I Don't Know What You Are Talking About

⁶⁶ While Peter was below in the courtyard, one of the servant girls of the high priest came by. ⁶⁷ When she saw Peter warming himself, she looked closely at him.

“You also were with that Nazarene, Jesus,” she said.

⁶⁸ But he denied it. “I don’t know or understand what you’re talking about,” he said, and went out into the entryway.

⁶⁹ When the servant girl saw him there, she said again to those standing around, “This fellow is one of them.” ⁷⁰ Again he denied it.

After a little while, those standing near said to Peter, “Surely you are one of them, for you are a Galilean.”

⁷¹ He began to call down curses, and he swore to them, “I don’t know this man you’re talking about.”

⁷² Immediately the rooster crowed the second time. Then Peter remembered the word Jesus had spoken to him:“Before the rooster crows twice you will disown me three times.” And he broke down and wept.

As Jesus is agreeing with the High Priest about his messiahship, Peter has retained his physical distance.  He is approached by a slave girl of the high priest.  It is helpful to keep in mind that the ear was taken off of the last servant of the high priest in the story.  She eyes Peter up and down and then pronounces that she has seen him with Jesus the Nazarene.

An odd word in the accusation is the "also."  It seems unnecessary as there is no else around who has been identified as being with Jesus.  Is there some other encounter that has been left on the floor of the editor?  We do not know.

Peter acts as if she is form another planet.  He has no idea what she is talking about, he tells her.  The encounter completed he goes to the entryway, further distancing himself physically from Jesus.

The servant girls comes upon him again and tells those who are standing around that Peter is one of them (again, "them" seems a bit odd if slightly more understandable than the also).  A second time Peter denies.

And then the crowd says that he must be one of "them" because he is clearly from the backwater of Galilee (did his accent or clothing give him away?)  Peter denies, again, by calling God's judgment on them for lying.  In salty words, he tells them that he doesn't even know the man they are talking about, clearly avoiding invoking Jesus name.

It is a crescendo of denial.  Peter first denies that he understands what he is being asked.  Peter's second denial is that he is one of "them."  His third denial is that he does not even know Jesus.  Peter tries initially to redirect, then denies association with the group and finally with Jesus himself.

There is a clear mirror here between these incidents and Jesus' trial in the previous verses.  Jesus is innocent but the witnesses lie and he is convicted.  Peter is guilty and the witnesses tell the truth and he goes free.

In the larger context of Christian persecution that Mark's original readers were in, this scene would resonate with their experiences of fellow Christians who under persecution lied rather than faced execution.  They knew the fear that came with being identified as one of "them."

The rooster crows the second time (Mark does not record the first).  And in that moment, Peter has clarity that in seeking to save his life he has lost it and until he is ready to lose it he will not be able to save it.  His salty tears follow his salty curses and he realizes that he has brought heaven's judgement on himself.

The Arrest and Trial

⁴³ Just as he was speaking, Judas, one of the Twelve, appeared. With him was a crowd armed with swords and clubs, sent from the chief priests, the teachers of the law, and the elders.

⁴⁴ Now the betrayer had arranged a signal with them: “The one I kiss is the man; arrest him and lead him away under guard.” ⁴⁵ Going at once to Jesus, Judas said, “Rabbi!” and kissed him. ⁴⁶ The men seized Jesus and arrested him.⁴⁷ Then one of those standing near drew his sword and struck the servant of the high priest, cutting off his ear.

⁴⁸ “Am I leading a rebellion,” said Jesus, “that you have come out with swords and clubs to capture me? ⁴⁹ Every day I was with you, teaching in the temple courts, and you did not arrest me. But the Scriptures must be fulfilled.” ⁵⁰ Then everyone deserted him and fled.

⁵¹ A young man, wearing nothing but a linen garment, was following Jesus. When they seized him, ⁵² he fled naked, leaving his garment behind.

⁵³ They took Jesus to the high priest, and all the chief priests, the elders and the teachers of the law came together.⁵⁴ Peter followed him at a distance, right into the courtyard of the high priest. There he sat with the guards and warmed himself at the fire.

⁵⁵ The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find any. ⁵⁶ Many testified falsely against him, but their statements did not agree.

⁵⁷ Then some stood up and gave this false testimony against him: ⁵⁸ “We heard him say, ‘I will destroy this temple made with human hands and in three days will build another, not made with hands.’” ⁵⁹ Yet even then their testimony did not agree.

⁶⁰ Then the high priest stood up before them and asked Jesus, “Are you not going to answer? What is this testimony that these men are bringing against you?” ⁶¹ But Jesus remained silent and gave no answer.

Again the high priest asked him, “Are you the Messiah, the Son of the Blessed One?”

⁶² “I am,” said Jesus. “And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.”

⁶³ The high priest tore his clothes. “Why do we need any more witnesses?” he asked. ⁶⁴ “You have heard the blasphemy. What do you think?”

They all condemned him as worthy of death. ⁶⁵ Then some began to spit at him; they blindfolded him, struck him with their fists, and said, “Prophesy!” And the guards took him and beat him.

As Jesus predicted the arrival of his betrayer, amidst the sleepy betraying disciples, Judas appears with a torch wielding angry mob sent by the leaders of all the factions of Jewish power.  It seems a rather heavy handed approach for a person whose only violent act was turning over some tables in the temple court.  Why they feel swords and clubs are necessary for a simple apprehension is difficult to discern.  They have waited until Jesus was out of the temple to apprehend him due to their fear of what the people might do.

In a seemingly unnecessary gesture that stands in stark contrast to the violence inherent in the approach of the crowd, Judas chooses a kiss to be his marking of Jesus as the appropriate focus of their action.  The simple kiss will be transformed from an act of intimacy to a sign of betrayal.  Judas does not hesitate, walks straight to Jesus and kisses him.  The posse doesn't hesitate either and Jesus is quickly arrested.

Someone standing near, identified in other gospels, but here anonymous, sees the violence and responds with violence drawing a sword and cutting off the servant of the high priest's ear.  The details of the event make it important.  Leviticus says that if the high priest or his servants is disfigured that they are no longer qualified to be high priest.  Other gospel writers use this story for different purposes, but Mark does not have Jesus condemn the action nor heal the wound.  He does criticize the  crowd that has come for him for choosing to do so in the dark, but he goes with them to fulfill the scriptures.  Everyone deserts Jesus leaving him abandoned, betrayed and alone in the control of those who wish him ill.

Then we come to perhaps the strangest and most disjointed incident in Mark. A young man avoids apprehension by running away naked when the crowd attempts to capture him.  Who is he?  Why is the garment important?  The first kiss to be printed with a printing press is followed shortly by the first streaker, and no one knows why.  One intriguing suggestion, is that he is meant to remind the reader of Joseph fleeing from the false charges of Potiphar's wife.  Another school of thought is that this is the same young man who will appear at the tomb later to announce the resurrection.  Some even attempt to suggest that this is the author's signature of a sort, putting himself into the gospel.  2000 years of speculation have led to no definitive answer.

Yet another interwoven scene is introduced when Mark tells us that as Jesus is brought to stand before the Jewish powers that be, Peter follows at a discrete distance.  But when he arrives in the courtyard, he chooses to sit with the guards rather than to sit with Jesus.  We are reminded of Jesus prediction that all will fall away and in the dark of the courtyard, Peter is fulfilling it.

With Jesus in their custody, the Sanhedrin begins to try to build a case against him.  They are shown to be ineffective in this effort as they can not find agreeing testimony.  Finally they make a charge that Jesus has said that he will tear down the temple and rebuild another in three days not made by hands.  Mark never records Jesus saying this, although it does seem a combination of the little apocalypse and Jesus resurrection prediction.  It is a sort of false, but true accusation.  Those making the charges are right even though they don't understand why.

Mark makes it clear that either the leaders believe that Jesus has predicted and may be planning the destruction of the temple or believe that if he hasn't that this charge is the most heinous and incendiary one possible.  Why do they want to kill Jesus?  Jesus is the enemy because he threatens the building that is central to their economy and power.

Finally the voice of the high priest (who you'll remember has just been disqualified) gains the floor.  "Is this true?" he asks?  But Jesus remains silent.  It is only when he asks if Jesus is the Messiah that an answer comes. Jesus answer comes as no surprise since Mark has said in sentence one that Jesus is the Christ.  When Jesus says "I am" it is both an answer and a declaration of divinity as God's revealed name to the Hebrew people was "I am."  In Mark 1:1 Jesus is identified not only as the Messiah, but also as the son of God.  Here however, Jesus asserts his dual nature as "I am" but also son of Man who will descend from the clouds in glory.

This is enough for the high priest, they had been going for a charge of insurrection, but now they had an even greater offense blasphemy.  The Sanhedrin quickly condemns him to death, an ironic sentence as they are unable to carry it out with out Roman permission who would not have seen this charge (unlike insurrection) as a capital offense.  They will need to come up with something else to put him to death, but they are inflamed now and blood lust has seized them.

Jesus is spit upon.  He is blindfolded (an odd detail) and asked to identify who has hit him.  It is almost as if the anonymity provided by Jesus covered eyes gives them permission to act with violence.  The scene is disturbing on many levels.  The educated,elevated Sanhedrin reduced to the thuggery of hitting a blindfolded and bound man.  Even those who are "guards" of Jesus join in on the explosion of emotion.  

The Flesh Is Weak

²⁷ “You will all fall away,” Jesus told them, “for it is written:

“‘I will strike the shepherd,
    and the sheep will be scattered.’

²⁸ But after I have risen, I will go ahead of you into Galilee.”

²⁹ Peter declared, “Even if all fall away, I will not.”

³⁰ “Truly I tell you,” Jesus answered, “today—yes, tonight—before the rooster crows twice you yourself will disown me three times.”

³¹ But Peter insisted emphatically, “Even if I have to die with you, I will never disown you.” And all the others said the same.

³² They went to a place called Gethsemane, and Jesus said to his disciples, “Sit here while I pray.” ³³ He took Peter, James and John along with him, and he began to be deeply distressed and troubled. ³⁴ “My soul is overwhelmed with sorrow to the point of death,” he said to them. “Stay here and keep watch.”

³⁵ Going a little farther, he fell to the ground and prayed that if possible the hour might pass from him. ³⁶ “Abba,Father,” he said, “everything is possible for you. Take this cup from me. Yet not what I will, but what you will.”

³⁷ Then he returned to his disciples and found them sleeping. “Simon,” he said to Peter, “are you asleep? Couldn’t you keep watch for one hour? ³⁸ Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

³⁹ Once more he went away and prayed the same thing. ⁴⁰ When he came back, he again found them sleeping, because their eyes were heavy. They did not know what to say to him.

⁴¹ Returning the third time, he said to them, “Are you still sleeping and resting? Enough! The hour has come. Look, the Son of Man is delivered into the hands of sinners. ⁴² Rise! Let us go! Here comes my betrayer!”

After leaving the supper, Jesus tells the disciples that not just one of them will betray him but that all of them will.  He quotes a text from Zecheriah to make his point.  It is a prophecy of great sadness, but this does not end his speech.  Now Jesus says, after I have risen which is a promise, so at the same time there is fear the reality of hope is uncovered.  Jesus tells the disciples that he will precede them.

Of course, Peter can not leave well enough alone.  He assumes that it is possible (probable?) that every one else will not be up to the task, but he is different than they are, cut from a better cloth.

Jesus rather than praising his bravado instead tells Peter that despite his claim he will deny him three times before the rooster crows twice.  But Peter will not accept it and again affirms his loyalty even to death.  The other disciples not eager to be topped all now proclaim their loyalty.

And so they come to Gethsemane and Jesus asks the disciples to wait while he prays.  He takes Peter, James and John with him (Andrew is suddenly a no show) and he begins to be distressed.  Almost certainly, this unsettling is about the path he sees in front of him.  It could also be that he looks around at Peter, James and John and realizes that his disciples are in denial and unprepared to face what is on its way.

Jesus leaves the three remaining disciples in order to go and pray on his own. He reveals to them his sadness and tells them to keep watch.  He goes further and falls to the ground and prays.  He uses the familiar term "Abba" which is the equivalent to our "Daddy" as he addresses God.  He asks for the cup to be removed from him.  This is the third reference to the cup.  He has asked his inner circle of disciples if they are able to drink the cup that he will. He offers the cup of his blood.  And now he asks for the cup to be removed.  It is almost certainly a symbol of his sacrifice.  But the hymn they likely sang at the conclusion of the passover meal references the "cup of salvation".  Jesus knows the hard path of sacrifice/salvation and pleads that if there were another way it would be taken.  But in the end, Jesus chooses not the easier way but God's will.

It is a high point in devotion and obedience, immediately mirrored in the negative by Jesus' return to his disciples who have fallen asleep.  Jesus has offered his very life in God's service while the disciples are overcome by their own need for comfort.

Simon, Jesus says.  It is the first time since Jesus renamed him Peter that he calls him by his given name.  It is as if his failure has made him no longer the "rock" upon whom the church will be built.  He is merely Simon who struggles to keep his eyes open when the fate of the universe is being decided.

Two more times, Jesus will return and each time he finds the disciples sleeping.  They have proven to be inadequate companions in his hour of need.  And now Judas is approaching and betrayal is at hand.  When the hour of sacrifice comes, the crowds that surrounded him early in the gospel have long since disappeared.  When the hour of sacrifice comes, the disciples who have sworn their loyalty are asleep.  When the hour of sacrifice comes, Jesus is profoundly alone.

The Lord's Supper

¹² On the first day of the Festival of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus’ disciples asked him, “Where do you want us to go and make preparations for you to eat the Passover?”

¹³ So he sent two of his disciples, telling them, “Go into the city, and a man carrying a jar of water will meet you. Follow him. ¹⁴ Say to the owner of the house he enters, ‘The Teacher asks: Where is my guest room, where I may eat the Passover with my disciples?’ ¹⁵ He will show you a large room upstairs, furnished and ready. Make preparations for us there.”

¹⁶ The disciples left, went into the city and found things just as Jesus had told them. So they prepared the Passover.

¹⁷ When evening came, Jesus arrived with the Twelve. ¹⁸ While they were reclining at the table eating, he said, “Truly I tell you, one of you will betray me—one who is eating with me.”

¹⁹ They were saddened, and one by one they said to him, “Surely you don’t mean me?”

²⁰ “It is one of the Twelve,” he replied, “one who dips bread into the bowl with me. ²¹ The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.”

²² While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take it; this is my body.”

²³ Then he took a cup, and when he had given thanks, he gave it to them, and they all drank from it.

²⁴ “This is my blood of the covenant, which is poured out for many,” he said to them. ²⁵ “Truly I tell you, I will not drink again from the fruit of the vine until that day when I drink it new in the kingdom of God.”

²⁶ When they had sung a hymn, they went out to the Mount of Olives.

Mark wants us to understand Jesus' death through the lens of the Passover.  During this feast, the Jews recreated the story of their deliverance from Egypt.  During the final plague, the one that convinces Pharaoh to free the Hebrew slaves, the Israelites are told to put the blood of a slain lamb on their doorpost.  This mark tells the angel of death to "passover" their homes as the first born sons of Egypt are slain.

Mark's story will also have the death of a lamb, the lamb of God.  His blood will be a mark and a promise that the faithful will be delivered from slavery to mindless religious ritual to the freedom of a new life with God.  Interestingly, Mark connects the story also with the death of the first born.  God identifies with the Egyptians who lose their children not due to their own sin, but because of the systems of sins and government that sit above their lives.

The story begins by sounding remarkably similar to the passage describing the  acquisition of the colt for Jesus to ride into Jerusalem.  "Where will we eat the Passover?" the disciples ask.  They continue to be observant Jews even as Jesus has discredited the temple and its duplicitous and voracious activity.  We often fail to see the essential Jewishness of Jesus, but this passage reminds us that the roots of the Christian tradition are deeply sunk in the loam of Judaism.  Jesus tells the disciples where to go and what to say to acquire the room for a Passover meal (a meal that is typically observed by families--signifying perhaps that the disciples and Jesus have formed a new family).  The room will be in such and such a place and here is what to say Jesus tells them.  Despite the crowds in Jerusalem, (miraculously?) there is a place for them to gather and share supper.  Mark seems in this and the passage about the colt to want to make it clear that Jesus is in control and that God has already prepared his path.

When the disciples sit down with Jesus for the meal, it starts with the recognition that the betrayer is with them.  Did Jesus know that Judas had already agreed to sell him to the religious leaders?  Was Judas without a choice in the matter?  Or if he had not played the role would one of the other disciples?  These are interesting questions, but the most important one to me is:  what does it mean that Jesus serves Judas even as he has made plans to betray him?  What does this act say about God?  It is of course service to the betrayer with a warning, that turning against Christ results in judgment.

The formula that Jesus uses to serve the bread and cup are strongly reminiscent of the passover meal, but Jesus reinterprets it.  The bread becomes his body and the cup his blood.  The bread is broken in prophetic action predicting his death.  The cup is the blood of the new covenant poured out for many.  Like the lamb's blood that marked the door post, the cup marks believers and is a sign of a new promise between God and humanity.

Jesus pronounces that he will not drink again until the new Kingdom of God is established.  It is like the "little apocalypse" in chapter 13, a warning and a promise.  It is a statement that holds in tension the death/resurrection of Jesus.

They cannot stay at the meal celebrating their freedom forever, so they sing a hymn and go out to the Mount of Olives, where Jesus freedom will be taken away.