Observations
• Who: Simon of Cyrene, Jesus, soldiers, two robbers, passersby, chief priests and lawyers, some standing near, Elijah, man offering vinegar, centurion, some women including Mary Magdalene, Mary mother of James and Joses, and Salome
• Names for Jesus: Jesus, King of Jews, temple destroyer, Christ, King of Israel, Son of god
• When: Friday of Passover, 3rd hour, 6th hour, 9th hour
• Where: on the road to Golgotha, at Golgotha, at the Temple
• What: Jesus is crucified
• Repeated words: Crucify, cross; come down; Temple; save; loud cry; mocking/insults; women
• Contrasts: Jesus’ suffering/mockers insults; Jesus’ suffering/God’s abandonment; human activity/divine activity (darkness, curtain torn); religious leaders blindness/centurion’s sight; unbelief/belief; women’s presence/disciples absence
• Connections: death predictions/fulfilled; unexpected people recognize Jesus (Centurion, possibly Simon); Son of God (1.1, 3.11, 5.7); believe (1.15, 5.36, 9.23,24,32, 11.23, 24); on his right and left (10.37); save (Strong’s #4982: 3.4; 5.23,28,34; 6.36; 8.35; 10.26, 52; 13.13, 20; 15.30, 31); serve (Strong’s #1247: diakoneo, to serve or minister; used angels in 1.13, of Simon’s mother in law in 1.31, of Jesus in 10.45);
• Responses to Jesus: compelled service (Simon); offered an escape from full suffering (wine w/ myrrh); crucifixion; plundered; mocking; confession of Jesus’ identity (centurion); following – the women.
Interpretation
• Jesus’ crucifixion is the apex of Mark’s gospel. Announced in 1.1 as the Son of God, here we see the full gospel meaning of Jesus’ sonship: delivered by the Father into the hands of mockers, rejected, and cruelly executed. But even here, at the seeming moment of utter abandonment and defeat, some have eyes to see and willingness to respond positively to Jesus.
• Human religious and political power do their worst to the King of Israel; but god is also at work seen in bringing darkness and in tearing open the Temple veil. Just as the sons of evil triumph by destroying the anointed one, just then God provides unrestricted accces into His presence.
• Mark continues to give us unexpected characters. Simon, a father from a distant land whose sons are known to Mark’s audience (cf Rm 13.16), is pressed into service to Jesus who came not to be served but to serve. Rome is oppressing Simon who, perhaps unwittingly, serves the King of all with the result that his sons enter life. Perhaps Simon was pressed because Jesus was so damaged by torture that he was unable to carry his own cross.
• The centurion is another unexpected character, one who has eyes to see. What a contrast between the chief priests and law experts’ rejection and the centurion’s spiritual insight. What was it about Jesus’ death that prompted this spiritual insight and response? Crucifixion involved asphyxiation; Jesus’ loud cries were very unusual, and perhaps the centurion perceived that Jesus volitionally breathed his last. It is also important to note that the text does not include the preposition ‘the’ son. Yet in Mark’s context this confession mirrors the initial announcement in 1.1.
• In 10.45 Jesus said he came to serve, not to be served. Does anyone understand this? Yes, these women who we now learn had been serving Jesus for years by providing for his needs. It is no accident that those who understood Jesus’ core value of servanthood are here, following him during his crucifixion. The disciples, with their focus on power, position, and prestige, are absent.
Application
• The Son of God gives his life as a ransom for many.
• Those with eyes to see respond by confessing Jesus, and serving him.
Tuesday, August 31, 2010
Discussion Prompts 15.21-41
The Text: Page 38.21-39.26 Chapter 15.21-41
• Read the text aloud to each other.
• This text is the apex of Mark’s narrative. You may want to simply read this text from two or three different translations and spend the rest of you time together in prayer.
Discussion Questions:
• Discuss all Mark wants us to know about the characters in this account:
o Simon and his sons
o The mockers: soldiers, passersby, religious leaders
o The centurion
o The women
• Discuss all we can learn about Jesus:
o Why was he unable to carry his own cross?
o Why did he refuse the wine/myrrh?
o Why is he silent for so long?
o Why cry out in the loud voice to God, and at his last breath?
• Why do you think Mark has waited until now to tell his listeners about the women who followed and served Jesus when he was in Galilee? Compare the other times the word ‘serve’ is used in Mark: 1.13 of the angels, and 10.45 when Jesus says his purpose is to serve and not be served. How does the absence of the male disciples emphasize Mark’s depiction of these women who understand following and serving?
Application reflections
• Have we ever, like Simon, been compelled to serve Jesus? What was that like and what happened?
• Are we following the example of Jesus, and of these women, by following and by serving?
Pray
• Read the text aloud to each other.
• This text is the apex of Mark’s narrative. You may want to simply read this text from two or three different translations and spend the rest of you time together in prayer.
Discussion Questions:
• Discuss all Mark wants us to know about the characters in this account:
o Simon and his sons
o The mockers: soldiers, passersby, religious leaders
o The centurion
o The women
• Discuss all we can learn about Jesus:
o Why was he unable to carry his own cross?
o Why did he refuse the wine/myrrh?
o Why is he silent for so long?
o Why cry out in the loud voice to God, and at his last breath?
• Why do you think Mark has waited until now to tell his listeners about the women who followed and served Jesus when he was in Galilee? Compare the other times the word ‘serve’ is used in Mark: 1.13 of the angels, and 10.45 when Jesus says his purpose is to serve and not be served. How does the absence of the male disciples emphasize Mark’s depiction of these women who understand following and serving?
Application reflections
• Have we ever, like Simon, been compelled to serve Jesus? What was that like and what happened?
• Are we following the example of Jesus, and of these women, by following and by serving?
Pray
Thursday, August 26, 2010
OIA 15.1-20
Observations
• Who: the chief priests, elders, law teachers – all the Sanhedrin; Jesus; Pilate; Barabbas; crowd; soldiers
• When: early in the morning on Friday, Passover;
• Where: before Pilate; in the Praetorium
• What: Jesus bound and delivered to Pilate; Pilate’s decision to crucify Jesus and release Barabbas; soldier’s mocking; Jesus led to crucifixion site.
• Repeated words: delivered (Strong’s #3860; used 20 timed in Mark; 3 x here, 7x in 14 translated as ‘betray’, 3x I 13 as warnings to disciples; 3x in death predictions in 9.31 and 10.33, of John in 1.14, and of the grain in 4.29).; King of the Jews, chief priests, Pilate, Barabbas, crowd;
• Contrasts: priests’ accusations/Jesus’ silence; Barabbas the radical murderer/Jesus the King of the Jews
• Connections: amazed (here ‘marveled’ Strong’s #2296; used of ‘all men’ in 5.20, Jesus in 6.6 about lack of faith; here and in 15.44 of Pilate), crowds, once interested in Jesus but now become a mob;
• Responses to Jesus: murder conspiracy by religious leaders; Pilate marvels at Jesus’ silence; soldiers mock him.
Interpretation
• The priests and Sanhedrin did not have authority to execute criminals. So they appeal to Rome’s territorial ruler, Pilate who ‘was probably in town for the feast…Pontius Pilate was the fifth procurator of Judea…served from A.D. 26-36’ (Gospel of Mark: 88; Serendipity study guide).
• Pilate’s behavior demonstrates political expediency. He knows the motivation behind the priests’ accusations – envy - and that Barabbas was a convicted terrorist. But like all politicians Pilate takes a poll of the priest-enflamed crowd and bows to popular sentiment. How little the political process has changed over the years! Pilate’s disdain is seen further in his command to flog Jesus.
• Why is Jesus silent? Mark’s use of ‘delivered’ is a clue. Jesus knows exactly what is taking place: the Father’s will is being carried out, as are his death prophecies in chapters 8, 9, and 10. The priests and Pilate think they are in control of events. Instead their evil motivation and craven playing to the mindless crowds are used by God to accomplish the salvation of both Israel and Rome!
• Barabbas was a nationalist extremist, a man of violence willing to sacrifice others for political/nationalistic purposes. His name means ‘son of the father’ (cf. bar Timaeus, 10.46, where Mark prepares his listeners to catch the irony of Barabbas’ name). Abba is the term Jesus used of his father in 14.36. What tragic irony that the priests and crowd choose Barabbas rather than Jesus as the King of the Jews. One wonders if this choice by Jewish religious leadership and their manipulated crowds is still being lived out down to this day as contemporary Israel remains enmeshed in violence, oppression, and bloodshed.
Application
• Jesus cooperates with his Father’s intentions to deliver Jesus to an unjust death.
• The contrast between Jesus’ kingdom and the kingdoms of men, and Satan, is clearly displayed. To which do we subscribe?
• Who: the chief priests, elders, law teachers – all the Sanhedrin; Jesus; Pilate; Barabbas; crowd; soldiers
• When: early in the morning on Friday, Passover;
• Where: before Pilate; in the Praetorium
• What: Jesus bound and delivered to Pilate; Pilate’s decision to crucify Jesus and release Barabbas; soldier’s mocking; Jesus led to crucifixion site.
• Repeated words: delivered (Strong’s #3860; used 20 timed in Mark; 3 x here, 7x in 14 translated as ‘betray’, 3x I 13 as warnings to disciples; 3x in death predictions in 9.31 and 10.33, of John in 1.14, and of the grain in 4.29).; King of the Jews, chief priests, Pilate, Barabbas, crowd;
• Contrasts: priests’ accusations/Jesus’ silence; Barabbas the radical murderer/Jesus the King of the Jews
• Connections: amazed (here ‘marveled’ Strong’s #2296; used of ‘all men’ in 5.20, Jesus in 6.6 about lack of faith; here and in 15.44 of Pilate), crowds, once interested in Jesus but now become a mob;
• Responses to Jesus: murder conspiracy by religious leaders; Pilate marvels at Jesus’ silence; soldiers mock him.
Interpretation
• The priests and Sanhedrin did not have authority to execute criminals. So they appeal to Rome’s territorial ruler, Pilate who ‘was probably in town for the feast…Pontius Pilate was the fifth procurator of Judea…served from A.D. 26-36’ (Gospel of Mark: 88; Serendipity study guide).
• Pilate’s behavior demonstrates political expediency. He knows the motivation behind the priests’ accusations – envy - and that Barabbas was a convicted terrorist. But like all politicians Pilate takes a poll of the priest-enflamed crowd and bows to popular sentiment. How little the political process has changed over the years! Pilate’s disdain is seen further in his command to flog Jesus.
• Why is Jesus silent? Mark’s use of ‘delivered’ is a clue. Jesus knows exactly what is taking place: the Father’s will is being carried out, as are his death prophecies in chapters 8, 9, and 10. The priests and Pilate think they are in control of events. Instead their evil motivation and craven playing to the mindless crowds are used by God to accomplish the salvation of both Israel and Rome!
• Barabbas was a nationalist extremist, a man of violence willing to sacrifice others for political/nationalistic purposes. His name means ‘son of the father’ (cf. bar Timaeus, 10.46, where Mark prepares his listeners to catch the irony of Barabbas’ name). Abba is the term Jesus used of his father in 14.36. What tragic irony that the priests and crowd choose Barabbas rather than Jesus as the King of the Jews. One wonders if this choice by Jewish religious leadership and their manipulated crowds is still being lived out down to this day as contemporary Israel remains enmeshed in violence, oppression, and bloodshed.
Application
• Jesus cooperates with his Father’s intentions to deliver Jesus to an unjust death.
• The contrast between Jesus’ kingdom and the kingdoms of men, and Satan, is clearly displayed. To which do we subscribe?
15.1-20 Discussion Prompts
The Text: Page 37.20-38.21 Chapter 15.1-20
• Read the text aloud to each other.
Discussion Questions:
• Compare and contrast Jesus’ trial before Pilate with his trial before the Sanhedrin (14.53-65).
• Discuss all the things we can learn about these central actors in this story:
o Chief priests, elders, scribes and Council
o Pilate
o Crowd
o Soldiers
• Mark describes Jesus as ‘delivered’ to Pilate. This word ‘delivered’ (sometimes translated as ‘betray’) is used many times in Mark (1.14; 3.19; 4.29; 9.31; 10.33, 13.9, 11, 12; 14.10, 11, 14, 21, 41, 42, 44; 15.1, 10, 15). What does Mark want us to understand about Jesus’ ‘delivery’ to death?
• Discuss everything we can learn about Barabbas. What does the name Barabbas mean (see Mark’s explanation of Bartimaeus’ name in 10.46)? Why was Barabbas in prison? Discuss the irony of the leaders’ and crowd’s choice of Barabbas the nationalistic revolutionary and rejection of Jesus the King of the Jews.
Application reflections
• In what ways does Jesus’ model of submission to his father’s will by submitting to his ‘delivery’ to crucifixion?
• How are we as Jesus’ followers to respond to political/nationalistic power politics and the consequent mockery and devaluation of human life?
Pray
• Read the text aloud to each other.
Discussion Questions:
• Compare and contrast Jesus’ trial before Pilate with his trial before the Sanhedrin (14.53-65).
• Discuss all the things we can learn about these central actors in this story:
o Chief priests, elders, scribes and Council
o Pilate
o Crowd
o Soldiers
• Mark describes Jesus as ‘delivered’ to Pilate. This word ‘delivered’ (sometimes translated as ‘betray’) is used many times in Mark (1.14; 3.19; 4.29; 9.31; 10.33, 13.9, 11, 12; 14.10, 11, 14, 21, 41, 42, 44; 15.1, 10, 15). What does Mark want us to understand about Jesus’ ‘delivery’ to death?
• Discuss everything we can learn about Barabbas. What does the name Barabbas mean (see Mark’s explanation of Bartimaeus’ name in 10.46)? Why was Barabbas in prison? Discuss the irony of the leaders’ and crowd’s choice of Barabbas the nationalistic revolutionary and rejection of Jesus the King of the Jews.
Application reflections
• In what ways does Jesus’ model of submission to his father’s will by submitting to his ‘delivery’ to crucifixion?
• How are we as Jesus’ followers to respond to political/nationalistic power politics and the consequent mockery and devaluation of human life?
Pray
Wednesday, August 18, 2010
OIA 14.53-72
Observations
• Who: Jesus, the high priest, all the chief priests, elders, law teachers, Peter, gaurds, many false witnesses, the Christ, Son of Man, servant girl, those standing near, rooster;
• When: late night/early morning on
• Where: High Priest’s chamber and courtyard;
• What: Jesus tried, condemned, and humiliated by the Sanhedrin, beaten by the gaurds; Peter’s covert reconnaissance and denial.
• Repeated words: witness 7x in various forms;
• Contrasts: Israel’s’ official leadership/unjust trial; multiple accusations/Jesus’ silence; mocked about prophecy/Jesus’ prophecy about Peter fulfilled; High Priest’s mocking question/Jesus’ truthful answer; Israel’s elite leadership/spitting and hitting; Jesus’ witness/Peter’s denial
• Connections: religious leaders’ murder conspiracy (3.6; death predictions in 8.31 and 10.33; 11.18); last supper predictions of betrayal and abandonment (14.18, 27); The Christ (1.1, 8.29, 9.41, 12.35, 13.21, 15.32); Son of man (multiple); coming in the clouds (13.26);
• Responses to Jesus: rigged trial; false witness; condemnation; personal degradation; beating; denial.
Interpretation
• The contrast between the kingdom of God proclaimed and modeled by Jesus and the Jewish religious leadership is shocking. The elite leadership of Israel conducts this sham of a trial violating not only any semblance of justice but also violation the festival of Passover. Can Mark make a more persuasive case for Jesus’ rejection of the temple and inauguration of God’s true Kingdom? Perhaps not!
• Note that this story is a classic Markan sandwich – a story within a story that serves to emphasize Mark’s narrative focus, in this case witness. The contrasts between the Sanhedrin’s and the lying witness and Jesus silence followed by truthful witness is stunning. The contrast between Jesus’ bold witness and Peter’s denial is heart wrenching.
• After three years of public ministry not even the liars can make any charges against Jesus stick. This is an amazing confirmation of Jesus’ lifestyle and character.
• Mark does not record Jesus saying verse 38 anywhere in his narrative. The closest thing to this is Jesus’ statement in 13.2.
• Why then does Mark include this one charge that becomes the turning point of this despicable sham of a trial? This is in fact the fulcrum of Jesus’ conflict with Israel’s religious leadership: the Temple. The temple was the very essence of Judaism
• But Jesus’ kingdom is not contained or constrained by human effort and accomplishment. Rather Jesus IS the temple, he IS the focal point of worship. And by answering I AM Jesus makes this crystal clear to his accusers. Jesus was not killed because he claimed to be the messiah, but because he claimed to be God’s son.
• Peter does in fact risk his life and makes an attempt to follow Jesus to his death. He is the only one of Jesus’ followers in the courtyard; he has infiltrated to the very heart of enemy territory. He may in fact have in mind an attempt to rescue Jesus from the clutches of the Sanhedrin. Instead he denies Jesus in the strongest possible cursing language.
Application
• Jesus, not the Temple is the focal point of worship.
• Jesus’ prophecy comes true.
• We do not have the power within ourselves to witness.
• Who: Jesus, the high priest, all the chief priests, elders, law teachers, Peter, gaurds, many false witnesses, the Christ, Son of Man, servant girl, those standing near, rooster;
• When: late night/early morning on
• Where: High Priest’s chamber and courtyard;
• What: Jesus tried, condemned, and humiliated by the Sanhedrin, beaten by the gaurds; Peter’s covert reconnaissance and denial.
• Repeated words: witness 7x in various forms;
• Contrasts: Israel’s’ official leadership/unjust trial; multiple accusations/Jesus’ silence; mocked about prophecy/Jesus’ prophecy about Peter fulfilled; High Priest’s mocking question/Jesus’ truthful answer; Israel’s elite leadership/spitting and hitting; Jesus’ witness/Peter’s denial
• Connections: religious leaders’ murder conspiracy (3.6; death predictions in 8.31 and 10.33; 11.18); last supper predictions of betrayal and abandonment (14.18, 27); The Christ (1.1, 8.29, 9.41, 12.35, 13.21, 15.32); Son of man (multiple); coming in the clouds (13.26);
• Responses to Jesus: rigged trial; false witness; condemnation; personal degradation; beating; denial.
Interpretation
• The contrast between the kingdom of God proclaimed and modeled by Jesus and the Jewish religious leadership is shocking. The elite leadership of Israel conducts this sham of a trial violating not only any semblance of justice but also violation the festival of Passover. Can Mark make a more persuasive case for Jesus’ rejection of the temple and inauguration of God’s true Kingdom? Perhaps not!
• Note that this story is a classic Markan sandwich – a story within a story that serves to emphasize Mark’s narrative focus, in this case witness. The contrasts between the Sanhedrin’s and the lying witness and Jesus silence followed by truthful witness is stunning. The contrast between Jesus’ bold witness and Peter’s denial is heart wrenching.
• After three years of public ministry not even the liars can make any charges against Jesus stick. This is an amazing confirmation of Jesus’ lifestyle and character.
• Mark does not record Jesus saying verse 38 anywhere in his narrative. The closest thing to this is Jesus’ statement in 13.2.
• Why then does Mark include this one charge that becomes the turning point of this despicable sham of a trial? This is in fact the fulcrum of Jesus’ conflict with Israel’s religious leadership: the Temple. The temple was the very essence of Judaism
• But Jesus’ kingdom is not contained or constrained by human effort and accomplishment. Rather Jesus IS the temple, he IS the focal point of worship. And by answering I AM Jesus makes this crystal clear to his accusers. Jesus was not killed because he claimed to be the messiah, but because he claimed to be God’s son.
• Peter does in fact risk his life and makes an attempt to follow Jesus to his death. He is the only one of Jesus’ followers in the courtyard; he has infiltrated to the very heart of enemy territory. He may in fact have in mind an attempt to rescue Jesus from the clutches of the Sanhedrin. Instead he denies Jesus in the strongest possible cursing language.
Application
• Jesus, not the Temple is the focal point of worship.
• Jesus’ prophecy comes true.
• We do not have the power within ourselves to witness.
Discussion Prompts 14.53-72
Introduction
• These few verses are extraordinarily intense and complex, not to mention emotionally distressing. Let’s allow ourselves to enter into the full experience of this event both from Jesus’ perspective and from Peter’s testimony to his own failure.
The Text: Page 36.14-37.20 Chapter 14.53-72
• Read the text aloud to each other.
Discussion Questions:
• Spend some time in observation: who, what, when, where, repeated words. Also reflect on some of the connections in this story to earlier stories in Mark’s narrative.
• Mark tells a story within a story: Jesus’ trial and condemnation are sandwiched within the story of Peter’s failed attempt to follow Jesus. What is Mark hoping to emphasize by doing this?
• Discuss everything you can find about ‘witness’ in this story. Then craft a textual definition of God-honoring witness.
• Discuss the contrast between Jewish religious leadership, the rulers of the Temple, and Jesus, the Son of God who lives and proclaims the Kingdom of God.
• Why do you think Mark includes this story about Peter, especially since Peter is Mark’s source for much of this gospel?
• Why does Peter fail in his attempt to follow Jesus to his death?
Application reflections
• Tell some personal stories of witnessing including both positive examples as well as times when we, like Peter, failed to be a faithful witness.
• Are there ways we have become distracted by ‘temples’ built by human hands to the extent that we, like the elite Jewish leadership of Jesus’ time, are completely missing the Son of Man, the Christ?
Pray
• These few verses are extraordinarily intense and complex, not to mention emotionally distressing. Let’s allow ourselves to enter into the full experience of this event both from Jesus’ perspective and from Peter’s testimony to his own failure.
The Text: Page 36.14-37.20 Chapter 14.53-72
• Read the text aloud to each other.
Discussion Questions:
• Spend some time in observation: who, what, when, where, repeated words. Also reflect on some of the connections in this story to earlier stories in Mark’s narrative.
• Mark tells a story within a story: Jesus’ trial and condemnation are sandwiched within the story of Peter’s failed attempt to follow Jesus. What is Mark hoping to emphasize by doing this?
• Discuss everything you can find about ‘witness’ in this story. Then craft a textual definition of God-honoring witness.
• Discuss the contrast between Jewish religious leadership, the rulers of the Temple, and Jesus, the Son of God who lives and proclaims the Kingdom of God.
• Why do you think Mark includes this story about Peter, especially since Peter is Mark’s source for much of this gospel?
• Why does Peter fail in his attempt to follow Jesus to his death?
Application reflections
• Tell some personal stories of witnessing including both positive examples as well as times when we, like Peter, failed to be a faithful witness.
• Are there ways we have become distracted by ‘temples’ built by human hands to the extent that we, like the elite Jewish leadership of Jesus’ time, are completely missing the Son of Man, the Christ?
Pray
Friday, August 13, 2010
14.41-52 OIA
Observations
• Who: Jesus, Judas, armed crowd sent by the chief priests, lawyers and elders, one with a sword, young man;
• When: late at night after Jesus’ prayer and the disciples slumber;
• Where: Gethsemane
• What: Judas brings an armed crowd to arrest Jesus; one disciple resists the arrest; Jesus comments; a young man follows Jesus and escapes naked.
• Repeated words: seize; swords and clubs;
• Contrasts: defenseless Jesus/armed mob; kiss/betray; promises of fidelity/all fled;
• Connections: religious leaders’ murder conspiracy (3.6; death predictions in 8.31 and 10.33; 11.18); last supper predictions of betrayal and abandonment (14.18, 27); scripture fulfillment.
• Responses to Jesus: mocking betrayal by kiss; seized him; left him and fled;
Interpretation
• The plot started in 3.6 by the Pharisees and Herodians is finally fulfilled. Under orders of all three parts of the Sanhedrin – chief priests, scribes, and elders – Jesus is arrested.
• What is going through Judas’ mind as he betrays Jesus? The textual clues are the kiss and the greeting. Perhaps in this false affection and respect we see Judas mocking Jesus, a mocking that will continue in the sham trail and the guards’ immanent humiliation of a helpless victim. This is Judas’ last appearance in Mark’s narrative.
• The sign: mentioned in 13.4: what is the sign of the end of the temple? Here is a partial answer: when Jesus is fully rejected by Israel’s leadership, the end is near.
• What a contrast between Jesus at prayer, the disciples asleep, and the armed mob. Here we see the contrast between the kingdom of men and the kingdom of God, the one founded on conspiracy and violence, the other on faith and obedience to the Father’s will.
• The crowd: Mark develops this theme throughout the narrative. The initial interest of the crowds in the earlier sections of Mark turns, here in acting out their leaders’ conspiracy, and in 15.13 serving as the mouthpiece of the conspirators. Two thoughts come to mind:
o Leaders have significant responsibility for how they shape the consciousness and behavior of the crowds. We can easily see this failing in our media, both news and entertainment. But we as leaders of the church bear similar responsibility, and should watch ourselves.
o How often do we leaders of the church play to the crowds and measure success by their number and opinion? Jesus was not fooled by the fickle faith of the crowds, and neither should we be. A full house, ABF, small group is the context from which we invite response. Let us not be fooled into thinking that the crowds are necessarily following Jesus.
• Who wielded the sword? Mark’s text says it was ‘one of those who stood by’. Edwards (The Gospel According to Mark: 438) traces the historic development of the idea that Peter was the swordsman as Matthew writing later describes ‘one of Jesus’ companions’ (26.51), Luke writing later still identifies ‘the right ear’ (22.50); and John writing at the end of the first century names Peter as the swordsman, and Malchus as the victim. An interesting illustration of how the Spirit shaped scripture in interaction with the church. Scripture is alive, today as then.
• Jesus as always lives his life from a biblical perspective and is able to see scripture fulfilled even in his own betrayal and arrest.
• Just hours before all drank from the cup, all pledged to stick with Jesus even to death. Here all flee, just as Jesus promised.
• Except one young man who at least tries to follow. Tradition says this was Mark himself; but there is no textual evidence of this. Rather this emphasizes the terror of Jesus’ followers: they’d rather be caught naked that be found with Jesus. And perhaps this sets the stage for Peter’s failed rescue attempt in the next section.
Application
• How mysterious the ways of God which prevail for his purposes even when distorted by human violence and conspiracy!
• Hallelujah, what a Savior, to yield in obedience to the will of his Father even when that will is lived out in violence and injustice!
• Who: Jesus, Judas, armed crowd sent by the chief priests, lawyers and elders, one with a sword, young man;
• When: late at night after Jesus’ prayer and the disciples slumber;
• Where: Gethsemane
• What: Judas brings an armed crowd to arrest Jesus; one disciple resists the arrest; Jesus comments; a young man follows Jesus and escapes naked.
• Repeated words: seize; swords and clubs;
• Contrasts: defenseless Jesus/armed mob; kiss/betray; promises of fidelity/all fled;
• Connections: religious leaders’ murder conspiracy (3.6; death predictions in 8.31 and 10.33; 11.18); last supper predictions of betrayal and abandonment (14.18, 27); scripture fulfillment.
• Responses to Jesus: mocking betrayal by kiss; seized him; left him and fled;
Interpretation
• The plot started in 3.6 by the Pharisees and Herodians is finally fulfilled. Under orders of all three parts of the Sanhedrin – chief priests, scribes, and elders – Jesus is arrested.
• What is going through Judas’ mind as he betrays Jesus? The textual clues are the kiss and the greeting. Perhaps in this false affection and respect we see Judas mocking Jesus, a mocking that will continue in the sham trail and the guards’ immanent humiliation of a helpless victim. This is Judas’ last appearance in Mark’s narrative.
• The sign: mentioned in 13.4: what is the sign of the end of the temple? Here is a partial answer: when Jesus is fully rejected by Israel’s leadership, the end is near.
• What a contrast between Jesus at prayer, the disciples asleep, and the armed mob. Here we see the contrast between the kingdom of men and the kingdom of God, the one founded on conspiracy and violence, the other on faith and obedience to the Father’s will.
• The crowd: Mark develops this theme throughout the narrative. The initial interest of the crowds in the earlier sections of Mark turns, here in acting out their leaders’ conspiracy, and in 15.13 serving as the mouthpiece of the conspirators. Two thoughts come to mind:
o Leaders have significant responsibility for how they shape the consciousness and behavior of the crowds. We can easily see this failing in our media, both news and entertainment. But we as leaders of the church bear similar responsibility, and should watch ourselves.
o How often do we leaders of the church play to the crowds and measure success by their number and opinion? Jesus was not fooled by the fickle faith of the crowds, and neither should we be. A full house, ABF, small group is the context from which we invite response. Let us not be fooled into thinking that the crowds are necessarily following Jesus.
• Who wielded the sword? Mark’s text says it was ‘one of those who stood by’. Edwards (The Gospel According to Mark: 438) traces the historic development of the idea that Peter was the swordsman as Matthew writing later describes ‘one of Jesus’ companions’ (26.51), Luke writing later still identifies ‘the right ear’ (22.50); and John writing at the end of the first century names Peter as the swordsman, and Malchus as the victim. An interesting illustration of how the Spirit shaped scripture in interaction with the church. Scripture is alive, today as then.
• Jesus as always lives his life from a biblical perspective and is able to see scripture fulfilled even in his own betrayal and arrest.
• Just hours before all drank from the cup, all pledged to stick with Jesus even to death. Here all flee, just as Jesus promised.
• Except one young man who at least tries to follow. Tradition says this was Mark himself; but there is no textual evidence of this. Rather this emphasizes the terror of Jesus’ followers: they’d rather be caught naked that be found with Jesus. And perhaps this sets the stage for Peter’s failed rescue attempt in the next section.
Application
• How mysterious the ways of God which prevail for his purposes even when distorted by human violence and conspiracy!
• Hallelujah, what a Savior, to yield in obedience to the will of his Father even when that will is lived out in violence and injustice!
Mark 14.41-52 Discussion Prompts
Introduction
- The plot hatched by the Pharisees and Herodians in 3.6 is finally fulfilled.
- Read the text aloud to each other.
- Spend some time in observation: who, what, when, where, repeated words. Also reflect on some of the connections in this story to earlier stories in Mark’s narrative.
- Discuss the betrayal and arrest. What do you make of Judas’ sign and his name for Jesus? Why such a big crowd? Why the middle of the night?
- Discuss the contrast between the armed mob and Jesus’ nonviolence. What is going on here?
- In 13.4 the four disciples ask Jesus for a sign. Is this betrayal part of that sign, part of ‘scripture being fulfilled’? How else is scripture fulfilled by this event?
- Why do all flee? Why does the young man try to follow?
- Has anyone ever experienced a time of betrayal or extraordinary trial, one that you knew was intended by your heavenly Father? Would you be willing to describe that experience and how it impacted your commitment to follow Jesus?
- Why do you think Jesus was willing to submit to this betrayal?
Wednesday, August 4, 2010
OIA 14.32-42
Observations
• Who: Jesus, disciples, Peter, James and John, the Son of Man
• When: late at night after the Passover
• Where: Gethsemane
• What: Jesus is extremely sorrowful, prays, ask his disciples to watch with him
• Connections: Jesus prays alone (1.35; 6.46); these three disciples also at raising of Jairus’ daughter (5.37), mount of transfiguration, and as questioners with Andrew (13.13.3); watch in 13.32-37
• Contrasts: Jesus’ deep distress/disciples sleeping; his will/father’s will; spirit/flesh
• Responses to Jesus: murder plot; worship; indignation; intentional betrayal
Interpretation
• Jesus is no stoic calmly facing his fate, nor does he calmly utter well prepared final words. Instead he is in agony as he faces the ‘cup’ ahead of him in just a few hours.
• Why is Jesus having this crisis at this time? He has been predicting his coming rejection, suffering, death and resurrection since 8.30. Surely he knows what is coming and has intentionally been obeying the Father’s command since his baptism, temptation, and first sermon in Mark 1. Some possibilities for Jesus’ dreadful prayer time may be:
o He may actually hope that there is another way to accomplish the redemption of creation other than his own sacrificial death on the cross. Perhaps the heavenly council had even discussed several ways to accomplish human redemption and recreation and at the same time meet YHWH’s standards of righteousness and justice (cf Genesis 1.26: ‘let us’). Perhaps Jesus is hoping that even at this late date one of these alternatives could work. He may even be thinking of Abraham’s offering of Isaac, and how YHWH stayed Abraham’s hand at the last second.
o Jesus here more than anywhere in Mark is in direct spiritual battle with evil, with his enemy who is about to do his worst and seemingly triumph. Jesus is about to be turned over to the forces of evil, and it is a one way trip to the cross.
o Jesus is no doubt feeling the fully human dread of his impending betrayal, abandonment, unjust trial, torture, and crucifixion.
• What do we learn about prayer from Jesus’? His prayer comes from desperation and deep distress; he is honest and direct with his request; he addresses his Father intimately and directly; he recognizes and willingly submits to his father’s sovereignty; and he includes his closest community with him in his time of distress and prayer.
• And even now Jesus is training his disciples for their future kingdom:
o He takes them with him;
o He invites their partnership;
o He provides an initial example of what it means to ‘watch and be alert’
o He went ‘a little farther’ but not so far that they could not hear his pray;
o He describes the nature of conflict between flesh and spirit.
• God does not speak from heaven (1.11) or from the cloud (9.7). Jesus take’s this non-response as an answer; in v.42 he accepts his betrayal into the hands of men.
Application
• Pray deeply, honestly, and in community.
• Obey God’s answer.
• Who: Jesus, disciples, Peter, James and John, the Son of Man
• When: late at night after the Passover
• Where: Gethsemane
• What: Jesus is extremely sorrowful, prays, ask his disciples to watch with him
• Connections: Jesus prays alone (1.35; 6.46); these three disciples also at raising of Jairus’ daughter (5.37), mount of transfiguration, and as questioners with Andrew (13.13.3); watch in 13.32-37
• Contrasts: Jesus’ deep distress/disciples sleeping; his will/father’s will; spirit/flesh
• Responses to Jesus: murder plot; worship; indignation; intentional betrayal
Interpretation
• Jesus is no stoic calmly facing his fate, nor does he calmly utter well prepared final words. Instead he is in agony as he faces the ‘cup’ ahead of him in just a few hours.
• Why is Jesus having this crisis at this time? He has been predicting his coming rejection, suffering, death and resurrection since 8.30. Surely he knows what is coming and has intentionally been obeying the Father’s command since his baptism, temptation, and first sermon in Mark 1. Some possibilities for Jesus’ dreadful prayer time may be:
o He may actually hope that there is another way to accomplish the redemption of creation other than his own sacrificial death on the cross. Perhaps the heavenly council had even discussed several ways to accomplish human redemption and recreation and at the same time meet YHWH’s standards of righteousness and justice (cf Genesis 1.26: ‘let us’). Perhaps Jesus is hoping that even at this late date one of these alternatives could work. He may even be thinking of Abraham’s offering of Isaac, and how YHWH stayed Abraham’s hand at the last second.
o Jesus here more than anywhere in Mark is in direct spiritual battle with evil, with his enemy who is about to do his worst and seemingly triumph. Jesus is about to be turned over to the forces of evil, and it is a one way trip to the cross.
o Jesus is no doubt feeling the fully human dread of his impending betrayal, abandonment, unjust trial, torture, and crucifixion.
• What do we learn about prayer from Jesus’? His prayer comes from desperation and deep distress; he is honest and direct with his request; he addresses his Father intimately and directly; he recognizes and willingly submits to his father’s sovereignty; and he includes his closest community with him in his time of distress and prayer.
• And even now Jesus is training his disciples for their future kingdom:
o He takes them with him;
o He invites their partnership;
o He provides an initial example of what it means to ‘watch and be alert’
o He went ‘a little farther’ but not so far that they could not hear his pray;
o He describes the nature of conflict between flesh and spirit.
• God does not speak from heaven (1.11) or from the cloud (9.7). Jesus take’s this non-response as an answer; in v.42 he accepts his betrayal into the hands of men.
Application
• Pray deeply, honestly, and in community.
• Obey God’s answer.
14.32-42 Discussion Prompts
Introduction
• This story shows the fullness of Jesus’ humanity and at the same time demonstrates Jesus’ full obedience to his father’s will.
The Text: Page 35.2-27 Chapter 14.32-42
• Read the text aloud to each other.
Discussion Questions:
• Begin by discussing all we can learn about Jesus’ prayer:
o Why is he praying?
o What is his request?
o Why make this request now after predicting his death three times?
o What is his attitude and approach to his father?
o How often does he repeat his prayer?
o How does he respond when God is silent?
• Why does Jesus bring the disciples with him? Why ask the inner circle - Peter, James and John – to go with him a little farther? Why can’t these guys stay awake?
• Read Mark 13.32-37. What do you think Jesus hoped his disciples would learn about being alert, on guard, on watch?
Application reflections
• What do we learn about prayer from this story?
• Has anyone experienced this type of desperate prayer, in deep distress and agony? Would you be willing to tell us a bit about that experience?
• What ways have we found helpful in dealing with our weak flesh?
Pray
• This story shows the fullness of Jesus’ humanity and at the same time demonstrates Jesus’ full obedience to his father’s will.
The Text: Page 35.2-27 Chapter 14.32-42
• Read the text aloud to each other.
Discussion Questions:
• Begin by discussing all we can learn about Jesus’ prayer:
o Why is he praying?
o What is his request?
o Why make this request now after predicting his death three times?
o What is his attitude and approach to his father?
o How often does he repeat his prayer?
o How does he respond when God is silent?
• Why does Jesus bring the disciples with him? Why ask the inner circle - Peter, James and John – to go with him a little farther? Why can’t these guys stay awake?
• Read Mark 13.32-37. What do you think Jesus hoped his disciples would learn about being alert, on guard, on watch?
Application reflections
• What do we learn about prayer from this story?
• Has anyone experienced this type of desperate prayer, in deep distress and agony? Would you be willing to tell us a bit about that experience?
• What ways have we found helpful in dealing with our weak flesh?
Pray
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