The Gospel of Mark
The Jewish Hearing: Mk 14,53-72
Setting: 14,53-54
In 14,53 Jesus is taken to a gathering of his enemies; we have seen them earlier in the Gospel and we heard about them again twice earlier in this chapter. In 14,1, their clear intention to destroy Jesus was announced. This is the group who sent the crowd to arrest Jesus in 14,43.
Peter is now introduced in verse 54. Peter follows Jesus at a distance, a comment which may also reflect his distance as a disciple.
The place is also given here as the courtyard of the high priest's house. Only Mark mentions that Peter was warming himself at the fire, so typical of the way this evangelist brings life to his story.
Interrogation: 14,55-65
There has been much discussion about whether this can be described as a trial and whether correct procedures were applied. That though was hardly Mark's intent. There will be a decision at the end to condemn Jesus as worthy of death (14,64). That will be a decision to hand him over to the Romans (15,1).
I think therefore we can call this scene an interrogation. Like many interrogations, the aim is made clear right at the beginning, verse 55. This is consistent with all we know about this group of accusers throughout the story. Yet in verse 55, we are also told that the whole council or Sanhedrin is involved. This adds a note of formality to the proceedings, they are offical rather than unofficial.
A comparison with Matthew will bring out Mark's emphasis on the false witnesses who did not agree in verses 56-57 and 59. Hence my comment on editing, these verses provide a frame for verse 58.
Psalm 27,12 and 35,11 both speak of false witnesses. The ten commandments (Ex 20,16 or Dt 5,20) say "you shall not bear false witness". Numbers 35,30 as well as Dt 17,6; 19,5 all speak of the need for two or three witnesses for a capital crime.
Jesus predicted the destruction of the Temple (13,2) but nowhere does he say that he will destroy it himself. Looking forward to 15,29 we find the claim about the destruction of the temple. Jesus dying on the cross and rising to new life will build the new Temple, the one not made with human hands. Thus in practical terms this is a false accusation with an underlying truth as well for us the readers.
In verse 60, the high priest stands up in the middle, a formal stance not mentioned by Matthew. This is clearly the climax of the interrogation. We have a direct question and a direct answer, unlike Mt 26,64 where Jesus begins "you have said so." Between question and answer we are given a clear statement about the identity of Jesus.
Thus the high priest begins with Christ, son of the Blessed (that is, God). That has a hint of Ps 2,7 "you are my son". Jesus' reply begins "I am", itself a divine claim with its recall of Ex 3,14. Then he speaks of the Son of Man sitting at the right hand of power (see Ps 110,1) and coming on the clouds of heaven (see Daniel 7,13-14. For those open to accepting it, this could hardly be clearer.
Those hearing this were not disposed to accept it, for them this was blasphemy. The penalty for this was normally stoning (Leviticus 24,10-16). With Jesus, it would be easier to hand him over to the Romans.
Interrogation of Peter 14,66-62
This is a dramatic little tale and it helps to bring out the details. In verses 66-67 once again as in verse 54 we have Peter warming himself by the fire in the courtyard.
Emphasis is given by repetition as the maid looks and stares at Peter whilst Peter neither knows nor understands what she is saying. Peter then goes to the porch, perhaps ready to run away.
The cock then crows, but only in Mark's version. I read this as a background warning sign, a useful dramatic effect.
Verse 69 takes the story a step further as the maid speaks "to those who stood by", in verse 54 these were the guards. The maid then drops out of the story.
Those who stood by now make the accusation against Peter. As Mt 26,73 makes clear, Peter would have had a Galilean accent.
Peter then cursed and swore an oath; "cursing and swearing" is not really adequate here. He cursed those accusing him and made an oath that he did not know Jesus. A very strong denial which is a long way from Peter's protestation of faithfulness in 14,29.
Mark unlike Matthew counts the crowing of the cock, verses 68 and 72 (see 14,30).
Peter therefore denies Jesus even though his remorse is immediate, in verse 72. Jesus by contrast remains true to himself even under intense interrogation.
We can return now to the main page to continue the story of Jesus' passion.