The Gospel of Mark
The Mount of Olives and Gethsemane: Mk 14,26-52
Predictions: 14,26-31
Verse 26 introduces the encounter between Jesus and the disciples by clearly setting it on the Mount of Olives. While this is a transition verse, it does not belong with the supper scene to which it is often appended. This verse in fact acts as the opening of the passion story proper.
Gethsemane means "oil-press" so it is quite likely that it is on the Mount of Olives but the evangelist does not say so. Verse 32 and the move to Gethsemane is as clear a change of place as any in this Gospel, indicating therefore the beginning of a new scene.
Thus there is a good case for reading 14,26-31 as an episode on its own. This is not commonly done but we will see the effect of reading it this way.
In verse 26, Mark just says that they sang a hymn (14,26a). Commentators suggest it may have been Psalms 114-118 which are traditional at the end of the Passover meal, but that is not specified.
They then go out to The Mount of Olives which was the location of the discourse of chapter 13 which spoke of events of the end of time. Beginning the passion of Jesus on the Mount of Olives suggests a comparison between the two. Just as chapter 13 predicted the handing over of his followers (13,9) so the handing over of Jesus (10,33) begins from the same place.
The imperative in Zechariah 13,7 becomes "I will strike" in the quotation. The scattering of the sheep will be seen in 14,50.
Verse 28 then predicts that there will be a reunion "after I am raised up". The young man at the tomb will refer to this prediction in due course (16,7). Coming here at the beginning of the passion, a note of hope is introduced into the story. These predictions will not be the end. Galilee is Galilee of the nations (Is 9,1), the place where the proclamation to the world will begin.
This is followed by the three verses, 14,29-31, concerning Peter's denial. In verse 29, Peter echoes the words of Jesus in verse 27. The Greek verb here provided the English word "scandal". As a noun, it means a stumbling block, see for example 1st Peter 2,8. Jesus' prediction in verse 30 is duly fulfilled in 14,72.
The second background to the Mount of Olives concerns David's betrayal by his trusted adviser Ahithophel (2 Sam 15,20). Jesus too is about to be betrayed by trusted friends.
Read like this, these verses act as an overture to the Passion; the arrival on the Mount of Olives is really the beginning of that story. The theme of betrayal will lead to Jesus dying alone on the cross. Yet as with the predictions of his fate (10,34), the note of hope and ultimate triumph is also present in verse 28.
We can now return and continue our reading.
Prayer of Jesus: 14,32-42
We have seen that in verse 32, they go to a place called Gethsemane. Only the Gospel of John speaks of a garden (Jn 18,1).
Verses 39-40 make clear the contrast between Jesus at prayer and the disciples asleep. This contrast dominates this episode. Prayer is mentioned in verses 32, 35,38 & 39, sleep in verses 37, 40 and 41. The last word in 13,37 is "watch" and that word too is important here at Gethsemane, verses 34,37 and 38. (The NRSV translates as "keep awake".)
The cycle therefore is repeated three times. The first and most detailed is 14,32-38; then 39-40 and finally 41-42 where there is a different focus.
Jesus in verse 32 states clearly that his purpose is prayer.
Yet the inner group of three disciples are invited to go further with him. They have already been present at the raising of the little girl (5,37) and at the Transfiguration (9,2). In verse 34, Jesus tells them to remain and watch. The implication is to be with Jesus in prayer and not to be look outs for the high priest's guards.
Jesus attitude must seen in all his humanity, he could anticipate his fate and it was not one to be undertaken lightly. The psalms of lament are the prayers for these times, prayers which show complete trust in God even at the most difficult times. Here, Jesus' words are similar to the refrain in psalm 42-43 (one psalm in two parts).
Falling to the ground could be reverent prostration or it could be a sign of dread. Both would appropriate on this occasion. "Abba" is found only in Mark as well as two references in Paul writing to the Romans and Galatians. Current understanding is that this is not as intimate as once thought, it is the proper term of respect from son to Father.
The hour was predicted in 13,34; it has now come for Jesus.
"Arise" in verse 42 now ends the time of prayer as Jesus prepares to meet his betrayer.
We can return now to the main page.
Betrayal: 14,43-45
This scene marks the third and final appearance of Judas in this Gospel. It has therefore a special place in the unfolding of the plot. Judas was named among the twelve (3,19) where he is identified at the one who betrayed Jesus. Then he arranged the betrayal earlier in this chapter, 14,10-11. Now he puts that betrayal into effect (14,43-45). Mark keeps his two references to Judas in this chapter short but it is as well to read both as separate sections or parts of the story.
"Immediately" follows on from Jesus' comment in verse 42 that his betrayer is at hand. The word is repeated in verse 45. Judas is again introduced as one of the twelve and described in verse 43 as the betrayer (though the Greek uses a participle which is awkward to translate).
The crowd is a feature of the Gospel (8,1 among many examples). This one is different because it has swords and clubs and has been sent by the group who will be questioning Jesus in verse 53.
Judas calls Jesus Rabbi, the mark of respect used by other disciples (Peter for example, 9,5). Used here, it indicates how Judas is far from being a true disciple, he is the enemy of Proverbs 27,6. The other two references, 2nd Samuel and Sirach, show that kisses are not always what they seem. Mark sees no need for a response from Jesus at this point (as in Mt 26,50).
Arrest: 14,46-52
Taken on its own, verse 46 makes its impact, Jesus is no longer free.
Yet someone, though it is not stated who, turns to violence (14,47). This is just briefly reported in Mark; Matthew makes much more of this episode (Mt 26,51-55).
The point made here is Jesus' protest at his arrest and the manner of his arrest. Everything he has done in Jerusalem has been done openly. Yet they have to come in the dark with weapons to seize. 11,17-18 is part of the cleansing of the Temple, a den of robbers. At that time there was hesitation in arresting Jesus because of the attitude of the crowd.
The fulfillment of the Scriptures here is mentioned by Jesus in general terms. Yet the theme of the suffering innocent just man is a feature of many of the psalms as well as the servant of Isaiah (Is 53). These are the last words of the free Jesus. Henceforth, he is no longer in control.
Abandonment by the disciples now follows in verse 50. Jesus will go to his death alone.
The brief appearance and disappearance of a young man in 14,51-52 could be no more than a comment on this abandonment. There may be another possiblity which we will consider we read chapter 16 (16,7).
We can return now to the main page.