Reflecting on Philippians - Philippians 1:22-26

Paul is conflicted as to whether it would be right to be in Christ’s more immediate presence or whether he should struggle on with the mission to which God has called him as the current task of his earthly life. Both are attractive propositions. As Howard Marshall (The Epistle to the Philippians) says: “Paul feels like the rope in a tug o’ war contest.” He makes reference to being “hard pressed between the two”. However, in the end, it is all in God’s hands and he believes it right to continue the mission task of telling the good news about Jesus Christ. He feels that he has a responsibility to do that so long as he can, as it will, hopefully, be to the benefit of his listeners, those to whom he is writing. Marshall puts it like this: “if he had the power to decide, then he would have to say that present Christian service was more necessary than personal enjoyment of full communion with Christ in the world to come.” Paul is clear that being with Christ has to be better but, for the moment, he is called to something else, and retaining his earthly existence is, as he writes, more necessary. He has a task, and it is important that he stays with it. I wonder how we regard the present service to which God is calling us, and whether we are doing it full justice. Paul is concerned to see growing disciples. He wants those who are reading this letter to progress in the faith. That will cause him, and the whole church on earth and in heaven, joy. He talks about abundant boasting. Boasting tends to have negative connotations, but not so when we are boasting about the right things. Boasting about the love and grace of God is always good.

Reflecting on Philippians - Philippians 1:21

Paul is so committed to Jesus and to following the Jesus’ way that he identifies that as amounting to life itself. That is all that he wants. It is not only his priority; it is the totality of his engagement with life and the world. Nothing can get in the way. Death will take him to a deeper, closer experience of Christ, and so that, which would normally be seen in negative terms, is to be viewed positively. Paul, as we have noted, is in prison at the time of writing this letter. Prison will end either in freedom or in death. Paul here asserts that he is not concerned as to which. If he is freed, he will be in a better position to proclaim the gospel of Christ than is the case from the restrictions of imprisonment. However, should he be put to death, that will take him closer to Christ. For Paul it is a win-win situation. As Dennis Hamm (Philippians) puts it: “either by his continuing to live and then to carry out his ministry, or by his martyrdom for the sake of Christ, Paul’s faith enables him to understand the prospects of his imprisonment as a win-win situation.” Putting it another way, Paul is content that God has all things in hand. I wonder how easily and how often we place that kind of confidence in God. I wonder how central is following the Jesus way to how we live out our lives. What Paul sometimes calls ‘life in Christ’ has so transformed him that the thing that matters is his relationship with Jesus. Death will not terminate that relationship: it will just change it, and so Paul is able to utter the words of this verse: for to me life is Christ, and death is gain.

Reflecting on Philippians - Philippians 1:19-20

Paul here expresses confidence that God can and will work through him in a good way. Paul knows all too well how fallible and unreliable he is. However, through Christ, Paul is a transformed being. The key elements in the working of this change are prayer and the power of the Holy Spirit. There is a link with the early part of the chapter (verse 4) where Paul references his praying for the Philippian Christians. Here he mentions the value and power of their prayers for him. I wonder if we take the power of prayer sufficiently seriously. Paul is excited about the possibilities of God’s working through him. I wonder how excited we are about what we might see God doing in and through our lives. Paul is confident about the future and for someone in prison, as he is at this point, that is a big ask. However, the point is that his confidence lies in its being God’s future. Paul here contrasts hope and shame. His hope is in the gospel; and that gives him confidence that he will avoid any sense of shame. F.F. Bruce (Philippians) makes the point clearly: “Personal humiliation is not what Paul fears; he had endured plenty of that already in the service of Christ and was likely to endure more. But he knows that he will in no way be ashamed if Christ be exalted through him …. To proclaim the gospel courageously is the antithesis of being ashamed of it.” I wonder if there are things which bring us shame when that ought not to be the case. I wonder how we deal with being humiliated. I wonder – and this is different – if we are humble at times that call for that approach. Paul lived in a complicated world, as do we. For him, as for us, I am sure that it was frequently difficult to give Gospel priorities (the priorities of God’s Kingdom) the place that they deserved. But to that end he strived.

Reflecting on Philippians - Philippians 1:15-18

Paul is very sure that all that matters is the proclamation of Christ. That has become the very grounds of all that he does. Like Jesus himself before him, Paul is not over-concerned about motive, so long as the Good News of God’s Kingdom is getting out there and that can only be done by telling the story of Jesus. He rejoices even when folk are telling about Jesus for the wrong reasons. The clear implication is that God can work through even that. What Paul says here echoes the little incident recorded in Luke 9:49-50 (and also Mark 9:38-40). There the disciples complained to Jesus that someone was doing ‘stuff’ and attributing it to him, suggesting that this person should be stopped, but Jesus rebuts the suggestion. Do not try to stop him …. because whoever is not against you is for you. I wonder if there is something here to remind us of the value of unexpected allies, something to encourage us to work with all people of goodwill, even if we are not quite sure about the origin of their ideas and actions. As Fred B Craddock (Philippians) points out: “the power of the gospel is not contingent upon the motives or feelings of the one preaching. For all the dangers of opening the doors of ministry to charlatans, it must be affirmed that the gospel has its own life and efficacy whether or not there is visceral authentication in the preacher.” Paul thus recognises just how powerful the Gospel is and the fact that it is not dependent upon us, regardless as to how good (or bad) we are in working for God’s Kingdom. The awesome thing is that God chooses to use us, and manages to do so despite our faltering and failing. The crucial thing is simply that Jesus is proclaimed – and the Gospel message will find its way out, regardless of the limitations of the proclaimer.

Reflecting on Philippians - Philippians 1:12-14

It seems clear that there is a high level of mutual respect between Paul and the Philippian church. They are concerned about him, and vice versa. I wonder how that is reflected in relationships within churches today.

They knew that Paul was in custody awaiting trial. They were worried about what that might mean, and about how Paul was coping in this adverse situation.

 

In line with the proverb that ‘every cloud has a silver lining’ Paul is keen to reassure them that, not only is he surviving reasonably well, but that there are some significant benefits to be drawn from his circumstances. As F.F. Bruce (Philippians) comments: “when the gospel became a talking point because of Paul’s presence in Rome, the Christians exploited the situation and began to bear their public witness with greater confidence and vigour.” I wonder if there are situations which we ought to exploit, but where that is not happening.

 

There are three key words in verse 14 – confident, dare and boldness (NRSVA translation) – which demonstrate the positive way in which the Christian community is speaking the gospel, that speaking, no doubt, including both action and word. I wonder to what extent such words reflect our sharing of our faith.

 

One of the challenges for today’s church is that of being confident in the gospel. We excuse ourselves saying that things are not easy for people of faith in a secular society that is largely indifferent to religion. However, things were not easy for a Christian community, one of whose key leaders was in custody. We need to learn to be confident Christians.

 

We sometimes talk of daring someone to do something. I wonder what we dare do for God. We sometimes talk about encouraging each other. That is Biblical, and good. I wonder if we should dare each other to do gospel things.

Reflecting on Philippians - Philippians 1:9-11

Paul concludes his prayer for the Philippian Christians with expressions of abundance. His clear hope is that absolutely all will be well with them. He hopes that they will be overflowing with love, that they will be incredibly perceptive, and that they will do many good things for God and in God’s name. I wonder what impact that prayer had on them and then, through them, on the world around them. I wonder how great a difference we make in the circles in which we move because we are reflecting the love and light of Christ.

This passage, and prayer, reflects the generous abundance of God’s blessings. There is no holding back. It is not about good stuff, but about the best.

What is interesting in the context of the times is that Paul, who would undoubtedly be seen as leader, is here praying for those who are under his leadership. The expectation would be of that being the other way round. This is effectively, and subtly, an example of Jesus’ reversed approach. The last will be first, and the first will be last. Paul is giving them a real role. He prays that they will discern what is best. As Elsa Tamez (Philippians) points out, “Power relations leaned towards the leader. Members of a movement could pray among themselves for their leader, but it is doubtful that they could tell him directly what they thought he needed to do.”

The kind of relationship that is indicated here demonstrates the different approach of Christianity. Paul does not relinquish his God-given leadership, but he does see it in an unconventional way, recognising the contribution of those he leads and the ways in which they engage in partnership. If and where we are called to leadership, I wonder how we exercise that leadership. I wonder how we relate to those with whom we engage. I wonder what we pray for others. I wonder how we understand the models of leadership provided by Jesus and by Paul.

Reflecting on Philippians - Philippians 1:7-8

Paul warmly expresses the good relationship that he has with the Philippian Christians. In particular, he talks about sharing in God’s grace and about feeling compassion towards them. As Roji Thomas George (Philippians) expresses it: “Paul experiences such a strong emotion for them from his very inner being – his heart, liver and lungs – which in later Jewish writings is the source of deep emotions … in a sense, Paul claims to say: “God is my witness that I feel deep within me like dying for you if it is for your good.””

Grace and compassion are both strong Gospel words expressive of that deep level of relationship to be experienced when God is involved. Paul has a very special feeling towards the Philippians, not least because of his conviction that it is reciprocated. I wonder who it is that we might regard in a similar way? I wonder where we most feel the impact of God’s grace on our lives? I wonder who is compassionate towards us, and who it is for whom we feel compassion, and whether these are the same?

Does Paul’s reference to them sharing with him God’s grace mean that they are suffering the same kind of restrictions as those to which he is subject, perhaps also imprisoned? Or is this a reflection of their sending gifts to sustain him in his difficult situation? Whatever the detail, and we cannot be sure of that, this is surely an expression of partnership. These are reliable people with whom he has a deep emotional bond. The reference to his responding to them with the compassion of Christ indicates the level of commitment within the relationship. Jesus’ modelling of compassion is one that challenges us to look beyond the people and places with whom we might expect to be concerned. I wonder how often, and in what circumstances, we look to others with the compassion of Jesus?

 

Reflecting on Philippians - Philippians 1:6

As Paul prays for the Philippian Christians, he does so with a confidence that is possible because he has his eye on God. I wonder if we keep an eye on God as we should?

Paul recognises that the good stuff within the lives of this supportive group of Christians is not something that they achieved on their own, but rather that it was initiated by God. More than that, what God has begun will not be left uncompleted. God will continue an involvement with these Christians that will enable them to develop their discipleship. As Marcus Bockmuehl (The Epistle to the Philippians) says: “This Christian confidence is rooted not in some assessment of intrinsic likelihood, but in the character of God who unfailingly accomplishes what he sets out to do.”

 

I wonder if we have the confidence that we should. Relying on God ought to come easily, and we ought to be able to cite examples of why we are confident in this – but perhaps we sometimes lack Paul’s clarity?

 

The reference to ‘the day of Jesus Christ’ provides an eschatological dimension. The early Christians believed that time might be short and that provoked an element of urgency in what they did. We may also validly suggest that time might be short, though we will likely have a different understanding of what it means to say that. However, it is always good to get on with God’s work. I wonder if we always do that as we should?

 

Regardless of that, and perhaps surprisingly, God values us and our contribution, and so we may share God’s confidence that God is at work in our world and wants us to be engaged in doing Kingdom things, be they big or small. An appropriate leaving of things with God should, as Bockmuehl points out, free us “from both self-assurance and despondency.” I wonder if it does?

Reflecting on Philippians - Philippians 1:3-5

Paul greatly values his link with the Philippian Christians. It is strong and reflected in his prayers with an emphasis on the commitment that represents. As Ben Witherington III (Paul’s Letter to the Philippians) points out: “He could hardly be more emphatic about how often he prays for his audience (always), how many of them he prays for (all of them), and in how many of his petitions they are mentioned (all).”

They mean a lot to Paul. They are a source of gratitude. I wonder who it is who mean a lot to us. I wonder for whom we would want to give thanks to God because of the good things we experience from how they relate to us. They are a source of joy to Paul. Who can we think of who gives us joy, and do we make as much of that as we could?

Paul refers to his praying for the Philippians, but the clear impression is of a mutuality. They ‘share’ in the gospel. The idea of sharing is significant. It represents a commonality of aim, motive and engagement. The gospel is something to which they are all committed. I wonder if we can see our unity in the gospel as overriding those things that divide us from other Christians. This is an expression of partnership, and it seems likely that this partnership is both theological and practical. They share a common understanding of God and the importance of the gospel, but it also seems likely that there is a practical, presumably financial, element to the partnership support that the Philippians offer to Paul. There is little point in saying the right things if our actions fail to match up to our words. People are far more likely to judge us on what we do. I wonder if there are times when what we say is undermined by what we do?

Reflecting on Philippians - Philippians 1:1-2

Paul’s letter to the Christians at Philippi begins with a greeting. I wonder whether we greet folk how and when we should or whether, sometimes, we choose to ignore that positive approach.

Paul begins by identifying himself, as would normally happen in a letter of the times. He aligns himself with Timothy and they are named as ‘servants’ of Jesus. I wonder by what designation we choose to introduce ourselves in various contexts. It might, for example, be by means of our work, through a family relationship, or linking ourselves to a particular activity. The question ‘who am I?’ is a big one, and deserves a more careful answer than we sometimes offer.

 

Paul goes on to name those to whom he is writing. They are the ‘saints’ of Philippi. We do well to remember that all God’s people are saints. It’s a description that we sometimes reserve for those whom we want to ringfence as special. But we are all special. We are all God’s people, God’s saints. He also makes reference to ‘bishops and deacons’ – or that could be translated as ‘overseers and helpers’. Everyone has a part to play in the church, but the role of leadership is an important one. Clearly, the Philippian church was sufficiently developed to have people in positions of leadership by the time Paul wrote. I wonder, for each of us, just what part God is calling us to play in the church right now.

 

Paul expresses his greeting in terms of a wish for ‘grace’ and ‘peace’ to be the experience of those to whom he is writing. Those are gifts from God. As Howard Marshall (The Epistle to the Philippians) puts it: “Grace is the loving favour of God, especially shown towards sinful people, and peace is the positive relationship between (God) and pardoned sinners in which they richly enjoy (God’s) blessings.”

 

So, Paul writes to the whole church, but recognising the importance of its leadership but, more especially, of the reliance of the people on God and God’s gifts. I wonder how aware we are, ordinarily, of the blessings, or gifts, we receive from God.

Reflecting on Mark's Gospel - Mark 16:19-20

The alternative, longer, ending to Mark mentions the Ascension of Jesus and then states that the disciples went out and proclaimed the good news. Their words were accompanied by confirmatory signs sent by God. I wonder in what ways we go out and proclaim the good news. I wonder what we have to say about God. I wonder to what, if anything, we point as indicative of God at work.

The critical point is that the story goes on. I wonder how we see it continuing in our day. I wonder what we do to tell it. This is the sheer wonder of gospel, that God participates with us. Whoever wrote this was not trying to eliminate the questions that we might see as being left at the end of verse 8, but is expressing confidence in the continuing presence of Jesus and of the story moving forward as his followers do his work and tell his good news, As Bonnie Bowman Thurston (Preaching Mark) says – “The reality of the risen Jesus and his continued involvement with his disciples provides both continuity with the resurrection account in v. 1-8 and a word of hope for today’s disciples, The Gospel continues to spread and the Lord continues to work with us (v. 20), and that is very good news indeed.”

Reflecting on Mark's Gospel - Mark 16:14-18

The story is brought towards its next stage as the alternative, longer, ending continues. Jesus now appears to the whole disciple group, perhaps significantly as they are “at table”. It is certainly true that sharing meals is an important element in Jesus’ earthly life and ministry. Possibly the surprising thing is that there continues to be a substantial degree of doubt to the extent that Jesus challenges them on the matter. I wonder if our faith is as strong as it ought to be.

However, despite their lack of belief, they are commissioned to go and be the church, spreading the good news and doing little bits of kingdom work. They will be able to do all sorts of incredible things and that will demonstrate that God is with them. As Nelson Rivera (in Feasting on the Gospels – Mark) points out – “Unbelief is responded to here with a list of signs and wonders that would follow the disciples as they engage the proclamation in continuity with the mission of Jesus.” They may not really need to do some of what is mentioned here. I am not sure why they would pick up snakes or drink poison just to prove they could. I rather think that Mark, or, more probably, whoever wrote this additional ending to Mark’s Gospel, is adopting the technique sometimes used by Jesus of over-stating things in order to make a point with greater force, and ensure that the comment, and the concept, gets noted. Essentially, as Rivera adds, it is that – “a ministry of healing will be part of their mission.” I wonder how we bring healing to those whom we encounter. I wonder what we are doing, and what more we might do, to proclaim the good news of the risen Christ.

Reflecting on Mark's Gospel - Mark 16:9-13

 

The risen Jesus appears first to Mary Magdalene. This encounter is reported at much greater length in John’s gospel – 20:11-18. Mary is one of those who has greatly benefited from Jesus’ ministry. No wonder she wants to pay her last respects and is there at the tomb. Her loyalty is repaid by her meeting Jesus in these amazing circumstances. She goes to share the news, but the rest of them will not believe her. I wonder if there are times when we are unwilling to believe reports of the great things that God has done. 

This is followed by a reference to two disciples wearily walking home, presumably a brief reporting of Luke’s much longer account of the two disciples who met Jesus while they were walking to Emmaus – Luke 24:13-35.

The important thing here, despite the elements of disbelief, is the sharing of news. Mary and the two travellers had experiences that they were surely desperate to share. How frustrating that they were not believed. Perhaps the message of these added stories is something about the importance of building the community of faith. As Mary Luti (in Feasting on the Gospels – Mark) points out – “believing is not a private accomplishment, but a shared project of trust and mutual traditioning in the fellowship of believers of all times and places who, by the power of the Spirit, edify one another in strength and supply one another in lack.” I wonder how we contribute to the community of faith. I wonder about the impact of our encounters with the risen Christ.

Reflecting on Mark's Gospel - Mark 16:8b

Mark 16:8b

Mark has two possible endings. Almost certainly, what is now commonly called the shorter ending, and which I have here termed verse 8b, is the original. It leaves things up in the air, and maybe rightly so. However, it would seem that the relatively early church felt that a bit more needed to be said, and so verses 9 to 20 were assembled and added, giving a little more detail to the Easter event.

However, perhaps it should have been enough to leave things with the message just beginning to get out.

The women were told to tell the disciples, with Peter given a special mention, what they had experienced. They do so and, through this embryonic Christian community, Jesus sends out the wonderful message of salvation. I wonder whether Jesus is able to work through us as readily as ought to be the case. I wonder how we would have responded on the first Easter Day.

So, as Leith Fisher (Will you follow me?) points out – “the gospel ends with this final clash between the announcement of the Jesus who goes before into Galilee, which fills us with hope, and the portrayal of the women’s consternation and fear. To the end there is an unresolved ambiguity. …. Mark typically leaves us with a question, a question which will send us back to the gospel to read more carefully between the lines. More significantly, he leaves us with a question requiring an answer in our lives now.”

It is certainly an unfinished story. 

Reflecting on Mark's Gospel - Mark 16:1-8

Once again the women are centre stage, and deservedly so. They have bothered to go to the tomb, taking spices so that they might anoint the body. They have ignored the fact that they might be seen and so linked to this trouble-maker. They have ignored that they might fall because of a massive stone across the tomb’s entrance. Three are named, Mary Magdalene, Mary the mother of James, and Salome. The Sabbath is now over and so they are free to go about this business.

In a sense there is nothing that they can do, but they are desperate to complete these last offices of love. Thus, it is very early on Sunday morning that they set out. The conversation as they walk down the road is about the stone. They realised that their journey might be futile, but still they went, not knowing how they would deal with the stone issue. I wonder if we are ever willing to disregard seemingly impossible barriers because there is something we simply must do.

On arrival they were astounded to discover that the stone had already been moved. This was not what they had expected, and they certainly did not work out its implications. However, rather than a body to anoint, they discover a young man dressed in white who has amazing news. They do not need to be frightened, but they are not going to find Jesus there. Jesus is risen! They are instructed to go and tell the disciples, especially Peter, that they will meet Jesus back in Galilee. It is not surprising that the women left the tomb with a mixture of terror and amazement. This was too much to understand. What was going on? They kept it to themselves because they were scared.

We are inevitably looking round the corner and recognising the immensity of the moment. As José Cárdenas Pallares (A Poor Man Called Jesus: Reflections on the Gospel of Mark) comments – “To posit the factual reality of Jesus’ Resurrection is not to take refuge in daydreams. It is simply to wonder about a force that will generate an irreversible and unlimited liberation process.”

I wonder whether we would have got it. I wonder whether the Easter message excites us as much as it should.

Reflecting on Mark's Gospel - Mark 15:42-47

Everything ought to be right and in good order for the Sabbath. There were all sorts of rules and regulations, customs and traditions. Joseph of Arimathea appears on the scene wanting to make that possible. He asks Pilate if he might remove Jesus’ body in order to take it for burial.

Joseph is described as a respected member of the council and as waiting expectantly for the kingdom of God. Was he a secret disciple or admirer of Jesus? Possibly, but there is no evidence for that. John Donahue and Daniel Harrington (The Gospel of Mark) do not see that connection. They rather suggest – “from Mark we get the picture of Joseph as a man who takes the risk of seeing to the burial of someone who had been crucified as the “King of the Jews.” What inspires Joseph is his devotion not so much to Jesus whom he barely seems to know but to the commandment to bury a fellow Jew on the day of his death.”

Joseph then, it would seem, simply wants to do the right thing for an unfortunate person, no matter what he is supposed to have done, Pilate checks that Jesus is definitely dead. Crucifixion was normally a slow and lingering death and it may well be, on the time that has passed, that Jesus has not yet breathed his last. However, the centurion, experienced in such matters, assures Pilate that Jesus is dead, and so the body is released to Joseph. Joseph takes the body, lays it in a tomb, hewn out of the rock, and covers the entrance with a large rock. I wonder if there are times when, like Joseph, we need to be bold and ask for things that enable us to do what God wants us to do. Do we dare to speak up in difficult situations?

None of the disciples are to be seen. At least, if they are, it is not reported, and we can reasonably expect that it would have been. However, at least a couple of the women remain within a reasonable range. The two that are mentioned are Mary Magdalene and another Mary. They don’t do anything – except for the hugely important matter of noting where it is that Jesus is buried. They want to be able to come back to this spot.

Reflecting on Mark's Gospel - Mark 15:33-41

The trauma is complete. The end has been reached. Symbolically, the land is covered in darkness. Jesus cries out using words from the psalmist – my God, my God, why have you forsaken me? The scene is one of abandonment, isolation and despair. This is a horrific picture of anguish. Bonnie Bowman Thurston (Preaching Mark) describes the agony – “I view Jesus’ scream here as one of real suffering. He experiences not only horrific physical (crucifixion) and emotional (abandonment and mocking) suffering, but the most terrible thing any deeply religious person can face: the sense that God has abandoned him, that he is completely alone in a hostile universe. In this moment, Jesus enters into the darkest experience that humanity can face.”

The little details, and the four gospels give us slightly different windows into these, demonstrate how awful was this experience. Those who are near enough to hear, or so they think, what he might be saying suggest that he is calling for Elijah. We can imagine the words being somewhat incoherent. Some liquid, a sponge soaked in sour wine, is brought. The people, or some of them, wonder if Elijah will respond, but what rather happens is the moment of death. Jesus utters a loud cry and breathes his last. As Thurston says – “what that cry meant only God knows.”

Then, there is more detail. The curtain of the temple is torn in two. There is an affirmation of faith, surprisingly coming from the centurion, a Roman soldier doing his job, who is overseeing this process. He recognise that this was someone very special. It is also mentioned that some of the women who had followed Jesus were there. Mark names three, Mary Magdalene, another Mary and Salome. Perhaps these women disciples stayed around because they were not as greatly at risk as the men would have been. Perhaps it is because they were more committed, and more determined not to see Jesus complexly abandoned. What a devastating moment!

Reflecting on Mark's Gospel - Mark 15:21-32

Normal practice was for the condemned person to carry his own cross to the place of crucifixion, but Jesus was too weak, because of the beatings he has suffered, and so the soldiers grab hold of a passer-by and force him to do this carrying. It is interesting that not only is he named himself, but the names of his sons are mentioned. Mark’s inclusion of this detail suggests that this family was known to the community for whom Mark originally wrote.

Jesus is offered some wine mixed with myrrh, but declines it. He is then put on the cross and left to die. He is mocked and ridiculed, even by the two bandits who are crucified alongside him. Jesus is completely alone in what is happening. I wonder where we would have fitted in to that scene.

Megan McKenna  (On Your Mark: Reading Mark in the Shadow of the Cross) reminds us of the abandonment and asks how we react – “Mark’s Jesus is revealed in his isolation, pain, and suffering and finally in his death. Only those who believe, those who follow Jesus in picking up their crosses can see him for who he is, the crucified one revealed in love. With the crowd, we are left standing before the cross to ask ourselves what we are doing. Do we join in the mockery or do we listen to those in pain? Even if we cannot alleviate their pain, do we hear them and take their words to heart?”

There is a sense in which we cannot believe what is happening as the story unfolds, and so perhaps understand that the disciples were at a complete loss, and it is not surprising that they disappeared – only we are left somewhat puzzled because the other aspect of all this is the question about how anyone could spend three years with Jesus and not get it.

I wonder what are the things that we don’t get that we should. I wonder how the time we spend with Jesus changes us. I wonder how we feel in this dreadful moment when we see Jesus on the cross.

Reflecting on Mark's Gospel - Mark 15:16-20

It’s the onlooker mentality moved up a notch. If something unusual is going on, we want to see what it is, and will stop or slow down to take a look, regardless of whether that is inappropriate or even dangerous. Having a laugh at someone else’s expense, especially when and because they are in a vulnerable position, accelerates our adopting that mindset.

In a sense, the soldiers are only doing their job and, given the macabre nature of this part of it, we could even say that it is not unreasonable for them to try and lighten their mood. Why not have a laugh at the expense of this poor victim, and especially as he is anyway a condemned criminal?

I wonder if we ever join in with mocking somebody who has been placed in a vulnerable position, whether, or not, the person concerned has played any intentional part in getting to the place in which they find themselves.

The allegation is that Jesus has claimed to be king, and so a purple cape and an ironic crown, formed of thorns, do the trick in terms of creating the picture of a king to be mocked.

It is, however, a timely reminder that, in the person of Jesus, God knows what it feels like to suffer because of being there and having the experience of which this incident is just a part.

As Lamar Williamson, Jr. (Mark) notes, it is the case that a – “probable reason for the prominence of mockings in Mark is that this Gospel was written for Christians who were themselves undergoing ridicule and abuse for their faith. They could identify with Jesus, because Jesus had identified with them.”

I wonder how we would stand up to persecution. I wonder how we stand up to being laughed at or having our thinking and beliefs dismissed because we are people of faith. I wonder even how appropriately (and graciously) we respond to criticism.

Reflecting on Mark's Gospel - Mark 15:1-15

The sorry saga continues as the trumped-up charge allows the religious leaders to dispatch Jesus to the Roman governor in order that he might attract a punishment that was far greater than they were able to inflict. They want him dealt with once and for all, and that meant death. Pilate, according to Mark, does not take this matter terribly seriously. He asks Jesus about being the king of the Jews and about all the charges that the religious leaders are now bringing. Jesus remains silent, and a somewhat disinterested Pilate is described as amazed.

However, there is just a hint that Pilate might have preferred not to sign his death warrant. He makes use of a custom by which the governor would release a prisoner at festival time, and gives the crowd the choice of Jesus or a murderer named Barabbas. But it is not difficult to stir up a crowd and the chief priests have some expertise in influencing things their way. The shout becomes that Barabbas should be freed. I wonder if there are times when we have gone with the crowd, but really should have taken a different line.

Pilate has one more check as he asks what should happen to Jesus. The response comes back: crucify him! Despite his earlier comment about the charges against him, Pilate asks a question about what Jesus has done wrong. The question is not answered, but the death penalty is demanded. Pilate is not going to take chances with a crowd in this mood. Jesus is not worth it to him. He releases Barabbas and has Jesus flogged, before sending him to crucifixion, and he does not seem to have any qualms about it. I wonder what we would have done in Pilate’s place.

Joseph O’Hanlon (Mark My Words) comments on the different ways in which Pilate is portrayed – “the Pilate of Matthew who washes his hands of complicity in the death of an innocent man, the Pilate of Luke who finds nothing deserving of death, indeed, no crime at all, in this man, the Pilate of John who discusses endlessly with Jesus on the finer points of theological issues, is not the Pilate of history. Rather, he is the Pilate of Christian propaganda, the Pilate Christians would like to present to the Gentile world. But stories of Pilate’s reluctance to condemn an innocent man, stories of a weak-willed man overcome by a hostile and vindictive mob are far distant from the real Pilate. Mark’s Pilate may be nearer the callous truth.”