Mark 14:51

(ubi sup.) For that he was a young man at that time, is evident from his long sojourn in the flesh. Perhaps he escaped from the hands of those who held him for the time, and afterwards got back his garment and returned, mingling under cover of the darkness with those who were leading Jesus, as though he was one of them, until he arrived at the door of the High Priest, to whom he was known, as he himself testifies in the Gospel. But as Peter, who washed away the sin of his denial with the tears of penitence, shows the recovery of those who fall away in time of martyrdom, so the other disciples who prevented their actual seizure, teach the prudence of flight to those who feel themselves unequal to undergo tortures.

It appears probable that this young man was of that house, where they had eaten the Passover. But some say that this young man was James, the brother of our Lord, who was called Just; who after the ascension of Christ received from the Apostles the throne of the bishopric of Jerusalem.

And there followed him a certain young man,....

A certain young man - Probably raised from his sleep by the noise which the rabble made who came to apprehend Jesus, having wrapped the sheet or some of the bed-clothing about him, became thereby the more conspicuous: on his appearing, he was seized; but as they had no way of holding him, but only by the cloth which was wrapped round him, he disengaged himself from that, and so escaped out of their hands. This circumstance is not related by any other of the evangelists.

Let us notice in these verses, how little our Lord's enemies understood the nature of His kingdom . We read that Judas came to take Him "with a great multitude, with swords and clubs." It was evidently expected that our Lord would be vigorously defended by His disciples, and that He would not be taken prisoner without fighting. The chief priests and scribes clung obstinately to the idea, that our Lord's kingdom was a worldly kingdom, and therefore supposed that it would be upheld by worldly means.

THIS little episode in the narrative of the Evangelist is very singular. One wonders why it is introduced, but a moment's reflection will, I think, suggest a plausible reason. It strikes me that this "certain young man" was none other than Mark, himself. He was probably asleep and, awakened by a great clamor, he asked what it was about. The information was speedily given, "The guards have come to arrest Jesus of Nazareth."

Let us notice in these verses, how little our Lord's enemies understood the nature of His kingdom . We read that Judas came to take Him "with a great multitude, with swords and clubs." It was evidently expected that our Lord would be vigorously defended by His disciples, and that He would not be taken prisoner without fighting. The chief priests and scribes clung obstinately to the idea, that our Lord's kingdom was a worldly kingdom, and therefore supposed that it would be upheld by worldly means. They had yet to learn the solemn lesson contained in our Lord's words to Pilate, "My kingdom is not of this world." (John 18:36.) We shall do well to remember this in all our endeavors to extend the kingdom of true religion. It is not to be propagated by violence, or by an arm of flesh. "The weapons of our warfare are not carnal." "Not by might, nor by power, but by my Spirit, says the Lord of hosts." (2 Cor. 10:4. Zech. 4:6.) The cause of truth does not need force to maintain it. False religions, like Mohammedanism, have often been spread by the sword. False Christianity, like that of the Roman Church, has often been enforced on men by bloody persecutions. But the real Gospel of Christ requires no such aids as these. It stands by the power of the Holy Spirit. It grows by the hidden influence of the Holy Spirit on men's hearts and consciences. There is no clearer sign of a bad cause in religion than a readiness to appeal to the sword. Let us notice, secondly, in these verses, how all things in our Lord's passion happened according to God's Word . His own address to those who took Him, exhibits this in a striking manner — "the Scripture must be fulfilled." There was no accident or chance in any part of the close of our Lord's earthly ministry. The steps in which He walked from Gethsemane to Calvary were all marked out hundreds of years before.

THIS little episode in the narrative of the Evangelist is very singular. One wonders why it is introduced, but a moment's reflection will, I think, suggest a plausible reason. It strikes me that this "certain young man" was none other than Mark, himself. He was probably asleep and, awakened by a great clamor, he asked what it was about. The information was speedily given, "The guards have come to arrest Jesus of Nazareth." Moved by sudden impulse, not thinking of what he was doing, he rises from his bed, rushes down, pursues the troopers, dashes into the midst of their ranks as though he, alone, would attempt the rescue when all the disciples had fled. The moment the young men lay hold upon him, his heroic spasm is over—his enthusiasm evaporates, he runs away, leaves behind the linen cloth that was loosely wrapped about his body—and makes his escape. There have been many, since then, who have acted as Mark did. And it seems to me that this digression from the main narrative is intended to point a moral. First, however, you will ask me, "Why do you suppose that this certain young man was Mark?" I grant you that it is merely a supposition, yet it is supported by the strongest chain of probabilities and will sufficiently account for the manner in which he has inserted it. Calvin, following Ambrose and Chrysostom, thinks it was John, albeit few modern critics attach much weight to that conjecture. I find that the more perplexing critics of the modern school ascribe this transaction to Mark for these reasons—it was usual, among the Evangelists, to relate transactions in which they themselves took part without mentioning their names. This commonly occurs in the case of John, for instance. He bashfully keeps back his name when there is anything to his credit and he does the same when it is to the reverse.