y at the time he wrote his gospel. In this chapter, besides telling the story of Judas betraying his master (and his God) he includes a parable Jesus acted out. This parable, ironically, fits in with Mark's gospel of the servant, as Jesus adopts the attire of a servant to do the lowest job the lowliest servant could be assigned.
Thus, John affirms Mark's most fundamental value in his gospel, that Jesus is our servant, while adhering to his own, that Jesus is God (13:13,19), in telling of His institution of the church (13:14-17). Mark, meanwhile, affirms John's most fundamental value of Jesus' divinity in describing Jesus' institution of the church (14:9,24), God's people.
Perhaps the most interesting relationship between the Divine is seen in Mark 14:1-2. Jesus had just ridden a donkey into Jerusalem to announce Himself as the awaited Messiah, as Zechariah had prophesied (Zech. 9:9), and at the time that Daniel prophesied (Dan. 9:24-27). Yet, the Pharisees' first impulse is to rebuke Jesus and the crowds (Matt. 21:16), and their last reaction is to plot to kill Him. This is the most vivid picture of the relationship between man and God without Jesus' mediation: enmity, anger, judgment, and a desire to destroy. And that is only on the part of man. Yet, for all their insults and threats, Jesus manifests His divine nature in His forbearance and forgiveness of their sin (Luke 23:34). What is notably missing in Mark's gospel, and every other, is Jesus' judgment of the Pharisees for their blasphemy. He lets them murder Him because (Mark 14:21) "the Son of Man goeth, as it is written concerning him."
The nature of evil revealed in these two accounts is clearly of the worst kind. The simple dis
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