semicircle formed by the chairs of the members. His first thought was that of browbeating Jesus, and thus provoking Him to some statement which could be used against Him: Answerest Thou nothing to these condemnatory charges? But Jesus kept His silence and answered never a word. In many cases, where the enemies of Christ bring accusations against Christ and the Christian Church, that Christianity is a dangerous religion, that it stultifies the intellect, etc. , this is nothing but false testimony, which they do not believe themselves, where it would be a waste of breath to argue and to try to convince them of the contrary. The helplessness of the witnesses and of the council, the judges, was in this case so obvious. that any argument on Christ’s part would have been useless and would have spoiled the effect. But the high priest feels that he must save the day at all costs. So he finally asks the direct question: Art Thou the Christ, the Son of the Blessed? Here is a specimen of high-priestly religion. For the expression was chosen deliberately, a hypocritical term of relevance in refraining from using the actual name of God. In such matters the high priests could be extremely punctilious. Jesus now determined to end this farce, which must have hurt Him to the depths of His soul. He frankly answers: I am. But He adds that these His false accusers and judges would see Him, the Son of Man, sitting at the right hand of the power of God, and coming with the clouds of heaven as His throne. When these hypocrites see Him again, it will be in His capacity as the Judge of the world. And how thoroughly will these unjust blasphemers be filled with terror when this same Christ whom they rejected will sit in judgment upon them and require a full account at their hands! But the high priest had gained his object; he thought he had a word now which he could use to establish a case. In order to get the proper dramatic effect, he took hold of his mantle and perhaps both of his tunics, and tore them open, ripped them to pieces at the top. That was a sign of deep. grief, of intense suffering. He meant his act to. imply that it hurt him more than words could express to hear the prisoner make such a statement. He rejected all further testimony as useless; had they not all heard the blasphemy that this man claimed to be the Son of God? There was but one question to ask yet: What is the fitting penalty, in your opinion, for such a transgression? And with great unanimity the well-instructed hypocrites took their leaders’ cue and condemned Christ to be guilty of death. "Therefore Christ is put to death, not in a tumult, nor by rebels, also not by them that did not possess the proper authority, but by those was He killed that had the proper authority. Just. as it is done in our days: all the harm that is done to the Christian Church is done by those having the proper authority. Just as we must confess and say of our persecutors that they are princes, bishops, rulers that have power, even from God, both as concerns worldly dominion and also the power which they might have in the Church by God’s Word, if they would only use it correctly. Such as have the full and proper authority are now persecuting the Gospel."
The finding of the court and the sentence based upon it was the signal for a general abandonment of restraint; for with the sentence of death hanging over Him Christ had become an outcast, Lev 24:16. The counselors themselves began the cruel mockery, and the servants were only too willing to follow their example. They spat upon Him as an object of utter contempt; they covered a cloth around and over His head and beat Him with their fists, asking meanwhile in a jeering tone that He should prophesy and designate the offenders. And the servants added to the shame of their masters by receiving Him with slaps of the open hand—a cruel and painful torture. "This, then, is the hearing and the accusation which was done in the house of the high priest Caiaphas. And all this is written for our learning that we may know that Christ humbled Himself so deeply for our sake and permitted Himself to be accused, condemned, and killed as the greatest criminal; though He is altogether innocent, so that even His adversaries are obliged to confess secretly, feeling it in their heart that there was no cause of death to be found in Him."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv55, 57, 60, 63 This word is used here to mark a shift…
Now
This word is used here to mark a shift in the story line as the author continues telling us about Jesus being put on trial.
Read full note →
they might put him to death
They were not the ones who would execute Jesus; rather, they would order someone else to do it. AT: "they might have Jesus executed" or "they might have someone execute Jesus" (See: Metonymy)
But they did not find any
They did not find testimony against Jesus with which they could convict him and have him put to death. AT: "But they did not find any testimony with which to convict him" (See: Assumed Knowledge and Implicit Information)
brought false testimony against him
Here speaking false testimony is described as if it were a physical object that someone can carry. AT: "accused him by speaking false testimony against him" (See: Metaphor)
their testimony did not agree
This can be written in positive form. "but their testimony contradicted each other"
translationWords
chief priests
council
seek
testimony
die
corrupt witness
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 vv55, 60, 62, 63, 65 14:55-59 The trial took place before the entire high…
14:55-59 The trial took place before the entire high council (Greek Sanhedrin), which had seventy members and was led by the high priest. The Gospels portray a formal trial: There was a search for witnesses (14:55), eyewitness testimony (14:56-59), Jesus being placed under oath (Matt 26:63), Jesus being allowed to defend himself (Mark 14:60), the high priest tearing his robe (14:63), and the concluding verdict by the Sanhedrin (14:64). This does not mean that it was a fair trial—the decision to put Jesus to death had already been made. Evidence was not sought to determine the truth, but to obtain a guilty verdict and death sentence. • False witnesses giving false testimony misrepresented what Jesus said about the destruction and rebuilding of the Temple (see 15:29; John 2:19; Acts 6:14). Because the false witnesses contradicted each other, their testimony was unacceptable (Num 35:30; Deut 17:6; 19:15).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.