TRV
Translation
King James Version
And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?
Complete Jewish Bible
The cohen hagadol stood up in the front and asked Yeshua, "Have you nothing to say to the accusations these men are making?"
Berean Standard Bible
So the high priest stood up before them and questioned Jesus, “Have You no answer? What are these men testifying against You?”
American Standard Version
And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?
World English Bible Messianic
The high priest stood up in the midst, and asked Yeshua, “Have you no answer? What is it which these testify against you?”
Geneva Bible (1599)
Then the hie Priest stoode vp amongst them, and asked Iesus, saying, Answerest thou nothing? what is the matter that these beare witnesse against thee?
Young's Literal Translation
And the chief priest, having risen up in the midst, questioned Jesus, saying, `Thou dost not answer anything! what do these testify against thee?'
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In the KJVVerse 24,815 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
But our God and Saviour Himself, Who brought salvation to the world, and assisted mankind by His love, is led as a sheep to the slaughter, without crying, and remained mute and kept silence yea even from good words. (Ps. 39:3) Wherefore it goes on, But he field his peace, and answered nothing. The silence of Christ is the pardon for the defence or excuse of Adam. (Gen. 3:10.)
But they looked from afar off for Him, whom though near they cannot see, as Isaac from the blindness of his eyes does not know Jacob who was under his hands, but prophesies long before things which were to come to him. It goes on, Jesus said, I am; namely, that they might be inexcusable.
The High Priest indeed asks the Son of God, but Jesus in His answer speaks of the Son of Man, that we may by this understand that the Son of God is also the Son of Man; and let us not make a quaternityx in the Trinity, but let man be in God and God in man. And He said, Sitting on the right hand of power, that is, reigning in life everlasting, and in the Divine power. He says, And coming with the clouds of heaven. He ascended in a cloud, He will come with a cloud; that is, He ascended in that body alone, which He took of the Virgin, and He will come to judgment with the whole Church, which is His body and His fulness.
They condemned Him to be guilty of death, that by His guiltiness He might absolve our guilt. It goes on: 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; that is, that by being spit upon He might wash the face of our soul, and by the covering of His face, might take away the veil from our hearts, and by the buffets, which were dealt upon His head, might heal the head of mankind, that is, Adam, and by the blows, by which He was smitten with the hands, His great praise might be testified by the clapping of our hands and by our lips, as it is said, O clap your hands together, all ye people. (Ps. 47:1)
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(Serm. 5. de Pass.) But Caiaphas, to increase the odiousness of what they had heard rent his clothes, and without knowing what his frantic action meant, by his madness, deprived himself of the honour of the priesthood, forgetting that command, by which it is said of the High Priest, He shall not uncover his head or rend his clothes. For there follows: Then the High Priest rent his clothes, and saith, What need we any further witnesses? Ye have heard the blasphemy: what think ye?
BedeAD 735
On the Gospel of Mark
And the high priest, rising up in the midst, asked Jesus, saying: Do you answer nothing to what is objected against you by these men? But he was silent and answered nothing. Impetuous and impatient anger, finding no place for slander, shakes the high priest from his seat to show the madness of his mind with the movement of his body. The more Jesus was silent towards the false witnesses and impious priests unworthy of his response, the more the high priest, overcome with fury, provokes him to respond, so that at any chance of speaking he finds a place for accusing. Nonetheless, Jesus remains silent. For he knew, as if God, whatever he had answered, it would be twisted for slander.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(ubi sup.) The more Jesus remained silent before the false witnesses who were unworthy of His answer, and the impious priests, the more the High Priest, overcome with anger, endeavoured to provoke Him to answer, that he might find room for accusing Him, from any thing whatever which He might say. Wherefore it is said, And the High Priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? The High Priest, angry and impatient at finding no room for accusation against Him, rises from his seat, thus showing by the motion of his body the madness of his mind.
(ubi sup.) If therefore to thee, O Jew, O Pagan, and heretic, the contempt, weakness, and cross in Christ are a subject of scorn, see how by this the Son of Man is to sit at the right hand of the Father, and to come in His majesty on the clouds of heaven.
(ubi sup.) But it was also with a higher mystery, that in the Passion of our Lord the Jewish priest rent his own clothes, that is, his ephod, whilst the garment of the Lord could not be rent, even by the soldiers, who crucified Him. For it was a figure that the Jewish priesthood was to be rent on account of the wickedness of the priests themselves. But the solid strength of the Church, which is often called the garment of her Redeemer, can never be torn asunder.
(ubi sup.) By saying, Prophesy, who is he that smote thee, they mean to insult Him, because He wished to be looked upon as a prophet by the people.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
But He remained silent because He knew that they would not attend to his words; wherefore He answered according to Luke, If I tell you, ye will not believe. (Luke 22:67) Wherefore there follows, Again the High Priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? The High Priest indeed puts this question, not that he might learn of Him and believe, but in order to seek occasion against Him. But he asks, Art thou the Christ, the Son of the Blessed, because there were many Christs, that is, anointed persons, as Kings and High Priests, but none of these was called the Son of the Blessed God, that is, the Ever-praised.
For He knew that they would not believe, nevertheless He answered them, lest they should afterwards say, If we had heard any thing from Him, we would have believed on Him; but this is their condemnation, that they heard and did not believe.
As if He had said, Ye shall see Me as the Son of Man sitting on the right hand of the Father, for He here calls the Father power. He will not however come without a body, but as He appeared to those who crucified Him, so will He appear in the judgment.
The High Priest does after the manner of the Jews; for whenever any thing intolerable or sad occurred to them, they used to rend their clothes. In order then to show that Christ had spoken great and intolerable blasphemy, he rent his clothes.
The Jewish priesthood was to be rent from the time that they condemned Christ as guilty of death; wherefore there follows, And they all condemned him to be guilty of death.
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 14:60 captures the dramatic escalation of Jesus' illegal night trial before the Sanhedrin, the Jewish supreme court. After a series of failed attempts by false witnesses to provide credible testimony, the High Priest Caiaphas, growing increasingly frustrated, directly confronts Jesus. He demands an answer to the accusations, challenging Jesus' prolonged silence in the face of the mounting, albeit inconsistent, charges. This pivotal moment underscores the predetermined nature of the trial and sets the stage for Jesus' profound declaration of His divine identity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 14:60 is rich with Dramatic Irony, as the High Priest, seeking to condemn Jesus, inadvertently sets the stage for Jesus' most profound declaration of His divine identity (Mark 14:61-62). Caiaphas's frustration and the chaotic nature of the trial, marked by contradictory testimonies, highlight the Injustice of the proceedings, contrasting sharply with the divine order Jesus embodies. Jesus' Silence functions as a powerful literary device, conveying His composure, fulfillment of prophecy (e.g., Isaiah 53:7), and His refusal to dignify the false accusations with a defense. This silence also builds Dramatic Tension, forcing Caiaphas to confront Jesus directly. The High Priest's physical action of "standing up in the midst" serves as a form of Symbolism, representing the full weight of human religious authority confronting divine truth, and his desperate attempt to control a situation that is spiraling beyond his grasp.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 14:60 is a profound theological moment, illustrating the clash between human injustice and divine sovereignty. Jesus' silence in the face of false accusations is not a sign of weakness but of deliberate, prophetic fulfillment and a demonstration of His divine composure. It underscores the truth that He is not merely a victim but one who willingly submits to the Father's plan, even unto death. This scene highlights the world's inherent opposition to the light of Christ, where truth is twisted and justice perverted for political and religious expediency. The High Priest's desperate questioning reveals the futility of human attempts to condemn God's chosen one, ultimately forcing Jesus to declare His true identity, which becomes the very "blasphemy" they seek.
REFLECTION AND APPLICATION
Mark 14:60 offers powerful insights for believers navigating a world often hostile to truth and righteousness. Jesus' dignified silence in the face of relentless, false accusations provides a profound model of composure, trust in God's sovereignty, and strategic restraint. It reminds us that not every accusation demands a defense, especially when the accusers are not genuinely seeking truth but condemnation. There are times when our silence, coupled with a steadfast reliance on God, speaks more powerfully than any words. This passage also serves as a stark reminder of the corrupting influence of power and prejudice, and the willingness of some to pervert justice for their own ends. For us, it encourages perseverance in faith when facing injustice, knowing that our ultimate vindication comes from God, who sees and judges righteously. We are called to embody Christ's character, responding with grace and truth, even when falsely accused, trusting in God's ultimate plan and perfect timing.
Questions for Reflection
FAQ
Why did Jesus remain silent in Mark 14:60, and what is the significance of His silence?
Answer: Jesus' silence in Mark 14:60, as in other Gospel accounts of His trial, is highly significant. Firstly, it fulfills Old Testament prophecy, particularly the suffering servant passages in Isaiah 53:7, which describes the Messiah as one who "did not open his mouth" when oppressed. Secondly, His silence was a deliberate refusal to dignify the false and contradictory accusations with a response. He knew the court was not seeking truth but a pretext for condemnation. Engaging with their lies would have been futile. Thirdly, it demonstrated His complete self-control and submission to His Father's will, signifying His willingness to suffer unjustly for the salvation of humanity. His silence was not born of weakness but of divine resolve and sovereignty.
Who was the high priest mentioned in Mark 14:60, and what was his role?
Answer: The high priest mentioned in Mark 14:60 was Caiaphas, who served as the Jewish high priest from approximately AD 18 to 36. As high priest, he was the head of the Sanhedrin, the supreme Jewish religious and judicial council. His role was to preside over the trial, question the accused, and ultimately pronounce judgment. In this passage, his direct intervention and questioning of Jesus reveal his frustration with the lack of consistent testimony from the false witnesses and his determination to extract a confession or a self-incriminating statement from Jesus. Caiaphas played a central role in orchestrating Jesus' condemnation and handing Him over to the Roman authorities for execution.
CHRIST-CENTERED FULFILLMENT
Mark 14:60, with the High Priest's desperate demand for an answer from a silent Jesus, powerfully foreshadows and fulfills Christ's ultimate role as the Suffering Servant and the innocent Lamb of God. Jesus' silence is not an evasion, but a profound act of self-giving, embodying the prophetic words of Isaiah 53:7, who "did not open his mouth." This deliberate non-engagement with false accusations highlights His perfect righteousness and His willingness to absorb the world's injustice without retaliation, a theme echoed in 1 Peter 2:23. When Jesus finally speaks in the subsequent verses (Mark 14:61-62), His declaration of being the Christ, the Son of the Blessed One, and His future coming on the clouds of heaven, is the very truth that condemns Him in the eyes of the Sanhedrin, yet it is the truth that offers salvation to all humanity. His trial, though unjust, was part of God's sovereign plan, leading to the cross where He, the Lamb of God, would take away the sin of the world. Thus, His silence and subsequent confession at this pivotal moment are central to His redemptive mission, demonstrating His perfect obedience and His identity as the promised Messiah who would suffer and reign.