Lesson # 46 | Mark 15:42 - 16:1-8 | COURAGE, SORROW AND AMAZEMENT

I.   Greetings: 

 

II.  Introduction:

            Q  What do you think of Mark's writting style?  Is it overly religious or is it understated in its presentation of the miraculous?

               An = This is the last lesson except for a brief addendum in our study of Mark's Gospel.  Mark has not embellished his account through what we have read, and he certainly does not begin here.  In a brief and direct manner he describes the Resurrection.  Nothing fancy is said, and there is the normal absence of religious or flowery language.  Mark describes the most important morning since the dawn of civilization, and he does so by primarily focusing on the reactions of various people who first witnessed the resurrection.

 

III.  Tragedy and Need Produce Character:  Mark 15:42-47.

>>>> Have someone read Mark 15:42-47.

            Q  Whose actions are recorded for us in these moments after the death of Jesus?

               An = Joseph of Arimathea, Pilate, and the two Marys.

            Q  What do were learn of Joseph of Arimathea's emotions in his quest to obtain the body of Jesus for burial?

               An = He no doubt had fear for he had to gather up his courage.  He was a prominent man and prominent men have to worry about their image and standing in the community if they wish to remain prominent.  However, this prominent man risks associating with a convicted blasphemer and treasonous man.

            Q  What do we know about Joseph of Arimathea's belief system and hopes?

            Q  Why do you think he was willing to risk all to give Jesus a decent burial?

               An = He was not merely religious but truly looking for the coming Kingdom of God.  Perhaps another way of putting this is he was looking for the reign of God, the coming era where God would reign supreme.  Perhaps he saw in Jesus the reign of God so clearly that he could not deny it presense.

            Note:  Sometimes when there is a crisis or tragedy it propels otherwise quiet men to take bold action and risk their standing or lives to extend an act of kindness to a great man. 

The death of great men often produce greatness in others.

            Note:  The two other parties who are spoken of are Pilate and the two Mary's. 

            Q  What is Pilate's reaction?

               An = Pilate is spoken of as the one who verifies that Jesus was indeed dead. 

            Q  What were the Marys' role?

               An = Their roles were looking to see where Jesus was laid.  Lane notes that since the testimony of women had no value in that society it must of have been recorded because it was a fact (Lane, p. 581).  It also shows the Lord does not let only those of prestige and social status witness to His actions.  An example from the past is the apostle Paul was a murderer.  An example from the present is to look at those running this study!

 

IV.  Amazement and Hope:  The Resurrection.  Mark 16:1-8.

>>>> Have someone read Mark 16:1-3.

            Note:  Lane (p. 584) rightly notes that both the Crucifixion and the Resurrection have this in common;  both are presented by Mark as historical facts. 

            Q  However, does the act of a body rising from the dead does fit our conception of history?

               An = No.  It is a miracle, beyond human understanding.  Only the revelation of God can explain its presence and witness to its reality.  For those who are uncomfortable with miracles we can only say with Lane that all through the Bible there is the claim that God can break into history.  Reality is not a closed system, but one which can experience the in-breaking power of God into history when and where His sovereign will so decides.  Not to accept this is to miss what the Bible consistently says.

            Q  Who dominates the action in the opening three verses of chapter 16 and what do they do?

               An = Again it is women.  Women who seek to do the kind and pious act of washing Jesus's body and anointing it for final burial.

            Q  Did the women come expecting to see Jesus rise from the dead?

               An = No, they were not expecting a miracle.  Their stated goal was to anoint a beloved dead friend (16:1).  See Lane, p. 585.  Their concern was who would roll away the stone.  They did not come expecting to find Jesus alive but were worried that the stone would block access to the body (16:3).

            Note:  Most scholars say that the stone was no doubt circular and placed on an incline and when released would roll into place, but would be difficult to roll back up the incline which is probably what worried the women.  Most tombs hewn out of rock had an antechamber with another chamber further inside with a low doorway between the two rooms.  In the inner room was where the body was placed (Lane, p. 586).  It was inside the tomb that the women encounter the "young man" wearing a white robe.

>>>> Have someone read Mark 16:4-6.

            Q  What is the command of this young man?

               An = "Do not be amazed".  This seems to set the tone of the reaction to the Resurrection.  These were not people pumped up to expect the supernatural but normal women.  In 16:5 they were amazed, and then they are commanded not to be so. 

            Q What is the reason the young man gave for their not being amazed?

               An = Conceivably the rest of the 16:6 and 16:7 is the justification for his command, but 16:6 starts with the verification that they were in Jesus' tomb, the crucified one.  One can never separate the Resurrection from the Crucifixion.  Jesus only rose from the dead because He died for our sins.  The young man, in a matter of fact manner, announces that Jesus was risen, not there and invited the women to see for themselves.

>>>> Have someone read Mark 16:7.

            Q  What is the second command?

               An = Go and tell.  >>> Have someone read Mark 14:28.

            Q  Does this confirm that Jesus knew all along that He would rise from the dead?

               An = Mark clearly shows that the Crucifixion and the Resurrection did not happen to Jesus, but were in the forethought of God.  Here the angel confirms Jesus did anticipate His Resurrection (not only in 14:28, but also in 8:31, 9:9, 9:31, and 10:34).  It is in these four other texts, plus 10:45 that Jesus clearly predicted His death and suffering as a "ransom for many" as well.

            Q  There is one other amazing part to the young man's speech, he not only sent word to the disciples at large but to whom by name?

               An =  Peter, the one who betrayed Him, was given a special invitation. 

            Q  Do you think Peter would have shown up without a personal invitation?  Why?

               An = There is good reason to believe Peter would not have come without such a summons.  His guilt, no doubt, would have destroyed any hopes Peter had of reconciliation with Jesus.  Notice it was Jesus who took the initiative for reconciliation.  Jesus wants us back!  He sends special summons for those who have specially sinned. 

            In the crowning glory of Easter morning, in the most important day on the earth, Jesus has time to specially invite a sinful man to a reunion.  We do not merely celebrate Jesus rising from the dead, but raising us from our sin and guilt.  He did not die to amaze us, but to reconcile the world unto Himself. 

>>>> Have someone read Mark 16:8.

            Q  How does Mark end the story?

               An = It ends with amazement, fleeing and fear.  This is significant because this fits with all of the other gospels which speak of the doubt the disciples themselves had of Jesus' Resurrection (Matthew 28:17, Mark 16:9-14, Luke 24:38, John 20:25).  These men did not make this event up, but rather were confronted with it.  It was new to them, an amazement, and one that caused doubt.  They were healthy men, not weird religious fanatics.  They had reason to expect Jesus to rise from the dead had they taken Jesus' predictions seriously, but they were much like us who read the Bible all the time and seldom really believe what we read.

    [1]. Note:  Only use this if time allows or you believe it is helpful, otherwise skip it.  You might need to make another lesson of it.

Scholars end the book here and not at 16:20.  The earliest and best manuscripts do not have these verses.  Eusebius (4th century) mentions that the best manuscripts end at verse 8, as does Jerome.  Clement of Alexandria, Origen, Cyprian and Cyril of Jerusalem seem to be unaware of the last 12 verses as well.  Matthew and Luke seem to follow Mark until 16:8 and then diverge completely (Lane, p. 601). 

The logical flow or connection between 1-8 and 9-20 also seems to indicate that they were not originally together.  This is seen in that what follows in 16:9 ff interrupts the command to meet Jesus in Galilee (16:7) and there is an abrupt change of subjects of the verbs between 16:8 (women) and 16:9 (Jesus).  Also, Mary Magdalene is reintroduced (see 16:1) and these verses contain 17 non-Marcan words or words used in a non-Marcan sense and Mark's characteristic style appears to be missing (Lane, p. 604).

It is really not a crucial issue whether these verses are authentic.  Reading these verses will not lead us astray.  By and large the content of these verses is found in other gospels, especially 16:9-14.  There are a few new wrinkles in the recorded speech of Jesus in 16:15-18.  And we will look at that momentarily.  A quick outline of 16:9-20 reveals the following.

I.   The appearance to Mary. 9-10

II.  The description of the disciples continued doubt. 11-14

III. The Commissioning Speech. 15-18

A.  Command to Go and Preach to All 15

B.  The Resulting Judgment that will take place 16

1. belief + baptism = salvation 16 a

2. non-belief = judgment 16 b

C.  Authenticating signs of those who preach 17-18

1.  Cast out demons  (give to those they meet) 17 a

2.  Speak with new tongues (receive edification) 17 b

3.  Immunity from snakes and poison (receive protection) 18 a

4.  Heal the sick  (give to those they meet) 18 b

IV.  Jesus' Ascension 19

V.   The Disciples Response:  They Obeyed, Preached and had the Signs. 20

 

If we interpret this outline's structure we see that all of these themes are elsewhere but there is an emphasis in Mark on clearly portraying the disciples as doubting (9-14) and that true commissioned preaching has authenticating signs (17-18).

What often grabs people's attention is the authenticating signs that are listed.  Exorcism and healing are not new and were evidenced in Jesus' ministry and the Book of Acts.  In Acts there is clearly the report of new tongues, and Paul is bitten once and did not die.  Much has been made of handling snakes in some circles but the structure clearly sees this as an authenticating sign that these men were from God and were protected (much like the time in Acts 28:3-5).  The issue appears to be protection as the Word was spread.  A protection that authenticated the messenger and therefore the message.  There is a little chaism in 17-18 which is so typical of biblical literature:  A,B,B,A or give, receive, receive, give.  This is theologically consistent with the ministry of Jesus.  We give because we have received.  We receive in order to give. 

In verse 19 we have the Ascension of Jesus and then the Disciples seemingly conquer their doubts, obey the commission by preaching and receive the signs (20).

If we see this section as applying to our lives and how we should share the gospel, it does bring up some disturbing issues.

Q  Is it important how people respond to the preaching about Jesus?

   An = Our preaching is very important to those who listen (16:16), it determines their judgment.  We seldom believe our witness is important because of how people treat us as we share our faith.

Q  Does it bother you that the disciples are reported to have doubted?

Q  Have any of you doubted key things about the Christian faith?

   An = The disciples did at first, and Mark boldly and clearly says this was the case.  This could be very instructive for us and how to handle our own doubt.  This text (along with the other three Gospels), would argue for being open and honest about our initial doubts.

Q  Are you uncomfortable with the message of 16:17-18?  Why?

   An = I can relate, but if we look at this without prejudice or guilt for not being involved with the activities of 17-18 we see several clear things.  This is not a man made religion.  Our faith is miraculously verified.  Notice two signs give to others and two signs are of benefit to the believers themselves.  Two are giving signs and two are receiving signs.  What dominates is that they are signs. 

Q  So what if some of us do not experience such power does this call into question our belief?  

   An = Remember the structure of this passage.  Those who were given the signs struggled with the reality of the Resurrection (16:9-14).  The author is intending this section of doubt (9-14) to precede his description of miraculous power that accompanies those who believe (16:15-18). 

Q  Could we afford to be honest and tell the Lord our faith needs help according to Mark?

   An = Jesus did not get rid of His disciples because of their doubt (16:9-14), and it stands to reason He will not get rid of you!  Remember 16:7!  He wants reconciliation. 

Q  Should we ask for the authenticating signs?

   An = The church does need power and may we ask for the authenticating signs not so we can boast or lose our guilt of non-belief, but so the Lord can authenticate the most important message folks will ever hear (16:16).  Even in the reception of signs, the guiding rule is love and humility.  Think of how Jesus has been handling signs in the gospel of Mark.

Q  Where does Jesus go in verse 19 and what does that mean for ministry?

   An = He ascended into heaven.  He left us here to spread the message, and from heaven He can aide us.

Q  Did these men obey and receive?

 

Lesson # 45 | MARK 15:22-41 | THE CRUCIFIXION: THE CHALLENGE TO COME DOWN

I.  Greetings. 

 

II. Introduction:  Today's text covers the crucifixion.  This is not an easy subject to cover because it is so important. 

            Oswald Chambers says:  "The reason we are so shallow and flippant in our presentation of the Cross is that we have never seen ourselves for one second in the light of God.  When we do see ourselves in the light of God, there is only one of two refuges--suicide or the Cross of Christ." (Highest Good, p. 98.) 

 

III.  Put To Torture.  Mark 15:22-25.

>>>> Have someone read Mark 15:22-25.

            Note:  Most commentators believe that the wine mixed with myrrh was a sedative.  It was offered to Jesus by pious Jewish women of Jerusalem to lessen the horrible pain of crucifixion.  Notice Jesus did not take what was offered.

            Note:  Josephus described crucifixion as "the most wretched of all ways of dying.  Cicero calls crucifixion the grossest, cruelest or most hideous manner of execution"  (Lane, p. 561).

            Note:  The hanging on a gibbet was for idolaters and blasphemers who had been stoned.  They were already expired and were hung for humiliation not execution.

>>>> Have someone read Deuteronomy 21:23.

>>>> Have someone read Galatians 3:13.

            Q  Is the crucifixion a side-light or the center of Mark's view of Jesus' life?

               An = It is the center.  Remember the five times Jesus predicted His death in chapters 8-10.  Remember also how Jesus' awareness and acceptance of His crucifixion dominates all of chapter 14.  Remember his refusal to let the miracles become the center of His ministry in the chapters before that.

            Q  Why is something so horrible and painful described with such restraint in Mark? 

               An = Lane (p.564), thinks it is because everyone knew the horrors of crucifixion.  However, we have also seen that Mark was carefully written.  It could be that the author wants you to focus on something else.  Let us see what Mark does gives us, what Mark wants us to focus on.

 

IV.  The Humans Act:  The Call to Come Down.  Mark 15:26-32.

>>>> Have someone read Mark 15:26-32.

            Note:  Notice that above Mark takes longer to describe how they divided His clothes than how they crucified Him.  It stresses they took His clothes like a common criminal.  It was Roman policy for the state to confiscate the property of a man convicted of treason.  Jesus has so little that the soldiers are allowed to have His clothes.[1]

            Note:  Mark gives us the charge leveled against Jesus:  a royal pretender, (15:26).  Mark clearly presents Jesus as executed like a criminal.

            Q  What is Mark trying to say by mentioning those with whom Jesus is crucified?

               An = Barclay reminds us that "Jesus was crucified between two thieves.  It was the symbol of His whole life that to the end He companied with sinners."(Barclay, p. 381).  One thing is evident, Mark is not presenting Jesus in a good marketing light!  Jesus' reputation was trashed!  He was killed as a convicted criminal with His property confiscated much like a drug lord of today, His charge or crime was clearly portrayed, and He was tortured as a criminal among other criminals.

>>>> Have someone re-read Mark 15:29-32.

            Q  What is the overall stress of these verses?

               An = Humiliation and verbal abuse.  Again they add insult to injury.  Two types of challenge are given to Jesus by two different groups.

            Q  The bypasser opened the verbal abuse with what type of challenge?

               An = If you are so powerful so as to destroy the great temple, come down from the cross.

            Q  What is the challenge of the religious leaders?

               An = If He can save others, let Him now save Himself, no doubt referring to His healing ministry. 

            Note:  However their mockery had a profound meaning for if Jesus did come down from the cross then He could not have fulfilled His mission.  >> Have someone read to the group Mark 8:31 (Lane, pp. 568-569).

            Note:  The taunting of the chief priests and the scribes brought to an end a long sought after goal:  to destroy Him (See Mark 3:6, 11:18, 12:12, 14:1-2, 14:10-11, 14:64, 15:1, 15:3, 15:11 (Lane, p. 569).  Oswald Chambers reminds us that it was not the sinners of the town that wanted Jesus dead, but, "the refined, cultured, religious, moral people who refuse to sacrifice the natural for the spiritual."  He goes on to say that those who let their "natural goodness" stand in the way of their understanding, and refuse to acknowledge that they need something beyond their own goodness become those who detest the Cross of Jesus.[2]   Many people today want to admire Jesus but there is often great antagonism to His death on the cross.  Barbaric religion some call it.  

            Note:  Barclay quotes General Booth, founder of the Salvation Army, who said:  "it is because Jesus did not come down from the Cross that we believe in Him" (Barclay, p. 381). 

            Barclay goes on to note two things.  1)  His death was absolutely necessary.  If He did not die, we could not be forgiven.  2) If He loved us any less than He does, He would have come down from the cross and ended their humiliating, belittling of His glory.  He does love us and He bore the indignity and shame (Barclay, p. 381).

            Chambers adds, "The Cross is the secret of the heart of God, the secret of Person of the Son of God, the secret of the Holy Ghost's work."[3] 

            Note:  One of the hardest things about Christianity for me is bearing humiliation.  It is only when I sense His love that I can take it.  What is funny is when I am in His love, I know it is the right thing to do and bear it well.  Until I give up my right to my agenda I can never get there.  What is also true is that when the "death" is over, the real joy of my life begins.

 

V.  God Acts:  The Sky Darkens and The Son of Man Speaks.  Mark 15:33-34.

>>>> Have someone read Mark 15:33-34.

>>>> Have someone read Psalms 22:1-2.

            Note:  Chrysostom, (Chrysostom, p.520) thinks this should have given them some hint that God was not pleased.  He also points out that it could not have been an eclipse, it lasted too long.  They had seen eclipses in their day, and this was not an eclipse.  >>> Have someone read Amos 8:9,10.

            Q  What other time in Israel's history had the sky darkened?

               An = Lane (Lane, p. 572) points out that such a darkness over the land has its earlier example in the darkness that passed over Egypt (Exodus 10:21-22).  The darkness is the sign of the coming of judgment and the sign of coming salvation for Israel.  The darkness was the sign of both salvation and judgment.

            Q  What does Jesus' cry, the only speech Mark quotes of Jesus from the cross, mean?

               An = It could be Jesus expressing His humanity and despair.  Others see it as a statement of triumph for He quotes Psalms 22:1 and the first verse implies the rest of the Psalm which ends in triumph (especially 22:22-31). 

            However, the key emphasis is that the darkness and the cry indicate that "The sinless Son of God died the sinner's death and experienced the bitterness of desolation.  This was the cost of providing `a ransom for the many.'" (Lane, p. 573).

            Note:  The repetition of the phrase "My God, My God" points to the depth of His pain, whereas the personal pronoun "My" shows us that even in Jesus' deepest pain it was still His God.  He died honest, but not bitter.  He spoke the truth to God, but He did not abandon God.  Some of us have deep confusion and pain, and the Bible teaches us to tell God the truth, but to do so and remain loyal.

 

VI.  Human Response:  Curiosity, Taunt, Wonder and Love.  Mark 15:35-41.

>>>> Have someone read Mark 15:35-41.

            Note:  "Eloi, Eloi" sounds much like "Eli, Eli" and as Jesus was grasping for breath it could sound very much like Eli-ya-hu (Hebrew) or Elijah.  There was a Jewish custom that said Elijah would come to save righteous men.  So the first response to Jesus' speech is to misinterpret His quotation of Psalm 22.  Then someone runs to give Him a drink with the taunt: lets see if Elijah can get Him down.  Here is the third (actually fourth if you count the other thieves on the cross 15:32 b) time Jesus is challenged to come down from the Cross.  This time they taunt Him with the prospect that if He was really righteous Elijah would get him down.  The other times they goaded Him with the taunt that if He was truly powerful He would come down by His own power.

            Q  What do you think Jesus cried in 15:37?

               An = Obviously we do not know, but many think He cried "Finished" (John 19:30).  Whatever He said, it ripped the temple curtain and caused the centurion to exclaim:  Truly this man was the Son of God!" (Mark 15:39).  The centurion had no doubt seen many men die, but there was something about the dying of this man Jesus that caused Him to see God. 

            It is often in our weakness and our willingness to serve in a costly and humiliating manner that reveals God to people like no other way.  If we refuse to suffer, maybe we refuse to communicate the truths the world really needs to see.  Jesus refused to use His power to come down and escape the suffering that led to our salvation but rather used His power to bear His suffering well.

            Q Why are the women mentioned?

               An = Perhaps to say that many times when others are driven away by fear or confusion, others, though bewildered and heart-broken, will not leave.  Barclay says:  "Love clings to Christ even when the intellect cannot understand" (Barclay, p. 385).

            Note:  The curtain was torn.  That which separates God holiness from sinful man is torn.  Barclay notes, "No longer was God hidden.  No longer need men guess and grope.  Men could look at Jesus and say, `That is what God is like.  God loves me like that.'" (Barclay, p. 385).

            Note:  Jesus' death is like no other.  Only God Himself could die for our salvation.  Only a perfect man could be a perfect sacrifice for our sins.            Our call is to identify with His death and die to "our right to ourselves".  We need to sacrifice our agenda for His agenda. 

            Oswald Chambers puts it so well,  "I have to take up that cross daily and prove that I am no longer my own.  Individual independence has gone, and all that is left is personal passionate devotion to Jesus Christ through identification with His Cross."[4] 

---

    [1].  See Psalms 22:18.  Notice that 15:28 is missing from some translations.  This is not a serious omission.  If the verse is original, it certainly fits.  "And the Scripture was fulfilled which says, `And He was reckoned with transgressors'".  A quick reading of Psalm 22:1-18 shows how closely Jesus' crucifixion fits this Psalm.  It is remarkable how closely the first half of this Psalm fits the crucifixion and how the last half anticipates the Resurrection.

    [2].  See If Thou Wilt Be Perfect, p. 102.

 

    [3].  See Oswald Chambers, He Shall Glorify Me, p. 22.

    [4].   The Best From All His Works, p. 74.

Lesson # 44 | MARK 15:1-21 | INJUSTICE, HUMILIATION, YET BLESSING

I.    Greetings.

 

II.   Introduction:           

            Note:  The previous time we were together we examined the first stage of Jesus' trial:  the Sanhedrin trial.  In Mark there is one more phase:  the trial before Pilate.  In other Gospels there are two additional phases.  The other Gospel's have four phases:  Sanhedrin trial, Pilate trial, Herod Interlude, and then back to Pilate.  Mark, however, gives us a short, not a contradictory version.

 

III.  The Case Examined:  Mark 15:1-6.

>>>> Have someone read Mark 15:1-6.

            Note:  To get Jesus condemned the Jewish rulers were under a time constraint.  Roman rulers held court at dawn, so if the Jewish leaders had not held their court at night they would have gotten to Pilate too late in the day.  They had to get Jesus condemned and executed before the festival actually began that evening at 6:00 p.m.

            Q  Why does Pilate ask Jesus if He is King of the Jews, when in the Sanhedrin He was accused of blasphemy?

               An = That was the charge.  Jesus was convicted in the Sanhedrin of blasphemy but with Pilate the charge is changed to treason.  Pilate would not have been interested in the religious scruples of Jewish sensibilities. 

            Note:  There is weakness in their case.  This is shown by the changing of the accusation to fit the audience.  This is often the case when people want to condemn those they do not like and yet have a weak case.  The charges change with the winds. 

            Note:  There is also irony here.  Lane (pp. 550-551) notes that the irony is that Jesus was rejected as Messiah and therefore a blasphemer because He did not come in power, and yet they turn Jesus over to Pilate for being a power-threat to the great Roman state.

            Note:  Note how brief Mark is in his version.  He does not give us the discussion that led to the question of Pilate.  The reader is to assume that Jesus has been accused of claiming kingship.

            Q  How does Jesus answer?

               An = Again, Mark's version is brief.  Jesus' answer implies it is their idea.  In John 18:33-38 we have a fuller discussion.  Jesus does admit to being King, but not in their way of thinking.  This answer kicks off Mark 15:3.  The chief priests seem to try and add charges seemingly realizing that their original case was not going to stick.

            Note:  Jesus is silent.  >>>> Have someone read Mark 15:5.

            Q  Why is Jesus silent?

               An = 1) He is fulfilling Scripture:  Have someone read Isaiah 53:7.    

                    2) He is emotionally in control and has no need of losing of His calmness (i.e. He is confident in God.)      3) They will not listen anyway.  Gerhard von Rad says:  "God's final judgment is silence".  If God is still talking, still correcting, still reasoning, still trying to convict us of our sins, then there is hope.  When silence falls, we are left to our own foolishness and destruction.

            Q  Even in so brief an account as Mark, why is so much attention given to Jesus' various legal trials and their unfairness?

               An = God wants you to know that He knows that some of you have and will suffer.  He knows what it is like to meet injustice full in the face.

 

IV.  Another is Benefitted.   Mark 15:7-15.

>>>> Have someone read Mark 15:7-15.

            Q  Who gets away with murder?

               An = Barabbas.

            Q  Who lets Barabbas get away with murder?

               An = The very people that are quite willing to let Jesus be executed on less than substantiated charges.

            Note:  Again, there is clear irony here.  The great Roman justice system let go a true insurrectionist while condemning a totally innocent man.

            RQ  How many of you have truly been given the raw end of the deal?

            Note:  God does understand because He has been there.  He has not only been cheated of justice, wrongly accused, lied about and slandered, but there was injury as well as insult. 

>>>> Have someone re-read Mark 15:12-15.

            Note:  >>>> Have someone read I Timothy 6:12-14.

            Note:  Why did the crowd want Barabbas?  Some speculate that it was his followers that were gathered outside the residence of Pilate in hope of getting the favor of release.  The text says the crowd was stirred up by the chief priests (15:11).  Crowds do not think!

            Note:  They scourged Him.  This was usually done with a whip of many leather tongs with pieces of bone and lead tied into the ends.  Usually several soldiers did the beating until flesh hung in bleeding shreds.  Josephus records one was beaten until his entrails showed, others recount scourging until bones were bared.  Many passed out, some lost eyes, many died. (Lane, p. 557).  The scourging was done away from the crowd.

 

V.  Humiliation by the Mob:  Mark 15:16-20.

>>>> Have someone read Mark 15:16-20.

            Note:  This too was done in the courtyard so the disciples could not see.  In addition, there is the possibility there were 300 + men present at these humiliating events.  It is one thing to be cruelly beaten, but then to be mocked and stripped in front of 300 men is worse.

            Note:  Chrysostom charges us:  "Considering then all these things, control yourself.  For what have you suffered like what your Lord suffered?  Are you publicly insulted?  Not like this.  Are you mocked?  Not in your whole body, not being scourged and stripped.  Even if you were beaten, yet not like this."  (Chrysostom, p. 517).

 

VI.  Another one Receives Benefit, Simeon carries the Cross:  Mark 15:21.

>>>> Have someone read Mark 15:21.

            Note:  No doubt Simeon was a pilgrim, a visitor to Jerusalem, fulfilling a treasured dream to visit Jerusalem at Passover time and worship God.  He was from Cyrene in North Africa, and may at first hated his being involved in the brutal activities of this stranger he did not know.  He had come to Jerusalem to worship in the great Temple, not be forced to carry a stranger's cross.  Mark's description of Simeon is odd.  He does not give us Simeon's reaction but rather gives us the names of his two children.  Most scholars believe Mark was written to the church at Rome and so turn to Romans 16:13. 

>>>> Have someone read Romans 16:13.

            Note:  Many think this was Simeon's son. 

>>>> Have someone read Acts 13:1.

            Note:  Many think this was Simeon himself, involved in sending the first missionaries to the Gentiles.  Most of you tonight are Gentiles (not Jews), so if this was Simeon, you owe him.

            Note:  Notice the contrast between Barabbas and Simeon.  One receives physical salvation and is freed from physical death.  The other receives inconvenience and humiliation but receives eternal life and becomes a part of God's holy family, the church.  Both received, because both Simeon and Barabbas, were drawn into the sphere of Jesus Christ.  The one receives physical blessing, and we never hear of him again.  The other received inconvenience and was won to the faith.

            Q How did Simeon see Jesus?  Was Jesus presented to Simeon in a winsome manner?

               An = So often we want to present God to the world in a flashy and successful manner.  We must be winners, prestigious, important people.  Simeon was won by seeing Jesus in his weakness, in His humiliation, and as a humiliated one Simeon saw the Humiliated One.  He saw Glory!

            Note:  Some of you fear that God's work will cause you inconvenience and suffering.  Being involved with Jesus Christ may very well may cost you such things.  May you become like Simeon and may such an experience show you Him. 

            Note:  Have everyone turn to I Timothy 6:13-16.

>>>> Read to them I Timothy 6:13-16. 

            Note:  May we be like Simeon and Paul here.  He starts to encourage us to stand up well for our Lord and then seemed at that point in his writing of the letter to ponder directly about who his Lord was.  He goes into rapture (goes bananas!) and begins to speak of the beauty of his Lord.  We are spiritually 

Lesson # 43 | MARK 14:43-72 | DESERTION, INJUSTICE AND BETRAYAL

I.    Greetings:             

 

II.   Introduction:  There are many who are angry at God because things have not gone well.  Things have gone wrong, these people have been deeply mistreated, and at times it has been by Christians.  Thus, the question asked is, "Where is God?"  It is a good question, worth asking. He is there.  He is not only there, He has been where you are now, He has been to the cross.  The way Jesus went to the cross is very similar to what some of you are experiencing today.

            God has allowed human beings to have free will, therefore He has allowed the possibility of evil, great evil, in this world.  As Charles Williams has reminded us, He came to His world and faced what the humans had become.  He faced the results of giving us our free will, God took His own medicine.  He faced a cruel, free choosing race, and we humiliated and murdered Him.  God came to earth and we brutalized Him.  He knows what you face!  He chose to know!

           

III.  Jesus' Desertion and Arrest:  Mark 14:43-52. 

   A.  The Desertion of His men. 

>>>> Have someone read Mark 14:43-50.

            Q  How did they know which one was Jesus?

               An = It was by a kiss.  It was late at night at a place with no lighting.  Thousands of pilgrims were in the city, so it would be easy to lose Jesus.  Judas used a kiss, a customary greeting to give to a rabbi.  Then Judas called Him, "my master".  Judas used two actions meant to show respect and honor to betray his lord.

            Note:  Jesus had to face the awful gut-wrenching fact that He has been betrayed by one of His own closest associates.  Watch what else Jesus had to face besides betrayal....

            Q  What did the disciples do?

               An = They fled.  They deserted Jesus.  All those closest to Him abandon Him.  When hardship comes, it is hard to be alone.

            Q  Did any disciple do anything else?

               An = Yes, in 14:37 one of them cut an ear off. 

>>>> Have someone read John 18:10.

            Note:  That someone was Peter.

   B.  The Strange Addition. 

>>>> Have someone read Mark 14:51-52.

            Q  Why are these two verses here?

               An = This could have been Mark.  It was written only in Mark's Gospel because it refered to Mark himself.  This passage is in no other Gospel and could be Mark's way of saying that he was there and possibly overheard, as a young man, much of went on in the Garden of Gethsemane.  Nevertheless, he fled too.  The only one left, calmly left, is Jesus.  He is in control and though the one arrested, He is asking the questions. 

>>>> Have someone read Isaiah 53:12.

 

 

IV.  Injustice:  the Sanhedrin Trial:  Mark 14:53-65. 

   A.  The First Legal Maneuver. 

>>>> Have someone read Mark 14:53-59.

>>>> Re-read Mark 14:54.

            Note:  14:54 describes Peter's warming himself at the fire, but this is told to us in the midst of Jesus's trial before the Sanhedrin.  You might wonder why the author put this notice about Peter at this place in the story.

            Most scholars agree this is an attempt to let the reader know that 14:66-72 (the Sanhedrin trial) and 14:55-65 (the story of Peter's denial) happened simultaneously (Lane, p. 532).  While Jesus was getting treated with gross inequity and injustice, His key disciple was out in the courtyard betraying Him.  However, something else should be said about Peter...

            Q  How many disciples ventured into the courtyard?

               An = Mark records only Peter.  Why did Peter, and Peter alone, risk the dangerous proximity to the trial? 

            Q  Did Peter plan on betraying Jesus?

               An = No, he did not.  Only Peter verbally betrayed Jesus because only Peter cared enough to get close enough to be questioned.

            Q  Did Jesus get a fair trial?

               An = No!  Capital offense cases had to have the collaboration of at least two witnesses.  This was not working.  They tried to get Him on temple desecration (a serious offense in those days).  See John 2:19 and Jeremiah 26:1-9.  However, their case did not stick.

            Note:  What is clear is that the purpose and spirit of the law was outweighed by the firm resolve to get Jesus.  >> Have someone read Mark 14:1 and 14:55.  How interesting it is that no witnesses were brought forth that could witness of how Jesus healed them, feed them, brought back their children from demon possession, or the dead, etc.  Only witnesses for the supposed temple desecration.

 

   B.  The Second Legal Maneuver. 

>>>> Have someone read Mark 14:60-65.

            Note:  The chief priest asked a leading question trying to get the defendant to incriminated himself (Barclay, p. 369).  This was not a proper procedure.  Judges were not to interfere in order to get a conviction.

            Q  What was Jesus' Spirit like in 14:60-61a?

               An = Calm, willing to be quiet, not alarmed at the injustice.  It seems to rattle the high priest.

            Q  What is Jesus saying in 14:62?

               An = He is the Messiah:  see Psalms 110:1, Daniel 7:13 and Isaiah 52:8.

            Q  What do they convict Jesus of?

               An = Supposed blasphemy:  >>Have someone read Leviticus 24:15-16.

            Q  Is it fair?

               An = No, Jesus is treated totally unfairly, like some of you have.

            Q  What is happening in 14:65?  What did Jesus ever do to deserve this?

               An = >> Have someone read Isaiah 50:6.  Many of you today have suffered unjustly, been railroaded, and if it has not happened to you yet, it easily could.  If it has happened, or when it happens, remember, your Lord knows.  He completely understands.

 

V.  Betrayal:  Peter's Denial.  Mark 14:66-72. 

>>>> Have someone read Mark 14:66-72.

            Note:  There is a double interrogation going on. 

>>>> Have someone re-read Mark 14:65 and 71. 

            Note:  As Peter was acting as he did in 14:71, 14:65 was going on simultaneously. 

>>>> Have someone read Mark 14:29.

            Q  Why did Peter not leave the courtyard in 14:68 when he was recognized?

               An = He wanted to be there.  He wanted to be loyal.

            Q  Again, why is only Peter here?

               An = Only Peter cared deeply enough to be there and to get into the trouble that he got into.

            Note:  Only those of us in this room who really care about God can fail as Peter did.  Lesser men would have never been there (Barclay, p. 370).  What is strange is that some of us really love God, and yet do things that betray Him. 

            In our own strength we try to serve God and we, like Peter, will fail.

            Q  What is the source of this story?

               An = The Gospel of Mark is said to be Peter's preaching memoirs.  It is from Peter himself that we have this story.  There is a power in true Christianity, where the Spirit of God is truly active, that allows us to tell the truth about ourselves and yet survive! 

            William Barclay tells a story,  "There was an evangelist called Brownlow North.  He was a man of God, but in his youth he had lived a wild life.  One Sunday he was to preach in Aberdeen.  Before he entered the pulpit a letter was handed to him.  The writer of the letter recounted a shameful incident in Brownlow North's life before he became a Christian and stated that if Brownlow North dared to preach he would rise in the Church and publicly proclaim what once he had done.  Brownlow North took the letter into the pulpit with him.  He read it to the congregation.  He told them that it was perfectly true.  Then he told them how, through Christ, he had been forgiven, how Christ had enabled him to overcome his sin and put the past behind him, how, through Christ, he was a new creature.  

            He used his own shame as a magnet to draw men to Christ.  That is what Peter did." (Barclay, pp. 371-372)

            That is what we could also do.  Tell the truth about our failures, because in Christ, if we are truly in Him, there is hope.

            Note:  Let me read the last sentence of chapter 14:  "And he began to weep."  No more fitting ending to this chapter can be made.  When we see we are wrong, then hope and restoration have begun.