The Sunday Lectionary
with Expository Commentary by Kenny Sallee, ThM
Sunday, March 24, 2024: Palm/Passion Sunday
From Palms to Passion:
with Expository Commentary by Kenny Sallee, ThM
Sunday, March 24, 2024: Palm/Passion Sunday
From Palms to Passion:
A Journey of Faith and Fulfillment
Palms: Psalm 118:1-2, 19-29; Mark 11:1-11
Passion: Isaiah 50:4-9a; Psalm 31:9-16; Philippians 2:5-11;
Palms: Psalm 118:1-2, 19-29; Mark 11:1-11
Passion: Isaiah 50:4-9a; Psalm 31:9-16; Philippians 2:5-11;
Mark 14:1—15:47
(Revised Common Lectionary Year B)
(Lent 6)
(Revised Common Lectionary Year B)
(Lent 6)
Hosanna Palm Sunday
Palm/Passion Sunday marks the commencement of Holy Week, a time of profound spiritual reflection in the Christian calendar. This day juxtaposes the triumphant entry of Jesus into Jerusalem, celebrated with the waving of palm branches and shouts of "Hosanna," with the somber anticipation of His Passion—the suffering, crucifixion, and death that await Him. It's a day that captures the essence of Christian faith: the joyous acknowledgment of Jesus as the Messiah and the solemn remembrance of His sacrificial love for humanity. As we gather to observe this holy occasion, let us embrace both the joy and the gravity of the events we commemorate, reflecting on the depth of Jesus' love and the hope His resurrection brings.
Introduction
As we embark on the spiritual journey from Palm Sunday to Passion Sunday, we are invited to reflect on the profound themes of faith, sacrifice, and redemption that resonate through the scriptures. Palm Sunday, marked by Psalm 118:1-2, 19-29 and Mark 11:1-11, celebrates Jesus' triumphant entry into Jerusalem, greeted with palms and shouts of "Hosanna." It's a moment of jubilation, yet shadowed by the impending trials of Passion Sunday. The Passion narrative, encompassing Isaiah 50:4-9a, Psalm 31:9-16, Philippians 2:5-11, and Mark 14:1—15:47, invites us into the depths of Jesus' suffering and the mystery of divine love. These scriptures offer a mosaic of prophecy, psalms, and gospel accounts, guiding us through a week of deep spiritual significance, from the heights of hopeful expectation to the depths of Christ's sacrificial love.
Psalm 118, verses 1-2 and 19-29 presents an exuberant expression of gratitude and praise to God. It begins with an invocation of thanksgiving, acknowledging God's enduring mercy, and invites all of Israel to echo this sentiment. This passage then transitions to a vivid depiction of the psalmist's deliverance, where the gates of righteousness become a metaphorical entrance into God's favor. The psalm culminates in a celebratory procession, possibly reflecting an ancient festival, where the faithful give thanks and recognize the cornerstone rejected by the builders as the foundation of God's saving work. This Psalm, rich in liturgical imagery and Messianic overtones, has been a cornerstone of worship, symbolizing God's steadfast love and faithfulness across generations.1 O give thanks to the LORD, for he is good;
his steadfast love endures forever!
2 Let Israel say,
“His steadfast love endures forever.”
19 Open to me the gates of righteousness,
that I may enter through them
and give thanks to the LORD.
20 This is the gate of the LORD;
the righteous shall enter through it.
21 I thank you that you have answered me
and have become my salvation.
22 The stone that the builders rejected
has become the chief cornerstone.
23 This is the LORD’s doing;
it is marvelous in our eyes.
24 This is the day that the LORD has made;
let us rejoice and be glad in it.
25 Save us, we beseech you, O LORD!
O LORD, we beseech you, give us success!
26 Blessed is the one who comes in the name of the LORD.
We bless you from the house of the LORD.
27 The LORD is God,
and he has given us light.
Bind the festal procession with branches,
up to the horns of the altar.
28 You are my God, and I will give thanks to you;
you are my God, I will extol you.
29 O give thanks to the LORD, for he is good,
for his steadfast love endures forever.
Expository Commentary
Verses 1-2: Thanksgiving and Call to Worship
- Verse 1 opens with a call to give thanks to the Lord, acknowledging God's enduring love. The Hebrew term for "steadfast love" (chesed) is central, emphasizing a love that is faithful, merciful, and enduring.
Verses 19-21: Seeking and Finding God's Righteousness
- Verse 2 invites Israel, the "house of Israel," to proclaim this steadfast love. This verse sets a communal context, suggesting the psalm was used in a corporate setting, likely in Temple worship.
- Verses 19-20 describe the speaker seeking entrance to the "gates of righteousness." These gates symbolize the way to God's presence, suggesting a pilgrimage theme, possibly to the Temple in Jerusalem.
Verses 22-24: The Stone the Builders Rejected
- Verse 21 expresses gratitude for answered prayer, recognizing God as the source of salvation.
- This section contains one of the most quoted verses of the Old Testament in the New Testament.
- Verse 22 "The stone that the builders rejected has become the chief cornerstone," has been interpreted in Christian theology as prophetic of Jesus Christ, whom the leaders rejected, but who became the foundation of the church.
Verses 25-27: Petitions for Salvation and Prosperity
- Verse 23-24 emphasize that this act is God's doing and is marvelous, leading to a day that should be rejoiced and be glad in.
- Verses 25-26 include pleas for salvation and blessings. The phrase "Blessed is the one who comes in the name of the Lord" is notably used in the New Testament during Jesus' entry into Jerusalem.
Verses 28-29: Affirmation of God as the Savior
- Verse 27 speaks of God enlightening the festivity with a sacrificial festival, hinting at Temple rituals.
- Verse 28 reaffirms God as the psalmist's God and vows to give thanks, emphasizing personal devotion.
In summary, Psalm 118:1-2, 19-29 combines elements of thanksgiving, a celebration of God's deliverance, acknowledgment of God's role in altering human circumstances, and an invitation to worship. Its use in Jewish and Christian liturgy underscores its enduring significance.
- Verse 29 closes the section similarly to how it opened, by inviting all to give thanks to the Lord for His everlasting love.
Mark 11:1-11 presents the narrative of Jesus' triumphant entry into Jerusalem, an event celebrated in Christianity as Palm Sunday. This passage vividly depicts Jesus' arrival in Jerusalem on a colt, fulfilling a prophecy from Zechariah, signifying his peaceful kingship. The crowds welcoming Jesus spread their cloaks and leafy branches on the road, shouting "Hosanna," a term of praise and plea for salvation. This scene not only marks the beginning of Jesus' final week leading to his crucifixion but also symbolizes the recognition of Jesus as the Messiah by the people, albeit with varied understandings of what his messiahship entailed.11 1 When they were approaching Jerusalem, at Bethphage and Bethany, near the Mount of Olives, he sent two of his disciples 2 and said to them, “Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it. 3 If anyone says to you, ‘Why are you doing this?’ just say this, ‘The Lord needs it and will send it back here immediately.’” 4 They went away and found a colt tied near a door, outside in the street. As they were untying it, 5 some of the bystanders said to them, “What are you doing, untying the colt?” 6 They told them what Jesus had said; and they allowed them to take it. 7 Then they brought the colt to Jesus and threw their cloaks on it; and he sat on it. 8 Many people spread their cloaks on the road, and others spread leafy branches that they had cut in the fields. 9 Then those who went ahead and those who followed were shouting,
“Hosanna!
Blessed is the one who comes in the name of the Lord!
10 Blessed is the coming kingdom of our ancestor David!
Hosanna in the highest heaven!”
11 Then he entered Jerusalem and went into the temple; and when he had looked around at everything, as it was already late, he went out to Bethany with the twelve.
Expository Commentary
Verses 1-2: Jesus approaches Jerusalem, arriving at Bethphage and Bethany near the Mount of Olives. He sends two disciples to fetch a colt that no one has ever ridden, a specific detail signifying the animal's purity and suitability for a sacred purpose. The instruction to find an unbroken colt also fulfills the prophecy in Zechariah 9:9, indicating a humble yet royal entry.
Verses 3-6: Jesus anticipates the owner's questioning and instructs his disciples to say, "The Lord needs it and will send it back here immediately." This response implies Jesus' authority and recognition as the Lord. The disciples find the colt as Jesus had said, and the owners permit its use, showcasing the fulfillment of Jesus' prophetic knowledge.
Verses 7-8: The disciples place their cloaks on the colt for Jesus to sit, a gesture of honor and recognition of his kingship. The spreading of cloaks and leafy branches on the road by others further echoes ancient practices of honoring kings. The branches likely were palm fronds, leading to the name "Palm Sunday."
Verses 9-10: The crowds accompanying Jesus are enthusiastic, shouting "Hosanna!" which means "save, please" in Hebrew. They recognize him as the one coming in the name of the Lord and as the kingdom of their ancestor David that is coming. This acclamation acknowledges Jesus as the Messiah, the one who fulfills God's promises to David.
Verse 11: Jesus enters Jerusalem and goes into the temple. He looks around at everything, but as it is already late, he leaves for Bethany with the twelve. This brief inspection of the temple foreshadows the events to come, particularly Jesus' cleansing of the temple (Mark 11:15-19). His overnight retreat to Bethany suggests a strategic withdrawal for rest and preparation for what is to come.
This passage is pivotal as it not only fulfills Old Testament prophecies but also sets the stage for the passion narrative. It shows Jesus as a messianic king, but one who subverts traditional expectations of power and authority, emphasizing humility and peace.
Isaiah 50:4-9a, a passage from the Old Testament, eloquently speaks to the theme of divine empowerment in the face of adversity. This section of Isaiah, known as the third of the "Servant Songs," depicts the Servant of the Lord as an embodiment of resilience and unwavering faith. Here, the Servant describes how God has given him the wisdom and the ability to speak words that sustain the weary, highlighting a profound connection with the divine. Despite facing hostility and suffering, including physical abuse, the Servant remains steadfast, fortified by his unshakeable trust in God's help and vindication. This passage is a powerful testament to the enduring strength found in divine support, showcasing a deep confidence in facing adversaries, and a profound belief in God’s ultimate justice and deliverance.50 4 The LORD God has given me
the tongue of a teacher,
that I may know how to sustain
the weary with a word.
Morning by morning he wakens—
wakens my ear
to listen as those who are taught.
5 The LORD God has opened my ear,
and I was not rebellious,
I did not turn backward.
6 I gave my back to those who struck me,
and my cheeks to those who pulled out the beard;
I did not hide my face
from insult and spitting.
7 The LORD God helps me;
therefore I have not been disgraced;
therefore I have set my face like flint,
and I know that I shall not be put to shame;
8 he who vindicates me is near.
Who will contend with me?
Let us stand up together.
Who are my adversaries?
Let them confront me.
9a It is the LORD God who helps me;
who will declare me guilty?
Expository Commentary
Verse 4: This verse establishes the Servant as a divinely inspired teacher. God has gifted him not just with wisdom but also with eloquent speech, enabling him to offer comfort and guidance to those who are weary or burdened. The daily awakening suggests a continual, renewing instruction from God, emphasizing the importance of constant learning and listening, akin to a disciple.
Verse 5: Here, the Servant acknowledges his willing acceptance of God's guidance. The 'opened ear' symbolizes an openness to divine instruction, contrasting with rebellion or reluctance. This verse highlights the Servant's obedience and dedication to the path God has set for him, despite the challenges it may entail.
Verse 6: This verse vividly portrays the suffering and humiliation the Servant endures. Despite being physically and emotionally abused, he does not shy away or try to escape his tormentors. This stoic endurance of suffering is a testament to his steadfast faith and commitment to his divine mission.
Verse 7: Despite the adversities, the Servant remains confident and unashamed because of his trust in God's support. Setting his face 'like flint' symbolizes his unwavering resolve and determination. This verse echoes the theme of divine backing as the foundation for enduring trials without disgrace.
Verse 8: The Servant expresses confidence in his imminent vindication by God. He challenges his adversaries to confront him, secure in the knowledge that God's justice is on his side. This reflects a deep conviction in the righteousness of his cause and the certainty of divine judgment.
Verse 9a: This final portion reiterates the central theme of divine assistance. The rhetorical question emphasizes the futility of accusations against him in the light of God's support. It underscores the idea that with God's help, no earthly judgment can truly condemn him.
In summary, Isaiah 50:4-9a is a compelling passage that illustrates the Servant's role as a teacher and sufferer, underpinned by a deep reliance on God's guidance and help. It speaks to themes of endurance, faith, and divine justice, offering a powerful message of hope and resilience in the face of hardship.
Psalm 31:9-16 is a deeply moving and intimate passage that reflects the intense emotions of the psalmist during a time of great distress and affliction. These verses are a heartfelt cry to God for mercy and deliverance, expressing a profound sense of grief, sorrow, and despair. The psalmist vividly describes their plight, feeling forgotten and rejected, likening their situation to one of near death. Despite the overwhelming circumstances, there is a turning point where trust in God's unfailing love and deliverance shines through. This psalm is often sought for comfort and reassurance, reminding believers of the power of faith and the importance of turning to God in times of trouble.31 9 Be gracious to me, O LORD, for I am in distress;
my eye wastes away from grief,
my soul and body also.
10 For my life is spent with sorrow,
and my years with sighing;
my strength fails because of my misery,
and my bones waste away.
11 I am the scorn of all my adversaries,
a horror to my neighbors,
an object of dread to my acquaintances;
those who see me in the street flee from me.
12 I have passed out of mind like one who is dead;
I have become like a broken vessel.
13 For I hear the whispering of many—
terror all around!—
as they scheme together against me,
as they plot to take my life.
14 But I trust in you, O LORD;
I say, “You are my God.”
15 My times are in your hand;
deliver me from the hand of my enemies and persecutors.
16 Let your face shine upon your servant;
save me in your steadfast love.
Expository Commentary
Verse 9: This verse opens with a plea for God's grace, reflecting the psalmist's acute awareness of their dire situation. The description of physical and emotional deterioration—the wasting away of the eye, soul, and body—powerfully conveys the depth of the psalmist's grief and distress.
Verse 10: The psalmist continues to describe their condition, emphasizing the prolonged nature of their suffering. The use of "years" with "sighing" suggests a long-term struggle, not a momentary affliction. The physical manifestations of this sorrow, such as failing strength and wasting bones, underline the severity of their emotional and spiritual pain.
Verse 11: Here, the psalmist speaks of social alienation and the loss of community support, which adds another layer to their suffering. Being scorned by adversaries, feared by neighbors, and avoided by acquaintances paints a picture of profound loneliness and rejection.
Verse 12: The psalmist feels utterly forgotten, as if they were already dead. The metaphor of a "broken vessel" suggests something that was once whole and useful but is now discarded and useless, reflecting feelings of worthlessness and despair.
Verse 13: This verse introduces an element of fear and paranoia, with the psalmist feeling surrounded by enemies and threats. The whispering and plotting deepen the sense of vulnerability and imminent danger.
Verse 14: Amidst the despair, this verse marks a turning point. The psalmist affirms their trust in God, declaring Him as their personal savior. This declaration of faith in the face of adversity is a critical element of the Psalm, showcasing the psalmist's unwavering belief in God's sovereignty and care.
Verse 15: The psalmist acknowledges that their life is under God's control ("my times are in your hand"). There is a plea for deliverance, reflecting a belief that rescue from their current situation lies solely with God.
Verse 16: The psalm concludes with a request for God's favor and salvation, grounded in His "steadfast love." The imagery of God's face shining upon the psalmist invokes a blessing, indicative of divine favor and presence.
This passage from Psalm 31 vividly portrays the depths of human despair and the transformative power of faith in God. It serves as a poignant reminder of the struggles we all face and the enduring presence and love of God as a source of strength and salvation.
Philippians 2:5-11 presents a profound and theologically rich segment of Paul's letter to the Philippians. This section, often referred to as the 'Christ Hymn,' eloquently explores the humility and selflessness of Jesus Christ. It urges believers to adopt the same mindset as Jesus, who, despite being in the form of God, did not consider equality with God something to be exploited. Instead, Jesus emptied himself, taking the form of a servant, and humbled himself to the point of death on a cross. This passage not only emphasizes the humility of Christ but also celebrates his exaltation by God, who bestowed upon Jesus the name above all names, ensuring that every knee should bow and every tongue confess that Jesus Christ is Lord. This pericope resonates with themes of humility, obedience, and the glorification of Jesus, serving as a cornerstone for Christian theology and ethics.2 5 Let the same mind be in you that was in Christ Jesus,
6 who, though he was in the form of God,
did not regard equality with God
as something to be exploited,
7 but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
8 he humbled himself
and became obedient to the point of death—
even death on a cross.
9 Therefore God also highly exalted him
and gave him the name
that is above every name,
10 so that at the name of Jesus
every knee should bend,
in heaven and on earth and under the earth,
11 and every tongue should confess
that Jesus Christ is Lord,
to the glory of God the Father.
Expository Commentary
Verse 5: This verse serves as an exhortation to the believers in Philippi. Paul is urging them to adopt the mindset or attitude that Jesus Christ had. It's a call to humility and selflessness, setting the stage for the profound Christological teachings that follow.
Verse 6: This verse speaks to the pre-existent divine nature of Christ. "In the form of God" indicates that Jesus possessed the very nature of God. Yet, he did not consider his divine status as something to cling to or use for his own advantage. This underscores the voluntary nature of Christ's humility and submission.
Verse 7: "Emptied himself" is a key phrase, often interpreted as the kenosis (self-emptying) of Christ. This does not imply that Christ ceased to be God, but rather that he relinquished the privileges of divinity to become fully human. The term "slave" further emphasizes his complete humility and the extent of his identification with humanity.
Verse 8: This verse highlights the depth of Christ's humility and obedience. Not only did he become human, but he also accepted the most humiliating and painful form of death at the time – crucifixion. This demonstrates the extent of his sacrifice and obedience to God’s will.
Verse 9: In response to Jesus' humility and obedience, God exalted him to the highest place. The "name above every name" signifies authority and honor surpassing all. This verse begins the transition from Christ’s humiliation to his glorification.
Verse 10: This universal submission to Jesus, encompassing all realms of existence, indicates the totality of his lordship. It echoes Old Testament imagery (like in Isaiah 45:23) to show that Jesus' lordship fulfills and surpasses these ancient declarations of God's sovereignty.
Verse 11: The confession of Jesus as Lord by all is a key element in Christian doctrine. This ultimate acknowledgment of Jesus’ lordship glorifies God the Father, showing the inseparable relationship between the Father and the Son in the Christian faith.
In summary, Philippians 2:5-11 presents a powerful theological statement about Jesus Christ's incarnation, humility, obedience, death, and subsequent exaltation. It serves as a foundational text for understanding the nature of Christ, the nature of true humility and obedience, and the ultimate victory and lordship of Christ in Christian theology.
Mark 14:1—15:47, a significant section of the New Testament, captures the profound and pivotal events leading up to the crucifixion of Jesus Christ. This passage, rich in narrative and symbolism, begins with the plot to kill Jesus and moves through the Last Supper, where Jesus establishes the tradition of Communion. It includes Jesus' emotional turmoil in Gethsemane, his subsequent betrayal by Judas, and the trials he faces before religious and political authorities. The narrative culminates in the somber account of Jesus' crucifixion, death, and burial. Throughout these chapters, Mark's Gospel provides deep insights into the themes of sacrifice, betrayal, faith, and redemption, offering a compelling account of the central events of Christian faith.14 1 It was two days before the Passover and the festival of Unleavened Bread. The chief priests and the scribes were looking for a way to arrest Jesus by stealth and kill him; 2 for they said, “Not during the festival, or there may be a riot among the people.”
3 While he was at Bethany in the house of Simon the leper, as he sat at the table, a woman came with an alabaster jar of very costly ointment of nard, and she broke open the jar and poured the ointment on his head. 4 But some were there who said to one another in anger, “Why was the ointment wasted in this way? 5 For this ointment could have been sold for more than three hundred denarii, and the money given to the poor.” And they scolded her. 6 But Jesus said, “Let her alone; why do you trouble her? She has performed a good service for me. 7 For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me. 8 She has done what she could; she has anointed my body beforehand for its burial. 9 Truly I tell you, wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her.”
10 Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them. 11 When they heard it, they were greatly pleased, and promised to give him money. So he began to look for an opportunity to betray him.
12 On the first day of Unleavened Bread, when the Passover lamb is sacrificed, his disciples said to him, “Where do you want us to go and make the preparations for you to eat the Passover?” 13 So he sent two of his disciples, saying to them, “Go into the city, and a man carrying a jar of water will meet you; follow him, 14 and wherever he enters, say to the owner of the house, ‘The Teacher asks, Where is my guest room where I may eat the Passover with my disciples?’ 15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” 16 So the disciples set out and went to the city, and found everything as he had told them; and they prepared the Passover meal.
17 When it was evening, he came with the twelve. 18 And when they had taken their places and were eating, Jesus said, “Truly I tell you, one of you will betray me, one who is eating with me.” 19 They began to be distressed and to say to him one after another, “Surely, not I?” 20 He said to them, “It is one of the twelve, one who is dipping bread into the bowl with me. 21 For the Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.”
22 While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them, and said, “Take; this is my body.” 23 Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. 24 He said to them, “This is my blood of the covenant, which is poured out for many. 25 Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.”
26 When they had sung the hymn, they went out to the Mount of Olives. 27 And Jesus said to them, “You will all become deserters; for it is written,
‘I will strike the shepherd,
and the sheep will be scattered.’
28 But after I am raised up, I will go before you to Galilee.” 29 Peter said to him, “Even though all become deserters, I will not.” 30 Jesus said to him, “Truly I tell you, this day, this very night, before the cock crows twice, you will deny me three times.” 31 But he said vehemently, “Even though I must die with you, I will not deny you.” And all of them said the same.
32 They went to a place called Gethsemane; and he said to his disciples, “Sit here while I pray.” 33 He took with him Peter and James and John, and began to be distressed and agitated. 34 And he said to them, “I am deeply grieved, even to death; remain here, and keep awake.” 35 And going a little farther, he threw himself on the ground and prayed that, if it were possible, the hour might pass from him. 36 He said, “Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want.” 37 He came and found them sleeping; and he said to Peter, “Simon, are you asleep? Could you not keep awake one hour? 38 Keep awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak.” 39 And again he went away and prayed, saying the same words. 40 And once more he came and found them sleeping, for their eyes were very heavy; and they did not know what to say to him. 41 He came a third time and said to them, “Are you still sleeping and taking your rest? Enough! The hour has come; the Son of Man is betrayed into the hands of sinners. 42 Get up, let us be going. See, my betrayer is at hand.”
43 Immediately, while he was still speaking, Judas, one of the twelve, arrived; and with him there was a crowd with swords and clubs, from the chief priests, the scribes, and the elders. 44 Now the betrayer had given them a sign, saying, “The one I will kiss is the man; arrest him and lead him away under guard.” 45 So when he came, he went up to him at once and said, “Rabbi!” and kissed him. 46 Then they laid hands on him and arrested him. 47 But one of those who stood near drew his sword and struck the slave of the high priest, cutting off his ear. 48 Then Jesus said to them, “Have you come out with swords and clubs to arrest me as though I were a bandit? 49 Day after day I was with you in the temple teaching, and you did not arrest me. But let the scriptures be fulfilled.” 50 All of them deserted him and fled.
51 A certain young man was following him, wearing nothing but a linen cloth. They caught hold of him, 52 but he left the linen cloth and ran off naked.
53 They took Jesus to the high priest; and all the chief priests, the elders, and the scribes were assembled. 54 Peter had followed him at a distance, right into the courtyard of the high priest; and he was sitting with the guards, warming himself at the fire. 55 Now the chief priests and the whole council were looking for testimony against Jesus to put him to death; but they found none. 56 For many gave false testimony against him, and their testimony did not agree. 57 Some stood up and gave false testimony against him, saying, 58 “We heard him say, ‘I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’” 59 But even on this point their testimony did not agree. 60 Then the high priest stood up before them and asked Jesus, “Have you no answer? What is it that they testify against you?” 61 But he was silent and did not answer. Again the high priest asked him, “Are you the Messiah, the Son of the Blessed One?” 62 Jesus said, “I am; and
‘you will see the Son of Man
seated at the right hand of the Power,’
and ‘coming with the clouds of heaven.’”
63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 64 You have heard his blasphemy! What is your decision?” All of them condemned him as deserving death. 65 Some began to spit on him, to blindfold him, and to strike him, saying to him, “Prophesy!” The guards also took him over and beat him.
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 stared at him and said, “You also were with Jesus, the man from Nazareth.” 68 But he denied it, saying, “I do not know or understand what you are talking about.” And he went out into the forecourt. Then the cock crowed. 69 And the servant-girl, on seeing him, began again to say to the bystanders, “This man is one of them.” 70 But again he denied it. Then after a little while the bystanders again said to Peter, “Certainly you are one of them; for you are a Galilean.” 71 But he began to curse, and he swore an oath, “I do not know this man you are talking about.” 72 At that moment the cock crowed for the second time. Then Peter remembered that Jesus had said to him, “Before the cock crows twice, you will deny me three times.” And he broke down and wept.
15 1 As soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. They bound Jesus, led him away, and handed him over to Pilate. 2 Pilate asked him, “Are you the King of the Jews?” He answered him, “You say so.” 3 Then the chief priests accused him of many things. 4 Pilate asked him again, “Have you no answer? See how many charges they bring against you.” 5 But Jesus made no further reply, so that Pilate was amazed.
6 Now at the festival he used to release a prisoner for them, anyone for whom they asked. 7 Now a man called Barabbas was in prison with the rebels who had committed murder during the insurrection. 8 So the crowd came and began to ask Pilate to do for them according to his custom. 9 Then he answered them, “Do you want me to release for you the King of the Jews?” 10 For he realized that it was out of jealousy that the chief priests had handed him over. 11 But the chief priests stirred up the crowd to have him release Barabbas for them instead. 12 Pilate spoke to them again, “Then what do you wish me to do with the man you call the King of the Jews?” 13 They shouted back, “Crucify him!” 14 Pilate asked them, “Why, what evil has he done?” But they shouted all the more, “Crucify him!” 15 So Pilate, wishing to satisfy the crowd, released Barabbas for them; and after flogging Jesus, he handed him over to be crucified.
16 Then the soldiers led him into the courtyard of the palace (that is, the governor’s headquarters); and they called together the whole cohort. 17 And they clothed him in a purple cloak; and after twisting some thorns into a crown, they put it on him. 18 And they began saluting him, “Hail, King of the Jews!” 19 They struck his head with a reed, spat upon him, and knelt down in homage to him. 20 After mocking him, they stripped him of the purple cloak and put his own clothes on him. Then they led him out to crucify him.
21 They compelled a passer-by, who was coming in from the country, to carry his cross; it was Simon of Cyrene, the father of Alexander and Rufus. 22 Then they brought Jesus to the place called Golgotha (which means the place of a skull). 23 And they offered him wine mixed with myrrh; but he did not take it. 24 And they crucified him, and divided his clothes among them, casting lots to decide what each should take.
25 It was nine o’clock in the morning when they crucified him. 26 The inscription of the charge against him read, “The King of the Jews.” 27 And with him they crucified two bandits, one on his right and one on his left. 29 Those who passed by derided him, shaking their heads and saying, “Aha! You who would destroy the temple and build it in three days, 30 save yourself, and come down from the cross!” 31 In the same way the chief priests, along with the scribes, were also mocking him among themselves and saying, “He saved others; he cannot save himself. 32 Let the Messiah, the King of Israel, come down from the cross now, so that we may see and believe.” Those who were crucified with him also taunted him.
33 When it was noon, darkness came over the whole land until three in the afternoon. 34 At three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 35 When some of the bystanders heard it, they said, “Listen, he is calling for Elijah.” 36 And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, “Wait, let us see whether Elijah will come to take him down.” 37 Then Jesus gave a loud cry and breathed his last. 38 And the curtain of the temple was torn in two, from top to bottom. 39 Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was God’s Son!”
40 There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. 41 These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem.
42 When evening had come, and since it was the day of Preparation, that is, the day before the sabbath, 43 Joseph of Arimathea, a respected member of the council, who was also himself waiting expectantly for the kingdom of God, went boldly to Pilate and asked for the body of Jesus. 44 Then Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he had been dead for some time. 45 When he learned from the centurion that he was dead, he granted the body to Joseph. 46 Then Joseph bought a linen cloth, and taking down the body, wrapped it in the linen cloth, and laid it in a tomb that had been hewn out of the rock. He then rolled a stone against the door of the tomb. 47 Mary Magdalene and Mary the mother of Joses saw where the body was laid.
Expository Commentary
Verses 14:1-2 — The Plot Against Jesus: These verses set the stage, depicting the chief priests and scribes seeking a way to arrest Jesus covertly and kill him. The timing of the Passover festival is crucial, showing their desire to avoid a public uproar.
Verses 14:3-9 — The Anointing at Bethany: Here, a woman anoints Jesus with expensive perfume, a symbolic act of preparing him for burial. Jesus' response highlights the significance of the act, contrasting the disciples' concern over the cost.
Verses 14:10-11 — Judas Agrees to Betray Jesus: This brief section marks a pivotal moment where Judas Iscariot agrees to betray Jesus to the authorities, setting in motion the events leading to the crucifixion.
Verses 14:12-26 — The Last Supper: These verses describe the Passover meal where Jesus predicts his betrayal and institutes the Lord's Supper (Eucharist/Communion), symbolizing his body and blood. This moment is central to Christian theology.
Verses 14:27-31 — Peter’s Denial Predicted: Jesus predicts Peter's denial, a moment that highlights human frailty and fear, even among the closest followers of Jesus.
Verses 14:32-42 — Gethsemane: The agony in Gethsemane is a profound moment of human vulnerability and divine obedience as Jesus prays and accepts his impending death, while his disciples fail to stay awake.
Verses 14:43-52 — The Betrayal and Arrest of Jesus: Judas betrays Jesus with a kiss, a symbol of betrayal and deceit. Jesus' non-violent response to his arrest contrasts with the disciple's reaction.
Verses 14:53-72 — Jesus before the Council and Peter’s Denial: These passages juxtapose two scenes: Jesus on trial before the religious authorities, maintaining a dignified silence in the face of false accusations, and Peter's denial of Jesus, fulfilling Jesus' prediction.
Verses 15:1-15 — Jesus before Pilate: Jesus is presented before Pilate, the Roman governor. Pilate's questioning and the crowd's choice of Barabbas over Jesus highlight the political and social tensions of the time.
Verses 15:16-32 — The Crucifixion of Jesus: The crucifixion narrative is stark and brutal, depicting Jesus' suffering and death. The mockery and insults hurled at Jesus contrast with the title "King of the Jews" and underscore the irony of Jesus' kingship.
Verses 15:33-41 — The Death of Jesus: These verses describe the moment of Jesus' death, marked by supernatural events like darkness and the tearing of the temple curtain, signifying a new covenant and the accessibility of God to all people.
Verses 15:42-47 — The Burial of Jesus: The account of Jesus' burial by Joseph of Arimathea adds a sense of dignity and respect to Jesus' death and sets the stage for the subsequent resurrection narrative.
This expository commentary aims to provide an overview of the key themes and events in Mark 14:1—15:47, highlighting the narrative's theological and symbolic significance in the Christian faith.
Here end the Readings
Hosanna
Optional parts of the readings are set off in [square brackets].
The Bible texts of the Old Testament, Epistle, and Gospel lessons are from the New Revised Standard Version (NRSV) Bible, copyright © 1989, 1993 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Commentaries are by Kenny Sallee, ThM, aided by ChatGPT. The biblical commentaries provided here are intended for educational and spiritual enrichment purposes only. The interpretations and insights offered are based on the authors' understanding and perspective of the Bible, which may be influenced by their theological training, denominational background, and personal beliefs.
The Daily Lectionary is a three year cyclical lectionary. We are currently in Year B. Beginning with the first Sunday of Advent in 2024, we will be in Year C. The year which ended at Advent 2023 was Year A. These readings complement the Sunday and festival readings: Thursday through Saturday readings help prepare the reader for the Sunday ahead; Monday through Wednesday readings help the reader reflect and digest on what they heard in worship. Revised Common Lectionary Daily Readings, copyright © 2005 Consultation on Common Texts. www.commontexts.org
