--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 622 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/622/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 622. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/622/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 622. Mark · 20 of 21 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/622/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/622/#p-N [¶0] ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven--In Matthew ([Mt 26:64]) a slightly different but interesting turn is given to it by one word: "Thou hast said [it]: nevertheless"--We prefer this sense of the word to "besides," which some recent critics decide for--"I say unto you, Hereafter shall ye see the Son of man sit on the right hand of power, and coming in the clouds of heaven." The word rendered "hereafter" means, not "at some future time" (as to-day "hereafter" commonly does), but what the English word originally signified, "after here," "after now," or "from this time." Accordingly, in [Lu 22:69], the words used mean "from now." So that though the reference we have given it to the day of His glorious Second Appearing is too obvious to admit of doubt, He would, by using the expression, "From this time," convey the important thought which He had before expressed, immediately after the traitor left the supper table to do his dark work, "Now is the Son of man glorified" ([Joh 13:31]). At this moment, and by this speech, did He "witness the good confession" emphatically and properly, as the apostle says in [1Ti 6:13]. Our translators render the words there, "Who before Pontius Pilate witnessed"; referring it to the admission of His being a King, in the presence of Cæsar's own chief representative. But it should be rendered, as Luther renders it, and as the best interpreters now understand it, "Who under Pontius Pilate witnessed," &c. In this view of it, the apostle is referring not to what our Lord confessed before Pilate--which, though noble, was not of such primary importance--but to that sublime confession which, under Pilate's administration, He witnessed before the only competent tribunal on such occasions, the Supreme Ecclesiastical Council of God's chosen nation, that He was THE Messiah, and THE Son of the Blessed One; in the former word owning His Supreme Official, in the latter His Supreme Personal, Dignity. [¶1] 63. Then the high priest rent his clothes--On this expression of horror of blasphemy, see [2Ki 18:37]. [¶2] and saith, What need we any further witnesses? (Also see on [Joh 18:28].) [¶3] 64. Ye have heard the blasphemy--(See [Joh 10:33]). In Luke ([Lu 22:71]), "For we ourselves have heard of His own mouth"--an affectation of religious horror. (Also see on [Joh 18:28].) [¶4] what think ye?--"Say what the verdict is to be." [¶5] they all condemned him to be guilty of death--or of a capital crime, which blasphemy against God was according to the Jewish law ([Le 24:16]). Yet not absolutely all; for Joseph of Arimathea, "a good man and a just," was one of that Council, and "he was not a consenting party to the counsel and deed of them," for that is the strict sense of the words of [Lu 23:50], . Probably he absented himself, and Nicodemus also, from this meeting of the Council, the temper of which they would know too well to expect their voice to be listened to; and in that case, the words of our Evangelist are to be taken strictly, that, without one dissentient voice, "all [present] condemned him to be guilty of death." [¶6] The Blessed One Is Now Shamefully Entreated ([Mr 14:65]). [¶7] Every word here must be carefully observed, and the several accounts put together, that we may lose none of the awful indignities about to be described. [¶8] 65. And some began to spit on him--or, as in [Mt 26:67], "to spit in [into] His face." Luke ([Lu 22:63]) says in addition, "And the men that held Jesus mocked him"--or cast their jeers at Him. (Also see on [Joh 18:28].) [¶9] to cover his face--or "to blindfold him" (as in [Lu 22:64]). [¶10] to buffet him--Luke's word, which is rendered "smote Him" ([Lu 22:63]), is a stronger one, conveying an idea for which we have an exact equivalent in English, but one too colloquial to be inserted here. [¶11] began to say unto him, Prophesy--In Matthew ([Mt 26:68]) this is given more fully: "Prophesy unto us, thou Christ, Who is he that smote Thee?" The sarcastic fling at Him as "the Christ," and the demand of Him in this character to name the unseen perpetrator of the blows inflicted on Him, was in them as infamous as to Him it must have been, and was intended to be, stinging. [¶12] and the servants did strike him with the palms of their hands--or "struck Him on the face" ([Lu 22:64]). Ah! Well did He say prophetically, in that Messianic prediction which we have often referred to, "I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting!" ([Is 50:6]). "And many other things blasphemously spake they against Him" ([Lu 22:65]). This general statement is important, as showing that virulent and varied as were the recorded affronts put upon Him, they are but a small specimen of what He endured on that dark occasion. [¶13] Peter's First Denial of His Lord ([Mr 14:66-68]). [¶14] 66. And as Peter was beneath in the palace--This little word "beneath"--one of our Evangelist's graphic touches--is most important for the right understanding of what we may call the topography of the scene. We must take it in connection with Matthew's word ([Mt 26:69]): "Now Peter sat without in the palace"--or quadrangular court, in the center of which the fire would be burning; and crowding around and buzzing about it would be the menials and others who had been admitted within the court. At the upper end of this court, probably, would be the memorable chamber in which the trial was held--open to the court, likely, and not far from the fire (as we gather from [Lu 22:61]), but on a higher level; for (as our verse says) the court, with Peter in it, was "beneath" it. The ascent to the Council chamber was perhaps by a short flight of steps. If the reader will bear this explanation in mind, he will find the intensely interesting details which follow more intelligible. [¶15] there cometh one of the maids of the high priest--"the damsel that kept the door" ([Joh 18:17]). The Jews seem to have employed women as porters of their doors ([Ac 12:13]). [¶16] 67. And when she saw Peter warming himself, she looked upon him--Luke ([Lu 22:56]) is here more graphic; "But a certain maid beheld him as he sat by the fire"--literally, "by the light," which, shining full upon him, revealed him to the girl--"and earnestly looked upon him"--or, "fixed her gaze upon him." His demeanor and timidity, which must have attracted notice, as so generally happens, "leading," says Olshausen, "to the recognition of him." [¶17] and said, And thou also wast with Jesus of Nazareth--"with Jesus the Nazarene," or, "with Jesus of Galilee" ([Mt 26:69]). The sense of this is given in John's report of it ([Joh 18:17]), "Art not thou also one of this man's disciples?" that is, thou as well as "that other disciple," whom she knew to be one, but did not challenge, perceiving that he was a privileged person. In Luke ([Lu 22:56]) it is given as a remark made by the maid to one of the by-standers--"this man was also with Him." If so expressed in Peter's hearing--drawing upon him the eyes of every one that heard it (as we know it did, [Mt 26:70]), and compelling him to answer to it--that would explain the different forms of the report naturally enough. But in such a case this is of no real importance. [¶18] 68. But he denied--"before all" ([Mt 26:70]). [¶19] saying, I know not, neither understand I what thou sayest--in Luke ([Lu 22:57]), "I know Him not." [¶20] And he went out into the porch--the vestibule leading to the street--no doubt finding the fire-place too hot for him; possibly also with the hope of escaping--but that was not to be, and perhaps he dreaded that, too. Doubtless by this time his mind would be getting into a sea of commotion, and would fluctuate every moment in its resolves. [¶21] AND THE COCK CREW--(See on [Lu 22:34]). This, then, was the First Denial. [¶22] Peter's Second Denial of His Lord ([Mr 14:69], ). [¶23] There is here a verbal difference among the Evangelists, which without some information which has been withheld, cannot be quite extricated. [¶24] 69. And a maid saw him again--or, "a girl." It might be rendered "the girl"; but this would not necessarily mean the same one as before, but might, and probably does, mean just the female who had charge of the door or gate near which Peter now was. Accordingly, in [Mt 26:71], she is expressly called "another [maid]." But in Luke ([Lu 22:58]) it is a male servant: "And after a little while [from the time of the first denial] another"--that is, as the word signifies, "another male" servant. But there is no real difficulty, as the challenge, probably, after being made by one was reiterated by another. Accordingly, in John ([Joh 18:25]), it is, "They said therefore unto him, &c.--as if more than one challenged him at once. [¶25] and began to say to them that stood by, This is one of them--or, as in [Mt 26:71]--"This [fellow] was also with Jesus the Nazarene." [¶26] 70. And he denied it again--In Luke ([Lu 22:58]), "Man, I am not." But worst of all in Matthew--"And again he denied with an oath, I do not know the man" ([Mt 26:72]). This was the Second Denial, more vehement, alas! than the first. [¶27] Peter's Third Denial of His Lord ([Mr 14:70-72]). [¶28] 70. And a little after--"about the space of one hour after" ([Lu 22:59]). [¶29] they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilean, and thy speech agreeth thereto--"bewrayeth [or 'discovereth'] thee" ([Mt 26:73]). In Luke ([Lu 22:59]) it is, "Another confidently affirmed, saying, Of a truth this [fellow] also was with him: for he is a Galilean." The Galilean dialect had a more Syrian cast than that of Judea. If Peter had held his peace, this peculiarity had not been observed; but hoping, probably, to put them off the scent by joining in the fireside talk, he was thus discovered. The Fourth Gospel is particularly interesting here: "One of the servants of the high priest, being his kinsman [or kinsman to him] whose ear Peter cut off, saith, Did not I see thee in the garden with Him?" ([Joh 18:26]). No doubt his relationship to Malchus drew his attention to the man who had smitten him, and this enabled him to identify Peter. "Sad reprisals!" exclaims Bengel. Poor Peter! Thou art caught in thine own toils; but like a wild bull in a net, thou wilt toss and rage, filling up the measure of thy terrible declension by one more denial of thy Lord, and that the foulest of all. [¶30] 71. But he began to curse--"anathematize," or wish himself accursed if what he was now to say was not true. [¶31] and to swear--or to take a solemn oath. [¶32] saying, I know not this man of whom ye speak. [¶33] 72. And the second time the cock crew--The other three Evangelists, who mention but one crowing of the cock--and that not the first, but the second and last one of Mark--all say the cock crew "immediately," but Luke ([Lu 22:60]) says, "Immediately, while he yet spake, the cock crew." Alas!--But now comes the wonderful sequel. [¶34] The Redeemer's Look upon Peter, and Peter's Bitter Tears ([Mr 14:72]; [Lu 22:61], ). [¶35] It has been observed that while the beloved disciple is the only one of the four Evangelists who does not record the repentance of Peter, he is the only one of the four who records the affecting and most beautiful scene of his complete restoration ([Joh 21:15-17]). [¶36] [Lu 22:61]: [¶37] And the Lord turned and looked upon Peter--How? it will be asked. We answer, From the chamber in which the trial was going on, in the direction of the court where Peter then stood--in the way already explained. See on [Mr 14:66]. Our Second Evangelist makes no mention of this look, but dwells on the warning of his Lord about the double crowing of the cock, which would announce his triple fall, as what rushed stingingly to his recollection and made him dissolve in tears. [¶38] And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept--To the same effect is the statement of the First Evangelist ([Mt 26:75]), save that like "the beloved physician," he notices the "bitterness" of the weeping ([Lu 22:62]). The most precious link, however, in the whole chain of circumstances in this scene is beyond doubt that "look" of deepest, tenderest import reported by Luke alone ([Lu 22:61]). Who can tell what lightning flashes of wounded love and piercing reproach shot from that "look" through the eye of Peter into his heart! [¶39] And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice. [¶40] [Lu 22:62]: [¶41] And Peter went out and wept bitterly--How different from the sequel of Judas' act! Doubtless the hearts of the two men towards the Saviour were perfectly different from the first; and the treason of Judas was but the consummation of the wretched man's resistance of the blaze of light in the midst of which he had lived for three years, while Peter's denial was but a momentary obscuration of the heavenly light and love to his Master which ruled his life. But the immediate cause of the blessed revulsion which made Peter "weep bitterly" ([Mt 26:75]) was, beyond all doubt, this heart-piercing "look" which his Lord gave him. And remembering the Saviour's own words at the table, "Simon, Simon, Satan hath desired to have you, that he may sift you as wheat; but I prayed for thee, that thy faith fail not" ([Lu 22:31], ), may we not say that this prayer fetched down all that there was in that look to pierce and break the heart of Peter, to keep it from despair, to work in it "repentance unto salvation not to be repented of," and at length, under other healing touches, to "restore his soul?" (See on [Mr 16:7]). ### Chapter 15 ### Mr 15:1-20. Jesus Is Brought before Pilate--At a Second Hearing, Pilate, after Seeking to Release Him, Delivers Him Up--After Being Cruelly Entreated, He Is Led Away to Be Crucified. ( = Mt 26:1, 2, 11-31; Lu 23:1-6, 13-25; Joh 18:28-19:16) [¶44] See on [Joh 18:28-19:16].