Mark 15, Part 2

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Welcome to Seeking Truth with Sharon Doran.
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Sharon has a passion for Scripture that will motivate and challenge you to immerse
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yourself in God's Word and apply His message to your everyday life.
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or to become an online learner.
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Today, it's part two of the Gospel of Mark, chapter 15.
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And now, Seeking Truth with Sharon Doran. The first piece of bread is the young
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man followed him with nothing but a linen cloth around his body.
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The last piece of bread is Mark 16. We'll get to it next week.
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But upon entering the tomb, the
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women saw a young man sitting on the right side dressed in a white robe.
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We don't know who that is. It's called a young man. Other accounts call it angels at the tomb.
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But Mark's account says it's a young man with a white linen, a white robe.
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So that makes us think. Entering the tomb, they saw a young man sitting on the
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right side, dressed in a white robe.
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So this pulling off the white linen is something to contemplate, perhaps in prayer.
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They led Jesus away to the high priest that night. All the chief priests and
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the elders and the scribes were assembled.
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Very unusual in the middle of the night.
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And Peter had followed him at a distance.
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This is a strong phrase. Peter was following Christ at a distance.
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If any of us are following Christ at a distance, that's a dangerous place to
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be—following Christ at a distance.
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Peter went right into the courtyard of the high priest. He was sitting there
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with the guards. He was warming himself at the fire.
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Now the chief priests and the whole council sought testimony against Jesus to
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put him to death, but they found none.
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Many bore false witness against him, and their witness did not agree.
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You know, for Jewish faith, you have to have three male witnesses is the best.
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A woman cannot be a witness. You can have two men, but three men is even better. No one agreed.
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Not even the Sanhedrin. Some stood up and bore false witness against him,
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saying, We heard him say, I will destroy this temple that is made with hands,
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and in three days I will build another not made with hands.
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Yet not even so did their testimony agree.
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And the high priest stood up amidst them and asked Jesus, Have you no answer to make?
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What is it that these men testify against you?
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But he was silent and made no answer. That fulfills Isaiah 53,
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verse 7, the suffering servant.
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He was oppressed, he was afflicted, yet he opened not his mouth.
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Like a lamb led to the slaughter, a sheep before its shearers is dumb.
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He opened not his mouth.
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Again, the high priest asked him, Are you the Christ, the Son of the Blessed?
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And Jesus said two words, I am. Those words from Exodus 3 are the self-revelatory
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two words, the name of God, I am.
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To Moses, tell the people when they ask the name of God that I am,
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I am who I am. Jesus said, I am.
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I am, and you will see the Son of Man sitting at the right hand of power,
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capital P, power, and coming with the clouds of heaven.
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This is a fulfillment of Daniel 7, verse 13. I saw the night vision to hold
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the clouds of heaven. There came one like a son of man.
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He came to the Ancient of Days and was presented before him.
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The high priest tore his mantle at this point, rent his garment,
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tore his mantle, however your translation says it.
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In Leviticus 21.10, that was something the high priest was never,
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ever, ever supposed to do.
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So he himself is breaking a command. In Leviticus 21, it says, The high priest,
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the one among his brothers who had the anointing oil poured on his head and
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who has been ordained to wear the priestly garments, must not let his hair become
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unkempt or tear his clothes.
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And the high priest is tearing his clothes. So he's the one in sin, not Jesus.
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Jesus is innocent. The high priest tore his mantle and said,
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Why do we still need witnesses?
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You have heard his blasphemy. What is your decision? and they all condemned him as deserving death.
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And some began to spit on him and to cover his face and to strike him and say
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to him, prophesy and the guards received him with blows.
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This would fulfill Psalm 22, verse 7. All who see me mock at me.
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They make mouths at me. They wag their heads. They pluck his beard.
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They hit him with reeds. They spit on him. They torment him.
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Many artists have shown us. As Peter was below in the courtyard,
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one of the maids of the high priest came.
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And seeing Peter warming himself, she looked at him and she said,
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You also were with the Nazarene Jesus.
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Now Simon Peter was standing and warming himself. and they said,
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Are you not also one of his disciples?
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And he denied it. He said, I am not. I am versus I am not.
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One of the servants of the high priest, a kinsman of the man whose ear Peter
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had cut off, asked, Did I not see you in the garden with him?
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Peter denied it again, and at once the cock crowed.
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Back to Mark, Peter denied it, saying, I neither know nor I understand what
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you mean. He went out into the gateway.
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The maid saw him and began again to say to the bystanders, this man is one of
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them. But again, Peter denied it.
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And after a little while, again, the bystanders said to Peter,
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certainly you're one of them, for you're a Galilean. They can tell by his accent.
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He began to invoke a curse on himself.
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Curse his own self. That's a may I die if this is not true. I do not know this man.
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And to swear something that Jews, to swear by Almighty God, something that Jews would never do.
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The first commandment, second commandment. I do not know this man of whom you speak, Peter says.
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And immediately the cock crowed a second time.
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Peter remembered how Jesus had said to him before the cock grows twice,
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you will deny me three times.
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And I love this painting. He breaks down and weeps.
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The compunction, the conviction, the sound of the cock crow,
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Jesus' words, they all come flooding back. He broke down and wept.
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And, of course, the Gospel of Mercy, Luke, has one other little detail that
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I love. The Lord turned and looked.
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Peter. So it's that gaze of the rich young man also, those eyes of Jesus Christ,
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those merciful, loving eyes piercing the eyes of Peter.
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Give him, just pierce his spirit. These merciful eyes allow Peter to feel and
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to be convicted, and the compunction comes by the power of the Holy Spirit through the gaze.
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Bishop Lancelot Andrews writes this, O Lord Jesus, look upon us with those eyes of thine,
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wherewith thou did look upon Peter in the hall, that with Peter we may repent,
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and by the same love be forgiven, for thine endless mercy's sake. This is St. Ambrose.
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Referring to the tears shed by Peter during his repentance in the context of
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the sacrament of penance, Ambrose writes, In the church there are water and
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tears, the water of baptism and the tears of repentance.
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Those tears are very, very good. Traditionally, tears of repentance,
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as exemplified by Peter, have become a symbol of both mourning and comfort and
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a sign at once of sins repented of and forgiveness sought.
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These are tears that we didn't see with Judas, but Peter has this beautiful gift of compunction.
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I know that was one of Julian of Norwich's prayers, that she herself would have compunction for sin.
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Ignatius of Loyola also would have contrition for sin, true compunction.
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There's an event in Rome at the Colosseum every year.
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It's an ancient tradition called the Way of the Cross on Good Friday,
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and there's Pope Francis attending it last year.
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But in 1991, Pope John Paul II introduced the scriptural Way of the Cross to
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be prayed on Good Friday in this march from the Colosseum.
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And the first station for John Paul II was for Christians to contemplate the denial of Peter.
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During Holy Week in Jerusalem, there are vigil stops traditionally at St.
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Peter in Galicantu. This is known to be the house of the high priest Caiaphas.
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It's a 100% sure spot, and vigils are held there just to reflect on the repentance of Peter.
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There's hope for all of us. There's a rooster on the top of the church.
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A cross and a rooster, the cock that crowed.
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Satan has desired to sift you like wheat. This was said to Peter.
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Satan has desired to sift you like wheat this night, thou shalt deny me thrice.
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And he trusted too much in himself. Though all shall be scandalized, yet I will not, Lord.
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I will lay down my life. He was so self-confident, so self-assured, so self-satisfied.
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I would never do that, Lord.
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And because of this fall from grace, Peter became a very merciful, merciful leader.
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The first pope in a long line, a merciful pope in that office of papal authority.
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Reminded me of the sinful woman, and she anointed the house,
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and they were mad that she had wasted this ointment.
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And Jesus said, her sins, which are many, are forgiven.
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She has loved much, but he who forgives little loves little.
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Peter, this is El Greco zooming in on Peter's eyes, crying, Peter was forgiven of much, three denials.
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And so in turn, he's going to be a much more merciful Pope for others in that
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office. And we needed that.
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We need that. Because of his own fleshly weakness, Peter empathizes with other
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weak sinners, like all the rest of humanity.
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Like me. As soon as it was morning, the chief priests and elders and scribes,
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the whole council, had a consultation.
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They bound Jesus. They led him away to be delivered over to Pilate.
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And Pilate asked him, Are you the king of the Jews? And Jesus answered him, You have said so.
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And the chief priest accused him of many things.
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And Pilate again asked him, Have you no answer to make? See how many charges they bring against you?
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But Jesus made no further answer. So that Pilate wondered.
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Again, no further answer. He's staying quiet. He does not open his mouth.
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At the feast, Pilate used to release one prisoner whom they asked.
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And among the rebels in prison who had committed murder in the insurrection
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was a man named Barabbas.
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Bar, son of Abba. Papa, son of the father, literally.
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Barabbas means son of the father.
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Origen and other commentators have who called his full name Jesus Barabbas.
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Jesus was a common first name.
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The crowd was presented with a choice of two persons with the same name,
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Jesus, Son of the Father, or Jesus, Son of the Father. Which one do you want?
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And the crowd came up and began to ask Pilate to do as he want to do for them.
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And he answered them, Do you want me to release for you the king of the Jews?
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For he perceived that it was out of envy, out of envy that the high priest,
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the chief priest, had delivered Jesus over.
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Now in Wisdom, chapter 2, verse 24, it's through the devil's envy that death
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entered the world, and those who belong to his party experience it.
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Envy, through envy, death entered the world. the world. And the chief priests
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have a lot of envy over Jesus.
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He's just raised Lazarus from the dead. He's done all these signs and wonders.
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Everyone's following him. It's out of envy. And Pilate picks up on that.
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They have the cardinal capital sin of envy.
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Do you want Jesus, son of the father, or Jesus, son of the father?
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The chief priests stirred up the crowd to have Pilate release for them Barabbas instead of Jesus.
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Barabbas, Bar-Aba, Jesus Barabbas, son of the father, a known murderer and insurrectionist.
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Pilate again said to them, then what should I do with the man whom you call the king of the Jews?
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And they cried out again, crucify him.
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Crucifixion is a Roman punishment only. You know in the Passion when we read
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it on Good Friday and we have to, as a crowd, say, crucify him, crucify him.
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And you just, Pilate said, why?
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What evil has he done? But they shouted all the more, crucify him.
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So Pilate, wishing to satisfy the crowd, released for them Barabbas.
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And having scourged Jesus, he delivered him to be crucified.
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Nowhere in Torah law was crucifixion allowed by the Jewish populace.
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Mosaic law specifies that if the crime is blasphemy, the punishable action would be stoning.
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And they're not calling for stoning. They're calling for Roman crucifixion.
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Now, Pontius Pilate was a Roman procurator of Judea from 26 to 36 AD.
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He authorized that death sentence, and that makes both the Jews and the Gentiles guilty.
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All of us killed Jesus Christ. we all share the culpability of his death.
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The soldiers led him away inside the palace, that is the praetorium,
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and they all called together.
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They called together the whole battalion, a whole battalion of Roman soldiers.
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That is six centuries of 80 men, or at least 480 soldiers.
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For this peaceful victim who's been flogged, they clothed him in a purple cloak.
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They plaited a crown of thorns.
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They put it on him. They began to salute him. Hail, king of the Jews.
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And they struck his head with a reed. They spat on him.
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They knelt down in homage to him. Like Psalm 69 says, they knowest my reproach
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and my shame and my dishonor.
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My foes are all known to thee. Insults have broken my heart.
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Fulfilled. Psalm 22, yay, dogs are about me.
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A company of evildoers encircles in on me. Fulfillment of prophecy.
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Isaiah 50, I give my back to those who struck me, my cheeks to those who pulled
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out the beard. I hid not my face from shame and spitting.
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And when they had mocked him, they stripped him of his purple cloak,
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and they put his own clothes on him, and they led him out to crucify him.
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And they compelled a passerby, Simon of Cyrene, who was coming in from the country.
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Only Mark tells us this, that he was the father of Alexander and Rufus, two sons.
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You see the boys there. They compel him to carry the cross.
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So Simon of Cyrene, North Africa, is chosen by the Romans.
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To come and help carry the cross, what a great privilege.
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He might not have thought it at first when he was pulled from the crowd,
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allowed to leave his sons behind, but to carry the cross of Jesus Christ,
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to help carry that heavy cross bar up the hill, must have been—he's St. Simon now.
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But we're all called to be a Simon. I know a lot of you have helped others carry
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their cross. A lot of you have helped me carry different crosses over the years.
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That's entering into co-redemption for the life of the world.
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We help each other carry our crosses.
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We deny ourselves, pick up our cross daily and carry it.
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And sometimes it's too heavy and you need another friend, another Christian
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to come alongside you and help you carry your cross.
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To embrace that role, to be a Simon of Cyrene, this land, to be a Simon and
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to help others carry their heavy crosses is the helping take part in redemptive.
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You're a co-redeemer with Christ. Paul tells us later in Romans 16,
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he says, Please greet Rufus for me, eminent in the Lord, and his mom,
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and his mother, and mine.
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So this family, the boys, go on to become Christ's followers, and Paul knows Rufus.
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Scholars feel that's the same Rufus that was there, the little boy that his
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father was pulled from the crowd to help carry the cross.
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They brought him to the place called Golgotha, which means place of a skull.
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So you see the temple back there. I like this painting, and you see it's outside
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the city wall. Crucifixions had to take outside.
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Place outside of the city walls. It's a Roman execution, not a Jewish execution,
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outside the city walls on the place of a skull called Golgotha.
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That's what Golgotha means, place of a skull. What is that skull?
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Golgotha, place of a skull. And you'll see this in the bottom of paintings under the cross, a skull.
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And you'll see the blood of Jesus Christ dripping down on this skull.
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And sometimes there's a bone. What is this skull?
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Well, there's a tradition among
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the Jews at the time. Noah confided the skull of Adam to his son Shem.
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You remember Shem? Shem had the blessing, remember? And Shem passed the skull
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on to Melchizedek, the priest of where? Jerusalem.
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And that's where we are. Jerusalem, Salem, the priest of Salem.
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There's strong support that different church fathers, Cyprian,
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Jerome, Ambrose, they all make references to Adam being buried right at Calvary,
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right under the cross of Jesus Christ.
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The Syriac, that would be Ephraim, the Syrian.
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He writes that when Noah went out of the ark, there was made a distribution
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of the bones of Adam to Shem.
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His head was given, and the place in which he was buried was called Karkpatha,
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where likewise Christ was crucified.
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This is also written by different Arabic writers to affirm that Shem said these
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words to Melchizedek, that Noah commanded that they take the body of Adam in that ark,
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that the bones of Adam would be taken with them, and that they would be buried
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there in Jerusalem on the hill of Calvary.
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Cyprian of Carthage talks about Adam being buried at Calvary under the place
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where the cross of Christ was fixed.
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Saint Jerome writes about it. Yes, in this place, Adam is said to dwell and die.
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And whence the place where our Lord was crucified is called Calvary,
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because there was the skull of the ancient man buried there.
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Adam under the cross. Adam buried at Calvary where the Lord was crucified.
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Therefore, it is called the place of a skull, Golgotha.
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St. Ambrose writes about it too over the grave of Adam, Golgotha.
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Now, if you go to the Holy Sepulchre in Jerusalem and you go to the place where
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Jesus was crucified, they have a church built over it now. Now,
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the old stone, Golgotha Rock, where the cross is there, that was outside the city walls at the time.
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That's the place where Christ was crucified, outside the city walls.
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And if you go and you stand in line, you get to go down and kiss the place where Jesus died for you.
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And the lines are long and you get to go in under the altar and touch the actual place.
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And directly right under that, you see that hill, Golgotha, directly under is
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the Chapel of Adam. And if you ever go there, make sure you go downstairs.
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A lot of people miss the Chapel of Adam.
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It's right under the cross. And there's a glass window where you see the actual
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stone where that blood of Jesus dripped down on the skull of Adam and set him free.
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The new Adam set the old Adam free. The blood of Christ undid the curse of Adam.
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And now he had a way back to the Father.
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Through the Son and the Holy Spirit. So we see that blood dripping down.
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You'll see paintings with a little skull. That's the skull of Adam,
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right under the cross of Jesus Christ.
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They offered him wine mingled with myrrh.
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Proverbs 31, verse 6, Give strong drink to him who is perishing,
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and wine to those in bitter distress.
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The wine would be a type of, well, especially with myrrh in it,
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would be a type of narcotic that would numb the pain.
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Jesus didn't want anything to do with that. He refused it. He did not take it.
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He wouldn't take wine with myrrh in it. So he's going to face this full strength.
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He's not going to take anything. He's going to face this crucifixion with no numbing.
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He's going to take our sins on for the life of every sin ever committed in the
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entire world. He's going to take on his back in this once-for-all sacrifice with no medication.
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So when you think you have a headache and you You know, he didn't take anything.
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When the three kings came, they brought gold, frankincense and myrrh.
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Remember that? Myrrh was one of them.
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Myrrh has a numbing quality when mixed with wine.
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Now, in John's gospel, Jesus says, I thirst at the very end.
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After this, Jesus, knowing that all was now finished, said to fulfill the scripture, I thirst.
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We talked about those four cups earlier. They didn't drink the final cup before
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going out after the Passover meal.
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Psalm 22 says, My mouth is dried up like a pot shirt, and my tongue sticks to
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the roof of my mouth. You lay me in the dust of death. And he's thirsty.
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He's dehydrated. He's lost blood. He's lost body fluid.
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Mark says in 25, Truly I say to you, I shall not drink again from the fruit
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of the vine until the day when I drink it new in the kingdom of God.
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He had just said that at the institution of the Eucharist. And now in John's
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gospel, he says, I thirst to fulfill the scriptures.
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John tells us they crucified him.
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They divided his garments among them. Very humbling. We see him with a cloth on. He had no cloth.
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That's for our eyes to not be scandalized. He was stripped.
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The soldiers cast lots to divide
00:21:12.847 --> 00:21:17.067
his garments among them, casting lots to decide who should take what.
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We're told in another gospel, I think, John, it was a one-piece ephod,
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and they didn't want to tear it, so they divided it.
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They cast lots to see who would get it so they wouldn't have to tear it. to fulfill Psalm 22.
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They divide my garments among them and for my vesture, for my clothing,
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they cast lots. They did that. And it was the third hour when they crucified him.
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That'd be nine o'clock, six in the morning, seven, eight, nine is the third
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hour when they first nailed him to the cross.
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Mark's very quick about it. The inscription on his head read,
00:21:46.287 --> 00:21:48.867
the King of the Jews, only in John.
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Is that title written in three languages?
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Only in John. Is it written in Hebrew, Latin and Greek in order to be read by
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all the spectators who came to watch this crucifixion of this man,
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this new Moses who had done sign after sign after sign.
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The inscription on the charge against him read, the King of the Jews.
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That's what Pilate had written up there, the King of the Jews,
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which the high priest said, this is blasphemy.
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With him were crucified two robbers, one on his right, one on his left.
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And those who passed by derided him, wagging their heads and saying,
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Aha, you who would destroy the temple and rebuild it in three days,
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save yourself and come down from the cross.
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So also the chief priests mocked him to one another and the scribes,
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saying he saved others. He cannot save himself.
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Let the Christ, the King of Israel, come down now from the cross,
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that we might see and believe. See Adam underneath the skull?
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The Book of Wisdom 2 says, For if the righteous man is God's Son,
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he will help him, and will deliver him from the hand of his adversaries.
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Let him test him with insult and torture, that we may find out how gentle he
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is, and make trial of his forbearance.
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Let us condemn him to a shameful death, for, according to what he says, he will be protected.
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That's wisdom. Way back in the Old Testament, chapter 2, it's exactly what the
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chief priests are saying.
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Those who were crucified with him also reviled him.
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Luke tells us way more about those two thieves, but we won't get into that now.
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When the sixth hour had come, so third hour is 9 a.m.,
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Sixth hour, 10, 11, 12. 12 noon. The sixth hour had come. There was darkness
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over the whole land until the ninth hour.
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A three-hour total eclipse of the sun. From noon to three, it is not supposed to be dark.
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Darkness represents evil, judgment, and death itself.
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Amos says, prediction.
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On that day, says the Lord God, I will make the sun go down at noon and darken
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the earth in broad daylight.
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I will turn your feasts into mourning and all your songs into lamentation.
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I will make it like the morning of an only sun and the end of it like a bitter day.
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Joel predicted this years in advance.
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The earthquakes before them, the heavens tremble, the sun and the moon are darkened.
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The stars withdraw their shining for the day of the Lord is great and very terrible.
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Who can endure it? And at the ninth hour, which would be three o'clock,
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the hour of divine mercy, Jesus cried out in a loud voice.
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Which means my God, my God, why has thou forsaken me?
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God has not forsaken him in his divinity. God can't forsake him.
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He's praying Psalm 22 prophetically.
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You have to read the entire Psalm to see how it ends. My God,
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my God, why have you forsaken me?
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They'd call out the first line of a Psalm and everyone would start praying it.
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My God, my God, why have you forsaken me? Some of the bystanders said,
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Behold, he's calling Elijah.
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One ran over, filled up a sponge full of vinegar, put it on a reed,
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and gave it to him, saying, Wait, let's see whether Elijah will come to take him down.
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Jesus did not drink the wine with the myrrh in it.
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He uttered a loud cry and breathed his last, and the curtain of the temple was
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torn in two from top to bottom.
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Top, no one can reach. It's a very tall curtain.
00:25:14.520 --> 00:25:18.420
This is to show this is not torn by a man. This is torn by God,
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this temple curtain that covered the Holy of Holies.
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True presence of God, because a new covenant, the old covenant,
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was like the garment of the high priest, it's ripped open, and we have access
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now to the Father again, through Jesus.
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The curtain is torn from top to bottom.
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We have an intercessor in heaven to the Father, a great high priest. The curtain is torn.
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We can access the Father face to face now as he really is. We can go back to
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the beatific vision one day.
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Through our baptism and through our belief in Jesus Christ, the curtain is torn for us.
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And when the centurion who stood facing him saw that he thus breathed his last,
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the Roman centurion said, truly, this man was the Son of God.
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One of the greatest declarations of faith in all the scripture,
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a Roman centurion, truly this man was the Son of God. Let's pray.
00:26:15.364 --> 00:26:17.724
Lord Jesus, we thank you.
00:26:17.984 --> 00:26:22.284
Thank you for tearing that curtain for us. Thank you for opening a way back
00:26:22.284 --> 00:26:23.864
to the Father, to his heart.
00:26:24.204 --> 00:26:29.364
Thank you for your intimate kiss. Thank you for the way you want to have union
00:26:29.364 --> 00:26:32.944
with us, how you come into our temple through the Eucharist,
00:26:33.264 --> 00:26:37.044
and you want to abide with us and heal us, because you do want us to see the
00:26:37.044 --> 00:26:40.764
Father again one day, face to face, as He really is.
00:26:40.884 --> 00:26:46.004
Thank you for taking on the sins of the entire world. I feel so inadequate just
00:26:46.004 --> 00:26:51.224
even presenting this chapter that we've heard so many times, but it's so true.
00:26:51.564 --> 00:26:56.124
And you so wanted to take us back to the Father, and we cannot thank you enough.
00:26:56.364 --> 00:26:59.524
All I can say, how could I make a return back to the Lord?
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All I can say is thank you, thank you thank you and
00:27:02.924 --> 00:27:06.404
that's what eucharist means thank you amen in
00:27:06.404 --> 00:27:10.604
the name of the father and the son and the holy spirit amen that was part two
00:27:10.604 --> 00:27:16.784
of the gospel of mark chapter 15 on seeking truth with sharon doran to learn
00:27:16.784 --> 00:27:21.944
more about seeking truth bible studies visit seekingtruth.net tune in next time
00:27:21.944 --> 00:27:24.944
for more seeking truth with sharon doran.