Gospel of Mark

Long Ending of Mark: Mark 16:9-21

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Horsham: 29th January 2026
The Long Ending of Mark

There are a huge number of ancient manuscripts of Mark’s gospel. In the oldest available versions, the gospel ends at verse 8 with news of the resurrection being brought to the disciples by the women, omitting the long ending recorded in these verses. 

In simple terms, the last twelve verses of Chapter 16 are regarded by many biblical scholars as ‘extra verses’ which do not form part of the original Gospel. Some theologians argue that these verses have, at some point, been added, no doubt with good intention, in order to bring the ending of Mark’s Gospel to a ‘better’ ending, more closely into line with Matthew and Luke.

On the other hand, others believe that it is the omission of these verses in those manuscripts we currently regard as the oldest which is the error. They argue that verses 9-20 are part of the original gospel, deliberately omitted for reasons now lost in antiquity.

The arguments deepen further with some theologians arguing in favour of ending at verse 13.

Whatever you think about these ‘extra’ verses, they are commonly  referred to as ‘the long ending of Mark’.

9 When Jesus rose early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons. 10 She went and told those who had been with him and who were mourning and weeping. 11 When they heard that Jesus was alive and that she had seen him, they did not believe it.

12 Afterward Jesus appeared in a different form to two of them while they were walking in the country. 13 These returned and reported it to the rest; but they did not believe them either.

14 Later Jesus appeared to the Eleven as they were eating; he rebuked them for their lack of faith and their stubborn refusal to believe those who had seen him after he had risen.

15 He said to them, “Go into all the world and preach the gospel to all creation. 16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. 17 And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; 18 they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well.”

19 After the Lord Jesus had spoken to them, he was taken up into heaven and he sat at the right hand of God. 20 Then the disciples went out and preached everywhere, and the Lord worked with them and confirmed his word by the signs that accompanied it.

Mark 16:9-20

Many, many hours have been expended by scholars and theologians on the study of these last verses of Mark’s Gospel. Their inclusion in or omission from the Gospel has been a matter of controversy throughout Church history. 

Long ending of Mark

To be honest I have spent more hours researching these verses than I have most of my other posts, but like many people, including many scholars and reputable preachers more qualified than me, I have no idea whether any or all of these verses form part of the original. Many commentators, including such great names as Calvin, simply present these verses as part of the Gospel text. Others, including Sproul, raise the question of the place of these verses in the Gospel, but go on to analyse the anyway. 

End Piece

I am not sure that the technical arguments which underly this debate are particularly helpful to us, and will seem tedious and confusing to many. For me, they raise more questions than answers. In any case, most of the text is replicated in other Gospels. There is no reason to doubt, for example, that Christ gave the Great Commission. The question is simply whether it is rightly placed here in the words offered by Mark. The exception is the handling of poisonous snakes and drinking of poisons. These references may have been important at some point in the past, but neither are tests which I would recommend to test the efficacy of one’s faith.

I’m fascinated by some of the arguments I have read, and left confused by others. In short, after several re-writes, I’ve decided not to summarise any of them here, but rather to signpost below to a few of the more accessible sources for those who are interested and would like to know more.

Richard Jackson, West Sussex

Mark Winger: 100+ Hours of Research  Review of arguments in favour of inclusion and omission of these verses
John MacArthur: Sermon ‘A Fitting End to Mark’s Gospel’(Favours Omission of verses)
Ryle, pp265 – 272    (Favours inclusion of verses)
Wiersbe, pp184 – 187  (Favours inclusion of verses)

Gospel of Mark

Resurrection: Mark 16:1-8

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‘The resurrection is not the epilogue to the Gospels, it is the climax of the life of Christ.’   John Macarthur

16 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so that they might go to anoint Jesus’ body. 2 Very early on the first day of the week, just after sunrise, they were on their way to the tomb 3 and they asked each other, “Who will roll the stone away from the entrance of the tomb?”

4 But when they looked up, they saw that the stone, which was very large, had been rolled away. 5 As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed.

6 “Don’t be alarmed,” he said. “You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him. 7 But go, tell his disciples and Peter, ‘He is going ahead of you into Galilee. There you will see him, just as he told you.’”
8 Trembling and bewildered, the women went out and fled from the tomb. They said nothing to anyone, because they were afraid.[a]

Mark 16:1-8

Horsham: 26th January 2026

In my last post, I commented that in these last verses of his Gospel, Mark brings the women to centre stage. This is unusual in an account of events of this period, and it’s a great moment to remind ourselves that as far as we can tell, the source for Mark’s Gospel is the Apostle Peter. In these closing verses of Mark’s gospel, continue to be absolutely critical to the story.

Matthew tells us that many women who had been following Jesus were there at his death. Mark tells us that Mary Magdalene and Mary the mother of Joseph were there as Joseph of Arimathea and his servants laid Jesus to rest in the tomb, sealing it with a large rock. The interesting thing is that this account seems to rely on the testimony of the women, who later told their story to Peter.  This is important because first century Palestine was a fiercely patriarchal society in which Jews rarely gave credence to women as witnesses. Yet it was the women who stood close to the dying Jesus, when Peter and the other disciples are either in hiding or keeping their distance, and it is the women who are recorded as the witnesses to the placing of Christ in the tomb.   

So here we are on the third day. The first people to visit the tomb are not the men who had sworn to stand with Christ even when he is faced with death. The first visitors are the women. With the men in hiding, we sense that the women are taking an extraordinary risk by approaching the grave. If we reflect on the account in all four Gospels, we might reasonably think that they have arranged to meet at the tomb in the early morning of Sunday, the third day. They come with expensive ointments and spices to adorn the body, not as a preservative, but as an entirely human act of love for Jesus. As they approach the tomb they are anxious, not as you might think about arrest, but about how they will move the rock which has sealed the tomb. 

John tells us that it is Mary Magdalene who arrives first, possibly alone. To her horror, she finds the tomb open. Someone, or something, has rolled the stone away.  Grave robbers were common, raiding tombs in search of valuables which might be left with the dead. Mary’s reaction is entirely reasonable – that the body of Jesus has been stolen. She rushes away to tell the disciples. Next to arrive are another group of women who are the first to venture inside the tomb and find it empty. By Mark’s account, which again can only originate from one of the women, there was a moment of confusion. They were perplexed, as well they might be. In that moment, like Mary before them, they can surely have but one thought, that someone has stolen the body. 

Then, something extraordinary happens. Stepping inside the tomb they are confronted by a young man sitting to one side where they would have expected to see the body of Jesus. ‘You are looking for Jesus of Nazareth. He has been raised; he is not here. Look – here is the place where they laid him. Go and tell his disciples and Peter that he is going ahead of you to Galilee. There you will see Him, just as he told you.’ (vv 6-7 NRSV). 

He has been raised. Resurrection.

End Piece
Mark’s Gospel ends at verse 8. Because we know more about his resurrection from the other Gospels, it seems a rather abrupt end. You will see in your Bible that there are 12 more verses, but you will almost certainly see a footnote which says that these verses do not appear in the oldest and most reliable manuscripts.

I will look at these extra verses in my next post, but for the moment, let’s regard verse 8 as the final verse of the Gospel. In that verse we see the women running from the tomb. In my English bible it says that they were running in fear and amazement. If we were watching a film, this ending would make us think that there is going to be a sequel. There is more to come.

The resurrection is indeed the climax of the life of Christ on earth. it is also the start point for the 40 days of resurrection during which Christ was seen by his disciples, and by many other followers of Jesus (1 Corinthians 15:3-8).

The fact that Peter is the principal source for Mark makes this ending even ore special. The final action of Mark’s Gospel focuses not on the disciples, but on the women and their reaction to the missing body. The first people with the courage to visit the tomb, the first witnesses of his resurrection. The first people, in fear and amazement to bring the news of the resurrection of Jesus Christ of Nazareth. to the disciples, and to the world,  were the women.

For myself, I think that is a wonderful way for Mark to end his incredible story.

Richard Jackson, West Sussex

Gospel of Mark

Burial of Jesus: Mark 15:42-47

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As we come to the end of Chapter 15 of Mark’s Gospel, we arrive at the burial of Jesus. Look out for the courage and determination of the women who followed Jesus.

42 It was Preparation Day (that is, the day before the Sabbath). So as evening approached, 43 Joseph of Arimathea, a prominent member of the Council, who was himself waiting for the kingdom of God, went boldly to Pilate and asked for Jesus’ body. 44 Pilate was surprised to hear that he was already dead. Summoning the centurion, he asked him if Jesus had already died. 45 When he learned from the centurion that it was so, he gave the body to Joseph. 46 So Joseph bought some linen cloth, took down the body, wrapped it in the linen, and placed it in a tomb cut out of rock. Then he rolled a stone against the entrance of the tomb. 47 Mary Magdalene and Mary the mother of Joseph saw where he was laid

Mark 15:42-47

Horsham:20th January 2026
Joseph and Nicodemus

Matthew tells us that Joseph of Arimathea was a rich man, a member of the Sanhedrin. Mark says he was a prominent member of the Council. Importantly, Matthew describes him as a disciple of Jesus (Matthew 27:57-61).  We need to pause and take that in.

John tell us in some detail of a conversation between Jesus and another member of the Jewish Council of leaders, Nicodemus, just a few days earlier (John 1:1-21). 

We know tantalisingly little about Nicodemus and Joseph, but the appearance of Joseph at this point in the story is interesting in so many ways. It affirms that Jesus had sympathisers in the Sanhedrin. Luke says that he had not agreed with the plan to kill Jesus (Luke 23:51). Could it be that at least one voice was raised in defence of Jesus on that dreadful morning before his death. 

I’m wondering how many more unnamed people were in the background, supportive of Jesus, perhaps even openly.

Joseph approaches Pilate

For the Jews, the day started at 6pm. Jesus has died on the day of preparation for the sabbath, which will begin within a couple of hours. Joseph works fast.

Joseph takes a huge risk. Standing up in a very public way for Jesus after his death suggests a certain confidence in his actions. Pilate’s response to his request could have been very different.

Joseph went boldly to the Praetorium to seek audience with Pilate. The Roman governor is already angry with the Jewish leaders, yet he gives audience to Joseph.

John tells us that Nicodemus was also there to help with the recovery and burial of Jesus (John 19:38-41). Is it possible that this new grave had been dug and prepared by these rich supporters specifically with Jesus in mind (Wiersbe, p102). Who, after all, would build a tomb for their own use next to Golgotha?

Pilate releases the body

Some victims of crucifixion would suffer in agony for days. To die within 6 hours is unusual, and testament to the brutal treatment of Jesus in the hours before nailing him to the cross. The bodies of crucified criminals were normally discarded without ceremony, thrown on the rubbish heap or simply left to rot. It is suggested that Golgotha was so named because it was littered with the skulls of executed prisoners, picked clean by wild animals, feral dogs and birds. 

Pilate is surprised to hear that Jesus is already dead. Perhaps it is a reflection of his reluctance to execute Jesus that Pilate agrees to the release of the body. We should be in no doubt that Jesus was dead. They even pierced his side with a spear to make sure.

The body of Jesus of Nazareth is removed from the cross, wrapped in linen, and placed in Joseph’s tomb. The Sabbath, remember, starts at 6pm, and that moment is at hand. There is simply not enough time to properly wash and prepare the body. Christ is placed in the tomb and a large stone rolled against the opening.

‘There were also women..’

Mark has already mentioned the presence of the women at the cross. Others have left and turned their back on Jesus.  Even those disciples who had declared, no doubt with integrity, that they would stand by Jesus, are in hiding. But the women are still there.

It is the women who follow Joseph and his servants. It is women who see where he is laid. It is women who continue to follow Jesus.

The stone is rolled across the mouth of the grave. We might imagine that it is moments before 6pm. Joseph, his servants, the women and every other Jew rushes to their home to observe the sabbath.

End Piece

It’s so easy to overlook that at this, the most challenging and dangerous time for those who followed Jesus, the Gospel writers, who lived in a deeply patriarchal society, finally bring the women who followed Jesus to centre stage.

Witnessing the death of Jesus, Matthew says that there were many women (Matthew 27:55). The Greek word is pollai (πολλαὶ) and it literally means many, implying that there were almost certainly more women than those whose names appear in the texts.

It is John who tells us that first amongst the women is Mary, the mother of Jesus (John 19:25).

Matthew specifically mentions Mary, mother of James and Joseph, and the mother of the sons of Zebedee (Matthew 27:56)  Mark highlights Mary Magdalene and Mary, mother of Joses (Mark 15:47);  Luke mentions that women who had been followers of Jesus were there, and that some of them had travelled with Jesus from Galilee (Luke 23:55-26).  John specifically mentions the wife of Clopas (John 19:25).

And now, as Jesus is placed in the tomb, there are two women watching what is happening. Mary Magdalene and another Mary looked on, as Jesus was placed in the tomb (Matthew 27:61, Mark 15:47)

Where, we might ask, is Peter? James? John? Where are those brave disciples who, less than 24 hours ago, declared their readiness to die alongside Jesus?

‘Faithful women were the last at the cross on Friday and the first at the tomb on Sunday. What a contrast to the disciples, who had boasted that they would die for Him!. The Church of Jesus Christ owes much to the sacrifice and devotion of believing women.’ (Wiersbe, p181)

Richard Jackson, West Sussex

Gospel of Mark

Death of Jesus – The End? Mark 15:33-41

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Mark’s description of the death of Jesus is told with his normal directness and economy of words.

33 At noon, darkness came over the whole land until three in the afternoon. 34 And at three in the afternoon Jesus cried out in a loud voice, “Eloi, Eloi, lema sabachthani?” (which means “My God, my God, why have you forsaken me?”).[b]
35 When some of those standing near heard this, they said, “Listen, he’s calling Elijah.”
36 Someone ran, filled a sponge with wine vinegar, put it on a staff, and offered it to Jesus to drink. “Now leave him alone. Let’s see if Elijah comes to take him down,” he said.
37 With a loud cry, Jesus breathed his last.
38 The curtain of the temple was torn in two from top to bottom. 39 And when the centurion, who stood there in front of Jesus, saw how he died,[c] he said, “Surely this man was the Son of God!”
40 Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joseph,[d] and Salome. 41 In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there.

Horsham:12th January 2026

From our perspective, the speed of events is extraordinary. Jesus was arrested in the early hours of the morning. By 6am he had been tried by a kangaroo court of the High Priests. Between 6am and 9am he was passed between the Sanhedrin, Pilate and Herod, repeatedly interrogated and physically abused. He wasn’t just ‘beaten up’, he was cruelly beaten. He was tortured.

Some of his wounds were visible. Deep flesh wounds on his back. Bruises on his head and body. Blood running down his face where thorns had been forced on his head in mock coronation. 

Some of his wounds were invisible. Internal injuries caused by the force of the whip, punches from soldiers and beating with sticks. Shock. Dehydration.

 His injuries were traumatic. They were unsurvivable.

They stripped him of his clothes. By the time they were ready to drive nails through his hands and feet He was already dying. ‘Forgive them Father, they know not what they do.’ (Luke 23: 34) 

Nailed to a cross, the weight of the body makes it very difficult to breathe. To breathe effectively, they need to push up on their legs. If the feet are nailed to the cross, every breath, every movement, adds to the agony.  If they wanted to finish the prisoner off, they would break his legs (John 29:31).

It was 9am when Jesus and two robbers were nailed to crosses at Golgotha. There are records of people lasting several days on the cross before their death. In his critically damaged state, Jesus could survive for long. 

As midday approaches the sky grows dark. Very dark. This is no eclipse – it lasts for hours, People are uneasy. Frightened. It is as if God has turned his back on His Son. Turned his back on the world.

‘Eloi, Eloi, lema sabachtani.’ Someone thinks that he is calling for Elijah. 

He is thirsty. Someone rushes to get a sponge soaked in cheap wine. They fix it to a pole and offer it to Jesus. An act of mercy?   

Three hours of darkness. Three more hours of excruciating agony. Most of the people have nervously drifted away. The women who loved Jesus are still there. Standing with Jesus in this darkest hour.

It is 3pm. The hour of prayer. There is a sudden shout. An extraordinary noise from the dying man. ‘It is finished.’ It was his last breath.   Jesus of Nazareth is dead.

The Centurion is there. Watching. Listening. He has seen many deaths like this. This one was different. He knows that he has just witnessed something extraordinary. Did he say it out loud? Did he think it and talk about it later? ‘Surely, this man was the Son of God.’

At the heart of the Temple is the Holy of Holies. A thickly woven heavy curtain hangs, floor to ceiling. It has hung there for generations. It keeps the world separate from the Presence of God.

Prayers take place in the Temple at 3pm. There is no doubt about the time. At the moment of the  death of Jesus of Nazareth, the curtain which separated the Holy of Holies from the rest of the world was torn in two. From floor to ceiling. At the moment of his death, the presence of God, the power of God, burst forth into the world.

The darkness which had covered the world begins to lift.  

End Piece

There were so many points along this journey when Jesus could have stepped away from the path to the cross. But he didn’t.

‘Jesus was not murdered; he willingly laid down his life for us (John 10:11, 15, 17-18). He was not a martyr; He was a willing sacrifice for the sins of the world. (Wiersbe p181)

‘Let us remember that for our sakes, Jesus voluntarily endured the most painful, horrible and disgraceful death. Surely the thought of this love should constrain us daily to live not unto ourselves but unto Christ. It should make us ready and willing to present our bodies as a living sacrifice to Him who lived and died for us.’( Ryle, p249)

Jesus was abused. Jesus was tortured. Jesus was executed. Jesus is dead. 

Breaking news… This is not the end.

Gospel of Mark

Insults, Laughter and Tears at the Foot of the Cross: Mark 15:21-32

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21 A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross. 22 They brought Jesus to the place called Golgotha (which means “the place of the skull”). 23 Then they offered him wine mixed with myrrh, but he did not take it. 24 And they crucified him. Dividing up his clothes, they cast lots to see what each would get.

25 It was nine in the morning when they crucified him. 26 The written notice of the charge against him read: the king of the jews.

27 They crucified two rebels with him, one on his right and one on his left. [28] [a] 29 Those who passed by hurled insults at him, shaking their heads and saying, “So! You who are going to destroy the temple and build it in three days, 30 come down from the cross and save yourself!” 31 In the same way the chief priests and the teachers of the law mocked him among themselves. “He saved others,” they said, “but he can’t save himself! 32 Let this Messiah, this king of Israel, come down now from the cross, that we may see and believe.” Those crucified with him also heaped insults on him.

Mark 15:21-32

Horsham: 8th January 2026

People came to watch Jesus die.  Lots of people. Some stood and watched.  Some threw insults. Some laughed. Some wept. Some just passed by.

Golgotha is a dreadful place. This is not the first set of executions to take place here. The earth is discoloured with the blood and gore of many crucifixions. The stench is overwhelming. The stench of death. The kind of place where the birds don’t sing. To this place they come.

The Jokers
There are those who deliberately passed this way. They have gone out of their way to pass through a place they would normally take pains to avoid. They know who is being crucified. They have come to shout insults. Their insults are for the one whose cross carries the name ‘Jesus of Nazareth. King of the Jews.’ 

‘So, You who are going to destroy the Temple and re-build it in three days, come down off the cross and save yourself!’ There is laughter. They are here to throw insults at Jesus.

They are the jokers, who laughed at the foot of the cross of Christ.

The Chief Priests and Teachers
If you are looking for a Chief Priest or a teacher of the Law, Golgotha is not the place you would normally go. This is a place of filth. This place is unclean. Yet these men have come to make sure that the deed is seen through to the end. They are furious about the sign. They are the leaders of the Jews. This is not their King. 

They send word to demand that Pilate removes these words from the cross. An hour earlier, Pilate had wanted to release this Jesus, but they had insisted he be crucified. Against his instincts he allowed it to happen. He is in no mood to accept their petitions now. ‘What I have written, I have written.’

They hear the laughter of the jokers. They are inspired to join in with their own humour. ‘He saved others but he cannot save himself!’ More laughter. ‘He trusts God. Let God save Him!’ Hilarious. ‘Come down from the cross that we may see and believe.’ That’s not going to happen. That is not God’s plan.

They bring their own insults and throw them at Jesus. They are here to make sure that sentence is passed.

They are the Chief Priests and Teachers of the Law who believed that they experienced some kind of justice at the foot of the cross of Christ.

Thieves and Robbers
Two men accused of crimes. Maybe they were co-conspirators with Barabbas. They are in agony. They too have been beaten and paraded through the streets. They too are nailed to their own crosses. Dislocated shoulders. They are struggling for every breath. They are frightened – terrified. Tough, brutal men, reduced to this. In their desperation, they too heaped insults on Jesus (Matthew 27:44). But there was that moment when for one of them, the insults stopped. ‘Jesus, remember me when you come into your kingdom.’ I wonder whether he heard the response of Jesus ‘today, you will be with me in paradise.’ (Luke 23:43).

They are there to die. (He is numbered amongst the transgressors),

These are the thieves and robbers who suffered and died alongside the cross of Christ.

The Centurion
There was a centurion. Standing back. Watching. He’s seen it all before. He knows very little of these three condemned men, and cares less. His role is to make sure that the sentence is passed. To see that these men die on the cross. He is watching everyone as they come and go. Watching the reaction to that sign. Watching and listening. Listening as people threw their insults, laughed and wept as Jesus was dying on the cross.

He is there to ensure that Roman justice is delivered.

He is the Centurion, who watched, listened and waited at foot of the cross of Christ.

The Soldiers
Each prisoner had been guarded by a team of four soldiers on the road to Golgotha. For now, their job is done.  They are entitled to the condemned man’s clothes. Jesus has a good undergarment. Soldiers are soldiers. They see an opportunity to have some fun. Out come their gambling stones and they cast lots for the garment. They care nothing for the dying man. 

They are oblivious of the fact that their little game was predicted hundreds of years earlier. Oblivious to the role they have just played in history (Matthew 27:35; John 19:23-24, Psalm 22:18).

These are the soldiers of Rome who drew lots at the foot of the cross of Christ.  

The Disciples
The disciples had sworn to stand with Jesus whatever happened.  Last night, less than 12 hours earlier, they ran for cover as Jesus was arrested. Where were they now? 

At least one of them was there, possibly more. There had been that extraordinary moment when Jesus asks John to look after his mother. In obedience to Christ, John takes Mary into his household. (John 19:27). Were there others, hiding in plain sight, mixing with the crowd? 

These are the Disciples, who tried to make themselves invisible at the foot of the cross of Christ.

The Women
This was no place for women, yet they always came when it was their man on the cross. Mary, mother of Jesus, helpless, in utter despair, watching her son die. Mary Magdalene was there. And another Mary, the wife of Clopas (John 19:25). There were probably others too, to stand with the mother of Jesus and to comfort each other (Matthew 27:55-56).

They are overwhelmed with grief and helplessness. Forced to listen to the ultimate insults being thrown at Jesus.

These are the women who loved Jesus and wept at the foot of the cross of Christ.

End Piece

Of course, there were others, hundreds – even thousands – in Jerusalem who knew that something horrific was taking place at Golgotha and deliberately stayed away. They didn’t want to take the risk of being anywhere nearby. After all, they were in Jerusalem to worship God. Better, they thought, to ignore it. Carry on as if nothing was happening.

Challenge yourself. Something ghastly and completely unjustified is going on. You don’t need to look far in this world to find an example. 

Where do you stand in the crowd? 

Insults. Laughter. Tears. Maybe it’s best to simply look the other way.

Richard Jackson, West Sussex

Gospel of Mark

Crucified: Mark 15:21-28

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Christ. Crucified

21 A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross. 22 They brought Jesus to the place called Golgotha (which means “the place of the skull”). 23 Then they offered him wine mixed with myrrh, but he did not take it. 24 And they crucified him. Dividing up his clothes, they cast lots to see what each would get.
25 It was nine in the morning when they crucified him. 26 The written notice of the charge against him read: the king of the jews.
27 They crucified two rebels with him, one on his right and one on his left. [28] [a]

Horsham: 6th January 2026

‘They took not the shortest but the longest way to the place of execution. They followed every possible street and lane, so that as many as possible should see and take notice.’ (Barclay, Loc 7195)

Once more, uncomfortable though it is, you have to try to imagine that you are there.

We can easily forget the condition to which he had been reduced. Sleep deprived. Dehydrated. Spat upon. Beaten with fists. Beaten with sticks. Flogged. A crown of long, sharp thorns forced onto his head. Black eyes. Covered in bruises. Open wounds from the flogging. Blood and spit running down his face. Internal injuries. Exhausted. Traumatised. In shock.

The prisoner needs to be taken from the Praetorium to Golgotha, the place of execution. These two places were barely a stones throw apart, yet under guard of at least four soldiers, the prisoner was forced to take a lengthy, circuitous route  , through narrow, crowded streets. The people of Jerusalem need to be reminded who is in charge. They are subject to Roman rule. The message is clear and simple. This is how we treat those who are condemned to die. Step out of line, and this could happen to you.

The beatings and floggings were perfectly normal for condemned prisoners. It was perfectly normal for the condemned prisoner to then carry his own cross, or at least part of the cross, to the place of execution.  The Centurion in charge of this particular prisoner escort is determined that this prisoner will arrive at Golgotha alive.  The fact that some guy called Simon is told to carry the cross is of itself an indication that the condemned man’s injuries are already life threatening.

The place of crucifixion is called Golgotha, which means ‘place of the skull’. It is immediately outside the city gate. The stench of this place is overwhelming. It is a place of death. Once there, the wooden bar is thrown on the ground. Myrrh has some sedative qualities. It is offered to each prisoner, mixed with wine. The prisoner is stripped of his clothes.

The prisoner is then laid across the wooden cross beam. His arms are first tied to the cross beam before nails are driven through his hands or wrists. The screams are horrific and relentless. The agony unbearable. The prisoners,  unconscious by this point, have their feet secured to the upright before the cross is then lifted into position. There is a hole in the ground. A socket. There is a sickening thud as the upright slips into place. The screams are indescribable. They are unforgettable.

‘Forgive them Lord, they know not what they do.’ Luke 23:34

Immediately, it is agony to breathe. The weight of the body makes every breath almost impossible. A man can hang like this for days, growing weaker and weaker, their strength ebbing away.

End Piece

There are, of course, three crosses. Three prisoners. Each prisoner has been abused violently. The three crosses are identical, except in this. Before lifting it into position, a piece of wood is nailed to the top of each cross, detailing why each individual is being crucified. The one on the left says something like ‘thief’ or ‘insurrectionist’. The one on the right is similar.  Whether or not they deserve death, or even whether they were guilty, both of these men have at least been accused of a crime.

The one in the middle is interesting. At the top of this cross, unusually written in Aramaic, Latin and Greek, it simply says ‘Jesus of Nazareth – King of the Jews.’ (John 19:19-20)

Richard Jackson, West Sussex

Gospel of Mark

Simon of Cyrene: Mark 15:21

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Simon of Cyrene

21 A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross.

Mark 15:21

Horsham: 5th January 2026

In first century Palestine, every Jewish man who lived within 15 miles of Jerusalem was required to ‘appear before the Lord’ at the Temple for the three ‘pilgrimage festivals‘. the feast of Tabernacles (Sukkot), feast of Weeks (Shauvot) and the Passover (Pesach). For those who lived further away, it was required that every male should spend at least one Passover in Jerusalem. It seems that a man called Simon, made such a pilgrimage journey, travelling from his home in Cyrene in North Africa, arriving in Jerusalem in perfect time for the Passover celebration.

Mark’s readers didn’t know this Simon – but it turns out that they knew his sons – Rufus and Alexander. When Mark wrote his Gospel, they were almost certainly recognisable members of the Church. We know nothing about Alexander, but the Apostle Paul sent greetings to Rufus when he was working for the Christian community in Rome (Romans 16:13)

The story

Simon has just arrived in Jerusalem. He is excited. He has just come in from the country. He has completed his difficult and dangerous journey from his home town in modern day northern Libya. He finds himself in the bustling, noisy overcrowded streets of Jerusalem. It is a noisy place. There  is a commotion close by. Suddenly, he is confronted by a dreadful procession. A man, beaten, broken and bleeding, is being escorted by Roman soldiers and followed by a noisy crowd. He has no idea who this man is, but he is not stupid – he knows what is going on. Such things happen in his home city and across the Roman empire. This man is on his way to be crucified. Around the neck of the condemned man there is a sign which reads ‘Jesus of Nazareth, King of the Jews’.

Romans always insist that the prisoner carries part of his own cross to the place of execution. They never use the shortest route. They want as many people as possible to see this demonstration of Roman power and suppression. Jesus is dragging a heavy piece of wood from which he will hang. Simon doesn’t want anything to do with this spectacle, but in the crush of the crowd there’s no way out – nowhere to go. Like everyone else, he moves to the side of the narrow street, pressed flat against the wall, to allow the procession to pass. Jesus, harangued by his Roman escorts, is hardly moving. His injuries are visible and horrible. He is visibly very weak. He can hardly stand let alone walk. Anyone can see there’s no way he can carry that wooden beam. He grinds to a halt.

The Centurion checks Jesus and recognises that he is at risk of losing consciousness. At risk of dying in the street. He wants to keep Jesus alive for long enough to kill him on the cross. The Centurion glances around the crowd. His eyes lock with  Simon.  Why Simon? Probably because it’s obvious to everyone that he’s a visitor to Jerusalem. His clothes, his skin tone. Everything about his gives him away. This man is not from Jerusalem. The Roman’s don’t want grief with the local Jews.

There is no conversation. Simon is dragged from the crowd by a soldier and ‘compelled’ to carry the wooden beam in front of Jesus. He has no choice. He is terrified. He doesn’t know, or care, who this Jesus is. All he knows is that he, Simon, is now carrying a heavy cross-piece to the place of execution. He has been forced centre stage in a grotesque drama in which he should have no part, and which will end with a violent death.  Romans cannot be trusted. What is the prisoner doesn’t make it to the end? Simon is in fear of his life.

End Piece

Earlier in his ministry, Jesus said that those who want to follow him should pick up their cross. Simon is a kind of literal example of this. How does this work for us – for you?

If you are a follower, there is always a cost.  Agreeing to follow Jesus – to really follow Him, there will be some kind of sacrifice. Following Jesus means living differently. Maybe setting aside something of your life. Making less money. Making no money! Doing something you never expected to do. Doing something you never wanted to do. Some kind of sacrifice. Something which is part of your life. Something you have to recommit to, day after day. It may not be something which looks huge to other people, but it will matter to you. Taking a risk for Jesus. That’s the cross which Jesus calls you to carry.

On that day, in that dusty street in Palestine, Jesus was in need. Something needed to be done to fulfil God’s plan. Simon had the skills. Simon was there. Simon was the man.

Jesus went to the cross for you. Look around. Every day. Look for what Jesus needs to be done. Look for your cross. Pick it up. Follow.

Richard Jackson, West Sussex

Advent 2025

Advent 2025: Week 4: Love

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Advent 4: Love
Horsham: 23rd December 2025

The theme of this fourth week of Advent is love.

Love

I wonder whether you have ever encountered a tiny baby, just a few days or weeks old, in the street or a coffee bar with Mum or Dad. You probably couldn’t help smiling. Even if you don’t know the family, there is something so extraordinarily special about a new born child. Every new born child is indescribably special. Their beauty is matched only by their vulnerability.

If that child is in some way related to you, or to someone special to you, it’s probable that you will have experienced a pang of, well, what do we call it? Protectiveness? Affection? Love? It’s a feeling which is difficult to describe. The emotions somehow defy description. Love is in there somewhere, and I’ve come to notice that there are different levels of love.

I have recently been blessed by the arrival of a Grandson. Of course, his arrival was not a complete surprise. It was a bit like Advent  – we spent months looking forwards to his arrival. He is the first child for my son and his partner. He is indescribably special.  I cannot put into words how I feel about this little one. He is indescribably beautiful. When I first met the little guy and held him, the emotions were almost overpowering. Ok, anyone who knows me is aware that I’m a pretty emotional person, but the moment was beyond special. I truly love that child. But I have to acknowledge, however, powerful my ‘Grandad’ love is, it is sort of dwarfed by that of my Grandson’s Mum and Dad. 

There is a photograph of my Grandson, taken within seconds of his birth, in the arms of a theatre nurse. It’s an extraordinary, powerful, moving picture, but there was something even more extraordinary going on at the moment that picture was taken. You can’t see it, but it was in the same room, and it was taking place at the moment that picture was taken. In plain sight. In that instant, something extraordinary happened to the mother and father of my Grandson. This is their child. They discovered a depth of love which they had never experienced before. An depth of love which they never knew existed. It engulfed them at that moment of meeting their child. Their love for this little one is so.. indescribable. 

I suppose that you need to experience that level of love to even begin to understand it.  If you are privileged to experience it, your mind will be blown, and you will not be able to conceive of any kind of love which is bigger or deeper that what you are feeling in that moment.

You see the problem with trying to describe real, profound love, is that it defies description. Somehow, in the English language at least, the word ‘love’ is inadequate. We use the word so freely, to describe things we ‘like’ or ‘enjoy’, that when it comes to the special – the really special moments, it almost doesn’t work. When it comes to true love, the feeling, the passion, is simply beyond words. You can only recognise it when you experience it.

Advent Love
For thousands of years, followers of Jesus have had a particular day when they met together to the celebration of Christmas. In my culture, that will take place on 25th December, as it has done for hundreds of years. During Advent, in the weeks before Christmas, we have been reminded of the hope, the peace, and the joy which the birth of that particular child brought, not only to his parents, but to the world. This week we are reminded of ‘love’, but it’s more than you might think.

The baby, at the moment when he was born, was every bit as beautiful and vulnerable as my Grandson. At the moment of his birth, the parents of this child, like every other loving parent throughout human history, would have discovered new depths of love for their child.

But in that instant, the moment of the birth of that child, something extraordinary happened. In plain sight. Every child is special. Every child is an individual. This one was unique. Angels. Shepherds. Wise Men. You probably know the story. People who were there at the time could not miss that this birth was unique. This bay was, and is, the Son of God. This child was, and is God. Emmanuel – God With Us. 

With the arrival of this child, God, the very nature of God, the very love of God, burst into the world. A love which is massively deeper, wider and more powerful that you could ever imagine. A love which is unique. There are no words, no superlatives, which adequately describe it. It is a love which is indescribable.  This is less about your love for the baby, but more about His love for you. Until you experience it, you cannot have any real idea that this depth of love exists, but you will know it when you feel it.

The Bible says that this special, indescribable, eternal love, God’s love, is for you. The fact is, you need to experience that level of love in order to begin to understand it.

This week, try to look at that baby – who was so much more than a baby – differently. My prayer for you this Advent is that you too might look for, find and connect with the love of Jesus.

The theme of this fourth week of Advent is love. God’s Love.

Mind blown!

Richard Jackson, West Sussex: LifePictureUK

 

Gospel of Mark

Beaten, Mocked and Abused: Mark 15:15-20

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Jesus. Beaten, mocked and abused.

15 Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified. 16 The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. 17 They put a purple robe on him, then twisted together a crown of thorns and set it on him. 18 And they began to call out to him, “Hail, king of the Jews!” 19 Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. 20 And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

Mark 15:15-20

Horsham: 19th December 2025

I’m not sure we should feel sorry for Pilate.  He made it abundantly clear that he found no reason to punish Jesus – certainly not to put him to death. He symbolically washed his hands – a public spectacle intended to show that he was not responsible. That all sounds good, but then, ‘wanting to satisfy the crowd,‘ he had Jesus flogged, and handed him over to be crucified. Roman flogging, or scourging, was a barbaric punishment on its own, intended to humiliate and seriously injure the prisoner.

Pilate was normally based in Caesarea. He was almost certainly in Jerusalem primarily because of the heightened risk of unrest during the Passover. When in Jerusalem he based himself at the Praetorium, which is believed to be the former palace of Herod the Great. Having flogged Jesus, it was into this palace that Pilate brought a large number of soldiers from the garrison. A literal translation of the text says that ‘the whole cohort’ was summonsed, which would have been over 450 soldiers. At first sight, this looks like a huge number to come and guard Jesus – but as ever, we need to look at the context.

Outside the Praetorium there is a mob, baying for the blood of Jesus. Pilate has just been forced to release a revolutionary leader name Barabbas, who might potentially whip up patriotic fervour into that volatile crowd. The Romans are about to execute the one who was recently welcomed into Jerusalem as ‘King of the Jews’.

Seen against the background of a city  filled to capacity with hundreds of thousands of visitors for the Passover and it starts to look not just likely, but probable, that Pilate was anxious to have all his resources immediately to hand. He has every reason to ensure that his forces are on high alert. Suddenly, 450 armed men doesn’t sound so unlikely.

Jesus has been scourged. He is bleeding and helpless. He can barely stand or walk without support. He is now in the Praetorium with a large number of soldiers. Perhaps it is not surprising that in that environment he becomes the target of abuse and amusement for his guards. The purple robe. The crown of thorns. The rod or staff in his hand. These are done as a joke. Entertainment. These soldier are not Judaean. The Jews regard them as an enemy and the feeling is mutual. In mockery they call Jesus ‘King of the Jews’, paying him false homage as they spit in his face and beat him with staves. He is just a prisoner waiting to be executed. He is nothing to them. It’s probable that the courtyard where this takes place will be echoing with laughter.

Then, when the time comes to take him to Golgotha, they are called to order. Their moment of fun is over. The blood stained robe is removed. He had been stripped naked for his flogging. Only now do ‘they put his clothes back on him’ (v20) – in his weakened state he is probably incapable of dressing himself.

I don’t think that we should feel sorry for Pilate. Washing his hands did not absolve him of the responsibility for his part in all this. And yet I wonder whether Pilate might not have been amongst the crowd of people in the mind of the one who said ‘Forgive them, LORD. They know not what they do.’

End Piece

We often read portions of this story without reading the whole  story, and so we miss the speed of events at the end of Christ’s life. In Mark’s Gospel, the events of Holy Week – turning over tables, arguments with Jewish Leaders, trips to Bethany, preparations for the Passover – build a sense of gathering pace.

We miss the fact that the crucifixion took place just a few hours after the arrest in Gethsemane. Artistic representations of the scenes before the High Priest, before Pilate, before Herod, on the road to the cross, rarely portray the horror of the beatings. which preceded these events. They somehow seem to gloss over the true brokenness of Jesus, the man.

It is a hard fact that such treatment was not unique to Christ. Others who found themselves on the wrong side of Roman justice suffered similar torture and abuse. Nonetheless, we need to understand the brokenness of Jesus as he was prepared on that morning for his execution. Jesus was wholly man. It was events to come which make the difference. It is the events to come which set him apart and leave no doubt that this man was truly the Son of God.

Richard Jackson, West Sussex:

Gospel of Mark

Scourging of Christ: Mark 15:15

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‘After scourging him, Pilate  gave Jesus over to be crucified..’  Mark 15:15

Horsham: 17th December 2025

The purpose of this post is to look for the context of the phrase ‘After scourging him…‘ It’s a phrase which is hugely meaningful in the context of the story of the events leading up to the crucifixion of Jesus. The horror of this phrase almost hides in plain sight. We pass over it without noticing it. We simply don’t understand the level of violence hidden within that phrase.

I’ve drawn on various sources, listed below, to explain what ‘scourging’ or ‘flogging’ would have involved in Roman Judea in the first century. This post explains what is likely to have happened to Jesus, and many other prisoners who were subsequently crucified in Jerusalem by the Roman occupiers. It is not comfortable reading.

In Mark 15:15 we read that before being handed over to be crucified, Pilate, who found no fault in Jesus,  caused Jesus to be flogged . The Greek word used in Mark 15:15 is phragellosas (φραγελλώσας). This word is commonly translated as ‘flogged‘, or more accurately ‘having flogged [him]’. It is also commonly translated as ‘scourged’. For me, this somehow better describes the actual process to which we reasonably believe Christ was subjected.

Scourging is a specific style of flogging. The purpose is to incapacitate and humiliate the prisoner. Scourging was not invented by the Romans, but they perfected their own style of using this violent punishment and torture. It is a despicable punishment.

ROMAN SCOURGING

Throughout Roman history there were many variations of style, so we can’t be sure which type of whip was used on Jesus. However, we can reasonably imagine a leather whip, with a strong, solid handle up to 0.5m long. To will have been joined to a number of strands, usually made of leather, into which have been woven sharp pieces of stone, bone and metal. The Romans called it a flagrum or flagellum. 

Depiction of the Roman Flagrum or Flagellum, used in scourging
Depiction of the Roman Flagrum or Flagellum, used in scourging

The flagrum was sometimes used as a punishment of slaves and low level offenders, who would carry the scars of their beating for the rest of their lives as a warning to others. The message was simple. ‘Behave. Or this could happen to you.’ 

There is evidence that the Romans would also use the flagrum to prepare a prisoner for crucifixion, rendering them helpless to resist their fate. After this beating, it was common to make the prisoner carry at least part of their cross to the place of execution. It is almost certainly because of the wounds from this beating that Jesus was unable to carry any part of his own cross (Matthew 27:31-32 Mark 15:21-22).

The process is horrific. The prisoner was stripped naked, before either being tied to a pillar or laid flat on the ground, with his hands and feet extended. To keep control of the prisoner, he would be tied in position. The target area was the back, buttocks, and the back of the legs above the knee. Two guards, each in possession of a flagrum stood, one on each side of the prisoner, taking it in turns to deliver a blow. The strands of the whip strike the body, with the sharpened additions cutting deep into the flesh. Over and over again the prisoner is thrashed by the whips. Roman law placed no limit on the number of times a prisoner could be whipped. The flesh would be torn to shreds, often exposing bone. The force of the impacts could cause catastrophic damage to internal organs. The prisoner, overwhelmed with the pain and suffering shock through loss of blood,  will inevitably lose consciousness. 

Roman soldiers using the flagrum were masters of their art. Scourging can easily kill the prisoner, and often did. However, when the prisoner was to face crucifixion, a third soldier would monitor the condition of the victim, pausing or stopping the beating before the prisoner succumbed completely. 

SCOURGING OF JESUS

In the case of Jesus, the guards have  almost certainly been told to keep Jesus alive, although we should not doubt that he was beaten within an inch of his life.

Jesus had been beaten even before he was delivered to Pilate (Mark 14:65). Now he has been scourged by the Romans. His skin will have been shredded. His muscles, and potentially internal organs, will have been severely damaged.  He will be suffering from shock. He will be physically shaking. He will scarcely  be able to stand without support.

We have already mentioned that for the Romans, this type of flogging was a common precursor to execution. Nonetheless, it has been suggested that in scourging Jesus, Pilate was making one final attempt to  encourage the crowd to feel sympathy for Jesus and give him the reason to release him. If that was the case, his attempt failed. 

‘After scourging him, Pilate  gave Jesus over to be crucified..’  

Bible History.com
Three Thirty Ministries
Shroud.com (‘The Hypotheses about the Roman Flagrum’, by F Manservigi (stlmanservigipaper.pdf))
Various additional sources which quote from the writings of Josephus, Philo and Eusabius.

Richard Jackson, West Sussex