Reviled December 10
Mark 15:29 And those who passed by blasphemed Him, wagging their heads and saying, “Aha! You who destroy the temple and build it in three days, 30 save Yourself, and come down from the cross!”
31 Likewise the chief priests also, mocking among themselves with the scribes, said, “He saved others; Himself He cannot save. 32 Let the Christ, the King of Israel, descend now from the cross, that we may see and believe.”
Even those who were crucified with Him reviled Him.
The government ministers of the King of the Jews are two robbers, one crucified on either side of Him. His court is filled with those who abuse Him, revile Him for what they consider His inability to do what He has claimed. The citizens of His kingdom mock Him for His powerlessness.
And so we are likely to abuse Him (and God!), as well.
“God, How could you allow this tragedy (whatever event in our lives) to happen?” This question is like asking Jesus to come down from the cross.
When the miracle we desire does not occur, we act as though Jesus was but a man and that God is but a character in stories of old. We have no desire to see that the reality of this world is the consequence of every moment leading to the present.
God will not undo mankind’s decisions so that the consequences are avoided. Even the death of Jesus must occur so that God can show us who He is.
And so God allows people to do what must be done to move from darkness to light.
Darkness December 11
Mark 15:33 Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.
For three hours, from noon until 3:00 P.M., there is darkness over the face of the earth. They put out the light of Jesus’ life in order to put out the light of truth.
Since Passover is the full moon, this is not a lunar eclipse. There is no secular record of an earthquake creating darkness from the rise of ash and debris, and neither Mark nor Luke mention an earthquake.
We must take this as a literal darkness, although this darkness is beyond what we normally easily attribute to nature. We might think of the ninth plague upon Egypt (Ex. 10:21-29), “a darkness which may even be felt.” This, too, is an inexplicable darkness assaulting the senses beyond sight.
Certainly, there also is a figurative darkness, as in a moment of all nature mourning with closed eyes.
We close our eyes and shudder, go into the darkness and quake, when we think of the horror of death on the cross. Jesus’ suffering continued through the early afternoon, each moment a searing burning pain that must have seemed an eternity and consumed His every thought.
Darkness is the absence of light, and light shows only when it strikes a surface, when it is reflected, as with the moon. Space is filled with light passing through the darkness. But we see the light only when it finds a surface that receives it and gives the light back out again.
Am I such a surface?
The story of Creation is that all darkness has an end, and this crucifixion is the reflection of a new light.
Forsaken? December 12
Mark 15:34 And at the ninth hour Jesus cried out with a loud voice, saying, “Eloi, Eloi, lama sabachthani?” which is translated, “My God, My God, why have You forsaken Me?”
35Some of those who stood by, when they heard that, said, “Look, He is calling for Elijah!” 36 Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, “Let Him alone; let us see if Elijah will come to take Him down.”
This Gospel’s author packs in sufficient detail for us to feel the tragedy, the slow but continual process leading to death.
Mark portrays little of Jesus’ response to the punishments inflicted upon Him or the taunts from those around Him. He earlier refused the disgusting drink that would have dulled His senses. He does not take offense. These are all distractions from His purpose.
His exception is the cry in the ninth hour.
This figurative darkness appears in Jesus’ cry at the ninth hour, “My God, My God, why have You forsaken Me?”
On the cusp of life and death, Jesus’ humanity pours out. This earnest prayer for release from the trial is a plea for release from suffering rather than a release from God’s service.
Jesus’ words have often been misunderstood, and so are these words from the cross for those without understanding of spiritual things. They assume the Man on the cross has called for Elijah (Elias) rather than God, (El). They watch, as if at a Roman circus for entertainment, to see if a miracle will happen.
The spectacle has subverted the substance of events.
Darkness is general over all the land – and world – and the darkness is itself an entity, a character in the cosmic conflict.
Last Breath December 13
Mark 15:37 And Jesus cried out with a loud voice, and breathed His last.
Now at the end, He cries out. As God had breathed life into mankind (Gen. 2:7), Jesus releases His last breath back to God.
John 19:30 puts words in this last breath, “It is finished.”
Jesus had been born from above with the baptisms of repentance and the Holy Spirit in the Jordan River. That life has fulfilled its purpose, and death must ensue.
The physical and spiritual lives that have been intertwined are unraveled. The four dimensional form falls, releasing the pneuma, the spiritual breath as well as the physical breath. A lifeless three dimensional body is left to hang on the cross.
The ninth hour is the time of the evening sacrifice at the Temple. The sacrifice of a lamb, a figurative type, now is being made within the walls that enclose the Temple complex. The sacrifice being made outside the city walls is rendering the Temple sacrifices unnecessary.
A life well lived has been rewarded with a death most vile. As the darkness from noon until three has put out the light, the darkness of those without understanding has put out the light.
We are fortunate that while one life is finished, the advancement of the Holy Spirit is just begun. In baptism, the old man of this world dies beneath the water, and a new life filled with Spirit emerges from the watery grave.
Death has not conquered but has released the Spirit that shines eternal light in the darkness.
The Veil Rent December 14
Mark 15:38 Then the veil of the temple was torn in two from top to bottom.
The veil between the Holy Place and the Most Holy Place clearly is intended by the Greek word translated as veil.
At Sinai, God had said, “And let them make Me a sanctuary, that I may dwell among them (Ex. 25:8). Yet His residence among the people would be in the Most Holy Place, behind a veil (Ex. 26:31-33), because the people had declared they were afraid and wanted someone else to stand between themselves and God (Ex. 20:19).
From Job to the Psalms, from Adam and Eve to Hezekiah, God has made known His desire for a personal relationship between Himself and each person. The division between Himself and His people in the tabernacle at Sinai had been intended as a temporary measure. The priesthood had taken it upon themselves to maintain the separation.
The symbolism of the tearing of the veil between the Holy Place and the Most Holy Place is the removal of any barrier between an individual and God. That which has been closed to all but the High Priest is now open.
As our mediator, Christ stands between us and God in our defense and beside us in praise of the Father.
As individuals, we stand humbly before God trusting in His character and the sacrifice of Jesus.
Each individual is to become a temple. The Most Holy Place is the heart, the residence of God, and there is to be no veil between the heart and mind.
The Whosoevers December 15
Mark 15:39 So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, “Truly this Man was the Son of God!”
40 There were also women looking on from afar, among whom were Mary Magdalene, Mary the mother of James the Less and of Joses, and Salome, 41 who also followed Him and ministered to Him when He was in Galilee, and many other women who came up with Him to Jerusalem.
The whosoevers of the Gospels are just that: anyone and everyone, good and evil, rich and poor, and all of the other inclusive and exclusive labels. Mark shows us two examples at the foot of the cross.
The centurion (Roman soldier) is an outsider, an enemy of the Jews. He stands opposite Jesus, physically and politically. He has no love for the Man on the cross, nor His countrymen for that matter. Yet this soldier is moved – we can only assume by an openness to the Holy Spirit – to observe Jesus as righteous (Luke 23:47), and as the Son of God here in Mark.
Another group considered “less than” equal is women. Mark names several who were witnesses to Jesus on the cross. In the absence of the disciples (except John) and other male followers, the women stand as close by Him as they are allowed. Even now they are pushed aside, standing at a distance.
The patriarchal society affords women few rights. They are considered less than men, merely Adam’s rib rather than a side, an equal half of Adam, which would be a better translation. Only Genesis 2 translates the word as “rib” rather than “side.” Even in our translators we see this patriarchal bent.
But Mark reports the women’s steadfastness, their love and loyalty, even to the end.
Stepping Forward December 16
Mark 15:42 Now when evening had come, because it was the Preparation Day, that is, the day before the Sabbath, 43 Joseph of Arimathea, a prominent council member, who was himself waiting for the kingdom of God, coming and taking courage, went in to Pilate and asked for the body of Jesus. 44 Pilate marveled that He was already dead; and summoning the centurion, he asked him if He had been dead for some time. 45 So when he found out from the centurion, he granted the body to Joseph.
Those crucified are generally left upon the cross after death, the disintegration of their bodies adding to the intimidating nature of this punishment for those opposed to Roman authority.
Since Jesus’ arrest, we have seen little support for Jesus, except from the powerless who can do nothing but stand and watch from a distance. Joseph of Arimathea not only steps forward and honors Jesus by asking Pilate if he may have Jesus’ body, but he does so with boldness.
This man is at the other end of the “whosoever” list, a wealthy man and member of the Sanhedrin. This body has authority over all Jews everywhere, although their authority is more limited under Roman rule.
The Sanhedrin is against Jesus because of their perception of Jesus’ blasphemy and His danger to the peaceful (but uneasy) coexistence with Rome. For Joseph to request the body of Jesus puts him at odds with the other members. Although the time for helping Jesus appears to have passed, Joseph’s actions aid the continuation of Jesus’ mission.
John 19:38 refers to Joseph of Arimathea as a disciple of Jesus, a follower of His teaching. This would cause some talk against Joseph. Taking the body of a man convicted and executed under both Jewish and Roman law is another step of faith farther outside the prevailing doctrine.
Next day
Mark 15:29 And those who passed by blasphemed Him, wagging their heads and saying, “Aha! You who destroy the temple and build it in three days, 30 save Yourself, and come down from the cross!”
31 Likewise the chief priests also, mocking among themselves with the scribes, said, “He saved others; Himself He cannot save. 32 Let the Christ, the King of Israel, descend now from the cross, that we may see and believe.”
Even those who were crucified with Him reviled Him.
The government ministers of the King of the Jews are two robbers, one crucified on either side of Him. His court is filled with those who abuse Him, revile Him for what they consider His inability to do what He has claimed. The citizens of His kingdom mock Him for His powerlessness.
And so we are likely to abuse Him (and God!), as well.
“God, How could you allow this tragedy (whatever event in our lives) to happen?” This question is like asking Jesus to come down from the cross.
When the miracle we desire does not occur, we act as though Jesus was but a man and that God is but a character in stories of old. We have no desire to see that the reality of this world is the consequence of every moment leading to the present.
God will not undo mankind’s decisions so that the consequences are avoided. Even the death of Jesus must occur so that God can show us who He is.
And so God allows people to do what must be done to move from darkness to light.
Darkness December 11
Mark 15:33 Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.
For three hours, from noon until 3:00 P.M., there is darkness over the face of the earth. They put out the light of Jesus’ life in order to put out the light of truth.
Since Passover is the full moon, this is not a lunar eclipse. There is no secular record of an earthquake creating darkness from the rise of ash and debris, and neither Mark nor Luke mention an earthquake.
We must take this as a literal darkness, although this darkness is beyond what we normally easily attribute to nature. We might think of the ninth plague upon Egypt (Ex. 10:21-29), “a darkness which may even be felt.” This, too, is an inexplicable darkness assaulting the senses beyond sight.
Certainly, there also is a figurative darkness, as in a moment of all nature mourning with closed eyes.
We close our eyes and shudder, go into the darkness and quake, when we think of the horror of death on the cross. Jesus’ suffering continued through the early afternoon, each moment a searing burning pain that must have seemed an eternity and consumed His every thought.
Darkness is the absence of light, and light shows only when it strikes a surface, when it is reflected, as with the moon. Space is filled with light passing through the darkness. But we see the light only when it finds a surface that receives it and gives the light back out again.
Am I such a surface?
The story of Creation is that all darkness has an end, and this crucifixion is the reflection of a new light.
Forsaken? December 12
Mark 15:34 And at the ninth hour Jesus cried out with a loud voice, saying, “Eloi, Eloi, lama sabachthani?” which is translated, “My God, My God, why have You forsaken Me?”
35Some of those who stood by, when they heard that, said, “Look, He is calling for Elijah!” 36 Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, “Let Him alone; let us see if Elijah will come to take Him down.”
This Gospel’s author packs in sufficient detail for us to feel the tragedy, the slow but continual process leading to death.
Mark portrays little of Jesus’ response to the punishments inflicted upon Him or the taunts from those around Him. He earlier refused the disgusting drink that would have dulled His senses. He does not take offense. These are all distractions from His purpose.
His exception is the cry in the ninth hour.
This figurative darkness appears in Jesus’ cry at the ninth hour, “My God, My God, why have You forsaken Me?”
On the cusp of life and death, Jesus’ humanity pours out. This earnest prayer for release from the trial is a plea for release from suffering rather than a release from God’s service.
Jesus’ words have often been misunderstood, and so are these words from the cross for those without understanding of spiritual things. They assume the Man on the cross has called for Elijah (Elias) rather than God, (El). They watch, as if at a Roman circus for entertainment, to see if a miracle will happen.
The spectacle has subverted the substance of events.
Darkness is general over all the land – and world – and the darkness is itself an entity, a character in the cosmic conflict.
Last Breath December 13
Mark 15:37 And Jesus cried out with a loud voice, and breathed His last.
Now at the end, He cries out. As God had breathed life into mankind (Gen. 2:7), Jesus releases His last breath back to God.
John 19:30 puts words in this last breath, “It is finished.”
Jesus had been born from above with the baptisms of repentance and the Holy Spirit in the Jordan River. That life has fulfilled its purpose, and death must ensue.
The physical and spiritual lives that have been intertwined are unraveled. The four dimensional form falls, releasing the pneuma, the spiritual breath as well as the physical breath. A lifeless three dimensional body is left to hang on the cross.
The ninth hour is the time of the evening sacrifice at the Temple. The sacrifice of a lamb, a figurative type, now is being made within the walls that enclose the Temple complex. The sacrifice being made outside the city walls is rendering the Temple sacrifices unnecessary.
A life well lived has been rewarded with a death most vile. As the darkness from noon until three has put out the light, the darkness of those without understanding has put out the light.
We are fortunate that while one life is finished, the advancement of the Holy Spirit is just begun. In baptism, the old man of this world dies beneath the water, and a new life filled with Spirit emerges from the watery grave.
Death has not conquered but has released the Spirit that shines eternal light in the darkness.
The Veil Rent December 14
Mark 15:38 Then the veil of the temple was torn in two from top to bottom.
The veil between the Holy Place and the Most Holy Place clearly is intended by the Greek word translated as veil.
At Sinai, God had said, “And let them make Me a sanctuary, that I may dwell among them (Ex. 25:8). Yet His residence among the people would be in the Most Holy Place, behind a veil (Ex. 26:31-33), because the people had declared they were afraid and wanted someone else to stand between themselves and God (Ex. 20:19).
From Job to the Psalms, from Adam and Eve to Hezekiah, God has made known His desire for a personal relationship between Himself and each person. The division between Himself and His people in the tabernacle at Sinai had been intended as a temporary measure. The priesthood had taken it upon themselves to maintain the separation.
The symbolism of the tearing of the veil between the Holy Place and the Most Holy Place is the removal of any barrier between an individual and God. That which has been closed to all but the High Priest is now open.
As our mediator, Christ stands between us and God in our defense and beside us in praise of the Father.
As individuals, we stand humbly before God trusting in His character and the sacrifice of Jesus.
Each individual is to become a temple. The Most Holy Place is the heart, the residence of God, and there is to be no veil between the heart and mind.
The Whosoevers December 15
Mark 15:39 So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, “Truly this Man was the Son of God!”
40 There were also women looking on from afar, among whom were Mary Magdalene, Mary the mother of James the Less and of Joses, and Salome, 41 who also followed Him and ministered to Him when He was in Galilee, and many other women who came up with Him to Jerusalem.
The whosoevers of the Gospels are just that: anyone and everyone, good and evil, rich and poor, and all of the other inclusive and exclusive labels. Mark shows us two examples at the foot of the cross.
The centurion (Roman soldier) is an outsider, an enemy of the Jews. He stands opposite Jesus, physically and politically. He has no love for the Man on the cross, nor His countrymen for that matter. Yet this soldier is moved – we can only assume by an openness to the Holy Spirit – to observe Jesus as righteous (Luke 23:47), and as the Son of God here in Mark.
Another group considered “less than” equal is women. Mark names several who were witnesses to Jesus on the cross. In the absence of the disciples (except John) and other male followers, the women stand as close by Him as they are allowed. Even now they are pushed aside, standing at a distance.
The patriarchal society affords women few rights. They are considered less than men, merely Adam’s rib rather than a side, an equal half of Adam, which would be a better translation. Only Genesis 2 translates the word as “rib” rather than “side.” Even in our translators we see this patriarchal bent.
But Mark reports the women’s steadfastness, their love and loyalty, even to the end.
Stepping Forward December 16
Mark 15:42 Now when evening had come, because it was the Preparation Day, that is, the day before the Sabbath, 43 Joseph of Arimathea, a prominent council member, who was himself waiting for the kingdom of God, coming and taking courage, went in to Pilate and asked for the body of Jesus. 44 Pilate marveled that He was already dead; and summoning the centurion, he asked him if He had been dead for some time. 45 So when he found out from the centurion, he granted the body to Joseph.
Those crucified are generally left upon the cross after death, the disintegration of their bodies adding to the intimidating nature of this punishment for those opposed to Roman authority.
Since Jesus’ arrest, we have seen little support for Jesus, except from the powerless who can do nothing but stand and watch from a distance. Joseph of Arimathea not only steps forward and honors Jesus by asking Pilate if he may have Jesus’ body, but he does so with boldness.
This man is at the other end of the “whosoever” list, a wealthy man and member of the Sanhedrin. This body has authority over all Jews everywhere, although their authority is more limited under Roman rule.
The Sanhedrin is against Jesus because of their perception of Jesus’ blasphemy and His danger to the peaceful (but uneasy) coexistence with Rome. For Joseph to request the body of Jesus puts him at odds with the other members. Although the time for helping Jesus appears to have passed, Joseph’s actions aid the continuation of Jesus’ mission.
John 19:38 refers to Joseph of Arimathea as a disciple of Jesus, a follower of His teaching. This would cause some talk against Joseph. Taking the body of a man convicted and executed under both Jewish and Roman law is another step of faith farther outside the prevailing doctrine.
Next day