Mark 15

vs 31

There is a little more mockery, this time about Jesus talk of saving people. Truly ironic.

vs 32

Yes, mock the messiah. That is such a good idea. That will be a good long-term career plan.

vs 33

Whether it was an eclipse (very long eclipse, three hours) or some other supernatural phenomenon, it is definitely not a good sign.

vs 34

And which the author feels no need to mention, but is quite useful for those of us who do not have the Bible memorised, Jesus is quoting Psalm 22:1. That means there is more to this cry than just Jesus being forsaken by God. In fact, the psalm as a whole makes it clear that God has not forsaken Christ - although the first line being quoted is obviously to draw attention to the fact that, for the moment, there is a disconnection.

vs 35

Apparently those standing didn't know either their Bible, or Aramaic. Or he said it so hoarsely and badly that they couldn't understand.

vs 36

I'm going with gaspingly hoarse, since they offer him a drink. After that, they let him be.

vs 37

And then Jesus dies, in a powerfully short verse. One of the good ones by the monks.

vs 38

This is so out of left field. One could perhaps try and state that this is a metaphorical statement, that didn't really happen. But that doesn't fit with how everything else has been stated. I think the curtain really did tear.

vs 39

So to a Roman centurion, apparently dying on a cross and crying out makes you the Son of God? No, but the darkness, the agony and words of the cry, the quickness of the death, and perhaps even the sudden kerfuffle at the temple of people saying, "WTF curtain?" would all lend itself to being quite an impressive situation.

vs 40

We move on now to look at some other spectators. Some women were apparently watching from a distance. Many men whose names you might think of don't get mentioned. We know at least John was there at some point in time. Was Peter watching from the shadows?

Mark 15

vs 16

Because he was about to give a speech, perhaps?

vs 17

No, apparently to torture him. Soldiers were official torturers, it seems - one imagines you had to be probably a little bloodthirsty to take the job back then. If only it were different now - soldiering does funny things to people, even in the most advanced and disciplined armies in the world.

vs 18

For them of course, it was less a religious thing, and more an opportunity for them to assert Roman dominance over what could be seen as a political activist against Rome. Which Jesus never was. Oops. Still, what someone is and what you can make them out to be are two different things, and only the latter really is important for propaganda.

vs 19

It's some serious mockery, and one assumes it was done publicly enough for everyone to see that the 'king of the Jews' was a joke, crushed under the Roman military sandal.

vs 20

Then they led him out to crucify him. See, I think Pilate would have been happy with the mockery and the beating. Those, nasty as they seem to us today, were just a fact of life back then. Sure, you might not have always been guilty, but a quick institutional beating might make everyone happy, and you get to go home. But Jesus doesn't get to go home.

vs 21

And he becomes forever remembered.

vs 22

There are arguments about where this is. There is an awesome cave in Jerusalem somewhere that really does look like a skull (Google it), but it could be somewhere else.

vs 23

This is one of those verses that does not directly correlate with other verses - my understanding is, though, that this is an offering of a painkiller, so that the nailing etc is not so bad, whereas later offers of wine vinegar are different.

vs 24

We sometimes spend a lot of focus on where nails went, how painful it was, how someone died, because for us it's gruesome. But this was a regular occurrence in the ancient world, and so it passes with this simple message - they crucified him. To think that such a death penalty, not used anywhere in the world any more as far I know, would remain well-known for millennia because of its use here.

vs 25

I have no idea how the time works in the ancient world, it always confuses me. I like this translation - I know when 9am is. The oKJV says "the third hour", which is probably more literal, but meaningless to me.

vs 26

Once again, political points-scoring means the Romans put up a sign saying that this man is being killed because he is King of the Jews. That no doubt caused a little consternation.

vs 27-28

Very interestingly, the TNIV drops 27 and 28, but includes some words from 27 in 26. So that's confusing.

vs 29

Because, of course, it is the right of every person to mock someone who is dying. It's just what you do... I guess. Perhaps they felt betrayed - like they had put some hope in Jesus, and now he obviously was not their messiah.

vs 30

This is the classic argument of all people in all things where they do not understand. They base success on some specific model - for example, to be messiah, you have to be victorious at the head of an army - and so therefore any other thing you do will be failure.

Having said that, being put on a cross does look a lot like failure. But we should remember God likes using failure type things to succeed. It makes him more awesome.

Mark 15

vs 1

They allowed Jesus to be beaten up a little while they were making their decision.

vs 2

"You have said so," is not really an admission. This is quite different to the, "It is as you say," of the NASB. Jesus is not making it easy.

vs 3

You know, while they are there. Blasphemy probably was not going to cut it for a Roman governor. They needed a good reason.

vs 4

Of course, Pilate's day would have been a lot easier if Jesus just said, "What they say is false, I can prove it, let me go now," but the point is, even if he said nothing, there was no proof open to charge him with death. Also, Jesus had been beaten a fair bit, remember.

vs 5

And so Jesus did say nothing, keeping his apparently God-given right to silence.

vs 6

This is how the Romans ingratiate themselves to the local populace, by freeing prisoners who they know are probably only partly guilty anyway.

vs 7

Okay, so not all the prisoners are victims of imperialism. Some of them are murderers.

vs 8

The asking was probably all part of the custom. I have nothing to base this statement on except feeling. Perhaps the people were stirred up this year by the priests to ask, because the priests were pre-empting the crowd. That just doesn't feel right to me.

vs 9

Which seems a fair question, if he is their king, after all.

vs 10

And see, Pilate knew why Jesus was on trial here - or had been on trial and found guilty. Pilate didn't want to be involved in this stuff. He probably also knew that Jesus was pretty popular, and might have been appealing to the crowd who he thought loved him. But crowds are fickle - if Jesus' closest disciples fled from him, the average person on the street who loved him when he was free probably feels utterly disenchanted with him when he is arrested and held by the Roman authorities they hoped to watch him tumble.

vs 11

Of course, release the murderer guy! Free Hat!

vs 12

So if they want to release the murderer, what do they want to do with the guy who healed their sick?

vs 13

Oh, yes, of course, crucify him. Mobs are so logical.

vs 14

And this is what happens when you try and reason with a mob. They just shout louder.

vs 15

The thing about mobs is, though, they cause trouble, especially to occupying Roman governors. Pilate couldn't have a riot, it would make him look bad, and he might have to kill a lot of people. That's never good.

Mark 14

vs 61

Well, if you can't incriminate him with lies, perhaps just asking him to incriminate himself will work?

vs 62

What was he going to do, lie? It's funny - for a short gospel, Mark really doesn't mind putting in a pretty potent and full answer from Jesus here.

vs 63

So dramatic. Not just the high priest per se, but the culture. It's great, really. But here, his cunning ruse worked. He just asked Jesus to condemn himself, and he did.

vs 64

As I have said many times before, there's only one person who, if they say they are God, isn't lying. So how do you play the odds? This guy wasn't agreeing with the priests, and yet was calling himself God. Surely he can't be the messiah. Would even the messiah claim Godhood anyway?

vs 65

And so, with a mix of righteous anger, and just regular anger (because I am sure they really were offended by what they thought was blasphemy, but no doubt they were also just regular angry at what they saw was an enemy to them and how they thought life should work, especially how life should work for religious leaders - ie, remaining in power.

vs 66

Now, really, the camera is panning away from the awful beating to focus somewhere else a moment. It is really quite incredible that Peter's story gets as much time as it does.

vs 67

Now, assuming the servant girl wasn't there on the hilltop with a pitchfork, we can probably guess that she saw Jesus around Jerusalem, and so saw Peter with him.

vs 68

Yeah, when someone is saying, "Hey, you're a friend of that known felon, who they are charging with falsehoods," you're probably not thinking you're going to get a biscuit. Peter is scared, but what is more important, he has forgotten what he said.

vs 69

This woman is a real pain in the ass to Peter.

vs 70

Just like when you meet someone from Katoomba you know they're a bogan, Peter has a rustic Galilean accent, and it gives him away. It's probably a similar accent to Jesus, and that is pretty much enough to get him tarred with the same brush by all the city slickers.

vs 71

Oh, ouch. Peter, you are going to eat those words.

vs 72

Did he break down and cry in front of them, I wonder? Or did he run off somewhere and do it in the dark? Regardless, what an awful thing for him, to realise that Jesus, the Son of God, had not only been betrayed by his closest friends, but had known it was going to happen beforehand, told them it was going to happen, and Peter had denied it - denied that Jesus was right - only to realise, again, that he was right and Peter was wrong, and now he probably feels it's too late to do anything about it. Does he rush in and say, "I'm Jesus!" or does he say, "Whatever you do to Christ, do to me"? No. He remains a pussy. For now, at least.

Mark 14

vs 49

They had their plan - to wait till after Passover. That's what they did, and now they're here. But God also had his plan - the last supper has now taken place, and Jesus is ready for this to all go down.

vs 50

Weak. I mean totally weak. Jesus predicted it, and so it happened. This is the start of a time where the Son of God is alone, and no-one will speak up for him.

vs 51-2

These two verses (which could easily be one verse) always stumps me. Some people say that it was Mark, and he writes this to put himself in the story, to show he was there. Others say it relates to an Old Testament verse, but I can't even remember which one. At the very least, it shows that Jesus' disciples would rather run around naked than stand by him clothed.

vs 53

Basically, all those who had set themselves up as enemies of Jesus. They're obviously the best people to hold him to trial.

vs 54

To us it would seem weird that someone might come and stand by the fire of another person's courtyard, especially someone powerful like a high priest. But times were different then, and cultural mores of hospitality would have prevented even a stranger from being turned away in such a situation. I've got to say, good on Peter for turning up. He ran at first, but at least he's here trying to stick relatively close.

vs 55

D'oh. You'd think someone would have put together a brief beforehand. See, they all knew they hated him, and probably just assumed they'd find something eventually.

vs 56

They couldn't even stitch up a fake charge! Talk about bumbling. Even Ahab could organise getting Naboth bumped off.

vs 57

We assume we get this from Peter mostly, who was close and perhaps could hear this all going on. But it's also possible one of the high priests or teachers of the law later became a Christian, and told this story. Anyway, some guy gets up and says something.

vs 58

This is of course not exactly what Jesus said, but it's not far wrong. He at least heard something.

vs 59

But others then seem to have promptly stood up and made some stupid counterclaim, and the bungling continued.

vs 60

Obviously the right to remain silent is one Jesus was quite fond of. But then, what do you say to stupid, obviously false charges? "That's stupid"?

Mark 14

vs 37

In fairness, while to Jesus this is the last few hours before his betrayal and death, to the disciples, it is the night after the Passover feast, they've had a big meal and an emotional time, and probably only half-believe that anything bad is going to happen. So it's hard not to sleep!

vs 38

Ahhh, such a classic line, that gets used so often now in a sexual context. Still, Jesus is keen or their prayer support - he obviously values it.

vs 39

So if you think repetitive prayer is useless, Jesus does it. Of course, he could be doing it for comfort as much as anything.

vs 40

Obviously he woke them up, or else all they would have said was, 'snoooooore'. What do you say when Jesus comes up and finds you sleeping again?

vs 41

A third time, and Jesus tells them that there's no more time for sleep. Now they're going to see why they should have been praying.

vs 42

He had been talking about being betrayed, but now here the betrayer comes in the flesh, and all of them are going to see - including the betrayer.

vs 43

Uh oh. Mob justice. And at the head of the mob comes Judas, whose name forever is linked with betrayal. Mecha ouch. The thing with mob justice is, see, even if it turns out that they shouldn't have done what they did, the person they killed doesn't come back to life.

vs 44

Because obviously, not everyone knew what Jesus looked like. It's not like he was on TV.

vs 45

And there you are, the kiss of death. Bad man, Judas.

vs 46

With an inside man, the mob didn't have to worry about a whole, "I'm Spartacus" type event happening. Best not to crucify all 12 of them.

vs 47

After all, this mob was arresting Jesus! Someone has to do something! I mean, it's a frustrating and tense situation. It's kind of incredible this doesn't just explode into a melee at this point.

vs 48

But Jesus knows that he can open his mouth and bring some order. And so he does. The whole fact of them bringing torches and pitchforks is, as he shows, a picture of just how unjust their actions are. They have stirred up hate against him, and they're going to use that to get rid of someone they don't like. It's terribly unjust.

Mark 14

Stupid exam prep distracting me!

vs 25

"Drink it new" would be a great advertising slogan for communion wine. I assume this is a way for Jesus to tell them that he's not going to be alive much longer - rather than him suggesting he's going to take a lengthy vow of wowserism.

vs 26

They sung a hymn. It's an unnecessary little addition, but it just adds so much flavour to the story.

vs 27

How lovely for them to hear that. I suppose Jesus wants them to be ready for it, to know it's not the end when they do.

vs 28

Again, another reminder of what they should expect - although honestly, how you expect anyone to remember what you said after they say, "You're going to become a traitor."

vs 29

Yeah, Peter, as lovely a sentiment as it is, haven't you learned your lesson about arguing with Jesus yet? This is what faith looks like without brains.

vs 30

I wonder what's more painful, Peter hearing this, or Jesus already knowing it.

vs 31

Note Peter wasn't alone - I just pick on him because he gets named. But they all said the same thing. Judas, of course, knew he was lying. But the rest of them probably honestly believed it. And Jesus stood there, looking at them, knowing it wasn't true. Painful.

vs 32

Jesus prays a lot. It's funny, reading the gospels, I more and more really feel in touch with Jesus's human side. And the more I get to know the Old Testament, the more I think that Jesus really could have come to so many of the conclusions he did basically by just knowing the OT and reading it a certain way. Apart from the miracles, and the occasional voice from heaven, it's possible that Jesus never heard any more from God than we do. I'm not 100% sold on the idea, but it's certainly a sobering thought.

vs 33

Because he knows it's not long now. This is actually a terrible thing he's facing, and he doesn't face it with a British stiff upper lip. Sure, he still follows the path of the martyr, and he does it bravely after a fashion... but this is part of his preparation, this grief.

vs 34

He just wants to let it all out, and he wants his friends there as support.

vs 35

Jesus wanted an out. How many times have you known there is something you need to do for God, and thought, "I really don't want to do this"? I know I've run across it from time to time, although it never involved being killed. Jesus wants to know there is no other way.

vs 36

What a prayer to hear. It is obedient, but strained and awful. I swear, to think God loves us after having to chalk that prayer up on the "My will is different" board... an angry, spiteful, smaller minded God would have just killed all humanity for making him suffer so much.

Mark 14

vs 13

Seriously, I need to remember these sorts of instructions for my D&D games. This is so out there.

vs 14

A lot of people call Jesus 'Teacher', so it's likely the man knows who they're talking about. Still, just saying to some guy with a jar of water is pretty risky.

vs 15

Now, whether Jesus had a guy come up to him earlier in the week and say, "Hey, Jesus, I've got the perfect room for you and your disciples to celebrate passover," or whether Jesus is just getting his disciples to talk to a person with the inferred message, "The Lord needs your passover room, find somewhere else to celebrate," it's still cool. I mean, they're not given a name, and they're told only to look for a guy carrying water - and while I would assume that was mostly women's work, who knows, it would only take two men to confuse them.

vs 16

Unsurprising, since Jesus told them so. And so they make preparations for passover as they would normally, having no idea it's going to become the last supper.

vs 17

So it's not even the Twelve that go and prepare - Jesus arrives with them, and the other disciples... leave? Stay? Sounds like the Twelve get pride of place.

vs 18

Too late... Judas already betrayed Jesus. But now he's calling him out on it. Or is he? Could he be talking about Peter?

vs 19

They all deny it, of course, except that since Judas already has, that makes him a liar. Perhaps he rationalised it saying, "Jesus said it in the future tense, and I've already done it, so he can't mean me."

vs 20

That really gives it away, given the Greek triclinium eating practice. It's whoever is sitting next to him.

vs 21

Yeah, I've heard people try and re-interpret this as if it were not a bad thing. Jesus would not say 'Woe' if it were neutral. It's bad.

vs 22

Now this seems a slightly odd thing to say just out of the blue at passover.

vs 23

Apparently, it is a specific cup. I have had the whole "how the Lord's Supper links with Passover meal" thing explained to me, and no doubt if you want a better explanation, you can ask a Jew for Jesus. Sufficed to say, they all do it - even Judas. I wonder if that counts as "drinking judgment on one's self" a la 1 Corinthians?

vs 24

Here Jesus marks this as the sign of a new covenant. He may or may not have said 'new', but it is a new covenant. That's a big deal. It's a revisioning of the agreement, a restatement of the principles. Epic.

Mark 14

Only three chapters to go, makes it seem so short... except chapter 14 is 72 verses long.

vs 1

Oooh, some 'sly' way. How sneaky, TNIV. The NASB actually uses the word 'stealth', which wins at coolness for me. The KJV uses the term 'take him by craft' - so I assume they were going to build a prison out of paddle pop sticks.

vs 2

Apparently their patience wears thin pretty quick, though, after feast day.

vs 3

Mmmm, nard. Actually, nard does not sound all that appetising. It is expensive, though, and without second thought, she basically accosts Jesus with it more thoroughly than any of those department store perfume saleswomen. Can I also just point out that Jesus is staying at a leper's house. That is just way cool. One assumes that he's now an ex-leper.

vs 4

Sounds like something Judas might say... but we're not told here it was him specifically.

vs 5

Apparently Jesus lived pretty simply. He called himself king, but he ate with lepers. He walked around, did his teaching thing, stayed in other people's houses... apparently expensive perfume was not something the disciples were used to seeing on the balance sheet. Which now, it seems, makes them forget that Jesus actually is the messiah, and he can have nice things.

vs 6

See? Jesus likes his perfume bath. Moreover, he doesn't like that they're losing it at this poor woman.

vs 7

It's a fair point, made better in the NIV, I think. The TNIV's "You can help them whenever you want," does not really have the same link to Deuteronomy 15. In any case, Jesus is a limited time offer, and if you want to do something nice for the Lord of all creation while he's here, get in fast.

vs 8

Now, this should not have been a surprise to them. But I'll bet it was. Even she was likely surprised. But Jesus had been saying they were headed to Jerusalem and he was going to die for some time now.

vs 9

Now, it makes me want to ask, does this story make it in because Jesus said these words, or would it have made it in anyway, and so Jesus' words are just highlighting the point? I actually go for the latter, because of the whole burial preparation thing, which you would certainly not leave out if you were writing a gospel. It is worth noting that this is one of the few stories that makes it into all four gospels. So it is a pretty important story.

vs 10

Because Jesus rebuked him, as well as the others, for harassing the woman about the perfume? It's possible. Could have been the last straw. Some people draw Judas as a communist style sympathiser, and when he sees Jesus accept the perfume, he thinks Jesus is just like all the other would-be messiahs, he just wants to be rich. It's not impossible for people to have such disequilibrium in their minds (he stole from the poor bag, after all), but it would seem a little strange. I generally go for he got rebuked one too many times.

vs 11

In the end, the chief priests didn't even need to work very hard. It's like God planned the whole thing, and made sure that even the bumbling bad guys could get a break.

vs 12

They knew Jesus would want to celebrate it, after all - he did every other celebratory thing. And no doubt they were keen to celebrate it. Passover was a big deal - still is, for Jews.