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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

Gospel of Mark

Release Barabbas! Mark 15:6-15

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The crowd demand the release of Barabbas.

6 Now it was the custom at the festival to release a prisoner whom the people requested. 7 A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. 8 The crowd came up and asked Pilate to do for them what he usually did.
9 “Do you want me to release to you the king of the Jews?” asked Pilate, 10 knowing it was out of self-interest that the chief priests had handed Jesus over to him. 11 But the chief priests stirred up the crowd to have Pilate release Barabbas instead.
12 “What shall I do, then, with the one you call the king of the Jews?” Pilate asked them.
13 “Crucify him!” they shouted.
14 “Why? What crime has he committed?” asked Pilate.
But they shouted all the louder, “Crucify him!”
15 Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified.

Mark 15:6-15

Horsham 16th December 2025
8-10 hours of Torture

We often read parts of this story in isolation, which means that we can completely miss how quickly things happened. That’s a huge part of the context. During the preceding 8 – 10 hours a great deal has happened.  Jesus was betrayed and arrested (Mark 14: 43-51).  He has been interrogated by the Sanhedrin (Mark 14:53-65. He has been interrogated by Pilate, who can find no fault with him (Matt 27:24, Luke 23:4, Luke 23:14, John 18:38, John 19:4). He has been interrogated and abused by Herod (Luke 23:11-12). At every stage, Jesus has been arrested and bound (Mark 14 43-51). He has been beaten, flogged, and trafficked around the city. His treatment amounts to torture (Mark 14:65; Luke 22:63-65, John 19:1-3).

This next part of the story is full of political intrigue.

Pilate: Governor of Judea

Pilate was the fifth Roman Governor of Judea. Apart from this New Testament story, relatively  little is known about him. It’s probable that were it not for his involvement in this incident, his name would have disappeared into the annals of history along with those of his four predecessors.

Whilst we might sympathise with Pilate (there is even one corner of the Christian Church (Ethiopian Orthodox Tewahedo Church) which regards Pilate and his wife as saints), we need to keep in mind that he was a ruthless representative of a brutal regime, who showed little respect for Jewish practices and doctrine.  Nonetheless, he is apparently very reluctant to be responsible for Jesus’ execution. This has, perhaps, less to do with compassion, than with political maneuvering, which led to him finding himself in an awkward position. His relationship with the Jewish leaders was fractious at best.

Earlier in his tenure, Pilate came close to provoking insurrection in Judea on more than one occasion. Josephus records that one such incident arose when he forcibly took money from the Temple treasury to fund a building project in Jerusalem. In the following furore, Pilate was censured by his Roman masters and narrowly avoided dismissal.

Pilate’s Dilemma

He needed to keep the Jewish leadership on side, but at the same time, he needed to show them that he is still in charge. There is a sense that they are an irritant to him. He recognises that their motive in this affair was jealousy (v10). His attempts to avoid condemning Jesus to death were probably in part a simple ‘push back’ against the High Priests. In an incredibly unusual insight, we see that even his wife was deeply concerned about the potential death of Jesus (Matthew 27:19). At the same time, he is prudent enough to make sure that he does not provoke a riot, especially  during the Passover. He needs to assess the mood of the crowd as he makes his decision.

Decision Time

Pilate is in his judges seat. In spite of the furious demands of the Jewish leaders, he sees no reason to execute Jesus. He has unsuccessfully tried to pass Jesus back to the Sanhedrin, He has unsuccessfully attempted to shift the decision to Herod. He has one last way out.

It is the Roman practice to release a prisoner at Passover. His decision is made. Release the King of the Jews. There is outcry. There is fury. The ‘crowd’, comprising mainly of the Jewish leaders, is reaching boiling point. The noise attracts other people, who are whipped into a frenzy by the Jews.

Enter Barabbas

When Pilate offers to release Jesus, someone remembers another man who is under death sentence and due to be executed,  His name is Jesus Bar-Abbas.

We know virtually nothing about Barabbas. The Gospels variously describe him as a bandit or a revolutionary.

Anyone who had the audacity to opely rebel against the Romans would be regarded as a hero by the people of Jerusalem. ‘It is possible that Barabbas was a man like that, and thug though he was, he was a brave man, a patriot, and it is understandable that he was popular with the mob.’ (Barclay Loc 7126)

 Of course, if we are to accept the prophecy of Scripture, the appearance of Barabbas was no coincidence at all. It is likely, even probable, that some people had gone to the Praetorium on that morning specifically to ask for the release of Barabbas. Their voices in the crowd were a useful tool which the chief priests were ready to enthusiastically exploit. Even here we see God’s hand in the developing scenario which will bring Christ to the cross.

Whatever the charges, he has already been sentenced to death by Pilate. Someone in the crowd, perhaps one of the priests, shouts ‘Barabbas‘. ‘Release Barabbas.’ The cry is taken up until the whole crowd is chanting for his release.

Pilate must have been beside himself. Not only are the crowd rejecting the release of Jesus, they are now demanding the release of a convicted murderer. His dilemma has just become worse. If he releases Barabbas, the rest of Rome might accuse him of releasing a revolutionary. If he releases Jesus, there will be a riot during which Jesus will potentially be torn to pieces.

He throws the decision back at the crowd. Jesus of Nazareth, or Jesus Bar-Abbas. The crowd demand Barabbas.

What am I going to do with the other one? This Jesus of Nazareth?

12 “What shall I do, then, with the one you call the king of the Jews?” Pilate asked them.
13 “Crucify him!” they shouted.
14 “Why? What crime has he committed?” asked Pilate.
But they shouted all the louder, “Crucify him!”  Mark 15:12-14

The Washing of Hands

24 When Pilate saw that he was getting nowhere, but that instead an uproar was starting, he took water and washed his hands in front of the crowd. “I am innocent of this man’s blood,” he said. “It is your responsibility!” Matthew 27:24-26

The symbolic washing of his hands is a dramatic and lasting image of Pilate. It is an attempt to absolve himself of responsibility for what follows.  Nonetheless, the final decision to scourge Jesus was his. The decision to crucify Jesus was his. It was Pilate who wanted to please the crowd (v15).It was Pilate who authorised the release of Barabbas. It was Pilate who had Jesus flogged, and it was Pilate who handed him over to be crucified.

End piece
There is of course another way to look at the role of Pilate in this affair.

‘In that very moment, Pilate was putty in the hands of God, a tool to bring about the redemption that God had ordained from all eternity.’

(Sproul, p361)

Richard Jackson, West Sussex: LifePictureUK

 

 

Gospel of Mark

Jesus before Pilate: Mark 15:1-5

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Jesus Before Pilate

15 Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, made their plans. So they bound Jesus, led him away and handed him over to Pilate.

2 “Are you the king of the Jews?” asked Pilate. “You have said so,” Jesus replied. 3 The chief priests accused him of many things. 4 So again Pilate asked him, “Aren’t you going to answer? See how many things they are accusing you of.”
5 But Jesus still made no reply, and Pilate was amazed.

Mark 15:1-5

Horsham: 12th December 2025

This is an episode in which Mark’s account is extraordinarily brief. To find the full story and understand the context, we need to look beyond Mark and draw on the accounts of the other gospel writers. When we do, the full story becomes clear.

The Jewish leaders take Jesus, bound, to the Praetorium, a short walk from the palace of Caiaphas. This is the headquarters of the Roman occupying forces. They stand outside with their prisoner, for to enter would render them ‘unclean’ for the Passover (John 18:28). The fact that Pilate comes to speak to them at the gate, speaks volumes about his relationship with the Jewish leaders. Pilate is a violent and ruthless governor who had abused the people of Judea,  yet at this point he was also afraid of and conciliatory towards them (see End Piece below).

The offences claimed by the Jews are now completely different from those with which they charged him before the Sanhedrin. Now he is accused of insurrection, trying to undermine the Roman rule. Pilate is not convinced and tells them to take Jesus away. ‘Deal with him under your own laws.’ When they refuse, Jesus is taken into the building (John 18:31) and interrogated by Pilate, who still finds no basis for a charge (Matt 27:24, Luke 23:4, Luke 23:14, John 18:38, John 19:4).

Luke tells us that Jesus is then taken before Herod (Luke 23:6-12), whose palace was close by in the Upper City, where he faced further abuse, before being returned to the custody of Pilate.

End Piece
The relationship between Pilate and the Jewish leaders is critical to the context here. Josephus tells us that on two previous occasions, the leaders had been so angry with the Roman governor that they had successfully appealed to Rome (Sproul, p.356). Twice, Pilate has been censured by Rome. He is now under orders to not offend the Jews, under pain of removal from his post. In fact, according to Eusebius, that did happen, leading to his recall to Rome a short time after the death of Jesus.

Jerusalem is bursting at the seams for Passover. Though Pilate wanted to release Jesus, fear of unrest kept him from acting. Not only was he prepared to step outside his garrison to speak to the Jews, but he was willing to entertain and listen to their furious demands for the execution of an innocent man.

9 So he questioned him at some length, but he made no answer. (Luke 23:9)

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Peter Disowns Jesus: Mark 14: 66-72

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Peter Disowns Jesus

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.[g]
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.[h] Then Peter remembered the word Jesus had spoken to him: “Before the rooster crows twice[i] you will disown me three times.” And he broke down and wept.

Mark 14-66-72

Horsham: 25th November 2025

See also:  Matthew 26: 69-75    , Luke 22 :54-62 , and John 18: 15-18 , 25-27.

This is a poignant and incredibly moving story appears in each of the Gospels.  If you think yourself into the story, Peters actions are extraordinary. At each stage, put yourself in Peter’s sandals. What would you have done in his place?

‘Peter does the irrational and unthinkable’

Jesus was arrested in the dark of night, in an olive grove about half a mile to the east of Jerusalem. He was arrested by an large group of armed soldiers. Peter was the only one of the group who put up any resistance, incurring a rebuke from Jesus. Having bound Christ with ropes, the soldiers appear to have turned on the disciples, grabbing at least one of his followers by his clothes (Mark 14:51-52), before they all scattered into the darkness, running for their lives.

Peter escapes arrest, but then does the irrational and unthinkable. He follows the arrest party at a distance, following them into the city.  At this time of night the gate is not standing open. Is it possible that he slipped through amongst the stragglers of the arrest squad? Somehow he is close enough to see where Jesus is taken. He follows him to the Palace of Caiaphas the High Priest.

If people were up and about, houses like this palace would be open to the street. People could wander in. The city  is so busy because of Passover, it’s possible that visitors are sleeping in and around the courtyard. Peter must know that any of the guards might recognise him, but such is his urge to rescue Jesus, that he walks into the lions den, and sits down by the fire in the middle of the courtyard, probably drawing his cloak over his head.  Jesus is upstairs, facing interrogation.

© LifePicture UK 2025 (with permission)
The first denial..

It wasn’t a guard who recognised him. It was a servant girl. She can’t have been in the arrest squad, but she had presumably seen Jesus and his followers in the city earlier. I love Mark’s detail – she looked at him closely before saying ‘This man was with him.‘

‘Woman, I don’t know him.‘ The first denial. Some manuscripts say that the cock crowed for the fist time at this point. Peter didn’t seem to notice. He moves away from the fire and goes to stand by the open entrance gate. The moment passes.

The second denial..

The girl comes back and sees Peter again. She says to anyone who might want to listen,  ‘This fellow is one of them.’ 

‘Man, I am not.‘ (Luke 22:58). The second denial.

It’s too easy to criticize Peter. Out at Gethsemane, the arresting soldiers had tried unsuccessfully to grab some of the followers of Jesus. He had actually drawn his sword and attacked one of the officials. There’s a risk that Peter will be arrested and face interrogation, even death. His very presence anywhere near the Palace of Caiaphas is unbelievable brave. His denials are a human response in the face of life threatening danger.

The third denial..

More time elapses. Luke says it was about an hour. By now, Caiaphas the High Priest has lost his temper and charged Christ with blasphemy. In the room upstairs, Jesus is probably blindfolded and being beaten and abused, when another man sitting or standing close to Peter looks closely at him. Maybe he heard the words of the servant girl earlier. This guy points at Peter. ‘Surely you are one of them. You are a Galilean.’ Peter’s regional accent and clothes have given him away. He looks like a Galilean. He sounds like a Galilean.

Of course there were many Galileans in Jerusalem because it was the Passover. Not all were followers of Jesus. Peter’s response is strong. Scripture says that Peter swore at his accuser. That probably means that he swore in God’s name. ‘I don’t  know this man you’re talking about!’

‘It is ironic that Jesus was convicted of blasphemy, but in all probability the one who was committing the blasphemy was down in the courtyard.’ (Sproul, p.353)

Peter remembers what Jesus had said the night before. ‘Before the cock crows you will disown me three times.’ (Mark 14:30))

Peter had sworn that he would never deny Jesus. ‘Even if I have to die with you, I will never disown you!’ (Mark 14:31)

The first lightness of dawn is visible in the sky. Somewhere nearby, a cockerel crows.

In my mind, I think Peter probably moved away from the fire. Perhaps he left the courtyard. He broke down and he wept.

End Piece

The fact that we have the detail of this account is a tribute to the integrity of the man at the centre of the story. It’s good to remind ourselves that Peter was almost certainly the source of the information contained in Mark’s Gospel.

This is a poignant and incredibly moving story which appears in each of the Gospels. I understand why this happens, but it kind of disappoints me that so many preachers and commentators see this as some kind of failure on the part of Peter. There is a sense in which Peter is an easy target. There are some obvious lessons for all of us who follow Jesus about the need for our faithfulness and commitment to Christ.  But does that really do justice to the bravery and commitment of Peter?

Before we judge Peter too severely, we need to examine our own lives. How many times have we denied the Lord and lost opportunities to share the gospel with others? Do we, like Peter, talk when we should listen, argue when we should obey, sleep when we should pray, and fight when we should submit? (Weirsbe, p171)

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Christ Before the High Priest: Mark 14:53-65

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Christ Before the High Priest

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.

Mark 14:53-65

Horsham: 20th September 2025

Jesus is escorted from Gethsemane towards Jerusalem by a huge group of soldiers and temple staff. Whilst he has not offered resistance, he is bound with ropes. This party made their way in the darkness across the valley towards the east gate of the Temple. In the darkness, Peter was following at a distance. The other disciples, including Judas, had run for their lives.

It is easy to miss the pace of events which now unfold. It is a matter of but a few hours until Christ would be nailed to the cross. We need to dip into all of the Gospels to grasp the order of events and pick up important points of context. 

‘kangaroo court’

The Sanhedrin, the highest court in Israel, are legally required to meet in the Temple compound, yet some of them at least, set up some kind of kangaroo court at the house of Caiaphas, the High Priest, about a quarter of a mile from the Temple. It is a huge house, sometimes described as a palace, which has good sized rooms built around a large central courtyard.    

It is to this same house that the arrest party travelled, delivering Jesus into the hands of Caiaphas and his team, who undertake the interrogation in one of his public rooms. There is something very irregular in this ‘court’. Some commentators believe that this was some kind of unofficial, preliminary hearing to interrogate Jesus and formulate a charge. Under Jewish Law, Jesus should be entitled to defend himself. But in front of this extraordinary court, Jesus is silent. Impervious to their questions and the accusations of witnesses whose stories carry half-truths at best,  and conflict with each other. The authorities were desperate for new witnesses. We need to remind ourselves again that this is going on at the dead of night, while the city is asleep. It’s as if they are reduced to grabbing people off the street and encouraging their false testimony by threat or payment. They don’t keep to the script, misquoting his comments about the destruction of the Temple. The authorities are determined to build a charge of insurrection which would justify his death.  “This charge was formulated by deliberately and maliciously mis-repeating and misinterpreting certain things which Jesus had said. (Barclay, Gospel of Matthew, Vol 2, p413)

The question of last resort

Then comes the question of last resort, direct from the mouth of Caiaphas. A question that Jesus has to answer. Matthew tells us that the full question is ‘I place you under oath by the living God to tell us whether You are the Christ, the Son of God.’ (Matthew 26:63) This question is framed in a very specific and traditional oath which under Jewish Law demands a response. Only now does Jesus break His silence. Looking directly at Caiaphas He says ‘You have said so.’ Claiming to be the Messiah is not of itself a punishable offence. But Jesus continues. ‘And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.’ (Matthew 26:64) The power of this acclamation in this context is massive. Everyone in the room recognises the allusion to the prophecies of Daniel 7. No-one misses the fact that Jesus is claiming to be the Christ, and that he is promising to return in judgment. All this, in the face of Caiaphas. In context, it carries a sense of threat against the High Priest. He himself will be judged – by Jesus. Caiaphas is beside himself.

The tearing of clothes is a symbol of rage. The only occasion when the High Priest is permitted to tear his clothes is when he is in the presence of blasphemy. This expression of rage is theatrical. His charge of blasphemy is real.

‘abused to His face’

In his fury, Caiaphas whips up a frenzy of anger amongst the Sanhedrin and everyone else present. ‘They all condemned him as worthy of death.’ (v64) People in the room, maybe guards, maybe the ordained leaders of Israel, start to spit at him. They blindfold him. They abuse him to his face. They beat him. They slap him. He cannot see the attacks coming. He is helpless. He is defenseless. Every blow disorientates. They are abusing the Son of God.

Things are happening quickly. It is barely an hour since his arrest and already he is charged, arguably convicted, of blasphemy by the Sanhedrin. However, there is still work to do. The Jewish authorities cannot carry out the death penalty, especially during the Passover weekend. Only the Romans can do that. But the Romans are unlikely to care about a charge of blasphemy. 

The clock is ticking. Messengers will already be on their way to the Roman palace to make ready the next ghastly episode in this story.

End Piece

It was not lawful to conduct court process during the hours of darkness. It was not lawful to hold a criminal trial during the Passover (Barclay, Matthew, p412). It was not lawful for the Sanhedrin to convene and pass judgment in the house of the High Priest. It was not lawful to allow false witnesses to give evidence. (See Sproul, p.350 – 351). Such is the determination of the Jewish authorities to be rid of Jesus that they will break any of their own rules to achieve their purpose. In every sense, this process is mired in conspiracy, intrigue and deceit.

There were those on the Sanhedrin who were more supportive of Jesus. Nicodemus had visited Jesus during the night only a few days earlier (John 3). Joseph of Arimathea was ready to ensure the proper burial of Jesus in his own tomb (Matthew 27:57). It is probable that neither they nor any other supportive voices were at the Palace for this preliminary trial. They would have been unwelcome and unhelpful to the cause of the High Priest. 

The most powerful image of this dreadful episode in the life of Christ is surely the bound, blindfolded and broken man, with his own blood and other people’s spittle running down his face.

Hold that image.  Beaten. Bruised. Disorientated. Abused. This is your Saviour. This is your King.

‘It is unthinkable that the Messiah, the Ruler and Sustainer of the universe, should be subjected to trial by mere men, but in the good providence of God, that is what occurred.’ Sproul, p149

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Christ Arrested! Mark 14:43-51

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Christ Arrested

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.

Mark 14:43-51

Horsham: 16th November 2025

Jerusalem was busy. Very, very busy.  The population was swollen to many times its normal size, and the heightened religious fervor of Passover meant that the crowds were potentially volatile.

Seen from the point of view of the Temple authorities, the arrest of Jesus was always going to be tricky. They were only after one man, but they had to send a large enough force to ensure that they could get him quickly back to the house of the Chief Priest without sparking a riot.

‘Judas made it simple’

With the help of Judas, they had agreed a time and place for the arrest where there would be few people around.  Judas made it simple. His presence meant that Jesus could be quickly identified and captured even in the dark of Gethsemane. Judas would greet Jesus with a kiss. But there was still the problem of keeping him secure as he was taken into the city and through the maze of streets to Caiaphas Palace.

Security was paramount, but there was another problem. This Jesus was reportedly capable of performing miracles. Having committed themselves to his arrest, they did not want to lose him. The Gospels all agree that there was an overwhelming force sent to arrest Jesus. We can’t be sure how many there were in the arrest squad, but some commentators speculate that there could have been a hundred or more. In the dark, carrying flaming torches and wielding clubs, they will have looked like a large, strongly armed team.

‘even now he had the chance to run’

We can forget just how dark it was at Gethsemane. It was late at night – probably the early hours of the morning, yet several hours before the first light of dawn. The name Gethsemane means ‘olive press’, a reminder that the garden was an olive grove.

Gethsemane is close to Jerusalem, just across the Kidron Valley. There would have been a clear view of the approaching group  with their flaming torches almost as they emerged from the city gate, half a mile away. Jesus had plenty of time to see that they were coming. Even now he had the chance to run. He could have simply disappeared into the darkness. He didn’t.

The arrest squad arrived. Jesus didn’t resist. Someone did, and a scuffle breaks out between the guards and one or two disciples. It is likely that in the scuffle and the threat of violence, most of the disciples took the opportunity to slip into the shadows. Peter drew a sword, and attacked the attackers, cutting the ear of Malchius (John 18:10), servant of the High Priest. Jesus rebuked Peter and healed the servant’s ear.

‘seized and bound’

Rather than being pleased that Malchius has been healed, the guards would panic. Jesus has just performed a miracle. He still isn’t resisting, but John tells us that Jesus is immediately seized and bound. The guards try to seize others but all, even Peter, make good their escape. One young man, some people question whether this was Mark himself, is grabbed, but flees naked, leaving his linen robe in the hands of his pursuers.

Tightly surrounded by the soldiers, Jesus is taken along the twisting path, into the city, and across the town to the palace of the Chief Priest.

Christ looks abandoned. Everyone else has fallen away. As he steps into the home of Annas, the High Priest, Jesus is utterly alone.

End Piece
I guess we all think we know about the Garden of Gethsemane. The loneliness of Christ’s last hours as a free man. The passion of his prayers. His abandonment by his friends. Jesus knew that they would all fall away.

As I’ve reflected on the scene, I’ve noticed how much warning Jesus and the disciples must have had of the approach of the soldiers. The lights of their torches making their way from the eastern gate, along the twisting path, across the Kidron Valley , across the brook and up the hill to Gethsemane. And I’ve noticed that the disciples didn’t run. Even when they realised that the soldiers were heavily armed.

48 “Am I leading a rebellion,” said Jesus, “that you have come out with swords and clubs to capture me? “

I’ve noticed that even when they were surrounded by the soldiers, still they didn’t run. Heavily outnumbered and out-armed, Peter was still ready to fight. Some of them were still there even when Jesus was seized and bound. It was only when the soldiers had secured Christ and turned their attention to His followers that they made their escape, into the safety of the darkness. I can understand their panic. As soon as one runs, they will all run. I can almost hear the commander raising his voice above the commotion, shouting ‘Leave them. We’ve got the one we came for. Stick together.‘

And I’ve noticed that throughout this scene, Jesus had the opportunity to slip away. He had the power to frustrate their plan, but he didn’t. He waited. He didn’t resist. He allowed himself to be led like a lamb to the slaughter (Isaiah 53:7).

And so, his last chance to avoid the cross has passed. Jesus allowed himself to be taken. Only then, ’50 […] everyone else deserted Him and fled.’

49 Every day I was with you, teaching in the temple courts, and you did not arrest me. But the Scriptures must be fulfilled.” 

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

You Will All Fall Away: Mark 14:27-31

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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 cock crows twice[e] 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.

Mark 14:27-31

See also: Matthew 26: 31-35; Luke 22: 31-33

Horsham: 13th November 2025

This short narrative is famous because of Peter’s declaration that he would not let Jesus down. ‘Even if I had to die with you, I will never disown you.‘ These five verses are about much more than that.

These verses are filled with prophecy. Jesus knows exactly what will happen.

Firstly, He knows that not just Peter, but all of his disciples will fall away. (Mark 14:50)

Secondly, he knows all about Peter. This is not just some fanciful guess. He knows exactly how that falling away will happen.  ‘before the cock crows twice you yourself will disown me three times.’ (Mark 14:66-72) 

Thirdly, Jesus knows all about his resurrection. According to Mark, this is at least the fourth time that he has told the disciples that this will happen. Now there is a key detail.‘ I will go ahead of you into Galilee.’ (Mark 16:7)

These verses are filled with prophecy. Each and every one will be fulfilled.

End Piece
We should not for one moment question Peter’s integrity. We should not doubt his determination to stand by Jesus. I believe that the same should be said of all the disciples. Each and every one was determined to stand by Jesus. We will see in a later post the disproportionate size of the force which had been dispatched to arrest his. To the little band of disciples the force was going to be overwhelming. Even Jesus, who knew that he was about to be arrested, was surprised how many people were in the arrest party.

The fact is that Jesus knew that his followers would run for safety at the point of his arrest. He has already told them that He was the shepherd. He had already described them, his followers, as His sheep. Christ’s understanding of God’s will was unique. He knew that God’s word to Zechariah would be fulfilled. There was nothing that Peter or his friends could do about it. It was, after all, God’s plan.

For I will strike the Shepherd
And the sheep will be scattered.

Zechariah 13:7

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Last Supper (2): Mark 14: 22-26

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Last Supper

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[a]  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.

Mark14: 22-26

 Horsham 5th November 2025

The Passover meal commemorates the escape of the people of Israel from Egypt. In Christ’s day, it involved considerable ritual. The food, the wine, the words, the singing of Psalms, every part of that ritual had remained unchanged for many generations. For orthodox Jews the ritual remains much the same even today. The table included unleavened bread, and three cups of wine. These were there to be shared. The last cup to be shared was the cup of thanksgiving. 

Towards the end of the meal, after the lamb had been eaten (none of it could be saved for later), hands were washed, and the remainder of the unleavened bread was shared. Then, the last cup of wine was blessed by the host and shared. 

It was almost certainly at this point of the meal when Jesus did something extraordinary. Something radical. He applied his own words to the breaking of bread and the drinking of the cup of thanksgiving.  Words spoken in the company of his closest friends, rather than out in the open. Words and actions so profound and yet so simple that his friends would remember them, take them to heart, and repeat them again and again. Words that are repeated in almost identical form in every Christian Church, by every Christian denomination, of every generation.

It’s easy for us to miss the magnitude of what Christ did. In context, Christ’s words were scandalous. 

“Look,” he said, “Just as this bread is broken, so my body is broken for you. Just as this cup of red wine is poured out, so my blood is shed for you.” (Loc 6826)

Jesus declares that the ‘old covenant’ between God and mankind, set out in Exodus 24:3-8, is replaced by a ‘new covenant’, dependant not of the keeping of the Law, but on the shedding of hs own blood.

The new covenant was a relationship between human beings and God, dependant not on the Law, but on love.’ (Barclay Loc 6841)

When Jesus says that he will not drink this cup again until he does so in the Kingdom of God, he is surely affirming that he knows exactly what is about to happen. The hour of his death is drawing near. Yet he knows that after his death, comes his glory in heaven.

The last act of the Passover meal is to sing what we call Psalm 136. 

So, everything is now in place. Judas is out and about his work. The Temple guard are preparing for their night’s activities. It only remains for Jesus to go and be in the place where Judas expects him to be.

Once more, Jesus could have turned away. He didn’t.

It is but a short walk to the Mount of Olives. 

End Piece
We are often reminded that our own familiarity with the words of Jesus combined with our unfamiliarity with the Jewish culture of His day means that we can easily miss the radical, counter cultural nature of his words. Here is, perhaps, one of the greatest examples.

‘Celebrating passover was and is a deeply religious act, and also, for the many centuries in which the Jews have suffered oppression, a deeply political act. It says, loud and clear, ‘despite appearances, we are God’s free people.’ It sustains loyalty; it encourages faith, hope and love.’ (Wright p191)

Christ took a crucial part of that ritual celebration and made it his own. His words, spoken amongst his friends, are a radical departure from the norm. Had they been made in public, they would have created scandal. 

Paul tells us- commands us – to ‘do this in remembrance of Jesus.’ (1 Corinthians 11:23-26 ). Participation in this commemorative meal is central to our faith. We are to treat it with reverence and respect, yet we must share it with thankful hearts.  This simple act  encourages gratitude, faith, hope and love. We must never forget that it calls us back, draws us into, the very heart of the Gospel:

Christ has died.
Christ is risen.
Christ will come again.

‘You will be drawn to this meal again and again until the Master returns. You must never let familiarity breed contempt.’ (1 Corinthians 11:32 – The Message)

Richard Jackson, West Sussex: LifePictureUK

Gospel of Mark

Last Supper (1) Mark 14:17-21

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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.”

Mark 14:17-21

Horsham: 27th October 2025

We don’t know whether the disciples all arrived together, or whether they came from different places. Somehow, they all came together in the Upper Room. We’ve seen before that there’s a hint of intrigue and espionage about the moments leading up to this meal. Two disciples had been sent ahead to prepare the meal.

It’s easy to imagine that Judas had to meet his handler before coming to the meal, to take instructions and finalise his plan to lead them to Jesus. Maybe others had things to do and turned up in two’s and three’s.

Matthew and Luke both use the words, ‘Jesus took his place at the table.’  Once everyone was assembled, Jesus, and his closest friends, recline on the floor and prepare to eat. The meal begins. Everyone is eating. Friends don’t eat in silence.

There is ritual to this meal. There are moments of silence and reflection. Yet in between, when they are actually eating, there is chatter, perhaps laughter. 

When Jesus speaks, everyone else goes quiet. Jesus is the rabbi. He is to be listened to.

These guys are already anxious. Jesus has been telling them that he will die in Jerusalem. ‘One of you will betray me..’ Now they’re really distressed. Their distress would be tinged with anger and panic.

They become defensive. ‘Not me, surely?’ they cry out to anyone who will listen. Our view of this room tends to be informed by artworks showing only Jesus and the twelve, but this is a big room. I believe there were more than the twelve in the room at the time, because Jesus clarifies that the betrayer is not someone hiding at the back. It is  ‘one of the twelve who is dipping bread into the bowl with me.’ It’s pretty clear, he means that the traitor is reclining at the table. The betrayer is hiding in plain sight.

Some people think that Judas was probably sitting to the left of Jesus. Matthew tells us that Judas turned to Jesus and said, ‘Surely not I, Rabbi?’ In my mind I see Judas next to the reclining Jesus and whispering these words in his ear. Jesus turns and looks directly at him. Eye to eye with the betrayer. Jesus knows. In that moment, Judas knows that Jesus knows.

Are his eyes on Judas when he utters these words,

‘Woe to the one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.’

An hour or so earlier, Jesus had washed the feet of all his disciples, including Judas (John 13: 3-11). Now, as he passes a piece of bread to Judas he says, ‘Do quickly what you are going to do.’ (John 13:27). The other disciples have no idea what Jesus meant. They assume that Jesus is sending Judas on an innocent errand. Judas leaves the room. 

Everything is happening quickly. Everything is happening exactly as Jesus had expected. It is all happening exactly as God has planned.

End Piece

‘Jesus could have stopped Judas. All he  had to do was tell the other eleven what judas was planning, and Judas would never have left that room alive.’ (Barclay, Loc 6741)

When you look at all four gospels, this is an extraordinary story. It is rich in intrigue and tension. I’ve noticed with renewed clarity how, even at this late stage, Jesus could have changed direction. He could easily have pointed the finger at Judas. He could easily have stepped back from the path to the cross. But he didn’t.

I’m not sure how I feel about Judas. It seems that it was Judas who approached the Jewish leaders and offered to work for them. At this point, he has already committed to betray Jesus. He has already accepted money to deliver him. Judas is firmly in the grasp of the authorities. When his eyes meet Jesus – when Jesus tells him to go and do what he has to do – was his anger was boiling over with the readiness to betray Christ, or was he already a broken man, trapped by his own decisions to work with the authorities. Maybe even now he was trying to provoke Jesus to demonstrate his power – to call down angels from heaven and demonstrate that he was above the authority of the Chief Priests. Whatever his motivation, Judas had made his own decisions. And now he had to live with them.

Judas has made his decision to betray Jesus. He is committed. He is on a hook from which he cannot wriggle free. 

Whatever happens next, Judas is fighting for his life.

And finally..
One more lesson from these verses. Jesus knew all about Judas. He knew what he had done, and he knew what was in his mind.

The disciples, Judas’ closest friends, those who have worked and walked with him for three years, had no idea.

There may be things we succeed in hiding from other people, but we cannot hide them from Jesus Christ.

(Barclay Loc 6741)

Richard Jackson, West Sussex: LifePictureUK