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

Contemplative

Christ the King 2025

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Horsham: 26th November 2025

23rd November was the last Sunday before the start of Advent, the season when we look forward to the coming of Jesus as a baby. For many Churches across the world, last Sunday was also a  celebration of ‘Christ the King’.  So, preparing to preach at a local Church in Horsham it seemed a bit of a challenge that the Lectionary gospel reading for that day was Luke 23: 33-43, which is the story of the execution of Jesus alongside two criminals.

At first sight, this reading from Luke sits uneasily in the week before advent. Advent is about birth. The reading is about death. The advent themes are, after all, hope, peace, joy and love. Reminding ourselves at this point of his death somehow sets a grotesque spoiler alert to the anticipated birth of a child.

But of course, this reading is here exactly because it reminds us that this baby, this helpless child, is Immanuel, the Son of God. This child is the lamb of God who, through this act of supreme sacrifice, will take away the sins of the world.

So what about the celebration of  ‘Christ the King’? To celebrate that you might expect us to read the story of the triumphal entry into Jerusalem, or perhaps a reading from Revelation, showing Christ as truly shown as King – Christ in glory, filled with power and authority, ready to establish the New Jerusalem. And yet we had our reading about the death of our King. The crucifixion of Christ.

Again, it seemed to sit awkwardly against the celebration of Christ the King.

Looking at things differently

I think that we need to look at this story differently – like picking it up and looking at it from a different angle. Fortunately there were a couple of witnesses who, alongside the Pharisees, and a bunch of Christ’s family and friends, were there.

You may remember that one of the criminals who was dying alongside Jesus, turned to him and said ‘Jesus, remember me when you come into your kingdom.’ Somehow, he has noticed something that other people might have missed. For Jesus, this is not the end. Indeed, his death opens the opportunity for a new beginning. Without his death, there could have been no resurrection.

There was one more unexpected witness to these events. The centurion who headed the squad who have carried out the execution and been responsible for crowd control (Matthew 27, Mark 15). This man had watched Jesus die. This man was used to seeing violent death up close and personal, and yet he had seen something that others might have missed. He looked upon the body of Christ and said ‘Surely, this man was the Son of God’.

Hope.. Peace.. Joy.. Love..

We might start to see that this is a story which gives us hope, because by his sacrifice Christ has indeed come into his kingdom.

It is a story which should give us peace, because we know that this is indeed King Jesus, the Son of God. The voice of the criminal alongside him reminds us that this was not the end for Jesus. In a sense, it heralds a new beginning in his Kingdom. He is truly Immanuel, God with Us in His resurrection.

And it is a story through which we know that Christ has conquered death, that we have the hope of salvation, because we share in the joy of his resurrection.

It is a story of sacrificial love, the shedding of blood and the breaking of his body for the forgiveness of sin, for me – for you!

This is not the end..

Christ is King, but his Kingdom is more than this! The fact that, in reality this was not the end, that on the third day Jesus was raised from the dead and is, by the power of the Holy Spirit amongst us now, gives us the confidence to have hope in our own resurrection and salvation to eternal life  with Christ.

For surely, the baby whose birth is celebrated at Christmas, becomes this man who is crucified 33 years later. This man was, and is, Christ the King. Truly this man is the Son of God.

Lord Jesus. Remember me when you come into your Kingdom.

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