Four studies for Lent by the very Rev Margaret Reid Martin.
Please feel free to adapt this material for your group’s interests and needs but please acknowledge your source.
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Study 4
The Lectionary being used this year is centred on Mark’s Gospel.
We shall base our snapshots in these four studies for Lent solely on the stories and descriptions in Mark’s Gospel, ignoring references to the same people and incidents in the other Gospels.
We suggest the group be asked to do some reading between the first and second studies:
Mark’s Gospel was written about 70 C.E. (A.D. in older terminology) i.e. around 40 years after Jesus’ death. Why? It was not thought necessary to write the memories at first. Few people could read or had access to manuscripts. People were used to listening, to repetition of stories, to remembering. And it seems likely that people expected Jesus to come back soon. As time went on Christian communities in different places found it necessary for the stories to be written down and preserved. And so the Gospels came to be written in the latter part of the first century after Jesus, or perhaps the Fourth Gospel was later than that. Mark was the first Gospel to be written and circulated.
Gospels are not biographies. They don’t tell you details of Jesus’ life that you might like to know. How it is written, what is included, the order events are recorded – all these and more make each Gospel distinct.
The first half of Mark’s Gospel, (chapters 1-8), is about Jesus’ work and teaching in Galilee, the second half (chapters 9-16) give the story of the road to Jerusalem culminating in the crucifixion. Chapters 14 and 15 give a "blow by blow" account of the events from two days before the Jewish Passover (Thursday) till sunset on the Friday. It is possible that this section was the first written and the earlier chapters added later.
During the six weeks of Lent leading up to the events of Holy Week, Good Friday and Easter Day congregations look at the life and ministry of Jesus. In these studies we are going to look only at a few people and incidents in the few days on the way to Calvary.
The Negro Spiritual "Were you there?" may be used as a meditation. It is suggested that this be used at the end of the series, i.e. at the end of Study 4. It helps to remind us that the events of so long ago are contemporary too and we become participants in a way, not just history students. But parts may be used earlier than this. The song may be listened to – there are some good recordings. It may be sung by the group or read by a member. Or something different may be done each time it is used. Not all the verses are so relevant to these studies. You could use a selection or focus on a different verse each time. Allow some silence, time to reflect.
Each session may open with prayer inviting open minds and a willingness to learn more and to share experiences.
Each session may end with prayer or a moment or two of silent reflection standing in a group. Then perhaps hold hands and say the Benediction (Blessing) together.
In most of the questions there are no right or wrong answers. Accept all the suggestions though the group may want to discuss the different ideas.
Be careful no one person dominates discussion.
Make sure the members of the group know each other. Share a little informally as you begin the series.
You might ask the members why they have come to a group during Lent. What was special for them in studying the events leading up to Good Friday and Easter Day, the Easter holiday period, nowadays covering the school holidays. (Always accept any thoughts people have without judgment)
Begin the study by referring to some of the points in the Introduction.
Particularly that we are focussing on Mark’s Gospel and what is recorded there, not drawing on different references in other Gospels, nor different stories in the others. We are concentrating on chapters 14 and 15. Briefly look at these two chapters and the ground covered by noting the paragraph headings. They follow through as a connected story.
Here is some input for the leader to share:
It is only quite recently in New Testament studies that we have realised how much the Gospels have grown out of their Jewish background. It is very probable that these two chapters of Mark’s Gospel were the first part of the gospel to be written and their purpose was to "Christianise" the Jewish Passover Feast. They may also have been used as a kind of Statement of Faith for new converts who were accepted into the community of Christian faith at the Easter season. If this is so what is significant about the incidents recorded and the thumbnail sketches of some personalities? Let’s find out.
Chapter 14 begins by telling us the day – two days before the Passover Feast - which that week meant the Tuesday. The scene is set by the reference to the Jewish religious leaders meeting and planning how they might get rid of Jesus, this trouble-maker, but not at the time of the festival of Passover because he was popular and there might be a riot.
The first incident is about a dinner at the house of Simon the leper. He is previously not mentioned, an unknown in Bethany. As a leper he would never be allowed to live in his own house and still be part of the community.
He must be a healed leper allowed to return to the community after the priests had pronounced him clean – cured of this dreaded skin disease.
Let your mind wander – someone still identified as a leper, though cured. Is he really cured? How can he be offering a large dinner party at his house? Is it really safe to be there? Think about people with TB in the days before antibiotics were available – shut away from human contact as much as possible. Attitudes to them when they were supposedly cured?
(An elderly lady who died recently had been institutionalised in a Sanatorium for much of her childhood and adolescent life. All these years later her daughter felt deprived. There had never been any show of affection in her home from her mother. The daughter found it a help when it was suggested that family and others had probably felt they mustn’t touch her mother when she was growing up for fear of infection. Maybe that continued even when she was pronounced cured.)
This description gives us the setting for the incident that follows. It may be indicating that Jesus in accepting this invitation, presumably along with his friends, at least some of the Twelve, if not all – was publicly demonstrating that he went further than the Jewish legal (and hygiene) requirements – an implicit criticism of the Jews.
He would eat at the house of this person. He would associate with him socially. Of course we do not know if this was a leper Jesus had healed. It would be nice to think this was a gesture of generosity and gratitude by Simon.
Certainly what follows is a story of unimaginable generosity.
Invite one of the group to read Mark 14:3.
It is difficult to read this story and not add details from other Gospels. Here the woman has no name. She is not a known sinner. So why did she do this? We don’t know.
Spend a few moments setting the scene. A group of men reclining round a central low table. Serving girls. Possibly some entertainers. Into this comes a woman:
· An unknown off the street?
· One of the servers suddenly changing roles?
· Or Simon’s wife wanting to express her gratitude at Simon’s healing?
· We don’t know - but the possibilities make us think..
The ointment would have been in a small alabaster (marble) bottle with a narrow neck which she broke – so that not even the jar could be used again. She pours out all the contents, not just a little which would have been sufficient to act as a symbol.
Imagine your reaction if you had been there Encourage the members to share their reactions – all answers are correct!
Ask one member to read what the recorded reaction was. Mark 14: 4,5.
What’s your reaction to this? When have you heard anything similar? Think of some contemporary examples or parallels.
Read verses 6-9
Let the group volunteer ideas of what the significance of anointing Jesus’ head with this precious ointment might be.
(a) When in comparatively recent times have you been reminded of an occasion of anointing? – with oil on the head? What does it signify?
(b) In Jesus’ time it was the custom to use precious oils to anoint dead bodies before burial. What was this woman doing? Jesus accepted what she was doing. Did he also recognise the double significance?
Verse 9 Jesus says what she has done will always be remembered - - -
How often have you heard this story read in a church service? How many sermons have you heard on this text?
(Shhhh – it was the text I preached my first sermon on – 55 years ago! But I know more about the story now than then)
Finish the session with a few minutes quiet reflection on the story and any brief comments. The woman was making her statement of faith not using words but by using a symbol saying she recognises that Jesus is someone very special – royal – and that he is soon going to die – woman’s intuition? Don’t despise it!
We begin this study where we began Study 1. Read Mark 14:1,2.
The Jewish religious leaders had a plot but no real plan of how to get rid of this trouble-maker, Jesus. And they weren’t going to do anything during the Passover festival.
Read Mark 14:10,11. What has changed?
Discuss why Judas, one of the Twelve disciples, friends of Jesus, co-workers, might seek to betray him. Let the discussion flow. There are no right answers. We don’t know but we can try to get inside this man’s thinking and perhaps find some modern or even personal parallels.
The story of Judas and the Jewish leaders gets expanded in the other Gospels. In Mark there are a few more references but no great detail. But first more of the story.
Jesus and his disciples were Jews. Jews tried to be in Jerusalem for one of the religious festivals as often as possible. Jesus and his friends were in Jerusalem so they are of course going to celebrate the Passover. The disciples asked what plans Jesus had.
Read Mark 14:12-15. What’s odd in verse 13? Discuss this verse. What does it tell you?
Read verse 17 and refer back to verse 16b. Who prepared the meal?
We are all influenced by Leonardo da Vinci’s painting of the Last Supper, twelve men and Jesus sitting at a table. A more recent painting is different. This picture of this occasion, celebrating the Passover, includes women and children. Does this shock you? The Jewish Passover meal is very much a family occasion. The youngest present asks the question about the origin of the feast which provides the opportunity to share the story of their history of liberation from slavery in Egypt.
Read verses 18-20.
Then follows the institution of the Last Supper, the Eucharist, Holy Communion.
We shall not spend time discussing this but move on to what Jesus says next.
Read verses 27-31. We shall return to this later.
We shall not consider Jesus’ prayer in Gethsemane. But move on to what happens next.
Read verses 43-49.
How has the Jewish religious leaders’ plot been carried out?
Remember it is Passover night. Where should the religious leaders be? Were they?
Look ahead to verse 53. My! My! What were they doing there?
Spend a few moments reflecting on what Jesus’ feelings might be.
And the disciples’ reaction – verse 50.
Judas’ involvement is over. Mark doesn’t tell us any more about him but you could reflect on what his feelings might be now.
Peter followed from a distance.
Read verse 54 and 66-72.
Spend a few moments picturing the scene. How could he do this to his friend?
He’d been so adamant that he would never deny Jesus but what happened?
Our reflection may call to mind personal reminiscences.
Is there a bit of Peter in each one of us?
Finish the session by referring back to Study 1. Jesus said what the unnamed woman had done at Simon’s dinner party would never be forgotten. But whose stories are we more likely to remember at this season of the Christian year?
Judas and Peter – two named men. What is the Gospel trying to say to us?
So, late on Thursday night Jesus was arrested.
Ask a member to read (perhaps prepare beforehand) selected verses:
Mark 14:43, 53, 55, 64b.
Mark 15:1-5.
Passover night and very early the next morning what’s going on?
Spend a few moments seeing this through Jewish eyes - - - -
Remember Thursday is Passover night and then the morning after the night before - -
Information for the leader:
The Council or Sanhedrin was composed of 70 men, elders. It was chaired by the High Priest. It was the kind of parliament of the Jews. It had a good deal of authority even under Roman domination. They had the power to say a person was guilty deserving death but this had to be referred to the Roman Governor for final approval.
They had their own police (who may have been the "crowd" who was organised to arrest Jesus even though it was Passover night.)
There were many other Jewish religious leaders, chief priest and teachers.
Golgotha (Aramaic for skull) or Calvary Latin for skull), the place of crucifixion was outside the city wall so there was quite a journey from the places of trial to Golgotha.
The name, Place of the Skull, probably came from the shape of a nearby rock.
The main point is that the Jews under the authority of Rome did not have the right to exercise the death penalty. If they had it would have been by stoning. Because the prisoner had to be taken to Pilate the Jewish leaders were "keeping in" with the Roman overlords.
Read 15:6. It seems doubtful that this really was a tradition. However it introduces Barabbas, a rebel. His name means Bar = "Son of" and Abba from "Father", the name Jesus used for God. So Barabbas = "Son of God", an interesting play with words in connection with Jesus whom Christians regarded as "Son of God". There will be a follow-up to this later.
Read verses 15 and after the mocking by the soldiers they led him out to crucify him.
Read verse 21 This introduces Simon of Cyrene. He has a name. Why? He plays a very small part on the way to Calvary. We are told he was the father of Alexander and Rufus – who were they? We don’t know. Cyrene is in North Africa and there may have been a Jewish colony there and Simon as a Jew was in Jerusalem for the Passover Feast. He may have been there simply on business and got caught up in the crowd and looked a good strong man who could carry a cross. But mentioning his sons implies that they were known in the later time when the Gospel was written as Christian leaders. Refer also to Acts 13:1 – read the verse and note the names.
Lucius from Cyrene, one of a key group of Christian leaders at Antioch. (Look at a map of Paul’s journeys and see where Cyrene was in relation to Antioch.)
Tracing connections like this is not of great importance but adds to the interest when we realise nothing will be in the Gospel record unless it is to make a point. As much later readers we may miss the point!
Reading the story of the actual crucifixion in this study is optional but note who was there: Obviously Roman soldiers doing their job but also doing what? (verses 23 -28.)
Who else? Read verses 29-32.
Finally read verse 39. Whew – what an acknowledgment by a Roman centurion!
A Gentile (foreigner) exclaims "God’s Son", "Son of God" – where have you heard a similar reference? Look back to verse 15:6.
And so Jesus died.
Reflect on the reactions of different people or groups through his crucifixion. They were there.
What is your reaction?
Jesus has died. But now the Gospel tells us of another group of people who were there. They are mentioned after the announcement that he has died.
Ask a member to read Mark 15: 40, 41.
Have you noticed those verses before, or thought of their significance?
What do you take out of these two verses?
Refer also to Luke 8:1-3.
What do you learn from these two passages about women who followed Jesus in Galilee?
Consider some of the following:
· reactions to women taking a lifestyle quite contrary to the cultural expectations of women at that time in that society
· only males being disciples – certainly the named Twelve are all men
· what happened to their husbands and families
· where were the male disciples at this time
If the group chooses this is a good opportunity to write a reflection, meditation or poem about possible reactions to women who followed Jesus, as disciples.
Read Mark 15:42,43, 46, 47 and Mark 16:1 and 2.
So, what were some women doing on Friday late afternoon, Saturday and very early Sunday morning?
Discuss this.
This is followed by the women at the tomb being told Jesus is not there, he has been raised.
Read Mark 16:6-8.
This is where the Gospel ends. The rest of the chapter, verses 9-20, has been added later.
If we take verse 8 as the end, how did anyone get to hear the news that Jesus has been raised? According to Mark’s Gospel we don’t know.
However, the other three Gospels do carry the story that the women did tell their story.
Women had been entrusted with this great good news even though in that culture they were not accepted as legal or valid witnesses in a court of law. So, that in itself is interesting, trusting women with this message.
Go through the different people whose stories we have looked at.
Look at the headings to each study and say of each – were they there? Why?
It is important to keep to the record in Mark’s account of the Crucifixion (chapter 15)
As we have said before the other Gospels have some differences but for this Holy Week and Easter time we have confined our study to Mark.
We have tried to read the chapters through Jewish eyes but to see how the writer of Mark’s Gospel has been "Christianising the Jewish Passover and challenging Jewish laws and rituals".
Finish by listening again to: "Were you there?"