TRV
Translation
King James Version
And the chief priests and all the council sought for witness against Jesus to put him to death; and found none.
Complete Jewish Bible
The head cohanim and the whole Sanhedrin tried to find evidence against Yeshua, so that they might have him put to death, but they couldn't find any.
Berean Standard Bible
Now the chief priests and the whole Sanhedrin were seeking testimony against Jesus to put Him to death, but they did not find any.
American Standard Version
Now the chief priests and the whole council sought witness against Jesus to put him to death; and found it not.
World English Bible Messianic
Now the chief priests and the whole council sought witnesses against Yeshua to put him to death, and found none.
Geneva Bible (1599)
And the hie Priests, and all the Councill sought for witnesse against Iesus, to put him to death, but found none.
Young's Literal Translation
And the chief priests and all the sanhedrim were seeking against Jesus testimony--to put him to death, and they were not finding,
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In the KJVVerse 24,810 of 31,102
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Commentary on Mark 14 verses 53–65
53 ¶ And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes.
54 And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire.
55 And the chief priests and all the council sought for witness against Jesus to put him to death; and found none.
56 For many bare false witness against him, but their witness agreed not together.
57 And there arose certain, and bare false witness against him, saying,
58 We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.
59 But neither so did their witness agree together.
60 And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?
61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?
62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
63 Then the high priest rent his clothes, and saith, What need we any further witnesses?
64 Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death.
65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.
We have here Christ's arraignment, trial, conviction, and condemnation, in the ecclesiastical court, before the great sanhedrim, of which the high priest was president, or judge of the court; the same Caiaphas that had lately adjudged it expedient he should be put to death, guilty or not guilty (Joh 11:50), and who therefore might justly be excepted against as partial.
I. Christ is hurried away to his house, his palace it is called, such state did he live in. And there, though, in the dead of the night, all the chief priests, and elders, and scribes, that were in the secret, were assembled, ready to receive the prey; so sure were they of it.
II. Peter followed at a distance, such a degree of cowardice was his late courage dwindled into, Mar 14:54. But when he came to the high priest's palace, he sneakingly went, and sat with the servants, that he might not be suspected to belong to Christ. The high priest's fire side was no proper place, nor his servants proper company, for Peter, but it was his entrance into a temptation.
III. Great diligence was used to procure, for love or money, false witnesses against Christ. They had seized him as a malefactor, and now they had him they had no indictment to prefer against him, no crime to lay to his charge, but they sought for witnesses against him; pumped some with ensnaring questions, offered bribes to others, if they would accuse him, and endeavored to frighten others, if they would not, Mar 14:55, Mar 14:56. The chief priests and elders were by the law entrusted with the prosecuting and punishing of false witnesses (Deu 19:16, Deu 19:17); yet those were now ringleaders in a crime that tends to overthrow of all justice. It is time to cry, Help, Lord, when the physicians of a land are its troublers, and those that should be the conservators of peace and equity, are the corrupters of both.
IV. He was at length charged with words spoken some years ago, which, as they were represented, seemed to threaten the temple, which they had made no better than an idol of (Mar 14:57, Mar 14:58); but the witnesses to this matter did not agree (Mar 14:59), for one swore that he said, I am able to destroy the temple of God, and to build it in three days (so it is in Matthew); the other swore that he said, I will destroy this temple, that is made with hands, and within three days, I will build not it, but another made without hands; now these two differ much from each other; oude isē ēn hē marturia - their testimony was not sufficient, nor equal to the charge of a capital crime; so Dr. Hammond: they did not accuse him of that upon which a sentence of death might be founded, no not by the utmost stretch of their law.
V. He was urged to be his own accuser (Mar 14:60); The high priest stood up in a heat, and said, Answerest thou nothing? This he said under pretence of justice and fair dealing, but really with a design to ensnare him, that they might accuse him, Luk 11:53, Luk 11:54; Luk 20:20. We may well imagine with what an air of haughtiness and disdain this proud high priest brought our Lord Jesus to this question; "Come you, the prisoner at the bar, you hear what is sworn against you; what have you now to say for yourself?" Pleased to think that he seemed silent, who had so often silenced those that picked quarrels with him. Still Christ answered nothing, that he might set us an example, 1. Of patience under calumnies and false accusations; when we are reviled, let us not revile again, Pe1 2:23. And, 2. Of prudence, when a man shall be made an offender for a word (Isa 29:21), and our defence made our offence; it is an evil time indeed when the prudent shall keep silence (lest they make bad worse), and commit their cause to him that judgeth righteously. But,
VI. When he was asked whether he was the Christ, he confessed, and denied not, that he was, Mar 14:61, Mar 14:62. He asked, Art thou the Son of the Blessed? that is the Son of God? for, as Dr. Hammond observes, the Jews, when they named God, generally added, blessed for ever; and thence the Blessed is the title of God, a peculiar title, and applied to Christ, Rom 9:5. And for the proof of his being the Son of God, he binds them over to his second coming; "Ye shall see the Son of man sitting on the right hand of power; that Son of man that now appears so mean and despicable, whom ye see and trample upon (Isa 53:2, Isa 53:3), you shall shortly see and tremble before." Now, one would think that such a word as this which our Lord Jesus seems to have spoken with a grandeur and majesty not agreeable to his present appearance (for through the thickest cloud of his humiliation some rays of glory were still darted forth), should have startled the court, and at least, in the opinion of some of them, should have amounted to a demurrer, or arrest of judgment, and that they should have stayed process till they had considered further of it; when Paul at the bar reasoned of the judgment to come, the judge trembled, and adjourned the trial, Act 24:25. But these chief priests were so miserably blinded with malice and rage, that, like the horse rushing into the battle, they mocked at fear, and were not affrighted, neither believed they that it was the sound of the trumpet, Job 39:22, Job 39:24. And see Job 15:25, Job 15:26.
VII. The high priest, upon this confession of his, convicted him as a blasphemer (Mar 14:63); He rent his clothes - chitōnas autou. Some think the word signifies his pontifical vestments, which, for the greater state, he had put on, though in the night, upon this occasion. As before, in his enmity to Christ, he said he knew not what (Joh 11:51, Joh 11:52), so now he did he knew not what. If Saul's rending Samuel's mantle was made to signify the rending of the kingdom from him (Sa1 15:27, Sa1 15:28), much more did Caiaphas's rending his own clothes signify the rending of the priesthood from him, as the rending of the veil, at Christ's death, signified the throwing of all open. Christ's clothes, even when he was crucified, were kept entire, and not rent: for when the Levitical priesthood was rent in pieces and done away, This Man, because he continues ever, has an unchangeable priesthood.
VIII. They agreed that he was a blasphemer, and, as such, was guilty of a capital crime, Mar 14:64. The question seemed to be put fairly, What think ye? But it was really prejudged, for the high priest had said, Ye have heard the blasphemy; he gave judgment first, who, as president of the court, ought to have voted last. So they all condemned him to be guilty of death; what friends he had in the great sanhedrim, did not appear, it is probable that they had not notice.
IX. They set themselves to abuse him, and, as the Philistines with Samson, to make sport with him, Mar 14:65. It should seem that some of the priests themselves that had condemned him, so far forgot the dignity, as well as duty, of their place, and the gravity which became them, that they helped their servants in playing the fool with a condemned prisoner. This they made their diversion, while they waited for the morning, to complete their villany. That night of observations (as the passover-night was called) they made a merry night of. If they did not think it below them to abuse Christ, shall we think any thing below us, by which we may do him honour?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 53–65. Public domain.
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Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
Then took place the gathering together of the bulls among the heifers of the people. (Ps. 67:31, Vulg.) It goes on: And Peter followed him afar off, even into the palace of the High Priest. For though fear holds him back, love draws him on.
He warms himself at the fire in the hall, with the servants. The hall of the High-Priest is the enclosure of the world, the servants are the devils, with whom whosoever remains cannot weep for his sins; the fire is the desire of the flesh.
But iniquity lied as the queen did against Joseph, and the priests against Susannah, but a flame goes out, if it has no fuel; wherefore it goes on, And found none. For many bare false witness against him, but their witness agreed not together. For whatever is not consistent is held to be doubtful. There follows, And there arose certain, and bare false witness against him, saying, We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. It is usual with heretics out of the truth to extract the shadow; He did not say what they said, but something like it, of the temple of His body, which He raised again after two days.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(ubi sup.) He means by the High Priest Caiaphas, who (as John writes) was High Priest that year, of whom Josephus relates that he bought his priesthood of the Roman Emperor. There follows: And with him were assembled all the Chief Priests and the elders and the scribes.
(ubi sup.) But rightly does he follow afar off, who is just about to betray Him; for he could not have denied Christ, if he had remained close to Him. There follows, And he sat with the servants, and warmed himself at the fire.
(ubi sup.) For charity is the fire of which it is said, I am come to send fire on the earth, (Luke 12:49) which flame coming down on the believers, taught them to speak with various tongues the praise of the Lord. There is also a fire of covetousness, of which it is said, They are all adulterers as an oven; (Hosea 7:4) this fire, raised up in the hall of Caiaphas by the suggestion of an evil spirit, was arming the tongues of the traitors to deny and blaspheme the Lord. For the fire lit up in the hall amidst the cold of the night was a figure of what the wicked assembly was doing within; for because of the abounding of iniquity the love of many waxes cold. Peter, who for a time was benumbed by this cold, wished as it were to be warmed by the coals of the servants of Caiaphas, because He sought in the society of traitors the consolation of worldly comfort. It goes on, And the Chief Priests and all the council sought for witness against Jesus to put him to death. (Matt. 24:12)
(ubi sup.) He had said also, I will raise up, meaning a thing with life and soul, and a breathing temple. He is a false witness, who understands words in a sense, in which they are not spoken.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
Though the law commanded that there should be but one High Priest, there were then many put into the office, and stripped of it, year by year, by the Roman emperor. He therefore calls chief priests those who had finished the time allotted to them, and had been stripped of their priesthood. But their actions are a sign of their judgment, which they earned on as they had prejudged, for they sought for a witness, that they might seem to condemn and destroy Jesus with justice.
For the Lord had not said, I will destroy, but, Destroy, nor did He say, made with hands, but, this temple.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) The Evangelist had related above how our Lord had been taken by the servants of the Priests, now he begins to relate how He was condemned to death in the house of the High Priest: wherefore it is said, And they led Jesus away to the High Priest.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Mark 14:55 vividly portrays the desperate and unjust efforts of the Jewish chief priests and the entire Sanhedrin to condemn Jesus to death. Despite their malicious intent and relentless search for incriminating evidence, the verse starkly reveals their utter failure to find any credible or consistent witness against Him, underscoring the baseless nature of their accusations and Jesus' profound innocence.
CONTEXT
Literary Context: This verse is situated at a pivotal moment within Mark's passion narrative, immediately following Jesus' betrayal by Judas and His arrest in the Garden of Gethsemane. It initiates the series of trials Jesus endures, first before the Jewish Sanhedrin, then before Pilate, and finally before Herod, before His crucifixion. The narrative flow in Mark 14 quickly moves from the Passover preparations and Last Supper to the intense events of Gethsemane, the betrayal, and the subsequent illegal night trial. This verse sets the stage for the perversion of justice that culminates in Jesus' condemnation, highlighting the predetermined outcome desired by the religious authorities even before any testimony is heard. The subsequent verses, such as Mark 14:56-59, elaborate on the conflicting nature of the false witnesses who eventually come forward, further emphasizing the Sanhedrin's initial failure to find any consistent witness.
Historical & Cultural Context: The "chief priests and all the council" refer to the Sanhedrin, the supreme judicial and religious body in ancient Israel, comprised of 71 members including the High Priest, elders, and scribes. This trial, held at night and during the Passover feast, violated several fundamental Jewish legal traditions. According to the Mishnah (Sanhedrin 4:1), capital cases could not be tried at night, nor on feast days, and a verdict of guilty could not be rendered on the same day the trial began. The Sanhedrin's primary motivation, as hinted in passages like John 11:47-50, was to preserve their own power and avoid Roman intervention, fearing that Jesus' growing popularity and claims would provoke an uprising and lead to the destruction of their nation and temple. While they could condemn Jesus for blasphemy, they lacked the authority to execute Him under Roman rule, necessitating a charge that would warrant Roman capital punishment, hence their desperate search for a suitable "witness."
Key Themes: The verse powerfully contributes to several key themes within Mark's Gospel and the broader biblical narrative. Firstly, it underscores the theme of Predetermined Injustice and the Perversion of Justice. The council's explicit goal was "to put him to death" before seeking witness, revealing a judicial process corrupted by malice and political expediency rather than a pursuit of truth. This was a show trial, designed to legitimize a foregone conclusion. Secondly, the phrase "found none" highlights Jesus' Innocence and Blamelessness. Despite the powerful and influential figures arrayed against Him, and their intense efforts to fabricate a case, no legitimate or consistent grounds for condemnation could be found, emphasizing His moral purity and the baselessness of the charges. Thirdly, this event illustrates the profound Conflict Between Human Malice and Divine Sovereignty. While human beings, driven by envy and fear, conspired to eliminate Jesus, their actions paradoxically served to fulfill God's redemptive plan. Even in this act of profound injustice, God's sovereign will for the salvation of humanity was unfolding, as Jesus willingly submitted to their wicked designs, as prophesied in Isaiah 53:7.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 14:55 effectively employs several literary devices to convey its profound message. Irony is prominent, as the highest religious and judicial body, entrusted with upholding the Law and justice, is depicted actively perverting it by seeking false testimony to achieve a predetermined murderous outcome. This stands in stark contrast to their supposed role. The verse also uses Foreshadowing, as the explicit declaration of their intent "to put him to death" ominously points towards the crucifixion, emphasizing that Jesus' death was not an accident but a deliberate act of human malice, albeit one within God's sovereign plan. Furthermore, there is a powerful Contrast between the malicious intent and relentless efforts of the powerful Sanhedrin and the utter lack of any legitimate evidence against the seemingly helpless Jesus. This highlights Jesus' innocence and the moral bankruptcy of His accusers. The terse, declarative statement "and found none" creates a sense of Dramatic Tension and emphasizes the frustrating futility of their unjust quest, building anticipation for how they will ultimately achieve their goal.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 14:55 is a profound theological statement, revealing not only the depth of human depravity in rejecting God's Son but also the perfect innocence of Christ essential for His atoning work. The Sanhedrin's inability to find a legitimate witness against Jesus underscores His sinless nature, a prerequisite for Him to be the spotless sacrifice for the sins of humanity. This scene highlights the tragic reality that truth can be suppressed and justice perverted by those in power driven by self-interest and fear, yet it simultaneously affirms God's ultimate sovereignty, as even this injustice was woven into His redemptive plan. The divine plan for salvation unfolded precisely through this human rebellion, demonstrating that God can use even the most wicked acts to accomplish His righteous purposes.
REFLECTION AND APPLICATION
Mark 14:55 serves as a sobering reminder of the human capacity for injustice and the perversion of truth, especially when power, fear, and prejudice are at play. For believers, this verse calls us to a deep reflection on the nature of truth, justice, and integrity. In a world where narratives are often manipulated and facts distorted, we are challenged to be discerning, to stand for what is right, and to resist the temptation to condemn others based on pre-conceived notions or biased information. It also offers profound comfort: even when earthly justice fails and we face unfair accusations or persecution, God's ultimate justice will prevail. Jesus, who was perfectly innocent, endured the ultimate injustice, providing a model for how we are to respond to suffering and demonstrating that our vindication ultimately rests with God. His blamelessness, highlighted by the Sanhedrin's failure to find witness, is the very foundation of our hope and salvation.
Questions for Reflection
FAQ
Why was the Sanhedrin so eager to kill Jesus, even before finding witnesses?
Answer: The Sanhedrin, the highest Jewish religious and judicial council, perceived Jesus as a profound threat to their authority, their interpretation of the Law, and their precarious relationship with the Roman occupying power. His teachings, claims of divine authority, and growing popularity challenged their established order and traditions. Passages like John 11:47-48 reveal their fear that Jesus would incite a rebellion, leading the Romans to destroy their temple and nation. Their eagerness to condemn Him stemmed from a desire to maintain their power, prestige, and the fragile peace with Rome, viewing Jesus as a dangerous disruptor who needed to be eliminated for the sake of their perceived stability.
What was illegal about this trial according to Jewish law?
Answer: The trial of Jesus before the Sanhedrin violated several key Jewish legal traditions and procedural safeguards designed to protect the accused, especially in capital cases. These violations included:
What does "found none" mean if they eventually condemned him?
Answer: The phrase "found none" in Mark 14:55 refers to their initial, desperate search for legitimate and consistent witness that would provide a legal basis for a capital charge. It means they could not find any credible, truthful, or even internally consistent testimony that would stand up in a fair court. While Mark 14:56 states that "many bare false witness against him, but their witness agreed not together," this verse highlights the initial failure to find any useful witness. The Sanhedrin eventually condemned Jesus on the charge of blasphemy based on His own confession that He was the Christ, the Son of the Blessed (Mark 14:61-64), which they twisted into a capital offense, rather than on external witness. Thus, "found none" emphasizes Jesus' actual innocence and the complete lack of true evidence against Him.
CHRIST-CENTERED FULFILLMENT
Mark 14:55, though detailing a moment of profound injustice, powerfully points to the Christ-centered fulfillment of God's redemptive plan. The Sanhedrin's desperate and failed search for a legitimate witness against Jesus underscores His perfect, unblemished innocence—a critical theological truth. As the Lamb of God who takes away the sin of the world, Jesus had to be without blemish or spot, a perfect sacrifice. His sinless nature, affirmed by the inability of His enemies to find true fault in Him, is foundational to His atoning work on the cross. The very human malice and perversion of justice witnessed in this verse, while horrific, were paradoxically part of God's sovereign design. As Acts 2:23 declares, Jesus was "delivered up according to the definite plan and foreknowledge of God." His willing submission to this unjust trial and death, despite His blamelessness, was the ultimate act of love, fulfilling prophecies like those in Isaiah 53, where the righteous servant is led "as a lamb to the slaughter." Through this "found none" of human accusation, God found the perfect, sinless sacrifice, enabling all who believe in Him to be declared righteous, for He who knew no sin became sin for us, that we might become the righteousness of God in Him.