ACC ~ Mark 14 v12 - 16

OVERVIEW:

For those being baptized into the Lord’s passion, Easter is an especially fitting day for baptism. The metaphor of water suggests the anticipation of baptism in the passion narrative (TERTULLIAN).

14:12 | When They Sacrificed the Passover Lamb

EASTER AND BAPTISM

TERTULLIAN: The Passover affords a more than usually solemn day for baptism. For that is the day when in effect the Lord’s passion, into which we are baptized, was completed. ON BAPTISM 19. [1]

[1] Cetedoc 0008, 19.1; ANF 3:678*.

14:13 | A Man Carrying a Jar of WaterWill Meet You

THE SIGN OF WATER

TERTULLIAN: Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, he told the disciples who were sent to make preparation that they would meet a man bearing water. [1] He thus points out the place for celebrating the Passover by the sign of water. ON BAPTISM 19. [2]

THE TRAITOR MARK 14:17-21

[1] Cf. Mk 14:13; Lk 22:10.

[2] Cetedoc 0008, 19.2; ANF 3:678*; cf. AEG 5:201-2. In this way baptism is figuratively embedded already in the passion story.

OVERVIEW:

Jesus is portrayed as exceedingly patient in the face of his betrayer (CYPRIAN). Judas was cursed by his own freely willed choice. God did not make a mistake in giving Judas life but brought to judgment the evil that Judas’s own will had acquired by his own choice (ORIGEN, JOHN OF DAMASCUS). Origen noted that Jesus’ way of confronting his betrayer was subtle, by quoting a psalm on duplicity. The “woe” is addressed also to the devil and to all who with Judas betray Christ. Having been taught to be self-critical, each disciple questioned his own conscience about whether he could have betrayed the Lord. It was for the disciples’ own good that Jesus tested their consciences by not pointing out the betrayer directly (ORIGEN).

14:18a | As They Were at the Table Eating

JESUS’ UNIQUE RELATION WITH HIS BETRAYER

CYPRIAN: His wonderful patience is seen in the way he dealt with his disciples. He was even able to tolerate Judas to the end with enduring patience. He could eat calmly with his betrayer. He could patiently be aware of his enemy at his own table and not let on. He did not even refuse the kiss of the traitor. [1] THE GOOD OF PATIENCE 6. [2]

[1] Cf. Mt 26:48-49; Lk 22:47-48.

[2] Cetedoc 0048, 6.118; FC 36:269**.

14:18b | One of You Will Betray Me

CHARACTER TESTED

ORIGEN: While he might have at once specially pointed out the betrayer, he did not do so, but said generally, “One of you will betray me,” [1] so the character of each might be tested by the witness of his astonished heart. This underscored the goodness of the disciples who believed Christ’s words more than their own consciousness, and the wickedness of Judas because he did not believe the One who knew his plans. He embraced the obscurity by lying through his own teeth. COMMENTARY ON MATTHEW 50. [2]

[1] Mt 26:21; Mk 14:18; Jn 13:21.

[2] PG 13:1730; AEG 5:235-6*.

14:19 | They Began to Be Sorrowful

TENDERNESS OF CONSCIENCE

ORIGEN: If the eleven apostles were of good conscience, having not in any way betrayed their teacher, why were they grieved, as though it might have been that he was speaking of one of them? I think that each of them knew from Jesus’ teaching that human freedom is infinitely changeable and may easily be turned toward evil. It may happen, in the struggle against principalities and powers and rulers of this world of darkness, that one may fall quite unexpectedly into evil, either being deceived or overcome by demonic powers. Thus, each disciple feared lest it might be he who was foreknown as betrayer. COMMENTARY ON MATTHEW 50. [1]

[1] PG 13:1730; AEG 5:236*. The disciples had by this time been prepared to be intensely self-critical amid the temptations of spiritual warfare.

14:20 | One Who Is Dipping Bread into the Dish with Me

THE BETRAYER CHALLENGED

ORIGEN: Seeing that the disciples were disturbed, Jesus called the betrayer to accountability by poignantly recalling the prophetic words of the psalmist: “Even my bosom friend in whom I trusted, who ate of my bread, has lifted up his heel against me.” [1] This corresponds to the Evangelist’s report of him saying: “It is one of the twelve, one who is dipping bread into the dish with me.” [2] Judas the betrayer was thrusting his hand into the very same dish along with Jesus as they were eating the passover meal. This highlighted Judas’ shamelessness. The very one who was being generously received to a common table betrayed Jesus who had embraced him with such great affection. He betrayed the bestower of these good gifts for the promise of thirty pieces of silver. [3] Isn’t this especially characteristic of extremely malevolent persons—to plot against those with whom they have shared bread and salt, who would in no way injure them? COMMENTARY ON MATTHEW 50. [4]

[1] Ps 41:9 (40:9 LXX).

[2] Mk 14:20.

[3] Mt 26:15.

[4] PG 13:1731-32; AEG 5:237-38*.

14:21a | Woe to That Man by Whom the Son of Man Is Betrayed!

WOE TO ALL BETRAYERS

ORIGEN: There was another by whom he was betrayed, namely, the devil, of whom Judas was the instrument. The “woe” is not only for Judas, but for all who betray Christ. COMMENTARY ON MATTHEW 50. [1]

[1] PG 13:1732; AEG 5:239*.

14:21b | It Would Have Been Better if He Had Not Been Born

WHETHER GOD MADE A MISTAKE IN CREATING FREEDOM

JOHN OF DAMASCUS: Knowledge is of what exists and foreknowledge is of what will surely exist in the future. [1] For simple being comes first and then good or evil being. But if the very existence of those, who through the goodness of God are in the future to exist, were to be prevented by the fact that they were to become evil of their own choice, evil would have prevailed over the goodness of God. In this way God makes all his works good, but each becomes of its own choice good or evil. Although, then, the Lord said, “Good were it for that man that he had never been born,” [2] he said it in condemnation not of his own creation but of the evil which his own creature had acquired by his own choice and through his own heedlessness. EXPOSITION OF THE ORTHODOX FAITH 4.21. [3]

[1] To know something is to know that it now exists. To foreknow something is to know that it will exist.

[2] Mt 26:24; Mk 14:21.

[3] NPNF 2 9:94; TLG 2934.004, 94.5-14. God makes all his works good, but each becomes of its own choice good or evil.