In previous articles we divided Mark into four parts, and suggested that each part corresponds with one of Isaiah’s Servant Songs. The final section of Mark (11:1-16:20) links with the last Servant Song (Isa 53) and records the Servant’s Conflict (11:1-13:37), Cross (14:1-16:8) and Commission (16:9-20).
In our consideration of the Servant’s Cross (14:1-16:8), we noted the Anticipation of the Servant (14:1-42). His full awareness and unreserved acceptance of His impending suffering are seen at Bethany (vv1-11), the Upper Room (vv12-25), and the garden of Gethsemane (vv26-42).
We now consider the Action Against the Servant (14:43-15:15). His arrest and trials manifest again His perfect submission to God’s will. Many predictions made by Isaiah are fulfilled here. His wisdom (Isa 52:13), rejection (53:3), oppression and affliction (53:7), silent submission (53:7), experience of injustice (53:8) all reveal His commitment to accomplish God’s will and “finish his work” (Joh 4:34).1
Action Against the Servant (14:43-15:15)
His Arrest (14:43-52)
The Lord was betrayed. Judas, one of the twelve, arrived in Gethsemane accompanied by a great multitude. This multitude included a “band of soldiers” (Joh 18:3 ESV), a cohort, or one-tenth of a Roman legion. Perhaps six hundred men, armed with swords and staves to fight and carrying torches, were sent to arrest the Lord in the garden.
The betrayer had a prearranged signal to identify their target: “Whomsoever I shall kiss, that same is he” (Mar 14:44). The kiss of friendship was to become the token of treachery. Judas’ greed had overcome all decency, unleashing the devil-inspired depravity in his heart. And, even with the strength projected by such a vast crowd of armed men, Judas conveyed his fearfulness by insisting they “take him, and lead him away safely” (v44). The Lord was identified, and “they laid their hands on him, and took him” (v46).
The Lord was forsaken. Judas’ wickedness was accompanied by the disciples’ weakness. Peter (Joh 18:10) foolishly “drew a sword, and smote a servant of the high priest, and cut off his ear” (v47). And, eventually, all the disciples “forsook him, and fled” (v50).
Their failure resulted from misplaced self-confidence and lack of prayerful dependence on God (vv26-42). Their contrast with their Lord is striking. Overtaken by circumstances and overcome by emotions, they fight and flee. The Lord calmly and authoritatively challenged His opponents while submitting fully to God’s Word (v49).
Mark adds his own personal account of failure (vv51-52). Wrapped in a linen cloth, apparently just aroused from sleep, Mark had followed the Lord as He was taken. But when laid hold of, he “left the linen cloth, and fled from them naked.” Mark does not cover himself in glory. His personal record agrees with the flow of the narrative in which there is only one hero. The perfect Servant, walking in God’s will, was submissive and obedient. The disciples, imperfect servants, failed in the day of testing.
His Religious Trial (14:53-65)
“And they led Jesus away” (v53). Two types of trial would follow: one was Jewish, the other Roman. The first was Religious, the second Civil. Both were in three stages.
His religious trial began with a preliminary hearing before Annas (Joh 18:12-13). He was then sent “bound unto Caiaphas the high priest” (v24).
Caiaphas, meanwhile, had gathered together in an upper room of his palace “all the chief priests and the elders and the scribes” necessary to legitimise a trial (Mar 14:53). Caiaphas, believing Jesus to be in his power, was acting with haste to achieve his desired end. A verdict before sunrise meant the case could be rushed to Pilate, who had legal authority to crucify the prisoner.
The Sanhedrin members acted as prosecutors rather than impartial judges, seeking “for witness against Jesus to put him to death” (v55). They had one intention: finding evidence to support a death sentence. But even though Matthew declares that they deliberately “sought false witness against Jesus” (26:59), and Mark tells us that “many bare false witness against him,” yet no testimony was valid because “their witness agreed not together” (Mar 14:56). Despite their efforts, nothing could be found to achieve their aim.
Finally, some testified that He had said, “I will destroy this temple that is made with hands, and within three days I will build another made without hands” (v58). This was inaccurate. Speaking of the temple of His body, He had said, “Destroy this temple, and in three days I will raise it up” (Joh 2:19). Even allowing for genuine confusion about the temple, they deliberately testified falsely by manipulating His words to appear as a threat. But even their testimony could not be made to agree.
And so, frustrated by the lack of progress, and the serene silence of the accused, the high priest eventually appealed directly to his prisoner, “Art thou the Christ, the Son of the Blessed?” (Mar 14:61). This was presented in terms which compelled the Lord to give an answer (Mat 26:63).
Was He the Messiah? Was He God’s Son? The Lord answered in the affirmative, “I am,” adding that they would “see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (v62). Well versed in the Scriptures, they recognised the references to Psalm 110 and Daniel 7, and they understood the implications of His claim. In these few words, He affirmed that He was the Messiah, the Son of God, and the Son of Man who would be exalted to God’s right hand and manifested in glory at His coming.
Caiaphas’ response showed how he interpreted the Lord’s claims. By tearing his clothes and declaring, “Ye have heard the blasphemy” (vv63-64), he revealed that he regarded the Lord to be claiming equality with God (compare Joh 5:17-18). “And they all condemned him to be guilty of death” (v64). Unleashed by a unanimous guilty verdict, the wickedness of their hearts was revealed. All dignity was laid aside as these religious leaders spat upon, blindfolded, punched and mocked the One who was truly the Son of the Blessed.
The term “Blessed” used by Caiaphas as a substitute for God’s Name (v61) means “one well-spoken of.” It is surely a statement of the deep depravity of the human heart that, while claiming to speak well of God, these religious leaders were making every effort to falsely accuse and destroy His Son.
1Bible quotations in this article are from the KJV unless otherwise noted.
