Mark 14:13

Mar_14:13; Mar_14:15

Go ye into the city.

The finding the guest chamber

We might expect that Christ, knowing to how great effort the faith of His followers was about to be called, would, in His compassionate earnestness for their welfare, keep their faith in exercise up to the moment of the dreaded separation. He would find or make occasions for trying and testing the principles which were soon to be brought to so stern a proof. Did He do this? And how did He do it? We regard the circumstances which are now under review, those connected with the finding the guest chamber in which the last supper might be eaten, as an evidence and illustration of Christs exercising the faith of His disciples. Was it not exercising the faith of Peter and John-for these, the more distinguished of the disciples, were employed on the errand-to send them into the city with such strange and desultory directions? There were so many chances, if the word may be used, against the guest chamber being found through the circuitous method prescribed by our Lord, that we could not have wondered had Peter and John showed reluctance to obey His command. And we do not doubt that what are called the chances were purposely multiplied by Christ to make the finding the room seem more improbable, and therefore to give faith the greater exercise. Again, there would have been risk enough of mistake or repulse in accosting the man with the pitcher; but this man was only to be followed; and he might stop at many houses before he reached the right. But Christ would not be more explicit, because, in proportion as He had been more explicit, there would have been less exercise for faith. And if you imagine that, after all, it was no great demand on the faith of Peter and John that they should go on so vague an errand-for that much did not hinge on their finding the right place, and they had but to return if anything went wrong-we are altogether at issue with you. There was something that looked degrading and ignoble in the errand, which required more courage and fortitude than to undertake some signal enterprise. And the apparent meanness of an employment will often try faith more than its apparent difficulty; the exposure to ridicule and contempt will require greater moral nerve than the exposure to danger and death. We believe that it is very frequently ordered that faith should be disciplined and nurtured for its hardest endurances, and its highest achievements, through exposure to petty inconveniences, collisions with mere rudeness, the obloquy of the proud, the sneer of the supercilious, and the incivility of the ignorant. Nowhere is faith so well disciplined as in humble occupations; it grows great through little tasks, and may be more exercised by being left to the menial business of a servant than by being summoned to the lofty standing of a leader. And we do earnestly desire of you to bear this in mind; for men, who are not appointed to great achievements and endurances, are very apt to feel as though there were not enough in the trials and duties of a lowly station for the nurture and exercise of high Christian graces. Whereas, if it were by merely following a man bearing a pitcher of water that apostles were trained for the worst onsets of evil, there may be no such school for the producing strong faith as that in which the lessons are of the most everyday kind. But there is more than this to be said in regard of the complicated way in which Christ directed His disciples to the guest chamber where He had determined to eat the last supper. He was not only exercising the faith of the disciples by sending them on an errand which seemed unnecessarily intricate, and to involve great exposure to insult and repulse-He was giving strung evidence of His thorough acquaintance with everything that was to happen, and of His power over the minds whether of strangers or of friends. You must consider it as a prophecy on the part of Christ that the man would be met bearing a pitcher of water. It was a prophecy which seemed to take delight in putting difficulties in the way of its own precise accomplishment. It would not have been accomplished by the mere finding the house-it would have been defeated had the house been found through any other means than the meeting the man, or had the man been discovered through any other sign than the pitcher of water; yea, and it would have been defeated, defeated in the details, which were given, as it might have seemed, with such unnecessary and perilous minuteness, if the master of the house had made the least objection, or if it had not been an upper room which he showed the disciples; or if that room had not been large; or if it had not been furnished and prepared. And whatever tended to prove to the disciples their Masters thorough acquaintance with every future contingency, ought to have tended to the preparing them for the approaching days of disaster and separation. Besides, it was beautifully adapted to the circumstances of the disciples that Christ showed that His foreknowledge extended to trifles. These disciples were likely to imagine that, being poor and mean persons, they should be overlooked by Christ when separated from them, and, perhaps, exalted to glory. But that His eye was threading the crowded thoroughfares of the city, that it was noting a servant with a pitcher of water, observing accurately when this servant left his masters house, when he reached the well, and when he would be at a particular spot on his way back-this was not merely foreknowledge; this was foreknowledge applying itself to the insignificant and unknown. Then, again, observe that whatever power was here put forth by Christ was put forth without His being in contact with the party on whom it was exerted. Christ acted, that is, upon parties who were at a distance from Him, thus giving incontrovertible proof that His visible presence was not necessary in order to the exercise of His power. What a comfort should this have been to the disciples. It is easy to imagine how, when His death was near at hand, Christ might have wrought miracles and uttered prophecies more august in their character. He might have darkened the air with portents and prodigies, but there would not have been in these gorgeous or appalling displays the sort of evidence which was needed by disquieted and dispirited men. But to ourselves, who are looking for the guest chamber, not as the place where the Paschal lamb may be eaten, but as that where Christ is to give of His own body and blood, the pitcher of water may well serve as a memento that it is baptism which admits us into Christian privileges; that they who find a place at the supper of the Lord must have met the man with the water, and have followed that man-must have been presented to the minister of the Church, and have received from Him the initiatory sacrament, and then have submitted meekly to the guidance of the Church, till introduced to those deeper recesses of the sanctuary where Christ spreads His rich banquet for such as call upon His name. Thus may there have been, in the directions for finding the guest chamber, a standing intimation of the process through which should be sought an entrance to that upper room, where Christ and His members shall finally sit down, that they may eat together at the marriage supper. (H. Melvill, B. D.)

Providential meetings

There are no chance meetings in this world. They all are providential. They are in Gods plan. On many of them great possibilities hinge. You enter a railroad car, and take your seat among strangers. A proffered courtesy brings you into conversation with a fellow traveller. An acquaintance is the result. Years of helpful Christian co-work follow in the train of that first meeting. You visit a place of winter resort for health seekers. At the dinner table you meet a man unknown to you until then. An entire change in the aim and conduct of his life is one consequence of that meeting; and his labours for good may be far more effective than yours in your whole lifetime. You look in upon a celebrated preparatory school, where two hundred young men are at their studies. One face impresses you. Your meeting with him affects your course and his for all time, and involves the interests of a multitude. Your meeting of another young man in a Sunday school where you are present only for that one session has more influence over his life than all other agencies combined-and scarcely less over yours. You may even meet on the street one whom you wished not to see, one whom at that moment you were seeking to avoid; and as a result more lives than one are affected in all their human course, and in their highest spiritual interests. All these illustrations are real incidents; and there are thousands like them. It behooves us to consider well our duty in every meeting with another. We can fail to improve our opportunity and lose a blessing. We can fill our place just then, and have reason to rejoice eternally that we did so. Lord, what wilt thou have me to do-when next I meet one whom thou hast planned for me to see? (Sunday School Times.)

The Masters question

The Master saith! Has the charm of the Masters name vanished in these latter days? Are we, men and women of the nineteenth century, children of a modern life and civilization which is ever extending itself with feverish restlessness and painful throes of new birth, are we grown familiar with strange voices, with forces unknown in that ancient world, and those ancient days spent under the blue Syrian sky; are we become superior to the claims, the force, the beauty, and the authority of a great personal life? Have we relegated Jesus of Nazareth merely to a place, however great, in the development of history? Is He merely the product of social forces and political and historical traditions? The Master saith! Being dead, doth He yet speak; yet so as through the faint vibrations of memory-of memory which grows weaker as the ages roll behind us into the eternity of the past; or is it a living voice still which I hear-a voice which no results of time can shake with the tremulousness of age? Do not our own hearts-we who have become disciples, we who, constrained by a force which we could not resist, have exclaimed, Master, Thou art the Christ who hast conquered me, Thou art the Christ who hast died for me-do not our own hearts passionately exclaim, He liveth still to make intercession for us, and to rule us with the supremacy of perfect love? Will ye also admit the Master within? Will ye hear Him? Will ye let Him talk with you? This night, as a disciple of the Lord Jesus Christ, I bring the word to you also: The Master saith! The voices of all His disciples are but weak echoes of the mightier and abiding voice which is His. The Master saith! But where? Hath His voice a local habitation and a name? Doth He reach me through the channel of my senses, or how doth He touch my living spirit? It is here that the Master saith!-even now. These poor temples of ours, they are for the most part but shapeless structures of stone and lime, yet they are clothed with the spiritual and unfading beauty of a Divine guest chamber; a voice which is not my voice overpowers my struggling will, subdues by gentle and beautiful processes my efforts to make my own will my law and arbiter of duty, and speaks through me. And most of all is it of infinite moment to know that there is one called Master, and who does speak. This is what I need to know and feel. In Jesus of Nazareth life and duty are reconciled. In Him I recognize the Master whom I need. To Him, in whom gentleness was so perfectly blended with strength, I come, craving to touch but the hem of His garment, contented in that I have seen my Lord. The Master saith! If His voice is the voice of an authority, sublimely enforced through self-denial, patience, gentleness, suffering, and death, why should I crave more? Shall I not say, It is enough; He calleth me, and I must answer? He bids me arise, and I must arise. For me the highest virtue is obedience, for it is the Master who saith. (J. Vickery.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

14:13-15 Jesus’ instructions to the disciples are similar to those of 11:2-6, suggesting that Jesus had prearranged a place for eating the Passover and Last Supper with his disciples. Jesus’ careful preparations for this meal emphasize its importance. The two disciples were to prepare the Passover meal, which included the lamb (which had to be slaughtered, skinned, cleaned, and roasted over an open fire), unleavened bread, a bowl of salt water, bitter herbs, and a bowl of a fruit puree, or kharosheth. Enough wine mixed with water was needed so that Jesus and the disciples could each drink four cups to celebrate God’s fourfold blessing (Exod 6:6-7).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 14:13. Ἀπαντήσει, there shall meet) A wonderful sign: 1) that a person is about to meet them: 2) that person a man: 3) that man alone: 4) that too, immediately: 5) he should be bearing a vessel: 6) and that vessel, one of earthenware [κεράμιον]: 7) and containing water: 8) and that, too, going to the house which the disciples were looking for [It was in deep humiliation, even like as an ordinary Israelite, that Christ ate the Passover Lamb; wherefore He put forth His glory into exercise in the preparation for it.—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 14:13 . δύο : more exact than Mt.; of course all the disciples would not be sent on such an errand. Lk. names the two. ὑπάγετε , etc.: the instructions in Mk. are sufficient to guide the messengers. Mt.’s πρὸς τὸν δεῖνα is manifestly too vague, and could not have been spoken by Jesus. ἄνθρωπος : water-carrying was generally the occupation of women; hence a man performing the office would be more noticeable. κεράμιον (neuter of adjective κεράμιος , earthen), an earthen pitcher, here and in Luk 22:10 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 13. Bearing a pitcher of water] How correct is the foreknowledge of Jesus Christ! Even the minutest circumstances are comprehended by it! An honest employment, howsoever mean, is worthy the attention of God; and even a man bearing a pitcher of water is marked in all his steps, and is an object of the merciful regards of the Most High. This man was employed in carrying home the water which was to be used for baking the unleavened bread on the following day; for on that day it was not lawful to carry any: hence they were obliged to fetch it on the preceding evening.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) And he sendeth forth two of his disciples.—The number is given by St. Mark; the names, Peter and John, by St. Luke only. The sign of the pitcher of water is common to both Gospels, but not to St. Matthew.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. he sendeth forth two of his disciples] The Apostles Peter and John (Luk_22:8).

and there shall meet you] Observe the minuteness of the directions and of the predictions as to the events which would happen. It is the same mysterious minuteness which distinguishes the preparations for the Triumphal Entry.

a man] It was generally the task of women to carry water. Amongst the thousands at Jerusalem they would notice this man carrying an earthen jar of water drawn from one of the fountains. We need not conclude, because it was a slave’s employment to do this (Deu_29:11; Jos_9:21), that he was a slave. The Apostles were to follow him to whatever house he entered.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he sendeth forth two of his disciples,.... Peter and John, as appears from Luk 22:8;

and saith unto them, go ye into the city; the city of Jerusalem; for there only the passover might be eaten, Deu 26:2;

and there shall meet you a man bearing a pitcher of water; a servant of the master of the house that was sent for water, to mix with the wine, at the passover:

follow him; into the house to which he goes.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him.

Ver. 13. {See Trapp on "Mat 26:17"} {See Trapp on "Mat 26:18"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

13. Meet you a man — As the apostles enter the city from the east the water carrier with his filled pitcher is returning home from the west. Hence Dr. Barclay well argues that the tradition which places the coenaculum or last supper on the western part of Zion is incorrect. The two apostles having passed through the temple grounds, and crossed the great bridge, would not proceed far before they would meet him bringing his jar of fresh water from Gibon or Etham.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he sendeth two of his disciples. St. Luke (Luk_22:8) informs us that these two were Peter and John. It is characteristic of St. Mark"s Gospel throughout that Peter is never mentioned oftener than is necessary. Go into the city, and there shall meet you a man bearing a pitcher of water. The bearing of the pitcher of water was not without its meaning. It was a solemn religious act preparatory to the Passover. This man bearing a pitcher of water was not the master or owner of the house. The owner is distinguished afterwards by the name oikodespothv , or "goodman of the house." The owner must, therefore, have been a man of some substance, and probably a friend if not a disciple of our Lord. Tradition says that this was the house of John whose surname was Mark; and that it was in this house that the disciples were assembled on the evening of our Lord"s resurrection, and where, also, they received the miraculous gifts of the Holy Spirit, on the day of Pentecost. It was to this house that Peter betook himself when he was delivered by the angel out of prison. Hence it was known, as one of the earliest places of Christian worship, by the name of "Coenaculum Sion; "and here was built a church, called the Church of Sion. It was the oldest church in Jerusalem, and was called by St. Cyril, "the upper church of the apostles." (See Joseph Mode, p. 322.)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Go into the city, and there shall meet you a man - It was highly seasonable for our Lord to give them this additional proof both of his knowing all things, and of his influence over the minds of men.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

13. ἀποστέλλει δύο. See on Mar 11:1. Lk. tells us that the pair were Peter and John, probably the oldest and youngest of the Twelve, certainly two that had been specially selected on previous occasions. Neither here, nor at the Supper, is there mention of a lamb, and it is very improbable that there was one. If the hypothesis that Christ anticipated the time for celebrating the Passover is correct, the disciples could not get the priests to kill the lamb before the time. Moreover, the whole company ought to be present in the Temple at the killing of the lamb (Exo 12:4-6), and two disciples would not suffice for this. Above all, there would be no need of a typical lamb, when the true Paschal lamb was present, ready to be offered, but not yet slain.

Ὑπάγετε εἰς τ. πόλιν. This shows that they are outside Jerusalem, perhaps at Bethany.

ἀπαντήσει ὑμῖν ἄνθρωπος. This remarkable detail is omitted in Mt.’s very abbreviated narrative. The man’s carrying water shows that he was a servant, not the owner, who is in the house (Mar 14:14). Slaves or women fetched water for the household (Deu 29:11; Jos 9:21-27; Joh 4:7). That this was the master of the house drawing water on 13th Nisan for making the leaven, is a useless suggestion; no evidence as to the day can be got from a servant fetching water. As in the case of the colt (Mar 11:2-3), there is room for doubt whether our Lord had arranged matters beforehand or not. It might have been agreed that the man carrying water should be ready to meet the disciples. But this is not the impression which the narratives give us. Apparently Christ had arranged with the owner that the Paschal meal should take place at his house; but His telling the disciples that they would meet one of this man’s servants, and that by following this servant they would find the house, is evidently regarded as supernatural prescience. If there had been any desire to invent a sign of supernatural prescience, our Lord would have been made to predict something more remarkable than a man carrying a pitcher.

Vulg. is again capricious; here it has laguenam aquae bajulans; in Lk. amphoram aquae portans, the Greek being the same. So also in what follows; here Ubi est refectio? in Lk. Ubi est diversorium?

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13. δύο τῶν ἀποστόλων—Luk 22:8 names Peter and John as the two. κεράμιον—Etymologically, this word denotes any earthenware vessel, but in use, it is restricted to a jar or pitcher. It is a question, whether this sign of a man bearing a jar of water on his head had been prearranged between Jesus and the οἰκοδεσπότης, or whether this is an instance of Jesus’ supernatural knowledge of events. The manner of narration seems to imply that the evangelist meant us to understand the latter. There can be little doubt that the rest of the matter had been arranged with the host.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

A man. A slave probably, whose business it was to draw water. See Deu 19:11.

Pitcher. Of earthenware : keramion from keramov potter 's clay.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.