Read Mark 14.53-65 Indictment of Caiaphas.
The trial contains numerous legal irregularities (at night, on a holiday,
without legitimate witnesses, etc.).
In verses 56-59 the false witnesses ironically predict the truth of the Temple's
destruction and Jesus' resurrection.
In verses 61-62 Jesus attests unequivocally to his identity as the divine Son.
His citation combines Dan 7.13 and Ps 110.1.
In verse 63 tearing clothes signals grief and mourning, and it may anticipate the tearing
of the Temple curtain (15.38).
With torn clothes and curtain, the priest cannot officiate in the Temple.
In verse 64 all condemn Jesus, but Joseph of Arimathea, a member of the Sanhedrin,
will beg Pilate for Jesus' body and entomb it (15.42-46).
The verse continues the irregularities: Jesus has not clearly blasphemed;
the penalty for blasphemy is stoning.
Comments or Questions...
Monday, January 14, 2019
Sunday, January 13, 2019
Reading for January 21st
Read Mark 14.26.52
26-31 (Mt 26.30-35; Lk 22.29, 31-34) Predictions of failure and victory.
In verse 26 Seders end with the singing of the Hallel Psalms (Ps 115-118).
In verse 27 Zech 13.7.
In verse 28 (see 16.7) the Gospel likely ended without recording resurrection appearances
(see sidebar, "The Ending of Mark," p. 78).
In verses 30-31 Mark portrays the disciples' failures, not their redemption.
In verses 32-42 (Mt 26.36-46; Lk 22.40-46).
Grief in Gethsemane.
Jn 18.1 refers to a garden.
In verse 32 Jesus frequently prays (1.35; 9.29; 11.17).
In verse 33 the three sleeping disciples foreshadow the three women who fail at the tomb.
In verse 36 Abba is father in Aramaic (Rom 8.15; Gal 4.6).
In verse 38 tine of trial is, in Greek, "temptation."
The Gospel does not encourage or glorify martyrdom.
In verses 43-52 (Mt 26.47-56; Lk 22.47-53; Jn 18.2-11) The arrest.
In verse 44 the sign of intimacy and peace becomes the means of handing
Jesus over to the chief priests.
In verse 47 Mark does not identify the sword-wielder.
In verse 50 the last appearance of the disciples as a group highlights their failure.
In verses 51-52 the young man is also not identified; some traditions speculate that he is
Mark and the house of the last supper belonged to his mother (Acts 12.12); he may represent the newly baptized follower who strips off his old way of life and puts on another.
Another "young man" appears in the tomb. (16.5).
Comments or Questions...
26-31 (Mt 26.30-35; Lk 22.29, 31-34) Predictions of failure and victory.
In verse 26 Seders end with the singing of the Hallel Psalms (Ps 115-118).
In verse 27 Zech 13.7.
In verse 28 (see 16.7) the Gospel likely ended without recording resurrection appearances
(see sidebar, "The Ending of Mark," p. 78).
In verses 30-31 Mark portrays the disciples' failures, not their redemption.
In verses 32-42 (Mt 26.36-46; Lk 22.40-46).
Grief in Gethsemane.
Jn 18.1 refers to a garden.
In verse 32 Jesus frequently prays (1.35; 9.29; 11.17).
In verse 33 the three sleeping disciples foreshadow the three women who fail at the tomb.
In verse 36 Abba is father in Aramaic (Rom 8.15; Gal 4.6).
In verse 38 tine of trial is, in Greek, "temptation."
The Gospel does not encourage or glorify martyrdom.
In verses 43-52 (Mt 26.47-56; Lk 22.47-53; Jn 18.2-11) The arrest.
In verse 44 the sign of intimacy and peace becomes the means of handing
Jesus over to the chief priests.
In verse 47 Mark does not identify the sword-wielder.
In verse 50 the last appearance of the disciples as a group highlights their failure.
In verses 51-52 the young man is also not identified; some traditions speculate that he is
Mark and the house of the last supper belonged to his mother (Acts 12.12); he may represent the newly baptized follower who strips off his old way of life and puts on another.
Another "young man" appears in the tomb. (16.5).
Comments or Questions...
Friday, January 11, 2019
Reading for January 20th
Read Mark 14.10-25
In verses 10-11 (Mt 26.14-16; Lk 22.3-6) Judas.
Unlike Matthew (greed) and Luke and John (Satanic possession), Mark offers not motive for Judas's betrayal.
Judas's identification as one of the twelve reinforces the disciples' failures of faith and nerve.
In verses 12-16 (Mt 26.17-19; Lk 22.7-13) Supper preparations.
For Mark, the last supper is a Seder (Heb. for "order") meal.
The Passover is the Paschal lamb, which would have been sacrifices in the Temple that afternoon.
In verses 13-14 Luke identifies the disciples as Peter and John.
Carrying water jugs may have been women's work.
In verses 17-25 (Mt 26.21-25; Lk 22.14, 21-23; Jn 13.21-30) The last supper.
Divine plan does not preclude human responsibility.
To share food is to be of one family; Judas's treachery is thereby heightened.
In verses 22-25 (Mt 26.26-29; Lk 22.15-20; 1 Cor 10.16; 11.23-26) Jesus' language suggests Temple sacrifice and Jewish martyr traditions (see 2 Macc).
In verse 25 (Lk 13.29) perhaps Jesus is thinking of a heavenly, messianic banquet.
Comments or Questions...
In verses 10-11 (Mt 26.14-16; Lk 22.3-6) Judas.
Unlike Matthew (greed) and Luke and John (Satanic possession), Mark offers not motive for Judas's betrayal.
Judas's identification as one of the twelve reinforces the disciples' failures of faith and nerve.
In verses 12-16 (Mt 26.17-19; Lk 22.7-13) Supper preparations.
For Mark, the last supper is a Seder (Heb. for "order") meal.
The Passover is the Paschal lamb, which would have been sacrifices in the Temple that afternoon.
In verses 13-14 Luke identifies the disciples as Peter and John.
Carrying water jugs may have been women's work.
In verses 17-25 (Mt 26.21-25; Lk 22.14, 21-23; Jn 13.21-30) The last supper.
Divine plan does not preclude human responsibility.
To share food is to be of one family; Judas's treachery is thereby heightened.
In verses 22-25 (Mt 26.26-29; Lk 22.15-20; 1 Cor 10.16; 11.23-26) Jesus' language suggests Temple sacrifice and Jewish martyr traditions (see 2 Macc).
In verse 25 (Lk 13.29) perhaps Jesus is thinking of a heavenly, messianic banquet.
Comments or Questions...
Reading for January 19th
Read Mark 14.1-9. 1-2 (Mt 26.2-5; Lk 22.1-2; Jn 11.47-53) The plot to kill Jesus.
Mark does not make explicit why the leaders seek Jesus' death.
Motives might include disruption of Temple function; Jesus' popularity; his besting them in public dispute; his condemnations of their behavior; his political threat and implicit challenge to Rome;
his messianic claim; or simply t hat events carry out the divine will.
In verses 3-9 (Mt 26.6-13; 7.36-50; Jn 12.1-8) The anointing woman.
In verse 3 the anointing is for burial (14.8); this woman succeeds where Jesus' female followers
will fail (16.1).
In verse 7 see Deut 15.11.
Jesus reminds his followers that their responsibilities to the poor will not cease.
In verse 9 although her story is told, her name (unlike the women of 16.1) is not;
see comment on 15.39.
Comments or Questions...
Mark does not make explicit why the leaders seek Jesus' death.
Motives might include disruption of Temple function; Jesus' popularity; his besting them in public dispute; his condemnations of their behavior; his political threat and implicit challenge to Rome;
his messianic claim; or simply t hat events carry out the divine will.
In verses 3-9 (Mt 26.6-13; 7.36-50; Jn 12.1-8) The anointing woman.
In verse 3 the anointing is for burial (14.8); this woman succeeds where Jesus' female followers
will fail (16.1).
In verse 7 see Deut 15.11.
Jesus reminds his followers that their responsibilities to the poor will not cease.
In verse 9 although her story is told, her name (unlike the women of 16.1) is not;
see comment on 15.39.
Comments or Questions...
Thursday, January 10, 2019
Reading for January 18th
Read Mark 13.3-37 (Mt 10.16-25; 24.4-36; Lk 21.8-36) Mark's little apocalypse.
See sidebar, "Apocalyptic."
In verse 6 I am he (Gk., "Ego eimi," literally, "I am,") are the divine words of self-identification
from Ex 3.
In verse 14 desolating sacrilege (or "abomination of desolation"), in Dan 9.27; 11.31; 12.11,
refers to the sacrifice of a pig on the Temple altar by Antiochus IV Epiphanes; perhaps Mark
refers to Caligula's unrealized threat of placing his statue in the Temple.
In verse 26 the heavenly Son of Man also suggests Daniel's prophecy (Dan 7.13).
In verse 30 see 9.1.
In verse 37 the disciples fail to remain awake (14.32-42).
Comments or Questions...
See sidebar, "Apocalyptic."
In verse 6 I am he (Gk., "Ego eimi," literally, "I am,") are the divine words of self-identification
from Ex 3.
In verse 14 desolating sacrilege (or "abomination of desolation"), in Dan 9.27; 11.31; 12.11,
refers to the sacrifice of a pig on the Temple altar by Antiochus IV Epiphanes; perhaps Mark
refers to Caligula's unrealized threat of placing his statue in the Temple.
In verse 26 the heavenly Son of Man also suggests Daniel's prophecy (Dan 7.13).
In verse 30 see 9.1.
In verse 37 the disciples fail to remain awake (14.32-42).
Comments or Questions...
Wednesday, January 9, 2019
Reading for January 17th
Read Mark 13.1-2 (Mt 24.1-3; Lk 19.43-44; 21.5-7) Predicting Jerusalem's destruction.
In verse 1 the stones measured 38x18x12 feet.
In verse 2 scholars debate whether Mark knew of Jerusalem's destruction.
One wall, the Western wall or the "Kotel," remains standing from Herod's Temple, the site is a sacred location for Jews.
Comments or Questions...
In verse 1 the stones measured 38x18x12 feet.
In verse 2 scholars debate whether Mark knew of Jerusalem's destruction.
One wall, the Western wall or the "Kotel," remains standing from Herod's Temple, the site is a sacred location for Jews.
Comments or Questions...
Tuesday, January 8, 2019
Reading for January 16th
Read Mark 12.35-42. 35-37 (Mt 22.41-46; Lk 20.41-44) Son of David.
In verse 35 although in danger from the priests, Jesus continues to teach in the Temple.
His question disturbs traditional beliefs in the Davidic (royal, political) messiah.
In verse 36 Psalm 110 is the most quoted passage from scripture.
The crowds appear to appreciate Jesus' besting of the scribes.
In verses 38-40 (Mt 23.1, 6; Lk 20.45-47) Condemnation of the scribes.
Jesus condemns hypocrisy and self-aggrandizement; for Mark, the warnings should not be lost on Jesus' own followers.
In verses 41-44 (Lk 21.1-4) The widow in the Temple.
In verse 41 treasury refers to "tzedakah" or charity boxes; the widow participates in an act of Jewish piety.
In verse 42 the coin is a lepton; one hundred twenty leptons equal one denarius.
Her deed evokes Jesus' promise that the one who gives all will obtain all (10.23-31) and anticipates the anointing by the woman who also did what she could with what she had (14.3-9).
Comments or Questions...
In verse 35 although in danger from the priests, Jesus continues to teach in the Temple.
His question disturbs traditional beliefs in the Davidic (royal, political) messiah.
In verse 36 Psalm 110 is the most quoted passage from scripture.
The crowds appear to appreciate Jesus' besting of the scribes.
In verses 38-40 (Mt 23.1, 6; Lk 20.45-47) Condemnation of the scribes.
Jesus condemns hypocrisy and self-aggrandizement; for Mark, the warnings should not be lost on Jesus' own followers.
In verses 41-44 (Lk 21.1-4) The widow in the Temple.
In verse 41 treasury refers to "tzedakah" or charity boxes; the widow participates in an act of Jewish piety.
In verse 42 the coin is a lepton; one hundred twenty leptons equal one denarius.
Her deed evokes Jesus' promise that the one who gives all will obtain all (10.23-31) and anticipates the anointing by the woman who also did what she could with what she had (14.3-9).
Comments or Questions...
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