Mark 14:1Meaning & Commentary from the Church Fathers

Matthew reports that after Jesus completed His teachings, He addressed His disciples, saying, "Do you realize that in two days the Passover will take place, and the Son of Man will be handed over to be crucified?" Both Mark and Luke convey this message without disrupting the flow of events, though they do not indicate the specific words of the Savior. Mark presents it as follows: "Two days later, the feast of the Passover was to occur," while Luke states, "The Feast of Unleavened Bread, known as the Passover, was nearing." The term "nearing" implies it was set to arrive in two days, consistent with the accounts of the first two Gospel writers. John refers to the impending Passover three times; however, the initial two references pertain to prior incidents. It is only in the third reference that he aligns with the other Gospel writers regarding the same feast, specifically before the Lord's impending suffering.

After venerating the rites of the ancient Passover up to this moment, He completed them by imparting new commandments to His disciples that were to be observed from that time forward (cf. Lk. 22:14-20). As a fulfillment of the Passover lamb's symbolism, the Lord arrived at the site of His sufferings five days before they commenced, demonstrating that He was the One prophesied by Isaiah (Is. 53).

The Passover is set to occur in two days. Reflecting on the timeline, we see that six days prior to the Passover, Jesus was in Bethany, where Mary anointed His feet with precious perfume, an act performed on the Sabbath (John 12:1, 2). Following this was the grand procession into Jerusalem (John 12:12). On Monday, as He was on His way to Jerusalem, Jesus cursed a barren fig tree before returning to Bethany for the evening (Matt. 21:18; Mark 11:13, 18, 19). On Tuesday, after Peter noted the withered fig tree, Jesus spoke on the potency of faith and had discussions with the scribes in Jerusalem (Mark 11:20, 27).

According to the Gospel of Matthew, Jesus Christ concluded His prophetic teaching regarding the final days of Jerusalem and the world with a foretelling of His impending sufferings during the approaching Passover, occurring in two days. As Christ delivered these prophetic messages on the evening of Tuesday (cf. Luke 21:37-38), He shared this prediction of His sufferings with His disciples that same evening. The assembly of the Sanhedrin could not have occurred until the following morning, which would be Wednesday. However, since the evening of Tuesday, by the standards of that time, was considered the beginning of Wednesday, the Gospel states that 'then the chief priests were assembled,' and so forth.

During that time, the chief priests, Pharisees, scribes, and elders were convening in Jerusalem at the residence of Caiaphas, the high priest. Their primary focus was to deliberate on the means and timing for the execution of Jesus. They had determined long ago that He must be put to death and had instructed that anyone who discovered His location was required to notify the Sanhedrin. Therefore, the only matters left to resolve were the specifics of how and when this sentence would be carried out. The events of that day in the temple, particularly Jesus's public rebuke of them, prompted this urgent session of the Sanhedrin to carefully examine the various sensitive aspects of the situation.

As the just rested, the unrighteous conspired wickedly. On Wednesday evening, the Sanhedrin convened at the residence of Caiaphas, the high priest, and fervently discussed how to deal with the Galilean, whom they deemed a threat. Attempts to capture Him in the temple or incite the anger of the populace or the suspicion of the Roman authorities were futile, thwarted by the loyalty of His devoted followers and His own wisdom, which unraveled their most devious schemes. It is likely that some voices advocated for allowing Him freedom until the true nature of His mission and teachings became apparent. However, the other faction won the day; it was resolved in their council to bring about His death—if not openly, then through treachery and deceit. Yet, how could this be achieved? As they pondered this dilemma, news reached them that one of Jesus of Nazareth's closest disciples intended to make a significant revelation.

To celebrate the feast of Passover and the Festival of Unleavened Bread, it is noted as referenced in Matthew 26:1, 17. Mark, writing as a historian, includes this observation based on his own perspective, while Matthew presents it as the Lord's own announcement regarding the trials He is about to face. Overall, in the account of the Lord's suffering and crucifixion, Mark aligns with Matthew's narrative, although his version is generally more concise. Nevertheless, he provides additional details and insights that enhance Matthew's portrayal, making certain moments more vivid and impactful, particularly in those aspects where the accounts coincide.

The occurrences in the final days once more reminded the Lord's staunch adversaries of the despised Prophet from Galilee. Just prior to this, they had resolved to bring about His death, instructing that anyone who was aware of His location should inform them for further actions (John 11:53, 57). But when the appointed time arrived for the fulfillment of God's eternal plan regarding the salvation of humanity, the hour destined from on high (7:6, 30) had come, and the Lamb of God, who takes away the sins of the world (1:29, 36), willingly entrusted Himself to the hands of sinners (Matt. 26:45). In a solemn manner, as the spiritual King of the eternal kingdom, He entered into the hands of Jerusalem, and triumphantly approached the temple as its Lord.