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

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

 

 

Advent 2025

Advent 2025: Week 3: Joy

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Advent 3: Joy
Horsham: 15th December 2025

The traditional theme of the third week of Advent is joy.

Some Churches have traditions relating to this week. For some, the third candle in the advent ring is coloured pink, and clergy wear rose coloured robes. Historically, the colour pink has been symbolic of joy.

Gaudete in Domino Semper

You may know that in some traditions, the third Sunday of advent is sometimes called Gaudete Sunday. The word ‘gaudete’ means ‘rejoice’, and the introit for the Catholic mass is “Gaudete in Domino semper: iterum dico, gaudete”.

This is a Latin translation of Philipians 4:4.  ‘Rejoice in the Lord always. I will say it again: Rejoice!’.  This word ‘rejoice’ is interesting. We don’t often use it in modern English, and I want us to reflect on what it really means. Of course it is an exhortation to be joyful. Be filled with joy. Experience joy.

This joy is not the excited, enthusiastic kind of emotion we might feel when our favourite football team scores a goal. Something different is going on here.

So Rejoice!

The Greek word is ‘chairete’ (Χαίρετε). It’s another one of those words which doesn’t translate easily into English, because the Greek meaning is far deeper than just being excited about something. It is a deep, strong emotion of gladness. It has a strong, spiritual element. It is the emotion we are to feel as we look forward to the reward which awaits us in Heaven (Matthew 5:18). It is the joy which we are to feel that our names are written in Heaven (Luke 10:20).

Advent is about anticipation of the arrival of the Messiah. The joy of advent is a deep, heartfelt emotion. It is the joy of anticipation. Anticipation of something so indescribably special that it defies description.

Yes, Christ was born and became Immanuel – God with us. More than that, Christ has died. Christ is risen. Christ will come again. This is the message of the Gospel.

So rejoice. Allow yourself to experience that deep, heartfelt emotion of true joy.

Romans 15:13: 
“May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope!
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

Advent 2025

Advent 2025: Week 2: Peace

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Advent 2: Peace
Horsham: 7th December 2025

This is the second week of Advent. The theme of this week is ‘peace’

For to us a child is born,
    to us a son is given,
the government will be on his shoulders.
And he will be called
    Wonderful Counselor, Mighty God,
    Everlasting Father, Prince of Peace.

 From Isaiah 9:6

Prince of Peace

Isaiah, writing about 800 years before the birth of Jesus, prophesied that he would carry the name ‘Prince of Peace’. Most of us know very little of the Hebrew language, but many of us are familiar with the word which is usually translated into English as ‘peace’. The Jewish word is ‘shalom’ (שָׁלֽוֹם). 

This is one of those moments when the English language is inadequate. In English, the word ‘peace’ generally means something to do with silence, being quiet, or the absence of war. The Hebrew word ‘Shalom’ means so much more than that. 

Shalom says ‘may you be blessed in every way’ It is an expression of genuine, profound, heartfelt goodwill towards the person or the household to whom it is addressed.  It’s like a prayer for the pouring out of God’s goodwill into someone’s life.

The names of Christ are profoundly important and meaningful. The  Prince of Peace, is the one who offers that extraordinary blessing of absolute goodwill in the richest, deepest and most generous way possible.

Advent Challenge

So here’s a challenge for this Advent week.  A challenge to make advent Shalom part of your life as a follower of Jesus.

The challenge is simple. Go for a walk. Wander around the shops or your neighborhood. Look around at fellow passengers on the bus or train. Wherever you go, look into the faces of the people you pass. 

As you walk through your day, pause to notice the people around you. Silently pray shalom over them—friends, strangers, even those very different from you. Desire God’s deepest blessings for each one, because all are loved by Him.

Be intentional. Be ready to speak the blessing of Shalom over those who actively follow other faiths or have no faith. Even those who have lifestyles and tastes which we don’t approve of or are in some way very different from our own. 

Why are we doing this? Because all people are loved by God, and so as his followers we are called to be ready to share His love and blessing, His shalom, with them too.

Of course, conversations are great, but as a first step, you don’t even have to speak to people. You simply need to silently pray over them as you pass each other (don’t shut your eyes.. you’ll either bump into people or fall down a pothole). Try to look at them. Try to notice them. Try to see them through the eyes of the Prince of Peace.

On that first Christmas, heaven’s heart was to pour this shalom over all mankind. Let that same heart shape your Advent journey, not just for this season, but as a way of life.

“Glory to God in the highest,
And on earth peace, goodwill toward men!” (Luke 2:14, NKJV)

Richard Jackson, West Sussex: LifePictureUK

Advent 2025

Advent 2025: Week 1, Hope

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Advent 1 Hope (Prophecy)

30th November 2025

Advent is about looking forwards to the coming of Christ. The four Sundays before Christmas are called ‘Advent Sundays’. Four weeks. Four themes.

The first week of Advent is traditionally about hope. I seem to always start my first Advent blog by commenting that hope in our world is in short supply. This year doesn’t feel any different.

False Prophecy = False Hope

There are always people who will tell you that this world would be so much better if we only adopted their policies. There are always people who think that the world is only in this mess because of someone else’s policies. We have people who claim that the most fragile, in fact non-existant ceasefires are actually peace deals. People who ignore scientific data, denying climate emergency whilst forest fires burn and hurricanes and typhoons gather force, setting new records for loss of life and destruction. People who say one thing today and the complete opposite tomorrow. This is the stuff of the modern world. False prophets. False prophecies. Fake news. False hope.

2,500 years ago, the prophet Ezekiel criticised those who claimed to be prophets in Israel (Ezekiel 13). They spoke encouraging words, not because they were (as they claimed) God’s words, but because they were words, possibly well intentioned words, from their own imagination. Prophets should be dependable, but they were letting people down. False prophets. Fales prophecies. Fake news. False hope.

A prophet is judged by the efficacy of their prophecies. ‘If what a prophet proclaims in the name of the Lord does not take place or come true, that is a message the Lord has not spoken. That prophet has spoken presumptuously, so do not be alarmed” (Deuteronomy 18:21-22).

True Prophecies = True Hope

Hundreds of years before the birth of Jesus, when the people of Israel were at a very low point in exile, the prophet Isaiah said that the day would come when ‘a virgin would give birth to a son, and would call him Immanuel’  Isaiah 7:14 . Around the same time, the prophet Micah told the people of Israel that these supernatural events would happen in Bethlehem, a small and dusty town in Judah. Micah 5:2. This child, he said will be ‘one who will be ruler over Israel, whose origins are from of old, from ancient times.”

Some months before Christ was born, the angel told Joseph that his fiancé would give birth to a son. The boy would be called Immanuel (Matthew 1:23 which means ‘God with Us’. The angel said that the child would be called Jesus, because he would ‘save the people from their sins.‘ (Matthew 1:21)

Long after Isaiah and Micah had died, a child called Jesus was born to Mary, a young woman in Bethlehem, in circumstances which were extraordinary and surrounded by the profoundly supernatural.

When Jesus was about 33, as prophesied in Scripture by the prophet Zechariah, Jesus rode into Jerusalem on a donkey and was welcomed as the Messiah. He was acclaimed in that moment as the ruler over Israel. 

Prophecy fulfilled

You get the point. Scripture tells us that these, and many other prophecies about Jesus came true. They can be trusted.

In this world of endless misinformation, we need to be careful, O so very careful, where we place our hope. False prophecy abounds.

Advent is about looking forwards to the coming of Christ. This week, I encourage you to reflect on the baby who was called Immanuel. The one who was called Jesus. The one  who would save his people from their sins. The one who was subjects of prophecies which came true.

Unto us a child is born
Unto us a Son is given.
(Isaiah 9:6)

In his birth, life, death and resurrection, Jesus was in every way a fulfilment of prophecy.

He can be trusted. Take a risk this Christmas. Put your hope in Him.

ADVENT 2025 Posts

Richard Jackson, Horsham, West Sussex, UK