Judge, Jury and Executioner

Mark 14:53,55-65

"This territory isn't big enough for the two of us."

In an old Western movie, menacing words such as these would be spit out by a gruff gunslinger. What about at a biased court martial with Jesus as the accused, the Sanhedrin as the biased jury, and Caiaphas as the hanging judge?

Recognized as the supreme court of the Jews, the Sanhedrin was composed of 71 members. Among the numbered were Sadducees (priests), Pharisees and Scribes (experts in the law), and respected men who were elders. Presiding over the court was the High Priest.[i]

In the dead of night, the assembly had gathered at the house of Caiaphas. Witnesses were brought forward to testify against Jesus, but their testimony didn't coalesce. Not knowing what to do, the religious authorities' frustration escalated.

Did You Know...?

Not all on the council were against Jesus. Two dissenting members, Joseph of Arimathea and Nicodemus, played a significant role later in the gospel account.

Sights set on Jesus, the High Priest stood up to take matters into his own hands.

"Have you no answer? What is it that they testify against you?"

Silence. Like the suffering servant in Isaiah 53:7, Jesus gave no response. Caiaphas' blood boiled.

"Are you the Messiah, the Son of the Blessed One?"

Although Jesus avoided similar questioning in earlier situations (Mark 7:5-6, 11:29), not answering this question could have serious repercussions. If he remained silent, it might be seen as a denial of his mission.

"I am."

Those two words, while politically charged, were not blasphemous. A Jewish king could have the titles of Messiah and Son of the Blessed One. However, it was what followed "I am" -- Jesus' quotes of Psalm 110:1 and Daniel 7:13 -- that provided the Sanhedrin something in which to grab a hold.

'''You will see the Son of Man seated at the right hand of the Power,' and 'coming with the clouds of heaven.'''

Jesus tells the Jewish supreme court, "You've come to judge me? The role will soon be reversed." In melodramatic fashion, Caiaphas rips open his clothes. Jesus had identified himself as the judging Son of Man.  

"Why do we still need witnesses? You have heard his blasphemy!"

The Sanhedrin reached a verdict of death; yet, with no power to inflict capital punishment, Pontius Pilate, the Roman governor, would have to consent. In the frenzy of heightened emotion after the rush-to-judgment, the spitting, beating and mocking of Jesus began.

Straight-forward story, right? Everything on the up-and-up, yes? Not so much. Rules and laws were broken right and left.

1) A meeting violation. "The official meeting place of the Sanhedrin was the Hall of Hewn Stone which was within the Temple precincts, and the decisions of the Sanhedrin were not valid unless reached at a meeting held in that place."[ii] Where did they meet? At Caiaphas' house.

2) A timing violation. "The court could not meet at night, nor could it meet at any of the great feasts."[iii] "m. Pesah 4:1, 5-6 makes clear that one may work at most up until noon on the day on which Passover begins at sundown."[iv] When did they meet? After midnight. On the feast of the Passover.

3) A testimony violation. Exodus 20:16, Deuteronomy 17:6 and 19:15 clearly state evidence must be truthful, must come from more than one witness, and details must align. Also witnesses were supposed to be examined separately. Did any of that happen? "Their testimony did not agree."

4) A trial violation. "No one could be asked to incriminate himself, but that was the very question the High Priest asked."[v] Caiaphas couldn't get what he wanted so he took matters into his own hands. He asked a leading question.

5) A jury violation. "Each individual member of the Sanhedrin must give his verdict separately, beginning from the youngest and going on to the eldest."[vi] With the rush for a verdict, that rule seemed to have been skipped.

6) A judgment violation. "If the verdict was a verdict of death, a night must elapse before it was carried out, so that the court might have a chance to change its mind and its decision towards mercy."[vii] In a no-mercy decision, only a few hours pass before Jesus will be brought before Pilate. So much for a required time-lapse.

Violation after violation after violation after violation,... Jesus should've been released from the get-go. But who was going to put a screeching halt to these blatant injustices? The deck was stacked. Who would speak on Jesus' behalf? The disciples had fled. No followers were there to advocate for Jesus.

"Someone has to go, Jesus,... and that's someone is you!"

NEXT

Courage in cowardice

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[i] The Gospel of Mark, Barclay -- p. 349

[ii] The Gospel of Mark, Barclay -- pp. 349-350

[iii] The Gospel of Mark, Barclay -- p. 350

[iv] Jewish Annotated New Testament -- p. 91

[v] The Gospel of Mark, Barclay -- p. 350

[vi] The Gospel of Mark, Barclay -- p. 350

[vii] The Gospel of Mark, Barclay -- p. 350

Exposed

Mark 14:43-50

Mark 14:51-52

In the dark of night, near midnight, the moment of truth has arrived. But whose truth?

On one side stand Jesus and 11 of his disciples. On the other side stand the 12th disciple -- Judas, representatives from the Sanhedrin police serving three distinct sections -- the chief priests, scribes and elders, and Malchus, the personal servant of the High-Priest -- Caiaphas. Others in the armed crowd included a cohort of Roman soldiers, "600 at full strength." [i] Although the entire cohort wouldn't have been deployed, a significant number was there.

How did it come to this? With Judas' notification, the Sanhedrin were provided "the opportunity" for which they had waited. But with Romans at Gethsemane, as well? To secure soldiers to help arrest Jesus, a prearrangement had to have been reached between Caiaphas and the Roman governor, Pontius Pilate.

In his desperate desire to be rid of Jesus, Caiaphas needed Pilate on his side. While the Sanhedrin had certain rights with its own police force, they were still under Roman jurisdiction. To carry out a death penalty which they wanted, permission must be granted from Rome.

"A crowd with swords and clubs" had come to Gethsemane -- ready for battle. Were the disciples armed as well? Walking in the dark from Jerusalem to Gethsemane wouldn't have necessarily been safe -- either from thieves or from creatures. It makes sense the disciples would have some type of protection with them.

Judas would've shared that information with the Sanhedrin representatives. Plus with an earlier statement made by the disciples to Jesus -- "Even though we must die with you, we will not deny you" -- armed resistance could well be a possibility.

Did You Know…?

The "swords" carried by the Roman soldiers were actually small hand weapons, and the "clubs" were ordinary wooden weapons carried by the Jewish temple police. [ii]

In this tense moment of truth, what was to happen? If the arresting party forced their way on to the grounds, chaos could erupt with their prey fleeing into the dark. It would be extremely difficult to see which person was Jesus with only the light from lanterns and torches.

To make it more than obvious for the purpose of absolute identification, Judas stated, "The one I will kiss is the man." As was the custom of the day, a sign of respect between a rabbi and his followers was a greeting with a kiss. It showed great affection and love. What kind of love was this though? This wasn't a kiss of love. It was an exaggerated kiss. It was the kiss of death.

What then ensues is a struggle. Mark however keeps the description clean and simple. In fact, when Caiaphas' servant is struck by a blade, the person committing the offense isn't named. Only later in the Gospel of Matthew was it revealed "one of those with Jesus put his hand on his sword"  [iii] and hurt Malchus. The Gospel of Luke cited the same. However, the Gospel of John was explicit. "Simon Peter, who had a sword, drew it, struck the high priest's slave, and cut off his right ear." [iv]

As an eventual follower and interpreter of Peter, why didn't Mark name the apostle as Jesus' defender? It is believed at the time of this gospel writing that Peter was still alive. To be "named" would've placed Peter in grave danger. Some 40 years later when the Gospel of John was written, there was no concern in stating Peter's involvement since the apostle had already died.

Regardless of who drew the weapon, Jesus ordered, "Put your sword back into its place."  [v] In this garden scene of turmoil, Jesus brought peace. He exhibited calm in this garden of angst, preventing further bloodshed.

Just think, if Jesus had made a run for it, if he had walked away during his evening prayers, there would've been no church history. Instead, Jesus said, "Here I am. Take me."

"Then all the disciples deserted him and fled." To where did most of them flee? To their safe house in Bethany with Mary, Martha and Lazarus.

Yet another person fled from the garden on this night -- "a certain young man" -- which isn't in any other Gospel. Only Mark. And for good reason. Because the teenager was Mark himself.

Curiosity piqued, Mark could've slipped out of his father's house to follow Jesus and his disciples after the Last Supper. Or he may have been stationed at the family's private garden by his father to stay away from the secretive gathering of Jesus and the disciples in the upper room. How else did anyone know about Jesus' prayerful struggle -- given that the disciples had been asleep in the garden? Someone had to have witnessed that evening's happenings -- start to finish. That someone was Mark.

Considered by opposing forces to be an advocate for Jesus, there was a rush to grab the youngster in this dark night of mayhem. The linen cloth worn by the teenager was torn away and he "ran off naked."

Could it be Mark was also making a garden analogy between Eden and Gethsemane? In the Garden of Eden, Adam and Eve were ashamed by their nakedness and hid from God. In the Garden of Gethsemane, like the young man who "ran off naked," the followers of Jesus hid.

Each had been exposed -- by their fear.

NEXT

So what if a few rules and laws are broken; role reversal

 

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[i] MacArthur Study Bible, p. 1496

[ii] MacArthur Study Bible, p. 1496

[iii] Matthew 26:51

[iv] John 18:10

[v] Matthew 26:52

The Three's Are Wild

Mark 14:32-42

Upon arriving at the garden in Gethsemane, what did Jesus do? He asked his disciples to sit while he prayed. The calm before the storm.

Where was Judas in all of this? Most accounts indicate Judas' absence. During the Last Supper, Judas' betrayal was mentioned in John 13:21-30 and Matthew 26:25. His departure from the upper room proceedings was to handle a Festival matter or to help with the poor; nevertheless, he didn't return to the group soon thereafter.

If one person though was missing from the group for a lengthy period of time, especially after Jesus stated someone would betray him, wouldn't that have sent up a red flare? An all-alert for the remaining disciples? Who wouldn’t be wide-eyed and on edge?

And the writer of Mark never alluded to Judas' departure from the upper room.

Consider Judas was with Jesus and the disciples at Gethsemane. If he made the choice to follow-through with his betrayal, now was the opportunity. Jesus provided Judas with particulars of his whereabouts, that he would be here praying, and... it was far enough away from Jerusalem to not cause harm to innocent bystanders in a confrontation.

As stated previously, Jesus left nothing to chance.

Before Jesus prays, he leaves nine disciples near the entrance to the garden. When walking a bit further with three of his leaders -- Peter, James and John, Jesus becomes "distressed and agitated," "deeply grieved, even to death."

From a "human" perspective, one can understand why. Jesus knows what is about to happen. One of his own will betray him; all of his disciples will soon desert him; one of him most trusted followers will even deny knowing him. Add his pending execution and what will take place between the garden and the cross, the inner emotions of anticipation have reached a boiling point.

Jesus needs to pray. He must pray. In the meantime, all he asks is for his three friends to simply sit nearby and stay awake.

Only a stone's throw away, Jesus prays fervently for an hour. During this time, he expresses his concerns to Abba -- "Daddy" -- making it all the more personal and intimate.

Isn't this something to which we can relate? Think back to childhood when a hurt or injury occurred in our lives, where all went wrong. While our parents may have been respectfully addressed as "Father" or "Mother," when in anguish, distress or pain, we called them "Daddy" or "Mommy." That deep intimacy between a child and parent still happens even in adulthood.

Within Jesus' prayer(s) that evening, three things transpire: acknowledgment ("all things are possible" through God), the "ask" (if possible, "remove this cup from me"), acceptance ("yet, not what I want, but what you want").

Was it wrong of Jesus to ask for the cup to be removed? Did acceptance come after the "first" prayer? Did acceptance mean understanding?

Isaiah 51 provides an example of where God removed "the cup of wrath" from his people (Israel). Yes, all things are possible. Just not this time.

One hour later, Jesus returns to find his three key leaders asleep. "Simon, could you not keep awake one hour?" His use of "Simon" instead of Peter, almost comes across as a chide.

What follows Jesus' question is important. "Keep awake and pray that you may not come into the time of trial." "The spirit indeed is willing, but the flesh is weak." "Flesh in biblical thought describes the whole person as blind to God and driven by selfish concerns; spirit is the person as alive to God." [i]

Jesus returns to his place in the garden to pray, "saying the same words." And when he comes back a second time to his three key leaders, what does he find? The trio asleep, again. "They did not know what to say to him."

A third time, Jesus goes away to pray. It is here in the third hour of prayer that Jesus accepts what is to come. Sometimes we must accept even when not fully understanding.

"For most of us prayer serves as a resource to help in a time of testing or conflict. For Jesus, it was the battle itself. Once the Gethsemane prayers had aligned him with the Father's will, what happened next was merely the means to fulfill it." [ii]

Back to Judas. When Jesus went to pray, he left the nine near the garden's entrance. Those disciples fell asleep as well. It seems no one was overly concerned by Jesus' prior warnings or that a betrayer might be in their midst.

If Jesus' prayers in the garden were an hour each, then at least three hours passed. Having this much time allowed Judas to sneak from the premises like a thief in the night, provide the necessary details to the Jewish authorities who were at the ready, and return to Gethsemane to have Jesus arrested.

The three's were wild. In three hours, three key leaders took three naps during three of Jesus' prayers which included 1) acknowledgment, 2) an "ask" and 3) acceptance. And forthcoming would be the predicted three denials uttered by Peter.

NEXT

The kiss of death; how many people does it take to arrest one man?

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[i] HarperCollins Bible Commentary -- p. 921

[ii] Prayer -- Does It Make Any Difference, Philip Yancey -- p. 86

Strike the Shepherd

Mark 14:26-31

"Jesus was messing up the schedule," as stated by Norma *. The Passover script that Jesus used wasn't the script known by his disciples.

From the upper room of the house owned by the father of John Mark (author of the Gospel of Mark), as indicated by Acts 12:12, they walked to the Mount of Olives, singing. "The Passover hymns were Psalms 114, 115, 118 -- the Hallel psalms." [i]

But why? Why journey across the Kidron Valley from Jerusalem in the dark?

One would think there would've been a garden in Jerusalem which they could've used. Yet, there weren't any gardens in Jerusalem. "The city was too crowded, and there was a strange law that the city's sacred soil might not be polluted with manure for the gardens. But some of the rich and well-to-do people possessed private gardens out on the Mount of Olives where they took their rest." [ii]

In fact, the location to which they traveled -- Gethsemane -- was a frequent meeting place for Jesus and his disciples (John 18:2). "Not implausibly, some have even suggested that this too was a piece of property made available to Jesus by that well-meaning man in Jerusalem -- the father of John Mark." [iii]

Between the upper room and the garden in Gethsemane was a connection with a person who unquestionably believed in the ministry of Jesus,… and in Christ as the Messiah.

Did You Know...?

"In Jesus' day, the Mount of Olives would have been covered with olive trees, but many of these would have been destroyed by the Roman legions under Titus in the siege of AD 70. So the present olive trees, though extremely ancient, probably date from a slightly later period." [iv]

For about 40 minutes, Jesus and the disciples walked -- start to finish. In their journey across the valley, Jesus makes a straight-forward yet severe statement -- "You will all become deserters."  Some believe Jesus told his disciples they would flee because that's what Scripture stated.

From the viewpoint though of those who opposed Jesus, what might be their best strategy? If chaos was the end-game, does it not make sense to "take out" the leader? By taking that type of action, those following Jesus would most likely scatter the way of the four winds.

Jesus knew his team -- top-to-bottom, the strengths and flaws of everyone. Well-versed in the Old Testament, he used Zechariah 13:7 to make it clear. "They are coming for my head, and when they do, you will flee. That's their plan, because they believe it will bring the end to this ministry of Good News."

Understandably, especially having followed someone (in this case, Jesus) for three years, one's immediate reaction would be, "No way! That's not going to happen. And even if it did, I'd never leave your side."

Peter falls in line with that thought process, but takes it a prideful step further. "Even though all become deserters, I will not."

Oh, Peter; think before you speak. Jesus tells him, "This very night, before the cock crows twice, you will deny me three times."

Of course, everyone on the team jumps in with "Even though I must die with you, I will not deny you." Men being manly men! They couldn't wrap their collective heads around what Jesus was telling them.

Jesus had informed his disciples they would slip and fall not just once but twice. Being the recipient of such news had to be upsetting. First, the betrayal by one of the group; second, the denial and desertion. No wonder they were so adamant to defend themselves.

Who would want to let down Jesus when he needed them the most?

NEXT

Jesus' prayer, nap-time for the disciples, and don't forget about Judas

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[i] The Jewish Annotated New Testament -- p. 90

[ii] The Gospel of Mark, Barclay -- p. 360

[iii] The Weekend That Changed the World, Peter Walker -- p. 12

[iv] The Weekend That Changed the World, Walker -- p. 11

* Member of the Study Group