“Characters of the Cross – What do we do with Jesus?” An examination of Mark 14:53 - 15:20

It is interesting to examine this text from Mark’s Gospel in terms of the various characters involved in the lead up to the cross.

But first it’s interesting to notice how each of the four segments of this passage conclude.

At the conclusion of Jesus’ trial before the religious leaders (14:65), we see Jesus spat upon, blindfolded, mocked, struck and beaten. When Peter realised the gravity of what he had done in denying Jesus, he broke down and wept (14:72). When Pilate was done with Jesus (15:15), Jesus was flogged and handed over for crucifixion. In the hands of the Roman soldiers (15:17-20), Jesus was again mocked, struck and spat upon.

This demonstrates for us two things that lie deep in the human heart. Firstly, when there is hardheartedness or an unwillingness to understand something outside of our own scheme of things … violence can be the outcome. Secondly, when we cannot for whatever reason stand for what we know is right … an experience of guilt and shame can follow, which can in turn lead to many tears. This is why it is helpful to look at these characters, to see what lay behind their actions, and to look for warning signs – lest we fall into similar traps.

(1) The Religious (14:53-65)

Throughout the whole of Jesus’ ministry the religious leaders had set their minds toward Jesus’ demise and sought to find ways of bringing him undone. They sought to trap him with loaded questions, judge the behaviour of his followers, and generally manipulate events against Jesus gaining any influence … however they were largely unsuccessful. This was because their particular day of relevance had passed, but they hadn’t realised it yet.

They here tried to orchestrate a trial that would lead to an ultimately negative judgement … however they struggled to find reliable testimony. Among them lies were uttered, and there was utter confusion over what Jesus had said and what such words meant – thus no possible grounds for censure let alone conviction could be found. Jesus of course had been able to trump their questioning for three years with his superior understanding of the ways of God.

It was only when Jesus proclaimed the truth of his identity (14:62), that the unbelieving chiefs priests and their accomplices were able to proceed with the charge of blasphemy. This charge of course was wrong, because Jesus was exactly who he said he was. But for those who were so set against this possibility, this was a convenient track to go down, for the ‘Caesar’ conscious Romans were bound to be worried by any suggestion of a rival to the throne. Here two sets of cultural insecurities met, and the violence against Jesus proceeded.

The problem was: Resistance to Change.

Jesus gave good reasons why the temple specifically, and other religious practices generally, needed to be reformed, but the messenger was rejected. Remember in chapter 11 and verse 17 Jesus saying: “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers” … Jesus here referring to people (especially Gentiles) being impeded from being able to connect with God (with the way in which the temple precinct was being operated).

A lack of care for the needs of another cultural group had resulted in temple practices being hypocritical. Yet when called to account, personal offence got in the way of clear thinking. Whenever there is preference for the way things have always been done, even when they have obviously failed the people, it is likely that the Spirit of God is being resisted. Even if this doesn’t result in actual physical violence, it is likely that violence is being done to the Name of God!

It just so happens that the grace and power of God was too extensive to be defeated by the vain attempts of humans to control affairs themselves, leading to Jesus’ resurrection and a complete turn of events towards a new Spirit-led Jesus focussed movement completely open to Gentile peoples (which we see developing through the book of Acts and the letters of Paul). Yet those resistant to change would never be able to play a part in this.

(2) The Friend (14:66-72)

It’s hard to escape – it can be a very small world sometimes … “beware your sins will find you out”, they say! Peter was trying to keep a low profile, for he had experienced a very tumultuous time. He had sensed a call to something significant, there had been some exciting adventures, and Peter had seen some success as a follower of Jesus. But at other times he had to be sternly corrected and challenged for his lack of understanding, and Jesus had even predicted that Peter would even deny knowing Jesus. Now Jesus had been arrested and put on trial … this was all too much! But as Peter hid away in self-preservation, he was recognised.

The pressure of this recognition, before he had come to terms with the circumstances surrounding him, caused Peter to dig a hole for himself. When the cock crowed, Peter was reminded of Jesus’ prediction and the words that he had uttered in response: “Even though I must die with you, I will not deny you” (14:31). Such failure in the face of such stated confidence elicited guilt and shame and a flood of tears. We know that the Peter story actually has a wonderful conclusion, that Peter, following Jesus’ resurrection, experienced forgiveness and reinstatement to ministry and leadership.

But in the mean time, Peter’s problem was: Fear.

We could understand this … how all the complexity of leaving the fishing business to follow someone he just met all around Palestine – someone who seemed to upset as many people as he helped, someone with such different priorities and attitudes than the general populace, who showed so much love and mercy in the name of God, yet talked about his immanent death in seemingly such defeatist terms. And this latter part, Peter had certainly not signed on for – how could any good come out of this crucifixion occurring! So here was a fear of not knowing all the details, of not being in control, of having an unknown future, of having to trust outside of oneself, of standing out in the crowd (as being a follower of Jesus).

It was not until the Holy Spirit came upon Peter at Pentecost that this fear dissipated. We too can take our fear to foot of the cross, embrace grace, and have the effectiveness of the risen Jesus placed within us. It is as we are prepared to take a step of faith, and be prepared to happily stand out in the crowd, to determine to trust God for the outcomes, that fear will subside.

(3) The Politician (15:1-15)

The chief priests take Jesus to Pilate, because if they can get Pilate to acknowledge that their charge of blasphemy represents an insurrectionist or political threat to the Romans, then Pilate may well crucify Jesus, and the responsibility will be seen to rest with him and not them. Pretty cunning! Pontius Pilate was the Roman Governor of Judea under Tiberius Caesar from 26 to 36 CE; his duties being collecting taxes and commanding the Roman troops of the region. Pilate’s major responsibility though was keeping the peace at any cost. When the Jewish religious leadership stirred up hysteria amongst the people, Pilate would have to respond.

To the charge of claiming to be a king, Jesus replies in an ambiguous way; after all, how was Jesus going to explain the nature of his messiahship to a Roman when many leading Jews had not understood. And then, in the face of constant half-truths and lies, Jesus remains silent. No wonder Pilate was amazed (15:5), when the only peaceful attitude in this scene was being displayed by the one facing ultimate violence.

Despite knowing what the chief priests were up to, and the fact that Jesus was probably an innocent man, Pilate was most concerned how his actions would be viewed by his superiors and by the crowd (who he had to keep under control or he would lose his job). If Jesus had to be sacrificed on the altar of Roman pragmatism, then so be it.

There seems to be a tinge of conscience shown in Pilate as he contemplates an alternative, even the fairly unpalatable possibility of releasing a political agitator like Barabbas. It is ironic that this man of violence Barabbas was spared from death through a violent act being perpetrated on an innocent man – isn’t that the gospel salvation message in a nutshell.

That all this got the better of Pilate is seen in his callous handing over of Jesus for flogging and subsequent crucifixion. Pilate went against his better judgement in the protection of his own position and to limit repercussions that might come back in his direction.

Pilate’s problem was: Personal Agenda being ahead of any sense of right or wrong.

Can we excuse Pilate because of the level of pressure he was under? I don’t think so. Each of us must take responsibility for our actions, even when we have been manipulated or have been under-resourced in the ability to make good decisions. When we make judgements and decisions we remain responsible for their outcomes. Often our decision-making can be taken in isolation from those around us, but we must always consider the ramifications on others of our decisions and actions. Pilate handed over a man of peace to suffer violence simply to save his own bacon.

(4) The State (15:16-20)

Jesus is then publicly mocked and humiliated by a “whole cohort”, which would indicate hundreds of soldiers. Duty alone would not lead them to behave like this … what would I wonder?? Here was a man rejected by his own people and then cast aside by the leading politician – why not join in! They had no idea who they were treating so badly.

The Problem was: Ignorance

The behaviour of these soldiers, although still so inhumane, is probably the most understandable of all, because they had little awareness of the evil of these actions. The violent nature of what they had been called upon to do in their profession has completely overwhelmed who they were. Many in our society act in ways contrary to God’s ways, some in horrific ways toward other people, seemingly knowing no better. This behaviour, although it can be forgiven, should never be excused. Yet, very often, this happens as a result of not knowing the God that we have come to know … the loving, merciful, forgiving, transforming, saving God.

Our responsibility is to confront ignorance with the love and grace of God and the wonder and friendship of Jesus.

(5) The Mob (15:8-14)

Backtracking to the mob scene (15:8-14), we wonder how many of these people now so outrageously misled to be yelling out “Crucify him”, were about five days earlier crying out “Hosanna” (11:9)! One wonders how many of these people were at the feeding of the five thousand, or when Jesus healed countless people, or rushed to hear the next extraordinary response to the Pharisees … impressed, but not enough to choose to follow him. Was it some of the harder sayings of Jesus about loving your enemy or forgiving a debt that dissuaded them? At any rate, some people obviously just couldn’t decide about Jesus.

The problem was: Indecision.

We know that the inability to make good decisions can lead down some very dark pathways. When Pilate asked the mob “what evil has Jesus done”, they couldn’t name any … they just shouted “Crucify him” all the more.

For any of us, today may be the day to leave indecision behind.

Do you want to follow Jesus today? Jesus is the one who gave up his life so that we might become reconnected with God. Jesus took all the violence, guilt and shame within us (as exhibited in the characters in this narrative) upon himself to the cross and dealt with it there. Jesus willingly went to the cross so that we could find harmony with God, and peace with who we are.

You can come right as you are, there is no way you can be good enough to receive Jesus as your Saviour, the one who takes your isolation and sin upon himself – you only have to be ready to follow Jesus in everyday life. There is no reason to wait, unless you want to waste more time. Don’t let indecision beat you. God loves you. Come, follow Jesus!

"Love that leads to Hope"

When looking at facets of pastoral care and parenting on the basis of 1 Thessalonians chapter 2, we saw that one of the most important, probably the most important dynamic, was that of love … but not just a theoretical acknowledgement that love is good, but rather a commitment to an active practical love that makes a positive difference in the lives of others and in the world in general. We described love as, “the dynamic overflow of a deep concern for the welfare of others”.

In other words … that which dwells within us concerning the needs of another person, finds significant paths of activity eagerly flowing out of us toward others. So love is not just an attitude, but also a lifestyle. Acts of love and kindness will not always come natural or be convenient because of the complexity surrounding our own lives, yet this is the lifestyle dramatically promoted and sacrificially lived out by Jesus.

Love of course originates in God, and found practical expression in the creation of the universe. God, who is Love, and experiences Love within the Trinity of Father, Son & Spirit, sought an object for Love, which is the created order, human beings in the context of all the other wonderful elements of our living environment. To achieve harmony on earth, as perfectly exists in heaven, and to personally express Divine loving intentions, God seeks relationship with all people.

In the face of disorder and despair, in both personal and global terms, God visited this world in the form of Jesus and made the ultimate sacrifice for it. Then God made his own Holy Spirit available to the followers of Jesus through which they may be changed and themselves become agents of change for good. Thus God has shown faithfulness in offering us companionship and guidance in so many ways along the journey.

Love has been implanted in us by birth, restored in us through discipleship, and become activated in us through the service of others. I was reminded of the famous words of John F Kennedy speaking to Americans in the early 1960’s … “ask not what your country can do for you, but what you can do for your country”. In a similar tone, we could say … “ask not what God’s love in us can do for us, but what God’s love in us can do for others”.

This will take some of us on long journeys to foreign lands; and this will take some of us on much shorter journeys to our next door neighbour; depending how we are built and how we are called. In both cases there will be uncomfortable possibilities to deal with and grow through. But there is a strong and pressing reason to go … amongst all the needs and all the challenges that people face in life … there is a debilitating lack of hope.

Communities across the world are full of poverty and economic hardship, social injustice, disease, loneliness, fear, brokenness, sorrow, and of course violence – all leading to a lack of hope in so many people. Gary Bouma, in his book “Australian Soul”, writes that “…hope is essential to all human life … without hope we wither and die”. Hopelessness leads to depression, to being debilitated mentally, physically and socially. A lack of hope leads to destructive behaviours.

To address this lack of hope will take reckless expressions of love that bring about personal and communally transforming outcomes; for example:
· a new well that provides clean drinking water,
· a new school that brings more widespread opportunities of gaining education,
· new medical training that provides a higher level of infant survival and greater capacity to fight disease,
· good community development that facilitates better social cohesion (to name just a few examples).

Hope is where desire and expectation meet. Hope is a sense that what truly is needed remains within reach. Hope is knowing that people care, and that they will not forget them. Hope involves a spiritual void being filled, and the need for basic support and friendship being met.

Hope is referred to in 1 Peter 1:3 in a particular way. We read there, and in the verses that follow these words: "Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead, 4and into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5who are being protected by the power of God through faith for a salvation ready to be revealed in the last time." (1 Peter 1:3-5)

The “hope” referred to here is a “living hope”. This can be interpreted in at least three ways:

(1) This hope brings life (hence a “living hope”) –
· a new zest for daily living,
· a new means of looking at life,
· a renewed sense of one’s value,
· a new beginning to be able to trust others (and ultimately know God),
· new opportunities for certain circumstances to be transformed for the better

(2) This hope lives within a person in an ongoing sense (hence, again, a “living hope”) –
· a new perspective on persistently difficult circumstances,
· new ways of coping and moving forward,
· the chance to leave behind shame and guilt,
· the ability to experience inner peace even in the midst of turmoil

(3) This hope lives through a person (hence a “living hope”) –
· bringing an outwardly positive and hopeful outlook,
· portraying a living testimony of re-creation,
· being generally recognized as a person of hope.

It is the last of these three that I want to focus on for a moment – “living hope” as the hope that lives through a person. When thinking about the possibility of hope being lived out through me, I thought of the word “conveyer” – being a “conveyer” of hope. Then I got the picture of the conveyer belt at the airport, where bags and various pieces of luggage travel around until they are claimed by their owners. Of course this particular conveyer belt can often be a source of frustration for us. Sometimes I stand impatiently there, hoping really hard that the next bag out will be mine, because I just want to leave.

But this picture actually offered me more. Picture yourself as one of the hundreds of bags traveling around the conveyer belt. We journey through life like these bags on the conveyer belt – as I pass each expectant person waiting there, am I reflecting the hope that lives within me? All those gathered around that conveyer belt, like all those people grappling with life, are looking with desire toward each of the bags, looking for good news. Can I be 'living transforming hope' … that there can be better days ahead; can my life suggest a deeper connectedness that is so worthwhile?

Which of course returns us back to practical supportive acts of love, some offered over the fence, whilst others taken to countries abroad. In either case these are offered ‘up close and personal’ and often in the face of adversity. Sometimes, where troubles are entrenched, hope is still discovered in the midst of grim realities. Sometimes such acts of kindness completely transform someone’s situation. Such active love will ultimately reveal the presence of a loving and caring God.

In the midst of very difficult personal and national circumstances, the prophet Jeremiah drew great strength from being able to acknowledge, recite, and thus know for sure that:

"The steadfast love of the Lord never ceases, his mercies never come to an end; they are new every morning; great is your faithfulness" (Lamentations 3:22-23).

"The Heart of Pastoral Care" from 1 Thessalonians 2:5-12

Introduction

As we know from last week’s study of the first chapter of this letter, the young church in Thessalonica had become known for their active faith, practical love and enduring hope. They, in a very short time, had become shining examples of light and grace-filled followers of Jesus. They cared for each other well, and provided a fine image for the church throughout Macedonia and beyond. Clearly they had been able to replicate the kind of committed love and concern that the apostle Paul and his colleague Silas had shown to them.

This style of pastoral care is first described in verses 7 and 8 of our reading, and then developed further in verses 11 and 12. A study of these verses will not only help us in our responsibilities to one another, but also help mothers and fathers in considering priorities in parenting.

Study of Verses 7 & 8

In sharing their faith with the people of Thessalonica, Paul and Silas had been “gentle” with them. This would mean that the community members were treated with respect; not bombarded with a list of their deficiencies, but honoured as human beings. Paul and Silas would have shown a willingness to listen to the people’s questions and perceive their needs, and then provide the best answers they could.

The degree of gentleness involved is described (and best translated) as “like a nurse caring for her own children”. So here we have the best qualities of a “nurse” providing professional medical care and knowledge … to her “own” child – displaying all the natural attributes and loving connectedness of a mother, with that sense of ultimate responsibility. This is to protect and to provide, without sparing any effort. Or, as G Campbell Morgan puts it, “… the merging of trained intelligent skill with natural mother-love … that is perfect care”.

Within Paul and Silas, there was a deep commitment to share with the Thessalonian community the good news of Jesus. But this would not only be done in word, but through a significant offering of relationship – they shared also “our own selves” (v.8). Paul and Silas let, indeed invited, people into the very depths of their own lives – this was a dynamic experience of sincere welcoming; and such a level of welcome would suggest, with our more stable environment, warm hospitality in our homes and within our families and social networks.

Study of Verses 11 & 12

Then in verse 11, the efforts of Paul and Silas are described in terms of the best image of fatherhood. There was “urging”, “encouraging” and “pleading”, all given no doubt in both word and example. To what end was this urgent encouragement aimed?? So that these Thessalonians would be fully able to experience the God that is calling them into relationship! God had a brilliant future ahead for these people, living their lives as followers of Jesus and missionaries of the early church. To miss that destiny would be a tragedy; so no wonder there was some “pleading” involved with so much at stake, and considering the love Paul had for them implanted in him by God.

So now to directly apply this text (especially verse 12) in terms of parenting (and in terms of the dedication promises we’ve heard today)! We can see the role of fathers and mothers in guiding their children from the earliest age into an understanding of a God that loves them – yes, in word, but ever more so in deed, by their example, their very activity, which especially revolves around their priorities … a display of what comes first and what is most important. Such priorities will be noticed and placed in the child’s memory box. Parents have to live and model the spiritual dimensions of life that they wish their children to later experience for themselves.

Parents have to work hard to develop a unified approach, good conflict resolution strategies and consistent responses to various behaviours. There also needs to be a determination to improve parenting skills and to learn from mistakes. There has to be a preparedness to make the hard and unpopular calls at times for the greater good.

This “pleading” that one would “lead a life worthy of God” (v.12) suggests providing the sort of boundaries that would not allow children or young people to stray into dangerous territories from which they may never be able to return. This is not to say that children should never be allowed to leave their room (so to speak), but rather be given safe spaces in which to find themselves and ultimately find Jesus.

Despite the ups and downs, and the stresses and traumas along the way, if the child is selflessly offered the quality of care and nurture that is implied in this Thessalonian passage, the child’s various responses, the level of learning and the ultimate outcome, are likely to be all the better.

Conclusion

Here are some words to help us to reflect on both Pastoral Care and Parenting:

(a) Respect – appreciating that every individual has worth, along with unique characteristics, needs and aspirations.
(b) Listening – the readiness to hear another, including the feelings behind the words.
(c) Love – the dynamic overflow of a deep concern for the welfare of others.
(d) Welcome – opening one’s heart and mind to the possibility of relationship with another.
(e) Hospitality – kindly embracing another into your personal and social environment.
(f) Encouragement – including warm comfort, practical support, positive reinforcement, appropriate motivation and gentle correction.
(g) Guidance – sharing the knowledge, ideas and experience that might not yet be available to one younger or less mature.
(h) Protection – providing boundaries for safety and within which wise decision-making can take place.

"A Shining Example" - a Sermon on 1 Thessalonians 1

Introduction

Doesn’t this text warm your heart! This level of commendation and encouragement is just so beautiful to hear. A people so tuned into God, each other and the community that they are referred to in such glowing terms. Paul writes concerning what he has heard about the church in Thessalonica, and it is all good. Paul is thankful to God for all the active faith, practical love and steadfast hope that these people have shown. Despite the level of persecution they experienced, Paul is able to remark upon this congregation’s fine example to all other believers and to all the citizens of the province in which they live and beyond.

Background

Paul and his colleague Silas visited Thessalonica in modern day Northern Greece around the year 50 or 51 CE. Thessalonica, the then capital of the Roman province of Macedonia, was an important commercial centre and a great seaport. This visit is briefly written about by Luke in Acts 17:1-9. Due to there being a colony of Jews living there, there was a synagogue. Paul attended this synagogue on three (probably consecutive) Sabbath days and debated the Scriptures with those gathered there. Paul had the right to do so through his own training in the Jewish religion, yet he sought to turn minds and hearts of all those present towards an acceptance that Jesus was the Messiah and that he had suffered on he cross and risen from the dead for them.

Let us read from Acts 17. As reported in verse 4, some Jews, many Greeks (who had become interested in the religion of the Jews and thus attended the synagogue) and also some “leading” women became believers. As we see from 1 Thessalonians, these ones would have been those who formed the church community to which Paul later wrote. But, we can also see from Acts 17 how these new believers who bonded together at Thessalonica would have been under persecution.

In verse 5 we read of jealous Jews who pursued anyone who had entertained Paul and Silas (and showed any signs of joining this new Jesus movement). Indeed such opposition meant that Paul and Silas, although undoubtedly wanting to spend more time with the new believers, had to move on, probably to protect the lives of those who had been harbouring them. As R. P. Martin comments (and this was certainly true with Paul), “Christian preaching is not a sedative, but social and spiritual dynamite”.

We could well understand the jealousy of the leaders of the synagogue, when their latest potential adherents (the “devout Greeks”) crossed over to the Jesus movement. However, we could even more understand the decision of these “Greeks”, as now, instead of being treated as second-class citizens due to not being circumcised, they could be fully accepted as equals (without having to adopt Jewish customs). From being merely tolerated outsiders, within the Jesus movement such people would be wholly accepted.

Positive Reflections

Paul was unable to return to Thessalonica, but sent a young co-worker Timothy there to encourage the fledgling church and see how they were going (refer chapter 3). Timothy would have brought back his report to Paul, who in turn composed this letter around the year 51 (probably while residing in Corinth). [This is likely to be the first written of all the New Testament books.] According to D.J. Williams, this letter was, “addressed to a small church in a large and overwhelming pagan society, a church under constant pressure to conform to the norms of society”. So how good were these words of commendation written by Paul to the ears of the young church in Thessalonica!

Paul commends the young church in Thessalonica for their character qualities (v.3) – those in this church were known for their active faith, practical love and steadfast hope. This despite the danger involved in being connected with Paul or Jesus. They were out and about living the faith that they carried within, caring for those in need, without being discouraged or diverted. The ‘enduring hope’ referred to here suggests that these Thessalonian Christians were courageously unswerving in purpose. In this way they had begun to resemble Paul himself with their missionary commitment (v.6). And of course they came to be regarded as true disciples of Jesus as they heard, believed and applied God’s word to everyday circumstances with joy and in the inspiration of the Holy Spirit.

Clearly these people were on fire and this was noticed near and far. One point of imitation is clear from verse 5 i.e. sharing the gospel with “full conviction”, as Paul had done with them. As Paul was, these new believers in Thessalonica were excited and enthusiastic in dealing with the good news of Jesus. In the book “The Gospel Blimp”, the story is told of Christian people who thought it would be a good evangelistic strategy to hire a ‘blimp’, get up a bit of height, and then toss gospel tracts out so they would float over all the backyards of their suburb. What is wrong with this strategy?? [Well, apart from the litter!] It doesn’t connect at all with the Jesus way or the Paul way of getting ‘up close and personal’ in sharing the gospel.

The Jesus following life was so effectively lived out in Thessalonica, that there was hardly need for words anymore. How exciting is verse 8! People from near throughout Macedonia and then further down to the south in Achaia, looked at this congregation, and said that certainly these people serve the living and true God … just look at them! Now, we would want to try to get into the minds of those making such statements. On what basis would they say the words in verses 9 & 10? Perhaps they would be thinking something to the effect of – ‘We might not know much of that God ourselves, but surely if there is a God, these are the ones serving that God’! And having made that acknowledgement, they can then make some further discoveries about Jesus.

We see in this text people who speak and act consistently, care for others without any thought of gain, and do so without complaining. Somehow, unbelievably, even though they have hard lives, and there are threats of violence against them, they are joyful! This is all very relevant is it not! This shining example was being offered in the context of complete ignorance about the grace of God as revealed in Jesus. Is this not a similar context to what we live in now – one of basic ignorance about the grace of God revealed in Jesus!

Our Challenge

Would we not want to be the sort of shining examples we read of in 1 Thessalonians, both individually and collectively! This is about how we carry ourselves in life … do we shrink under the burdens or blossom through God’s Spirit? We don’t need to be super-spiritual, particularly mature or, dare I say, even that knowledgeable about the Bible. We just need to live out our lives with credibility under the sway of God’s Holy Spirit.

There is something else to remark upon here! The impact being made that Paul was referring to in this letter, originates not through mature Jesus followers in an established church. These were recent converts in a small emerging church. We shouldn’t wait to grow to a certain level of Christian maturity, or a certain corporate strength, before we put ourselves out there for the world to see our light – in Thessalonica, these were very new believers in a very undefined movement. Actually it works the other way … we don’t grow spiritually in a vacuum … we put ourselves out there, and through this commitment to the cause and through some uncomfortable risk-taking – this is how we really gain our growth.

In verses 9 & 10 we have the dual and complimentary strategy of ‘serving’ and ‘waiting’. We are proactive in seeking to ‘serve’ the living God in the context of our local community in general terms, while at the same time ‘waiting’ to see Jesus and how he leads us into specific opportunities of ministry (involving active faith, practical love, and steadfast hope).

"While You Were Sleeping" - a Reflection on Mark 14:32-52

What drama! Let’s see if we can weave our way into this dramatic scene, and sense the emotions and what was at stake here, and respond to the truth that is revealed.

Under the pressure of all that was going to happen to him, Jesus needed to pray. Yes Jesus was and is God, but in his incarnation into the world, Jesus was just as much human as he was God. Here we see the great intersection between God the Creator, and we human beings … human beings that are so loved that God came in human form to identify with our fragility (and the whole complexity that freewill has brought about.)

Jesus, Son of God, would indeed experience human suffering. Jesus here certainly had a sense of the suffering that lay ahead, and just like we would in similar circumstances, felt deeply the need to pray. We read that Jesus was distressed, agitated and deeply grieved. He had feelings of anguish. This is especially vivid as we read that “Jesus threw himself on the ground” (v.35).

Jesus, in need of solid companionship in this time of distress, asked for the disciples to stay awake, not so much for reasons of protection, but just to show that they cared, that they could get beyond their own needs and fears to see the bigger picture, that they could actually show some tangible support for Jesus. This was going to be a most significant moment, the moment when Jesus ultimately committed to go God’s way and not run away from the cross.

Yet the disciples fell asleep! They seemed to not take seriously enough this decisive moment in time, and they just could not stay awake. It was while the disciples slept that a solitary and isolated Jesus made the courageous call before God – “not what I want, but what you want”!

[Maybe the disciples missed Jesus’ words of verse 36 altogether, and that would be bad enough. But Jesus had only moved “a little farther”, and then, having fallen to the ground, prayed in the culturally traditional way … out loud. If the disciples had heard the anguish of these words and still fell asleep, then this is a good deal worse!]

The disciples could not stay awake when Jesus simply asked them to do so in support of him. Then later (in vs.38-40) these same disciples could not even stay awake to pray for themselves in the difficult times they were also facing. You would have thought that with one of their number set on complete betrayal, and Jesus’ words concerning the prospect of Peter’s own denial of Jesus along with the predicted flight of all the others, they would have had an all night prayer meeting planned. Yet they fell back to sleep!

Why did Jesus say that the disciples should “keep awake and pray”? So that they would come into “the time of trial” (or “temptation”)! Even when we have good intentions, our humanity has its weaknesses (the meaning of verse 38b). There are plenty of dangers to do us in, and there are plenty of temptations to undermine us. We have to be actively building our faith against such trials, or we may find ourselves falling away, even abandoning the cause … the most vivid example being Judas who even betrayed Jesus. Yet, three times the disciples fell to sleep in the face of the most critical circumstances. No wonder Jesus confronted them and cried out “Enough [already]”!! These disciples haven’t even sensed the importance of all this yet! This makes them extra vulnerable, and thereby potentially ineffective.

It was not a violent act like swinging a sword and cutting off the ear of the one of the high priest’s gang (in verse 47) that Jesus wanted – what ever would this achieve! [The stupidity of this act leads Luke (in his version of this story) to report that Jesus healed the ear of this man.] Jesus wanted his disciples to take whatever steps they could to avoid the possibility of them deserting.

This really speaks to me about our discipleship i.e. our preparing of ourselves to be ready to respond to whatever circumstances come upon us – both individually and collectively. To stay awake and thus have a chance of knowing how God is leading us, to pray so that we build our resolve and our faith – the sort of faith that will stand the test of time. Then we will be able to act proactively, rather than merely reactively by throwing our sword around chopping at what ever seems to be the opposition.

I want to fight back at times when I feel harshly dealt with, but much better if I spend the time to prepare with God and be at peace within myself and react accordingly (despite living in a world built around conflict and personal agendas). I should be able to respond as a peace-maker (rather than just another combatant) in every circumstance I face. This is what Jesus wanted the disciples to show themselves ready to be … and alas they failed the test. But who of us is going to throw the first stone in their direction? When faced with armed aggression, all the disciples came up with was violent retribution. The question is: how could they, and how could we, do better?

Jesus in complete frustration says ‘Enough already’! But does he walk away from his disciples at this point, or send them away? No, Jesus hangs in with the eleven remaining disciples to the bitter end (and then of course through to the new beginning). Jesus, in verse 42, still considers them to be a collective unit with him. And just as Jesus does not give up on his original disciples, he does not give up on us.

There is a reference in verses 51 & 52 to another person caught up in this drama. There has been much discussion about this verse and the identity of the person involved. It could have well been this Gospel’s writer, this being an admission that yes I deserted too! But isn’t this left delightfully elusive … is this asking a question of us if we had been there … asking a question of all modern day disciples as to whether we are prepared! And when we are left naked and vulnerable by our mistakes, what are we going to do then? I would hope that we too, like the repentant disciples of old, would go and meet the resurrected Jesus in Galilee and be recommissioned for God’s mission.

The Christian life (better put, the Jesus following life) is all about preparation – equipping ourselves now with the tools and qualities and priorities that we are certainly going to need sooner or later. Through prayer, Jesus finds the strength to commit to God’s will no matter where that will lead. On the other hand, the disciples who failed to stay awake and stand in solidarity with Jesus, and didn’t choose to pray for themselves, became deserters. So, this proper preparation obviously revolves around prayer; but also, I would suggest, involves worship, the giving and receiving of encouragement, and studying the bible.

Where I use the word worship, I’m mostly thinking about gathering in a place like this and seeking out God for all God’s worth … seeking out all there is to receive. Whether you like the song or not, or the direction of the prayer or not, or the preacher’s method or not – there must be something that you can learn and apply about God. If not, I would respectfully suggest that you’re not open enough to God’s voice, for God still speaks even through the weakest efforts of his servants.

We need to be increasingly able to think God’s thoughts. We need to increasingly be able to hear God’s voice interjecting into our thoughts, so that our thinking can be more aligned with God’s thinking. This is about individual and corporate transformation. This is about the coming of the Kingdom of God … God’s will being done on earth as it is in heaven. This is one of the reasons we pray. Prayer is not just working through a shopping list, but rather an exploration into the mind of God. If the disciples had just seen things this way, they likely wouldn’t have denied Jesus and deserted.

Jesus (in that great verse 36) addressed God as “Abba”. Now Jesus was certainly not comparing God to a Swedish pop group. “Abba” was an Aramaic word – the language Jesus would have spoken – meaning ‘Father’ in the most intimate, closest of ways … like a little child adoringly addressing their dad. In such a relationship as this Jesus could express his faith – “for you all things are possible”, then openly convey the deepest feelings of his heart … that he was agonising over what lay ahead – “remove this cup [of suffering] from me”; yet at the same time sensed God’s thoughts and heard God’s voice, such that he was able to stay on track – “yet not what I want, but what you want”.

Do you sense the prayer/faith dynamic here? ‘God … I know that I’m in trouble here, but I also know that as You are with me it will be okay in the end’. The part of our prayer that desires to know God’s presence and leading has already been answered. While the disciples were sleeping, the human Jesus still knew that his welfare was safe in God.