Hello, welcome to the podcast, Bible Wisdom Today. My name is Stan Watkins.

The Bible has always been an important foundation for my personal faith, leading me to complete a Bible degree and enter Christian ministry, ultimately going with my wife and family to Europe for 6 years. There I served in the areas of Bible teaching and music. Since returning to the states, I have supported my local church as I have had opportunity, but now I would like a more regular outlet for teaching God’s word.

Understanding the Bible is not simply a matter of belief that it is God’s word. The Bible was written long ago, in a foreign language, within an alien culture, using unfamiliar literary styles. Today’s Bible student must overcome each of these obstacles. This podcast is for those willing to do the hard work to discover God's wisdom for life today.

In our last episode, Jesus experienced the full weight of his coming passion as he moved with determination and agony toward his final destiny. We saw the contrast between the self-sacrifice of Jesus and the unawareness, even treachery of his followers. That contrast continues today in episode 20, entitled simply “Jesus arrested.” We will see the culmination of Judas’ plot to betray his master as Jesus is seized by a band of thugs sent by the chief priests and led away for questioning. We will see Jesus resolutely give true testimony before his questioners, despite their resorting to false witnesses. In contrast, Peter deserts, then denies his master, testifying falsely under the questioning of a servant girl. This contrast instructs us in our own times of trial, providing an example of determination and a warning against unfaithfulness.

Jesus seized (14:43-52)

As we begin reading at Mark 14:43, Jesus has just told his disciples that his betrayer was at hand.

Just as he was speaking, Judas, one of the Twelve, appeared. With him was a crowd armed with swords and clubs, sent from the chief priests, the teachers of the law, and the elders.
 Now the betrayer had arranged a signal with them: “The one I kiss is the man; arrest him and lead him away under guard.” Going at once to Jesus, Judas said, “Rabbi!” and kissed him. The men seized Jesus and arrested him. Then one of those standing near drew his sword and struck the servant of the high priest, cutting off his ear.
 “Am I leading a rebellion,” said Jesus, “that you have come out with swords and clubs to capture me? Every day I was with you, teaching in the temple courts, and you did not arrest me. But the Scriptures must be fulfilled.” Then everyone deserted him and fled. 
 A young man, wearing nothing but a linen garment, was following Jesus. When they seized him, he fled naked, leaving his garment behind.
 Mark 14:43-52

The key word throughout this passage is the word, “seized” (vv. 44, 46, 49, 51). Sometimes it is translated “arrest” and sometimes “seized” but it is the same word in the original language, meaning “to lay hands on” someone. This was not a gentle touch, but brutal, muscular force. The armed crowd with swords and clubs was the Levitical police, who kept order in the temple and its surroundings. On this occasion they may have included additional ruffians. They were prepared for violence. The size of the group needed to be small enough not to raise concern from the festival goers but also sufficiently strong to lead Jesus away under guard. They were sent by the chief priests, the teachers of the law, and the elders, who were the three constituent groups of the Sanhedrin. The Roman rulers had established the Sanhedrin as a buffer organization of Jewish leaders who were willing to cooperate with Rome, since observant Jews refused to honor Roman rule over Palestine.

Judas is described in two different ways, first as “one of the Twelve” and then as “the betrayer.” In this way, Mark drives home the uncomfortable fact that Jesus’ betrayal was by one of his inner circle, just as he had predicted. As an insider, Judas knew both Jesus’ daytime and nighttime routines, making him essential to the conspirators’ success.

Judas and his co-conspirators accosted Jesus during the darkest part of the night, in the shadows of an olive grove. In order for them to seize the right man, Judas prearranged a signal. “The one I kiss is the man.” A kiss was a regular form of greeting, so it would not attract unusual attention from any other onlookers. It is this feigned affection which gives rise to our English phrase, “the kiss of death.” The Greek language indicates that Judas’ kiss was not modest nor reserved, but lavish, even passionate. This pretense became the first mockery of Jesus on this dreadful night.

“Rabbi!” Judas said. “Teacher.” Rabbi did not become an official designation until the second century, but it was already used in Jesus’ time. Here it is filled irony, as Judas acknowledges Jesus as his teacher and master at the same time as he betrays him.

Someone drew a sword and cut off the ear of the high priest’s servant. This was a fairly high position, perhaps even the leader of this group. Although the swordsman is identified as Peter by John, Mark keeps everyone anonymous except Judas and Jesus so they can take the spotlight. In the gladiatorial sports in Rome, cut-off ears were common. Mark may have included this detail for the benefit of his Roman audience, ensuring that this detail would be repeated and offering some small comfort to Christian martyrs facing trial in the arena that Jesus also was acquainted with gladiatorial injury.

“Am I leading a rebellion?” Jesus demanded. The mob treated him like a common bandit leading a zealot rebellion, but Jesus refused to play the role of an insurrectionist. He deflated their over-preparedness with his nonviolent surrender.

“Every day I was with you, teaching in the temple courts and you did not arrest me,” Jesus reminded them. They had had plenty of opportunity to take Jesus earlier, but they feared the people if they arrested him publicly. 

“But the scriptures must be fulfilled, Jesus added. As the prophet Isaiah had said, “[He]was numbered with the transgressors” (Isaiah 53:12). God had predicted and prepared all the events of Jesus’ final earthly hours.

When they seized Jesus to lead him away, all his followers deserted him and fled. The betrayal of Judas was now magnified by the desertion of all the other disciples. This is the ultimate tragedy of his arrest, that Jesus endured his passion without the support of his friends. 

At this point, Mark tells us that “a young man, wearing nothing but a linen garment, was following Jesus. When they seized him, he fled naked, leaving his garment behind.” Many have speculated about who this young man was, with the most likely suggestion being the young John Mark, who later wrote this gospel. He would have been the right age; linen was an expensive cloth available only to a wealthy family like Mark’s; and his home likely hosted Jesus’ final Passover celebration with his disciples, so Mark could easily have followed him to the garden. Despite being a compelling possibility, we must accept the anonymity given by the author, Mark. He chose to keep the attention on Judas and Jesus, and included this story to dramatize the shame of abandoning Jesus. Nakedness and shame have been intimately connected in the human story since the first garden of God. Now in this garden of Gethsemane, humankind is shamed again when they desert their friend and abandon their lord.

Jesus interrogated (14:53-72)

In the next portion of his story, Mark constructs his third narrative sandwich in chapter 14, this time united by the theme of bearing witness under persecution. The theme of testimony has appeared only four times so far in Mark, but now it appears seven times in various forms within just nine verses. In the center of this narrative, we find Jesus withstanding the pressures of false testimony and pointed questioning before the Sanhedrin. Meanwhile Peter is undergoing a much different trial in the courtyard, under the insistent examination of a servant girl. The literary juxtaposition of Jesus true testimony and Peter’s false testimony create a sermon without words about remaining faithful under persecution.

Let’s read together Mark 14:53-54.

They took Jesus to the high priest, and all the chief priests, the elders and the teachers of the law came together. Peter followed him at a distance, right into the courtyard of the high priest. There he sat with the guards and warmed himself at the fire.
 Mark 14:53-54

Here we find the first part of Mark’s story sandwich, beginning with Peter, who followed him at a distance. All the disciples had fled when they seized Jesus, but Peter apparently turned back and followed the arresting party at a discrete distance. His distance foreshadows his denial. We learn in the Gospel of John that John also turned back and helped Peter to gain entrance into the high priest’s courtyard through his personal connections. We can imagine how awkward Peter must have felt trying to mingle around the fire with the guards who had just arrested Jesus and soon would mock and beat Him. 

The high priest at that time was named Caiaphas, who presided over the Sanhedrin from AD 18-36[1]. He was the son-in-law of the previous high priest Annas, who continued as a priestly patriarch. The typical meeting place of the Sanhedrin was in the temple precincts, but this hearing took place instead at Caiaphas’ luxurious two-story mansion.

Mark 14:55...

The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find any. Many testified falsely against him, but their statements did not agree.
 Then some stood up and gave this false testimony against him: “We heard him say, ‘I will destroy this temple made with human hands and in three days will build another, not made with hands.’” Yet even then their testimony did not agree.
 Then the high priest stood up before them and asked Jesus, “Are you not going to answer? What is this testimony that these men are bringing against you?” But Jesus remained silent and gave no answer. 
 Again the high priest asked him, “Are you the Messiah, the Son of the Blessed One?” 
 “I am,” said Jesus. “And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.” 
 The high priest tore his clothes. “Why do we need any more witnesses?” he asked. “You have heard the blasphemy. What do you think?”
 They all condemned him as worthy of death. Then some began to spit at him; they blindfolded him, struck him with their fists, and said, “Prophesy!” And the guards took him and beat him.
 Mark 14:55-65

The Sanhedrin broke many of their own rules of jurisprudence to secure the conviction of Jesus. Rome gave them freedom of judgment in religious matters but only partial freedom in political matters. In this case, they began with the verdict, then looked for evidence that they could take to Pilate, since they did not have the authority for capital punishment. When we read that the whole Sanhedrin were looking for evidence it means that they were looking for unanimity among those gathered, not all of the 71 members. According to the Mishna, they needed 23 members to try a capital case. This does not seem like a genuine trial, however, but more of a preliminary hearing, similar to a grand jury determining a charge. They sacrificed true justice for their concept of the nation’s greater good, resulting in the condemnation of an innocent man to death. This was not a true trial, but they still wanted the facade of truth.

Jesus’ life and ministry did not provide any grounds for accusation, so they resorted to false testimony. They only needed two corroborating witnesses, but even this contrived testimony did not agree. Here is another subtle example of Jesus’ authority. Even such well-organized determination could not discredit him. Both Roman and Jewish law required execution for false testimony in a capital trial, so the prosecution would not dare to put any of these men on the official witness stand.

The closest they came to agreement were some who said, “We heard him say, ‘I will destroy this temple made with human hands and in three days will build another, not made with hands.’” If Jesus had destroyed the temple, it would indeed have been a capital offense. Even threatening to destroy the temple would have been a serious offense. Jesus’ statement is not recorded in Mark but is included in John 2, where he says, “Destroy this temple, and I will raise it again in three days.” Notice that He didn’t say that he would destroy it, but someone might. John then gives the explanation, “The temple he had spoken of was his body” (John 2:21). Jesus was a master of using double meanings to discuss spiritual matters, and here his accusers used a slightly twisted version of his words to condemn him. Now they had a charge that they could take to the Roman governor, Pilate. Jesus was a sociopolitical threat.

At this point the high priest took over and directly confronted Jesus. In both Greco-Roman and Jewish law, a prisoner was required to respond to charges and witness statements against him. There was no right to avoid self-incrimination. Since the witness testimony was inconsistent, the high priest now questioned Jesus directly in the hope that Jesus would incriminate himself, but Jesus remained silent. In the face of fraudulent charges, Jesus did not want to give the prosecution anything else that they could exploit. This reflects the prophecy of Isaiah 53:7,

He was oppressed and afflicted,
yet he did not open his mouth; 
he was led like a lamb to the slaughter, 
and as a sheep before its shearers is silent,
so he did not open his mouth.
Isaiah 53:7

Jesus’ silence clearly frustrated the high priest. “Are you not going to answer?” Finally, he asked him point blank, “Are you the Messiah, the Son of the Blessed One?”. The expression “Blessed one” was a common Jewish euphemism for God. It allowed them to talk about God without using his name and potentially taking it in vain. In the original, this is not really a question, but a statement with an implied question. “You are the Messiah, the Son of God, aren’t you?” This has the effect of placing a complete confession of Jesus Christ as Messiah, the Son of God, onto the lips of the high priest. What irony! Jesus’ arch prosecutor truly confesses his name! In fact, the two most complete confessions of Jesus’ divinity in Mark are made by those responsible for his death: the high priest, here, and the centurion at the cross (15:39).

In response to the high priest’s direct question, “Are you the Messiah, the Son of God,” Jesus gives an unambiguous answer. “I am.” There is no longer any need for messianic secrecy, as he had maintained in his early ministry. Then he had tried to keep his messianic identity a secret so that his claim did not lead to premature opposition and therefore premature death. Now that he had demonstrated his divine authority by miracles and teaching, called and prepared his disciples by example and wisdom, and fully incited and engaged his opposition, he knew that his death was imminent. It was time to hasten the end. For that reason, Jesus expanded his simple answer, “I am,” by adding. “And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.”

In this statement, Jesus combined two Old Testament scriptures. The first is Psalm 110:1

The LORD says to my lord:
 “Sit at my right hand 
 until I make your enemies
 a footstool for your feet.”
 Psalms 110:1

Jesus had referred to this verse previously in Mark chapter 12 when Jesus debated the elders and teachers of the law in the temple. The standard Jewish interpretation of this passage, which Jesus accepted, was that this referred to the Messiah. The God of heaven offered him the place of honor at his right hand. 

The second scripture quotation is from Daniel 7, one of three passages in that book referring to the Son of Man.

In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven.
 Daniel 7:13

This passage was also interpreted by Jewish teachers to refer to the Messiah. Daniel continues his prophecy with a description of the Son of Man’s authority, power, and everlasting dominion. Jesus accepted both these prophetic descriptions for himself. Jesus says to the high priest, in effect, “you will see the Son of Man sitting in the place of honor and coming on the clouds of heaven in judgement. You judge me now, but I will judge you at the final judgment.”

The high priest, Caiaphas, certainly understood Jesus’ challenge. “Why do we need any more witnesses? You have heard the blasphemy.” Jesus claimed to have authority from God. He even claimed to be their future judge? They didn’t need any more evidence. 

All the Sanhedrin present judged him to be worthy of death. Before they took him to Pilate, however, they began to mock and spit at him echoing the words of Isaiah 50:6,

I offered my back to those who beat me,
 my cheeks to those who pulled out my beard; 
 I did not hide my face
 from mocking and spitting.
 Isaiah 50:6

It is interesting that the specific taunt was related to prophecy. The high priestly clan, as members of the Sadducees, denied the existence of angels and spirits. They would love to discredit anyone who believed in the spirit of prophecy. They blindfolded him and struck him with their fists. The gospel writer, Matthew, expands our understanding by telling us that when they struck him, they challenged him, “Prophesy! Who hit you?”

While Jesus endured this cruel ridicule on the upper floor of the high priest’s palace, Peter endured a different kind of trial in the courtyard below. Continuing our reading from Mark 14:66…

While Peter was below in the courtyard, one of the servant girls of the high priest came by. When she saw Peter warming himself, she looked closely at him.
 “You also were with that Nazarene, Jesus,” she said.
 But he denied it. “I don’t know or understand what you’re talking about,” he said, and went out into the entryway.
 When the servant girl saw him there, she said again to those standing around, “This fellow is one of them.” Again he denied it. 
 After a little while, those standing near said to Peter, “Surely you are one of them, for you are a Galilean.” 
 He began to call down curses, and he swore to them, “I don’t know this man you’re talking about.” 
 Immediately the rooster crowed the second time. Then Peter remembered the word Jesus had spoken to him: “Before the rooster crows twice you will disown me three times.” And he broke down and wept.
 Mark 14:66-72

Mark picks up the narrative about Peter where he had left him earlier, warming himself by a fire in the courtyard. This was an open atrium in the center of the house. Chief priestly families of the time were very wealthy, and Caiaphas’ home was opulently large with many slaves, who naturally gathered in the courtyard when they were not busy.

While Jesus withstood his formal hearing above, Peter went through his informal trial below, presided over by a servant girl. In the flickering light from the fire, she thought she recognized Peter and so looked at him closely. “You also were with that Nazarene, Jesus.” With this expression she showed the disdain Judeans had for Galileans, especially from such a small village.

But Peter denied it. “I don’t know or understand what you’re talking about.” Peter’s wordy disowning stands in contrast with Jesus’ regal silence. Although the servant girl and others play roles in this drama, Mark does not identify any other characters, except Jesus and Peter, since it is their story that he wants to tell. Just like his record of Judas’ betrayal, Mark does not mention Peter’s motives or feelings but focuses only on his three denials as exact fulfilment of Jesus prediction. In Gethsemane, Peter had fallen asleep three times as Jesus prayed. Now that forewarning was fulfilled in his three denials.

Peter left the fire and went out into the entryway to get away from his accuser. Simultaneously, he moved further away from Jesus. What he needed was not a change of location, but a change of heart. The servant girl would not let the issue go. She now enlisted other bystanders to support her accusation. “This fellow is one of them.” It is obvious that the Jesus movement was known within the household of the high priest. Peter again denied it. The verb tense here implies that this was an extended denial. He went off on a long rant.

The final accusation is the strongest, as those standing around him recognize him by his accent. “Surely you are one of them, for you are a Galilean.” Peter’s denial is also the strongest. He began to call down curses, and he swore to them, “I don’t know this man you’re talking about.” Peter couldn’t even bring himself to say Jesus’ name. He supported his innocence with a solemn oath that often took a form such as “May God strike me dead, if I ever knew this man.”

At this moment, the rooster crowed. The cry of the rooster brought the shattering truth of his denial crashing in upon Peter. Surely, he was no better than Judas; surely, he could never be forgiven! As Mark concludes, “he broke down and wept.” 

This concluding narrative of Mark 14 sets the bold confession of Jesus before the high priest in stark contrast against the anxious denial of Peter before a servant girl. Throughout Mark, the disciples have misunderstood and failed Jesus. One betrayed him secretly and now Peter denied him openly. He does not face a formal question, nor is he interrogated about his faith, yet he denies his lord without even using his name. Mark may have ended this section with Peter’s denial as a warning to his persecuted congregation in Rome that even the best Christ-follower may fall away. Often, our witness for Jesus is either affirmed or denied in simple ordinary actions and words, like warming ourselves by a fire. We can be absolutely honest about our tendency toward sin, because we are absolutely convinced of God’s grace. God wants to forgive. In time, Peter also will discover this unbelievable mercy of God for himself.

Closing Comments

In this episode we saw Jesus willingly surrender as Judas betrayed him to his opposition. We also saw Jesus stand in noble silence as his accusers produced false testimony against him and then boldly declare his identity as the promised Messiah and coming judge, sealing his own condemnation. Meanwhile we saw Peter’s false testimony as he denied his Lord under the persistent questioning of a common observer. This contrast shows us how to bear our own trials, following Jesus’ example of steadfastness and heeding Peter’s unfaithful witness.

In our next episode we come to the final events of Jesus’ life which we have anticipated all along. Jesus is accused before the governor, Pilate, cruelly mocked by the Roman soldiers, and crucified alone.

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[1] E.P. Sanders, Arts and Science Professor of Religion, Duke University.; Jaroslav Jan Pelikan, Sterling Professor of History, Yale University.; & All. (2025, November 5). Jewish Palestine at the time of Jesus. Encyclopædia Britannica. https://www.britannica.com/biography/Jesus/Jewish-Palestine-at-the-time-of-Jesus#ref748553