A truly beautiful mind
Commentary
Object:
He was born in 1928 in Bluefield, West Virginia, and still retains some of that West Virginia accent. He was a brilliant student in school, especially in mathematics. He taught at MIT for a while and then Princeton (still does). But in the 50s, he developed a serious mental illness. He literally had gone mad. For example, he believed for a time that Russians were sending him coded messages on the front page of the New York Times. Eventually getting treatment, he began teaching and working again. In fact, in 1994 he won the Noble Prize for Economics. In 2001, Ron Howard made a movie on his life starring Russell Crowe. The man -- John Forbes Nash Jr. The movie -- "A Beautiful Mind," which won the Oscar for the best picture in 2002 and three other Oscars. Nash has been compared to Newton and Mendel, and certainly is one of the greatest mathematicians who has ever lived. He indeed has a beautiful mind.
About 4 BC, or thereabouts, another little boy was born in an obscure village, this time far across the sea in Palestine -- the Holy Land. He, too, was a brilliant child, special, who, according to the script of his life, "grew in wisdom and stature." His name was Jesus of Nazareth. If Paul had been a movie director, he might well have titled a movie of Jesus' life, "A Truly Beautiful Mind." Paul describes him in today's epistle reading.
The truly beautiful mind of Jesus, you see, was the mind of a servant. Glory, honor, prestige, power -- he did not seek these things. His mind was set only on giving, on serving, on doing what he felt was God's will -- even to the point of giving up his life on a cross.
We read more of the script of "A Truly Beautiful Life" in the Palm Sunday reading as it expresses so well where his mind was, what was most on his heart. Though the Son of God, he had every right to ride into Jerusalem on a white horse and be crowned with a golden, bejeweled crown... but he comes riding in on a lowly donkey that bears burdens, for he himself will become a beast of burden to bear the sins of the world.
Has there ever been anyone with a more beautiful mind than Jesus Christ?
But what about us? What of our minds, our hearts?
Paul tells us in Philippians 2:5: "Let the same mind be in you that was in Christ Jesus."
Isaiah 50:4-9a
This is the third of the so-called "Servant Songs" in Isaiah. It was only natural that the early church would view these songs in light of Jesus. The parallels here, especially in the suffering that is described, are very close to the things shared about the crucifixion of Jesus. Also, it is apparent that Jesus saw himself more in the role of a suffering servant, not the military messiah everyone wanted. The suffering servant would not take life but give up his life in order to bring life and salvation. This also fits very well, as noted above, to the fact that Jesus chooses a lowly donkey on which to enter Jerusalem.
Verses 4-5 describe the calling of the servant (many think the prophet is the servant here, though later Christians saw Christ in these words). That calling is to be God's pupil and then a teacher of the people. His words are not his own but the ones of his teacher. This reminds us of many of the sayings in John concerning how Jesus comes with the words and authority of the one who sent him. There is also here the theme of receptiveness and obedience (v. 5) of which is echoed in Philippians 2:5ff today.
Verses 6ff. The servant/student/teacher has confidence even in the midst of great suffering, facing it with courage and faith. One cannot read these words about being spit upon, being whipped on the back, cursed, beard pulled, any and all ways to humiliate someone without thinking that this is exactly what happened to Jesus. But the servant is confident God will help him (vv. 7-9), but just how is not stated. He believes no matter what that he will be vindicated in some way, at some time. This surely reflects the courage and faith of Jesus, who accepts the cross with the confidence that God can even somehow use such suffering to bring about life, healing, and salvation. And, as we believe, this surely happened. Likewise, Easter came, and the crucified one was vindicated in the most spectacular ways. He seemed the victim but in reality he was the great victor.
Philippians 2:5-11
This has to be one of the most well known and beautiful things Paul ever wrote. It's lyrical in style. It sings, which has led some scholars to believe that Paul, like preachers do today, is actually quoting here an early Christian hymn written in praise of Christ. Which suggests an interesting approach to doing a sermon based on this: Why not select verses or even phrases about Christ from your own favorite hymns and present them in some way? Might even sing them?
The power and beauty of this passage comes in that it describes so wonderfully the essence of Christ -- the one who had every right to make claims for himself, but who instead emptied himself of self, giving himself totally to God and God's will as a servant. Thus it is that he humbled himself so that God has exalted him. Ironic, isn't it, that the one who was humbled to the point of being crucified, is now the one who sits on a throne and to whom one day every knee shall bow and tongue confess that he is Lord? It seems to me that this is always true -- those, at least to me and I suspect to you also, who stand the tallest to us are the ones who stoop to serve. I think of Mother Teresa, a tiny woman, her back bent over by years of reaching down to the needy. Surely she stands head and shoulders over many of us. I think of Roberta, who you do not know but her community knows her. She has spent her life taking care of sick people in her family and community, sacrificing her life for that. She is a woman of great faith, who surely has the mind of Christ. Truly, the greatest among us are those who are not afraid to be servants, even if it costs them dearly.
This reading goes well with the gospel text today concerning the passion story of Jesus. For a key theme here in Paul's writing is that this is exactly the example Jesus set -- obedience, even to death on a cross. That is the kind of obedience and servanthood we are called to give in our lives.
Mark 14:1--15:47
Mark 14:1-2. The Plot Thickens. It is two days before the festival of Passover and unleavened bread, two celebrations once separated but now joined and observed together in the days of Jesus. Passover would begin at 6 p.m. on the fifteenth day in the month of Nissan and the Festival of Unleavened Bread began on the same day as Passover and lasted a whole week. There seems to be an ad hoc meeting of some of the Jewish high council -- the Sanhedrin, and an agreement on their part that something has to be done about Jesus. But they are a little afraid and uncertain exactly when and how to do it, especially during the Passover. So they would have to be careful about when and how.
Mark 14:3-9. The Anointing in Bethany. This beautiful and touching story is one that gospels writers like Luke and John place in other settings. Matthew follows Mark here. The setting is in the home of Simon the leper who lived in Bethany. During the meal, a woman comes in (was it Mary, the sister of Martha and Lazarus?). She opens an expensive jar of nard, a fragrant ointment made from a rare plant from India, and pours it over his head (perhaps even rubbing it onto his head). The other accounts of this story have her rubbing it on his feet (unless this happened more than once). Jesus is deeply moved by this act of extravagant devotion, for such a gift would cost roughly the salary for a whole year. But some there (one account has it Judas) complains about this as being wasteful and better sold to give food to the poor. Jesus tells them to stop criticizing her. She has done a beautiful thing, a loving thing that they apparently cannot see. Neither can they see what he sees that this is an act of preparation and perhaps even confirmation for him that the way ahead must lead to a cross.
Mark 14:10-11. Judas Plots Treachery. Like a novel or movie that switches from one screen to another, now the setting is the heart and mind of Judas. In Judas the religious leaders find an answer to their dilemma. He will be their inside man. He agrees to betray Jesus to them at just the right time. Why? For money perhaps. He was the treasurer for the disciples and perhaps the one in the previous story who was complaining about the waste of ointment. Or was it for some other reason? Was Judas, as some have suggested, a zealot, that is, one who was seeking to overthrow the Romans and who looked for the messiah to do just that?
Mark 14:12-25. The Last Supper. Jesus now makes preparation for observing the Passover meal. The Passover meal celebrated the salvation or deliverance from Egypt and the covenant made with the people at Sinai through Moses. The Lord's Supper would celebrate the deliverance from sin and the establishment of a whole new covenant (as we saw in Jeremiah 31 last Sunday).
This sacred night, this meal was yet one more way Jesus was trying to tell his disciples who he was and to prepare them for what was ahead. Obviously they did not understand or did not wish to understand. The next few hours would try their souls. They would be weighed and found wanting in their devotion. "Is it I?" they would all ask in response to him saying that, "One of you will betray me."
Mark 14:26-31. Sad Words. After they had sung a hymn, perhaps one of the psalms (like 114-118), they go out to the Mount of Olives, which is associated with the coming of the Messiah (see Zechariah 14:4 where this is the place where God will judge the nations). But as they go, Jesus uses the image of how when a shepherd is hurt, sick, or perhaps struck down by thieves (this is also a reference to Zechariah 13:7), the sheep are confused and frightened and so they scatter. "This is what you all will do," Jesus says. But Peter replies, "No way. Even if I have to die with you, I will never deny you." The others say the same. But to Peter Jesus says, "Before the cock crows twice tonight, you will deny even knowing me three times." Just as Jesus knew what was in the heart of Judas, he also knows the hearts of the others. But he tries to assure them (see v. 28 in which he tells them he will arise and meet them in Galilee, but they do not hear or understand this). There are echoes here of the Psalm 31 reading, especially the sense of abandonment and utter aloneness.
Mark 14:32-42. Jesus in Gethsemane. Gethsemane means "olive press." It's the name apparently of an olive grove on the Mount of Olives, perhaps a favorite place for Jesus and the disciples. It held little peace and tranquility this night. The words used to describe Jesus here are strong: "greatly distressed and troubled." Jesus faces the prospect of death like any human being would -- with dread, fear, and even sorrow. Jesus was truly human. He falls to the ground and prays that the cup might pass from him and that another way might be found. But in the end submits fully to God's will. He goes back several times to gain some comfort perhaps from his three disciples but they are fast asleep. He cares for them even now as he encourages them to watch, wait, and pray for themselves so that they might have the strength to face the coming trial.
Mark 14:43-52. Jesus Is Arrested. Judas comes with a gang of men carrying clubs and swords. They may have been part of the temple police, a group overseen by the religious leaders of the Sanhedrin. Since they do not know Jesus by sight and it was dark, Judas gave them a signal. The one he kissed would be the one (a kiss from an accepted form of greeting between disciple and master, and recall how Paul exhorts to "greet one another with a holy kiss") Here it is like being embraced by someone with a knife in his hand to stab you. Such shows the hardness of heart of Judas.
One of the disciples grabs a sword and cuts off the ear of one of those with Judas. John says this was Peter and the man cut was named Malchus (see John 18:10-11). In Luke's version, Jesus condemns this action and heals the man's ear. "Those who take up the sword, perish by it," he says. It is exactly the kind of action many would have him, Jesus, take. But that was the way of violence. Jesus would meet violence with love and overcome it.
Mark 14:53-72. Jesus before the Sanhedrin and Peter's Denial. Jesus is taken before the high priest (perhaps Caiaphas -- see Matthew 26:3) and the Sanhedrin in order to be tried. Jesus is in the presence of all his enemies. The trial was corrupt from the beginning. No capital trial was allowed at night and this one was clearly at night. It also seems to be held in the home of the high priest -- another unusual event. Also, witnesses were called in but none of them were credible. Peter was following along in the distance and witnessing all these things or as much as he could see and hear.
The scene switches back to Peter out in the courtyard. Just as Jesus had said, Peter denies knowing Jesus three times. Then the rooster crowed and Peter wept bitterly. But I find myself admiring Peter to some degree here. As far as we know, he was the only one who followed Jesus this far. Does that not count for something?
Mark 15:1-15. Jesus before Pilate. The religious leaders were not permitted to put anyone to death. This was a privilege the Romans reserved for themselves. So they had to take Jesus before Pilate, the Roman governor, in order to have him condemned and put to death. Apparently the charge they make against Jesus is more political than religious, for he asks Jesus, "Are you king of the Jews?" Jesus simply replies, "You say so." In other accounts (John's) Jesus refuses this title at least as understood by Pilate and his enemies. "My kingdom is not of this world," he says. But they make this political charge against him because it was their best chance to get Pilate to do what they wanted.
Mark 15:16-20a. Jesus Is Mocked. Many of the guards are called out in the praetorium, the judgment court for the governor. They take turns further abusing Jesus. They mock him by placing a purple robe on his back. They salute him, slapping him at the same time. They hit him with a reed that they may have used as his scepter. They mockingly knelt before him. They spit on him. And after they had tortured him long enough to weary of it, they led him away to be crucified.
Mark 15:20b-26. The Crucifixion. Jesus, barely able to walk after such torture, is unable to carry the cross all the way through the streets of the city. In his place a man is taken from the crowd to carry it -- a certain Simon apparently from Cyrene in northern Africa. Paul mentions the sons of this man in Romans 16:13. It seems that he and his family then became Christians. Simon is a vivid example of what all disciples of Christ are called upon to do -- to bear a cross.
They take Jesus outside the city walls, as Jewish law would not permit execution inside the walls on the Passover. The place was "Golgotha," which means "place of the skull," either because it was a hill shaped like a skull or because skulls could be found there from previous executions.
Mark 15:27-32. Jesus Is Taunted. Now, as if this was not enough, everyone begins to taunt and mock him. "You thought you were somebody. Some messiah. Come on down now. If you could rebuild the temple in three days, surely you can save yourself." Even the thieves mocked him (other traditions say one repented and Jesus promised him paradise). The rejection is total. Final.
Mark 15:33-39. The Death of Jesus and the Gentile's Confession. Jesus had been crucified about nine in the morning, Three hours later a storm arises. But this is not seen as being just any storm. It is a reminder of Amos 8:9 that speaks of the darkening of the earth at noon, as God comes in judgment. Three hours later, Jesus cries out in Aramaic words translated as, "My God, my God, why have you forsaken me?" (which is probably a quotation from the first part of Psalm 22). Many have understood this to be Jesus experiencing the full consequences of sin, that is, estrangement from God. Others have understood it in light of all of Psalm 22 which is the prayer of one who is innocent but suffering and who still continues to trust in God. It is clear that Jesus experiences a profound sense of the absence of God. Yet, at Golgotha, how many have come to see and find God? The first one was a Roman centurion who confesses, "Truly this man was the Son of God." Many others, because of the cross, would come to make that same confession.
Application
Since the Passion Story is rather long, sharing it in some creative way might be a good idea for this Sunday.
Tell the story. Know it so well that you can tell it in your own words but following the basic outline Mark has.
Another way to do this is to read it or have other readers do it with you. It could be developed as a kind of reader's theater with parts for the various persons who come onto the stage in Mark's version. A narrator could fill in between the scenes. I have done this several times and it is a powerful way to tell this story.
Yet another way is to come dressed as Peter (or have someone do this). Tell this story from Peter's perspective. The above commentary on Mark could assist you in doing this. You might title it something like, "I, Peter."
An Alternative Application
"The Lord hath need of him." I will never forget an adult Sunday school class that was studying the story of Palm Sunday. I read it and then asked them, "What really stood out to you?" To my surprise, the first person to respond was a shy young woman who hardly ever said anything. "What spoke to me," she said with a strange smile, "is that Jesus needed that little donkey. I know you guys aren't aware of it, but I have not always felt all that good about myself... kind-of like I don't have much to offer... kind-of donkey-like... what could I possibly offer this king... but when I heard just now that he had need of a little donkey, then the thought came to mind that he just might have need of me, too... if a small beast of burden could be of use to him, could help bear him, then surely I can too."
We could have had prayer and dismissed that class right then!
About 4 BC, or thereabouts, another little boy was born in an obscure village, this time far across the sea in Palestine -- the Holy Land. He, too, was a brilliant child, special, who, according to the script of his life, "grew in wisdom and stature." His name was Jesus of Nazareth. If Paul had been a movie director, he might well have titled a movie of Jesus' life, "A Truly Beautiful Mind." Paul describes him in today's epistle reading.
The truly beautiful mind of Jesus, you see, was the mind of a servant. Glory, honor, prestige, power -- he did not seek these things. His mind was set only on giving, on serving, on doing what he felt was God's will -- even to the point of giving up his life on a cross.
We read more of the script of "A Truly Beautiful Life" in the Palm Sunday reading as it expresses so well where his mind was, what was most on his heart. Though the Son of God, he had every right to ride into Jerusalem on a white horse and be crowned with a golden, bejeweled crown... but he comes riding in on a lowly donkey that bears burdens, for he himself will become a beast of burden to bear the sins of the world.
Has there ever been anyone with a more beautiful mind than Jesus Christ?
But what about us? What of our minds, our hearts?
Paul tells us in Philippians 2:5: "Let the same mind be in you that was in Christ Jesus."
Isaiah 50:4-9a
This is the third of the so-called "Servant Songs" in Isaiah. It was only natural that the early church would view these songs in light of Jesus. The parallels here, especially in the suffering that is described, are very close to the things shared about the crucifixion of Jesus. Also, it is apparent that Jesus saw himself more in the role of a suffering servant, not the military messiah everyone wanted. The suffering servant would not take life but give up his life in order to bring life and salvation. This also fits very well, as noted above, to the fact that Jesus chooses a lowly donkey on which to enter Jerusalem.
Verses 4-5 describe the calling of the servant (many think the prophet is the servant here, though later Christians saw Christ in these words). That calling is to be God's pupil and then a teacher of the people. His words are not his own but the ones of his teacher. This reminds us of many of the sayings in John concerning how Jesus comes with the words and authority of the one who sent him. There is also here the theme of receptiveness and obedience (v. 5) of which is echoed in Philippians 2:5ff today.
Verses 6ff. The servant/student/teacher has confidence even in the midst of great suffering, facing it with courage and faith. One cannot read these words about being spit upon, being whipped on the back, cursed, beard pulled, any and all ways to humiliate someone without thinking that this is exactly what happened to Jesus. But the servant is confident God will help him (vv. 7-9), but just how is not stated. He believes no matter what that he will be vindicated in some way, at some time. This surely reflects the courage and faith of Jesus, who accepts the cross with the confidence that God can even somehow use such suffering to bring about life, healing, and salvation. And, as we believe, this surely happened. Likewise, Easter came, and the crucified one was vindicated in the most spectacular ways. He seemed the victim but in reality he was the great victor.
Philippians 2:5-11
This has to be one of the most well known and beautiful things Paul ever wrote. It's lyrical in style. It sings, which has led some scholars to believe that Paul, like preachers do today, is actually quoting here an early Christian hymn written in praise of Christ. Which suggests an interesting approach to doing a sermon based on this: Why not select verses or even phrases about Christ from your own favorite hymns and present them in some way? Might even sing them?
The power and beauty of this passage comes in that it describes so wonderfully the essence of Christ -- the one who had every right to make claims for himself, but who instead emptied himself of self, giving himself totally to God and God's will as a servant. Thus it is that he humbled himself so that God has exalted him. Ironic, isn't it, that the one who was humbled to the point of being crucified, is now the one who sits on a throne and to whom one day every knee shall bow and tongue confess that he is Lord? It seems to me that this is always true -- those, at least to me and I suspect to you also, who stand the tallest to us are the ones who stoop to serve. I think of Mother Teresa, a tiny woman, her back bent over by years of reaching down to the needy. Surely she stands head and shoulders over many of us. I think of Roberta, who you do not know but her community knows her. She has spent her life taking care of sick people in her family and community, sacrificing her life for that. She is a woman of great faith, who surely has the mind of Christ. Truly, the greatest among us are those who are not afraid to be servants, even if it costs them dearly.
This reading goes well with the gospel text today concerning the passion story of Jesus. For a key theme here in Paul's writing is that this is exactly the example Jesus set -- obedience, even to death on a cross. That is the kind of obedience and servanthood we are called to give in our lives.
Mark 14:1--15:47
Mark 14:1-2. The Plot Thickens. It is two days before the festival of Passover and unleavened bread, two celebrations once separated but now joined and observed together in the days of Jesus. Passover would begin at 6 p.m. on the fifteenth day in the month of Nissan and the Festival of Unleavened Bread began on the same day as Passover and lasted a whole week. There seems to be an ad hoc meeting of some of the Jewish high council -- the Sanhedrin, and an agreement on their part that something has to be done about Jesus. But they are a little afraid and uncertain exactly when and how to do it, especially during the Passover. So they would have to be careful about when and how.
Mark 14:3-9. The Anointing in Bethany. This beautiful and touching story is one that gospels writers like Luke and John place in other settings. Matthew follows Mark here. The setting is in the home of Simon the leper who lived in Bethany. During the meal, a woman comes in (was it Mary, the sister of Martha and Lazarus?). She opens an expensive jar of nard, a fragrant ointment made from a rare plant from India, and pours it over his head (perhaps even rubbing it onto his head). The other accounts of this story have her rubbing it on his feet (unless this happened more than once). Jesus is deeply moved by this act of extravagant devotion, for such a gift would cost roughly the salary for a whole year. But some there (one account has it Judas) complains about this as being wasteful and better sold to give food to the poor. Jesus tells them to stop criticizing her. She has done a beautiful thing, a loving thing that they apparently cannot see. Neither can they see what he sees that this is an act of preparation and perhaps even confirmation for him that the way ahead must lead to a cross.
Mark 14:10-11. Judas Plots Treachery. Like a novel or movie that switches from one screen to another, now the setting is the heart and mind of Judas. In Judas the religious leaders find an answer to their dilemma. He will be their inside man. He agrees to betray Jesus to them at just the right time. Why? For money perhaps. He was the treasurer for the disciples and perhaps the one in the previous story who was complaining about the waste of ointment. Or was it for some other reason? Was Judas, as some have suggested, a zealot, that is, one who was seeking to overthrow the Romans and who looked for the messiah to do just that?
Mark 14:12-25. The Last Supper. Jesus now makes preparation for observing the Passover meal. The Passover meal celebrated the salvation or deliverance from Egypt and the covenant made with the people at Sinai through Moses. The Lord's Supper would celebrate the deliverance from sin and the establishment of a whole new covenant (as we saw in Jeremiah 31 last Sunday).
This sacred night, this meal was yet one more way Jesus was trying to tell his disciples who he was and to prepare them for what was ahead. Obviously they did not understand or did not wish to understand. The next few hours would try their souls. They would be weighed and found wanting in their devotion. "Is it I?" they would all ask in response to him saying that, "One of you will betray me."
Mark 14:26-31. Sad Words. After they had sung a hymn, perhaps one of the psalms (like 114-118), they go out to the Mount of Olives, which is associated with the coming of the Messiah (see Zechariah 14:4 where this is the place where God will judge the nations). But as they go, Jesus uses the image of how when a shepherd is hurt, sick, or perhaps struck down by thieves (this is also a reference to Zechariah 13:7), the sheep are confused and frightened and so they scatter. "This is what you all will do," Jesus says. But Peter replies, "No way. Even if I have to die with you, I will never deny you." The others say the same. But to Peter Jesus says, "Before the cock crows twice tonight, you will deny even knowing me three times." Just as Jesus knew what was in the heart of Judas, he also knows the hearts of the others. But he tries to assure them (see v. 28 in which he tells them he will arise and meet them in Galilee, but they do not hear or understand this). There are echoes here of the Psalm 31 reading, especially the sense of abandonment and utter aloneness.
Mark 14:32-42. Jesus in Gethsemane. Gethsemane means "olive press." It's the name apparently of an olive grove on the Mount of Olives, perhaps a favorite place for Jesus and the disciples. It held little peace and tranquility this night. The words used to describe Jesus here are strong: "greatly distressed and troubled." Jesus faces the prospect of death like any human being would -- with dread, fear, and even sorrow. Jesus was truly human. He falls to the ground and prays that the cup might pass from him and that another way might be found. But in the end submits fully to God's will. He goes back several times to gain some comfort perhaps from his three disciples but they are fast asleep. He cares for them even now as he encourages them to watch, wait, and pray for themselves so that they might have the strength to face the coming trial.
Mark 14:43-52. Jesus Is Arrested. Judas comes with a gang of men carrying clubs and swords. They may have been part of the temple police, a group overseen by the religious leaders of the Sanhedrin. Since they do not know Jesus by sight and it was dark, Judas gave them a signal. The one he kissed would be the one (a kiss from an accepted form of greeting between disciple and master, and recall how Paul exhorts to "greet one another with a holy kiss") Here it is like being embraced by someone with a knife in his hand to stab you. Such shows the hardness of heart of Judas.
One of the disciples grabs a sword and cuts off the ear of one of those with Judas. John says this was Peter and the man cut was named Malchus (see John 18:10-11). In Luke's version, Jesus condemns this action and heals the man's ear. "Those who take up the sword, perish by it," he says. It is exactly the kind of action many would have him, Jesus, take. But that was the way of violence. Jesus would meet violence with love and overcome it.
Mark 14:53-72. Jesus before the Sanhedrin and Peter's Denial. Jesus is taken before the high priest (perhaps Caiaphas -- see Matthew 26:3) and the Sanhedrin in order to be tried. Jesus is in the presence of all his enemies. The trial was corrupt from the beginning. No capital trial was allowed at night and this one was clearly at night. It also seems to be held in the home of the high priest -- another unusual event. Also, witnesses were called in but none of them were credible. Peter was following along in the distance and witnessing all these things or as much as he could see and hear.
The scene switches back to Peter out in the courtyard. Just as Jesus had said, Peter denies knowing Jesus three times. Then the rooster crowed and Peter wept bitterly. But I find myself admiring Peter to some degree here. As far as we know, he was the only one who followed Jesus this far. Does that not count for something?
Mark 15:1-15. Jesus before Pilate. The religious leaders were not permitted to put anyone to death. This was a privilege the Romans reserved for themselves. So they had to take Jesus before Pilate, the Roman governor, in order to have him condemned and put to death. Apparently the charge they make against Jesus is more political than religious, for he asks Jesus, "Are you king of the Jews?" Jesus simply replies, "You say so." In other accounts (John's) Jesus refuses this title at least as understood by Pilate and his enemies. "My kingdom is not of this world," he says. But they make this political charge against him because it was their best chance to get Pilate to do what they wanted.
Mark 15:16-20a. Jesus Is Mocked. Many of the guards are called out in the praetorium, the judgment court for the governor. They take turns further abusing Jesus. They mock him by placing a purple robe on his back. They salute him, slapping him at the same time. They hit him with a reed that they may have used as his scepter. They mockingly knelt before him. They spit on him. And after they had tortured him long enough to weary of it, they led him away to be crucified.
Mark 15:20b-26. The Crucifixion. Jesus, barely able to walk after such torture, is unable to carry the cross all the way through the streets of the city. In his place a man is taken from the crowd to carry it -- a certain Simon apparently from Cyrene in northern Africa. Paul mentions the sons of this man in Romans 16:13. It seems that he and his family then became Christians. Simon is a vivid example of what all disciples of Christ are called upon to do -- to bear a cross.
They take Jesus outside the city walls, as Jewish law would not permit execution inside the walls on the Passover. The place was "Golgotha," which means "place of the skull," either because it was a hill shaped like a skull or because skulls could be found there from previous executions.
Mark 15:27-32. Jesus Is Taunted. Now, as if this was not enough, everyone begins to taunt and mock him. "You thought you were somebody. Some messiah. Come on down now. If you could rebuild the temple in three days, surely you can save yourself." Even the thieves mocked him (other traditions say one repented and Jesus promised him paradise). The rejection is total. Final.
Mark 15:33-39. The Death of Jesus and the Gentile's Confession. Jesus had been crucified about nine in the morning, Three hours later a storm arises. But this is not seen as being just any storm. It is a reminder of Amos 8:9 that speaks of the darkening of the earth at noon, as God comes in judgment. Three hours later, Jesus cries out in Aramaic words translated as, "My God, my God, why have you forsaken me?" (which is probably a quotation from the first part of Psalm 22). Many have understood this to be Jesus experiencing the full consequences of sin, that is, estrangement from God. Others have understood it in light of all of Psalm 22 which is the prayer of one who is innocent but suffering and who still continues to trust in God. It is clear that Jesus experiences a profound sense of the absence of God. Yet, at Golgotha, how many have come to see and find God? The first one was a Roman centurion who confesses, "Truly this man was the Son of God." Many others, because of the cross, would come to make that same confession.
Application
Since the Passion Story is rather long, sharing it in some creative way might be a good idea for this Sunday.
Tell the story. Know it so well that you can tell it in your own words but following the basic outline Mark has.
Another way to do this is to read it or have other readers do it with you. It could be developed as a kind of reader's theater with parts for the various persons who come onto the stage in Mark's version. A narrator could fill in between the scenes. I have done this several times and it is a powerful way to tell this story.
Yet another way is to come dressed as Peter (or have someone do this). Tell this story from Peter's perspective. The above commentary on Mark could assist you in doing this. You might title it something like, "I, Peter."
An Alternative Application
"The Lord hath need of him." I will never forget an adult Sunday school class that was studying the story of Palm Sunday. I read it and then asked them, "What really stood out to you?" To my surprise, the first person to respond was a shy young woman who hardly ever said anything. "What spoke to me," she said with a strange smile, "is that Jesus needed that little donkey. I know you guys aren't aware of it, but I have not always felt all that good about myself... kind-of like I don't have much to offer... kind-of donkey-like... what could I possibly offer this king... but when I heard just now that he had need of a little donkey, then the thought came to mind that he just might have need of me, too... if a small beast of burden could be of use to him, could help bear him, then surely I can too."
We could have had prayer and dismissed that class right then!
