Now the chief priests and the whole council were looking for testimony against Jesus to put him to death; but they found none. For many gave false testimony against him, and their testimony did not agree. Some stood up and gave false testimony against him, saying, ‘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.” ’But even on this point their testimony did not agree. (Mark 14: 55-59)

At the beginning of this chapter Mark related that the chief priests and scribes were seeking to kill Jesus, but not during the Passover.

Perhaps it was the opportunity presented by Judas, but for whatever reason they have moved ahead with their plans.

The evidence presented before those gathered at the palace of the chief priest suggests they are not fully prepared. Even by the low standards of a secret trial the witnesses are unable to present credible evidence of serious wrong.

Urgency is an uncommon - even inconsistent - characteristic of God. Patience is the much more common model of Godly behavior.

God calls us to be engaged, attentive, responsive, and in full relationship. But when we feel the tug of urgency, this is unlikely to originate with God.

Above is the Trial of Jesus by Antonia Mastrocristina Sirena.

They took Jesus to the high priest; and all the chief priests, the elders, and the scribes were assembled. 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. (Mark 14: 53-54)

Peter seems to have circled around. As the crowd of temple police and assorted others march Jesus through the night, we can envision Peter skittering behind.

From Gethsemane it is a short walk to the walls of Jersusalem. Once inside the gate Peter would have blended with the curious who joined the procession.

Mark's choice of language has led most scholars to conclude that this was not a meeting of the Sanhedrin or Chief Religious Council. The Sanhedrin met in the Chamber of Hewn Stone within the temple grounds and was not chaired by the Chief Priest.

The anonymity of the crowd restored Peter's confidence. His love for Jesus called him to keep as close as possible.

The night was cold, the risk was significant, but Peter followed his heart into the courtyard of his adversaries.

A certain young man was following him, wearing nothing but a linen cloth. They caught hold of him, but he left the linen cloth and ran off naked. (Mark 14: 51-52)

Only Mark includes this rather strange - even comical - scene of a youth being unwrapped.

Without any real evidence tradition has generally identified the young man as John, known as the youngest of the disciples, or as Mark.

Why the young man was wandering about half-dressed in the middle of night is a reasonable question. But no answer is suggested.

It is certainly an image of vulnerability. Even in his vulnerability the young man attempted to follow Jesus. But he too fled to safety.

It is a stretch, but the Greek for linen can also mean shroud, as in a death shroud. Perhaps Mark perceived in this a premonition of Jesus escaping the shroud.

At left is a detail from the Betrayal of Christ by Giuseppe Cesari.

But one of those who stood near drew his sword and struck the slave of the high priest, cutting off his ear. Then Jesus said to them, ‘Have you come out with swords and clubs to arrest me as though I were a bandit? Day after day I was with you in the temple teaching, and you did not arrest me. But let the scriptures be fulfilled.’ All of them deserted him and fled. (Mark 14: 47-50)

Only John identifies Peter as the one who drew his sword. Only Luke tells us that Jesus healed the slaves ear. The scene and dialogue is just a bit different in each of the gospels.

But all the gospels agree that Jesus insisted on avoiding further violence. Each of the gospels tell us that Jesus perceived this was the time to fulfill God's intent.

When they could not fight, the disciples ran away. Fight or flee is our instinct. Jesus demonstrates there are other options.

Above is a detail from Francisco Goya's Saturn Devouring His Son.

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. 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.’ So when he came, he went up to him at once and said, ‘Rabbi!’ and kissed him. Then they laid hands on him and arrested him. (Mark 14: 43-46)

The Gospel of Luke adds a response by Jesus, "Judas, would you turn in the son of Adam with a kiss?" (Luke 22: 48). Matthew has him say, "Look friend, what are you doing here?" In John the crowd is brought to the garden by Judas, but he does not identify Jesus.

The kiss is traditionally understood as a final deceit. I am not so sure. For a few the kiss is seen as evidence that Jesus and Judas were engaged in a common undertaking. I am not ready to go so far. Conspiracy does not easily fit with my experience of Jesus.

In my experience love and betrayal are not exclusive. They can coexist. It is, in fact, the coexistence that makes possible betrayal. Do we "betray" our enemies? No, we betray those whom we love, those with whom we are in relationship.

Betrayal is not necessarily evidence that love is absent. It is evidence of a conflict. Even if Judas loves Jesus, his love is distracted by other commitments, desires, and goals. The love is not - yet - whole. Love often breaks apart before it brings together.

Betrayal is often evidence of an effort to resolve the conflict. It is often an effort to impose a resolution on a relationship. But that is not how love works. Wholeness is not imposed. Wholeness is nurtured through mutuality, blending, and deference.

The hour has come; the Son of Man is betrayed into the hands of sinners. Get up, let us be going. See, my betrayer is at hand.’ 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. (Mark 14: 41-43)

The hour has come. The time has arrived. This is the moment.

Jesus was always sensitive to timing. This is profoundly different than being fixated on time.

Many of us - certainly I do - are careful in organizing how we expend time.

Jesus did not organize time. He engaged in relationships.

But he was very aware of a moment ripe for healing, laughing, learning and sacrifice.

He came and found them sleeping; and he said to Peter, ‘Simon, are you asleep? Could you not keep awake one hour? Keep awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak.’ And again he went away and prayed, saying the same words. 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. He came a third time and said to them, ‘Are you still sleeping and taking your rest? Enough! (Mark 14: 37-41)

We understand Jesus to be of one being with the Father, begotten, not made. But at Gethsemene the humanness of Jesus brought him to a very lonely place.

He offers his own prayer to be spared the time of trial. There was, evidently, no immediate response.

Jesus was, perhaps, unaccustomed to this loneliness. He reached out to his friends. But they had already left him, falling into sleep.

Jesus returned to prayer. Once again asking, "‘Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want."

Once again, no clear response or at least no response Jesus was ready to hear. Once again he found his friends asleep. Jesus was alone in his urgency.

I appreciate the translators simple use of "Enough!" But given the context the original Greek may suggest something more than exasperation.

The verb is apecho, a compound of ap, meaning to separate or take away, and echo, meaning to have, to hold, to possess, and especially to hold or find one's self.

It can sometimes be a sense of separation that brings us to better understand our most important relationships.

Above is Separation by Edvard Munch.

They went to a place called Gethsemane; and he said to his disciples, ‘Sit here while I pray.’ He took with him Peter and James and John, and began to be distressed and agitated. And he said to them, ‘I am deeply grieved, even to death; remain here, and keep awake.’ And going a little farther, he threw himself on the ground and prayed that, if it were possible, the hour might pass from him. He said, ‘Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want.’ (Mark 14: 32-36)

This element of the story is crucial to my understanding of Jesus.

Was Jesus human or divine? This was a key question that divided the early church. The Council of Nicea (325 AD) decided on both in perfect balance. Intellectually I find that a reasonable position.

But emotionally I am inspired by the human Jesus.

The struggle at Gethsemene is, perhaps, the most human moment of Jesus' life captured by scripture. We are divided creatures. There is a part of us that is begotten, not made. There is an aspect of us that is of one substance with God.

But we have also been created as separate and free.

In this shared and separate identity is the origin of our greatest struggle. In attempting to resolve this struggle Jesus was deeply grieved even to the point of death. This is our story. This is our struggle as well.

The resolution, as Jesus demonstrates, is freely choosing God's intent.

Peter said to him, ‘Even though all become deserters, I will not.’ Jesus said to him, ‘Truly I tell you, this day, this very night, before the cock crows twice, you will deny me three times.’ But he said vehemently, ‘Even though I must die with you, I will not deny you.’ And all of them said the same. (Mark 14: 29-31)

The gospels give us a fuller picture of Peter than any character other than Jesus. We know he was the owner of a fishing boat, married, and originally from Bethsaida. His father's name was Jonah. Jesus gave him the nick-name Peter. He was originally called Simon.

Peter was present for all of the great moments of Jesus' ministry. He was, for example, specially chosen to climb the mountain and experinence the transfiguration. Peter was especially spontaneous, enthusiastic, and open.

His weakness was a fear of death. Peter tried to convince Jesus that death was not particular to his mission. (Mark 8: 32) When Jesus came walking across the water Peter's first response was - successfully - to walk across the water toward Jesus. But his second response was fear. (Matthew 14: 22-32)

Despite this fear - and clear risks - after Jesus was arrested Peter followed his teacher even into the court of the High Priest. As we will soon read, he stayed in harms-way after being recognized. The gospels suggest Peter was the only disciple to take this risk.

Peter had many strengths. His intentions were consistently good. He did his best. Jesus knew Peter's limits. I hear Jesus encouraging Peter to be self-aware of his limits. But in any case, Jesus loved Peter no less because of his limitations.

When they had sung the hymn, they went out to the Mount of Olives. 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.” But after I am raised up, I will go before you to Galilee.’ (Mark 14: 26-28)

The Greek - skandalizo - suggests something worst than desertion. This is behavior that causes others to fear, offend and fail. Not only will the disciples desert Jesus, but they will lead others in betrayal.

Especially when connected with the quotation from Zechariah this is a prediction that most will fall away. The prophet says that those few left are also sinners and will be put to a terrible test of purification. But Zechariah also promises redemption: "They will call on My name, And I will answer them; I will say, `They are My people,' And they will say, `The Lord is my God.' " (Zechariah 13:9)

I fall away and cause others to fail. I betray and others follow me. Most of us - like the disciples - are unable to fulfill our earnest intentions of faithfulness and love. Again and again we learn that we do not earn God's love and blessing. But it is ours to accept in humility and thankfulness.

The final hymn sung at the Passover meal, referenced by Mark, was almost certainly Psalm 118. Following are the closing lines.

The stone the builders rejected has become the capstone;
the Lord has done this, and it is marvelous in our eyes.
This is the day the Lord has made; let us rejoice and be glad in it.
O Lord, save us; O Lord, grant us success.
Blessed is he who comes in the name of the Lord.
From the house of the Lord we bless you.
The Lord is God, and he has made his light shine upon us.
With boughs in hand, join in the festal procession up to the horns of the altar.
You are my God, and I will give you thanks;
You are my God, and I will exalt you.
Give thanks to the Lord, for he is good; his love endures forever.

Above is the Prophet Zechariah from the Sistine Chapel by Michelangelo.

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.’ Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. He said to them, ‘This is my blood of the covenant, which is poured out for many. 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.’ (Mark 14: 22-25)

Judas is still at the table as the bread and wine are distributed. Mark also tells us that all of them drank from it.

The gospels are clear that Jesus knew that Judas - and all the others - would betray him. Yet Jesus blessed the bread and wine and shared it with them.

Earlier this week seven leaders of the Anglican church determined not to share Holy Eucharist with the Presiding Bishop of the Episcopal Church.

Jesus shared even with those who would deny him and give him up to crucifixion. By that standard, who is to be excluded from this memorial meal?

We can choose to exclude ourselves. Jesus is ready to welcome all.

The Church of Nigeria offered an explanation for the action of the seven who did not share in the Eucharist.

When it was evening, he came with the twelve. 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.’ They began to be distressed and to say to him one after another, ‘Surely, not I?’ He said to them, ‘It is one of the twelve, one who is dipping bread into the bowl with me. 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.’ (Mark 4: 17-21)

Matthew duplicates this scene. Luke does not deal specifically with Judas at the Passover meal. John offers a much more ambiguous account.

The issue is betrayal. The Greek translated above as betray is paradidomi. In other translations it is rendered as "turned in" or "given up."

Didomi is to give, grant, furnish, commit, or reward. The meaning of the preposition para depends on context. It suggests from, by, besides or near.

In the New Testament paradidomi almost always suggests some sort of betrayal. But there are exceptions. In John 19:30 we read, "Therefore when Jesus had received the sour wine, He said, "It is finished!" And He bowed His head and gave up (paradidomi) His spirit."

In his first letter to the Corinthians Paul writes, "No I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered (paradidomi) them to you."

Paradidomi involves giving something to another. The critical issue of context is a matter of relationship. Jesus gives up his spirit to One with whom he is already in relationship. Paul delivers the traditions as a step in establishing a relationship between the Corinthians and many others already engaging the traditions.

Betrayal is when we give away that which is not within our power to unilaterally deliver. If we give away as a means to step out of relationship, we are engaged in betrayal. We can also give away as a means of deepening the relationship.

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?’ 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, 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?” He will show you a large room upstairs, furnished and ready. Make preparations for us there.’ So the disciples set out and went to the city, and found everything as he had told them; and they prepared the Passover meal. (Mark 14: 12-16)

Gedaliah Alon has written, "The festive and solemn meal on Passover eve is a high point in the religious life of the Jew, an annual climax in the people's spiritual self-awareness. It is freighted with collective historical memories of the birth of the nation, and its march to freedom. Faith in the future redemption and longing for it, the sanctity and radiance of the occasion, the initimate fellowship which binds all Jews to one another - all these are fully expressed in the Seder, and have come down to us much as they were in the pre-destruction times."

Jesus came originally to redeem the lost sheep of Israel. He died a devout Jew. His followers continued as devout Jews, seeing themselves as a reform movement within Judaism. The crucifixion of Jesus during Passover has forever linked the common spiritual descendents of Abraham. It has often been a tragic relationship, especially in the mid-Twentieth Century.

In this new century another tragedy threatens. Jews and Christians are increasingly demonized by some Muslims, and some Jews and Christians join in demonizing Islam. Yet all claim descent from Abraham and all honor Moses. Both Christians and Muslims believe that Jesus will return in glory at the end of ordinary time. While details of belief and practice are different, all three traditions focus on loving God and neighbor.

Alon is quoted from The Jews in Their Land in the Talmudic Age, Harvard, 1980. The graphic is from a Turkish Islamic text depicting Jesus ascending into heaven.

Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them. 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. (Mark 14: 10-11)

Was Judas so repulsed by the woman's extravagance and the seemingly self-indulgent response of Jesus that this pushed him to betrayal?

Or was he only doing as Jesus had instructed, as suggested by a recently uncovered ancient text?

The speculation regarding Judas is endless. Any confident conclusion is beyond what we are given in scripture.

Judas was not, however, the only one to betray Jesus. Peter would deny him. The crowd would turn on him.

I often betray Jesus by twisting his teaching to my purposes or simply ignoring his purposes.

More on the Gospel of Judas is available from National Geographic.

But Jesus said, ‘Let her alone; why do you trouble her? She has performed a good service for me. 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. She has done what she could; she has anointed my body beforehand for its burial. 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.’ (Mark 14: 16-17)

We return to Bethany and the woman's annointment of Jesus.

We are to love one another. We are to care for the poor, protect the weak, pursue justice, and practice mercy. It is good to be deliberate in our love.

We are to love one another. We are to be with one another, enjoy one another, embrace, sing, and dance together. It is good to be spontaneous in our love.

What the translator has rendered as "good service" is kalos ergon. This is an act that is excellent, beautiful, admirable, genuine, and honorable.

For Aristotle kalos is virtuous activity, that which fulfills our essential nature. It is beauty in action. It a spontaneous expression of Truth.

On the following day, when they came from Bethany, he was hungry. Seeing in the distance a fig tree in leaf, he went to see whether perhaps he would find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. He said to it, ‘May no one ever eat fruit from you again.’ And his disciples heard it. (Mark 11: 12-14)

A retrospective: Yesterday I was reading a 19th Century study of Venetian architecture. The author was discussing the sculpture representing the Fall of Man on the southwestern corner of the Doges Palace (shown above). The author called this the "Fig-tree Angle."

There is a tradition - unknown to me until yesterday - that the forbidden fruit of Genesis is the fig. This is an especially strong tradition in the oldest Talmudic texts. Both Simon bar Yochai and Nechemiah argue that the fig was the Tree of Knowledge.

If this was also the tradition of Jesus does it point to a different understanding of Mark 11? Has the Fall of Adam and Eve been overturned? Does the withering of the fig represent the power of Jesus to restore humankind to our original condition an purpose?

Previous posts on the fig tree can be accessed here.

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. But some were there who said to one another in anger, ‘Why was the ointment wasted in this way? For this ointment could have been sold for more than three hundred denarii, and the money given to the poor.’ And they scolded her. (Mark 14: 3-5)

Similar settings are found in Matthew and John. In the Gospel of John the woman is Mary, sister of Martha and Lazarus.

The perfumed ointment was worth the equivalent of a full years income for most workers. The extravagence might offend many of us.

But what is appropriate to give Jesus? What is inappropriate? How do we respond to his extravagent love?

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; for they said, ‘Not during the festival, or there may be a riot among the people.’ (Mark 14: 1-2)

The seven day festival of Pesach or Passover commemorates the freeing of the children of Israel from Egypt. Jerusalem would have been crowded with many pilgrims arriving to celebrate the festival in the Temple.

A central ritural of the festival was the sacrificial lamb or korban pesach. Exodus 12:3 commands the setting aside of a lamb or kid to be slaughtered at the Temple on the day before Passover. The blood of the animal was used to mark the lintels and doorposts, as in the Exodus story.

On the first evening of Passover family and friends would gather to eat of the lamb and remember how their ancestors in Egypt had been protected and freed.

Since the destruction of the Temple many Jews - especially Ashkenazi - have refrained from eating lamb or goat meat during Passover.

The Gospel of John - but not Mark, Matthew, or Luke - presents Jesus as a new korban pesach.

‘But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father. Beware, keep alert; for you do not know when the time will come. It is like a man going on a journey, when he leaves home and puts his slaves in charge, each with his work, and commands the doorkeeper to be on the watch. Therefore, keep awake—for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn, or else he may find you asleep when he comes suddenly. And what I say to you I say to all: Keep awake.’ (Mark 13: 32-37)

Keep alert is a better translation than keep awake. The Greek is gregoreuo. This is to watch, be attentive, or to be vigilent.

A watch was often assigned to guard a camp or a town. The watchman would awaken others if a threat was seen.

Gregoreuo is derived from egeiro which means to arouse. The verb could be used to awaken people or erect buildings.

To be alert requires sleep. To keep a good watch we must work with others so some will keep watch while others sleep.

And rather than watch for threats, we are to keep watch for our kurios (master), the one to whom we belong.

Above is the Night Watch by Rembrandt van Rijn.

This week controversy once again brewed around the site of the ancient temple, and violence is increasing according to news reports.

‘From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near. So also, when you see these things taking place, you know that he is near, at the very gates. Truly I tell you, this generation will not pass away until all these things have taken place. Heaven and earth will pass away, but my words will not pass away. (Mark 13: 28-31)

Four of his disciples asked when the temple would be thrown down.

It would be thrown down after many falsely claim to share the identity of Jesus. It would happen after wars and rumours of wars.

It would happen after earthquakes and famines. It would happen after Peter, James, John, and Andrew (and others) are persecuted and betrayed.

It would happen after the good news is shared widely among all peoples.

It would happen after the prophecy of Daniel is fulfilled and false prophets have arisen. It would happen before the present generation has passed away.

Some of those alive when Jesus walked and talked with his disciples survived to see the destruction and desecration of the Temple.

After all of this the sun, moon, and stars will darken and then God will gather the chosen from the farthest ends of earth and heaven.

‘But in those days, after that suffering,the sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heavens will be shaken. Then they will see “the Son of Man coming in clouds” with great power and glory. Then he will send out the angels, and gather his elect from the four winds, from the ends of the earth to the ends of heaven. (Mark 13: 24-27)

The language is very similar to apocalyptic imagery used in Daniel, Isaiah, Ezekiel, Joel, and non-canonical sources. It does not, however, precisely quote any of these sources.

Mark also departs from tradition in the source of suffering. In much of the Old Testament God is the source of purifying challenges.

The answer Jesus gives Peter, James, John, and Andrew suggests that suffering comes at the hands of earthly powers. It is "after the suffering" that the Son of Man comes and gathers his elect.

The elect is a common translation of the Greek eklectos. We have - especially with the help of John Calvin - come to understand this as a rather small group.

The literal meaning of the Greek is "from" (ek) the "called" or the "spoken" (lego). It is the Greek from which the English eclectic is derived.

It would be as accurate to translate the last sentence above as "to gather those who have been called from the four winds..."

I wonder if those gathered will be considerably more eclectic than Calvin envisioned while sitting by the fire in Geneva.

‘But when you see the desolating sacrilege set up where it ought not to be (let the reader understand), then those in Judea must flee to the mountains; someone on the housetop must not go down or enter the house to take anything away; someone in the field must not turn back to get a coat. Woe to those who are pregnant and to those who are nursing infants in those days! Pray that it may not be in winter. For in those days there will be suffering, such as has not been from the beginning of the creation that God created until now, no, and never will be. And if the Lord had not cut short those days, no one would be saved; but for the sake of the elect, whom he chose, he has cut short those days. And if anyone says to you at that time, “Look! Here is the Messiah!” or “Look! There he is!”—do not believe it. False messiahs and false prophets will appear and produce signs and omens, to lead astray, if possible, the elect. But be alert; I have already told you everything. (Mark 13: 14-23)

Matthew identifies the abomination as that referenced in the ninth chapter of Daniel. The character of this abomination is not clear to me.

A century after the crucifixion, sixty-plus years after the destruction of the Second Temple, and sixty to seventy years after the origin of Mark's gospel the Roman Emperor Hadrian ordered the rebuilding of Jerusalem.

The Emperor's plans included the construction of a Hellenistic acropolis where the Temple had stood. In the year 131 a ground-breaking ceremony was held.

These plans, abusive taxation, and a decree abolishing circumcision led to another - final - Jewish revolt in Palestine in the year 132.

The supreme religious council proclaimed Simon Bar Kokhba as Messiah. The revolt was initially successful and self-rule was reestablished for about 30 months.

According to the Third Century historian Cassius Dio the Roman legions killed 580,000 Jews in the process of reestablishing authority. Jerusalem was rebuilt as a Graeco-Roman city which Jews were forbidden to enter.

To the inhabitants of Jerusalem and anyone who cared about them, the abomination of Daniel must have seemed entirely fulfilled.

Above is a coin celebrating Hadrian as the founder of the new city of Aelia Capitolina, replacing Jerusalem.

‘As for yourselves, beware; for they will hand you over to councils; and you will be beaten in synagogues; and you will stand before governors and kings because of me, as a testimony to them. And the good news must first be proclaimed to all nations. When they bring you to trial and hand you over, do not worry beforehand about what you are to say; but say whatever is given you at that time, for it is not you who speak, but the Holy Spirit. Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; and you will be hated by all because of my name. But the one who endures to the end will be saved. (Mark 13: 9-13)

"You will be hated by all because of my name." For the Greeks, Judeans, and many cultures a name is more than a label, it is a key to an individual's essential nature.

The Greek for name is onoma. It is derived from ginosko meaning to learn to know, to perceive, to understand, to become intimate with.''

We are to be careful in considering the claims of anyone who says they come in the name of Jesus. We are to use our intelligence and discernment to examine the claims.

Such discernment begins in a familiarity with the Jesus we know through scripture. Here is the best benchmark we can find.

Clearly the whole Jesus is not contained in finite scripture. But whether in prayer or the persuasion of others we perceive a Jesus who is inconsistent with scripture, we should be very cautious.

When he was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, ‘Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?’ Then Jesus began to say to them, ‘Beware that no one leads you astray. Many will come in my name and say, “I am he!” and they will lead many astray. When you hear of wars and rumours of wars, do not be alarmed; this must take place, but the end is still to come. For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birth pangs. (Mark 13: 3-8)

We should not be alarmed by wars, or earthquakes, or famines. But we should be very cautious of being led astray.

Many will come claiming the identity of Jesus. Many will come who seem similar to Jesus. Many will come exploiting our expectations of Jesus for their own purposes.

But they will mislead. The Greek is planao. This word is uncommon in the New Testament. The only other use in Mark was examined here on January 28.

This Greek verb is used most often - eight times - in the Book of Revelation. The use there is very consistent with the warning Jesus gives above.

They will cause us to roam, to wander, to lose direction, and to abandon purpose. They will uproot us and detach us from where we ought to be.

In my judgment the translator above has obscured an important teaching on how we can avoid being misled. "Beware that no one leads you astray," writes the translator.

The Greek is Blepo me tis planao. This can also be understood as, "See, perceive, carefully observe, consider, contemplate, use discernment so that no one misleads you."

As he came out of the temple, one of his disciples said to him, ‘Look, Teacher, what large stones and what large buildings!’ Then Jesus asked him, ‘Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.’ (Mark 13: 1-2)

We are within days of Good Friday. Most scholars place the death of Jesus in or close to the year 29. The temple would be thrown down forty-one years later.

The Temple of Solomon was destroyed by the Babylonians in 586 BC. The Second Temple had been erected under Zerubbabel and considerably expanded by Herod the Great.

Coincident with the life of Jesus was the rise of an anti-Roman, pro-independence movement called the Zealots. In the year 66 the Zealots led a revolt that - after initial success - resulted in nearly total defeat and destruction of the temple in the the year 70.

In the years 132-135 a second Jewish revolt against the Romans resulted in the entire city of Jerusalem being destroyed and rebuilt as Aelia Capitolina. There is some evidence of temples to Jupiter and Aphrodite being built where the Jewish temple once stood.

In about 690 the Islamic rulers of Jerusalem began construction of what would become the Al-Aqsa Mosque, which continues to stand on the site.

Above is a relief from the Arch of Titus showing a victory parade of Temple booty.

He sat down opposite the treasury, and watched the crowd putting money into the treasury. Many rich people put in large sums. A poor widow came and put in two small copper coins, which are worth a penny. Then he called his disciples and said to them, ‘Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on.’ (Mark 12: 41-44)

Mark is usually more interested in action than plot. But the Widow's Mite closes a chapter with a consistent theme.

We live in the creator's vineyard. But those entrusted with care of the vineyard have rejected their relationship with the creator. God is coming to claim what is due.

What do we owe the world? What is due God? "Give the emperor the things that are the emperor's, and to God the things that are God's."

What things are God's? God is due our love "with all your heart and all your soul, and with all your strength." And God expects that we will love our neighbor as ourself.

God is due "everything she had, all she had to live on."

As he taught, he said, ‘Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the market-places, and to have the best seats in the synagogues and places of honour at banquets! They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation. (Mark 12: 38-40)

Luke has an almost identical passage. But the critique by Jesus of scribes in Luke and Mark is mild compared to Matthew's treatment. There it becomes a powerful condemnation of self-righteousness and pride as the greatest of impediments to experiencing the reign of God.

Jesus was empathetic and forgiving of nearly every sin he encountered. Jesus would extravagantly welcome the one who had wandered. In many cases Jesus would actively search for the "lost sheep."

But self-righteousness is unforgiveable. Self-righteousness replaces the true God and true self with an idol of a false self and false god. The self-righteous must recognize this trap before God can help them escape.

While Jesus was teaching in the temple, he said, ‘How can the scribes say that the Messiah is the son of David? David himself, by the Holy Spirit, declared,“The Lord said to my Lord, ‘Sit at my right hand, until I put your enemies under your feet.’ ”David himself calls him Lord; so how can he be his son?’ And the large crowd was listening to him with delight. (Mark 12: 35-37)

In Judea it was commonly understood that the Messiah would be a descendent of King David. The gospel of Matthew goes to some length to demonstrate that Jesus was descended from David.

The Davidic succession was not as important outside Judea. Elsewhere, for example, others expected Moses to return. But in the City of David the return of the King had become the great symbol of national and spiritual renewal.

The national and spiritual were fully entwined. Spiritual restoration was expected to result in national success. National independence and power was seen as proof of spiritual renewal and divine blessing.

King David was remembered not so much for his psalm writing or harp playing as for his military prowess and presiding over national glory. For 1000 years the Davidic myth had grown with each year's passing.

Why do you believe this, Jesus asks. If this is true, how do you explain Psalm 110? How is your belief consistent with scripture? Matthew writes, "And no one was able to answer him a word... (Matthew 22: 46)

Above is an image of David from a medieval manuscript. Courtesy of the British Library.