1 It was now two days before the feast of the Passover and Unleavened Bread. The chief priests and the teachers of the Law were looking craftily for a way to arrest Jesus and put him to death; 2 for they said, “Not during the Festival, or there might be trouble among the people.”
3 Jesus was in Bethany in the house of Simon the leper. As he was reclining at dinner, a woman entered carrying a precious jar of expensive perfume made of pure nard. She broke the jar and poured the perfumed oil on Jesus’ head. 4 Then some of them became angry and said, “What a useless waste of perfume. 5 It could have been sold for more than three hundred silver coins and the money given to the poor.” And they criticized her.
6 But Jesus said, “Let her alone; why are you troubling her? What she has just done for me is a very charitable work. 7 At any time you can help the poor, for you always have them with you, but you will not have me forever. 8 This woman has done what was hers to do, she has anointed my body beforehand for my burial. 9 Truly, I say to you, wherever the Good News is proclaimed, and this will be throughout the world, what she has done will be told in praise of her.”
10 Then Judas Iscariot, one of the Twelve, went off to the chief priests in order to betray Jesus to them. 11 On hearing him they were excited and promised to give him money. So Judas start ed planning the best way to hand him over to them.
12 On the first day of the Fes tival of Unleavened Bread, the day when the Passover Lamb was killed, the disciples asked him, “Where would you have us go to prepare the Pass over meal for you?”
13 So Jesus sent two of his dis ciples with these instructions, “Go into the city and there a man will come to you carrying a jar of water. Follow him to the house he enters and say to the owner, 14 ‘The Master says: Where is the room where I may eat the Passover meal with my disciples?’ 15 Then he will show you a large room upstairs, already ar ranged and furnished. There you will prepare for us.” 16 The disciples went off. When they reached the city, they found everything just as Jesus had told them; and they prepared the Passover meal.
17 When it was evening, Jesus arrived with the Twelve. 18 While they were at table eating, Jesus said, “Truly, I tell you, one of you will be tray me, one who shares my meal.” 19 They were deeply distressed at hearing this and asked him, one after the other, “You don’t mean me, do you?” 20 And Jesus answered, “It is one of you Twelve, one who dips his bread in the dish with me. 21 The Son of Man is going as the Scriptures say he will. But alas for that man by whom the Son of Man is betrayed; better for him if he had never been born.”
22 While they were eating, Jesus took bread, blessed and broke it, and gave it to them . And he said, “Take this, it is my body.” 23 Then he took a cup and after he had given thanks, passed it to them and they all drank from it. 24 And he said, “This is my blood, the blood of the Covenant, which is to be poured out for many. 25 Truly, I say to you, I will not taste the fruit of the vine again until the day I drink the new wine in the kingdom of God.”
26 After singing psalms of praise, they went out to the Hill of Olives. 27 And Jesus said to them, “All of you will be confused and fall away; for the Scripture says: I will strike the shepherd and the sheep will be scattered. 28 But after I am raised up, I will go to Galilee ahead of you.”
29 Then Peter said to him, “Even though all the others fall away, I will not.” 30 And Je sus replied, “Truly, I say to you, today, this very night before the cock crows twice, you will deny me three times.” 31 But Peter in sist ed, “Though I have to die with you, I will never deny you.” And all of them said the same.
32 They came to a place which was called Gethsemane and Jesus said to his disciples, “Sit here while I pray.”
33 But he took Peter, James and John along with him, and becoming filled with fear and distress, 34 he said to them, “My soul is full of sorrow, even to death. Remain here and stay awake.”
35 Then he went a little further on and fell to the ground, praying that if possible this hour might pass him by. Jesus said, 36 “Abba (Daddy), all things are possible for you; take this cup away from me. Yet not what I want, but what you want.”
37 Then he came and found them asleep and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour? 38 Keep watch and pray, all of you, so that you may not slip into temptation. The spirit indeed is eager but human nature is weak. 39 And going away he prayed saying the same words. 40 When he came back to the disciples, he found them asleep again; they could not keep their eyes open, and they did not know what to say to him.
41 When he came back the third time, he said, “You can sleep on now and take your rest! It is all over, the time has come; the Son of Man is now given into the hands of sinners. 42 Get up, let us go. Look: the one betraying me is right here.”
43 While Jesus was still speaking, Judas, one of the twelve, came up. With him was a crowd armed with swords and clubs, who had been sent by the chief priests, the teachers of the Law and the elders. 44 The traitor had arranged a signal for them, “The one I kiss, he is the man. Arrest him and take him away under guard.”
45 So, when he came, he went directly to Jesus calling, “Master! Master!” and kissed him. 46 Then they seized Jesus and arrested him. 47 One of the bystanders drew his sword and struck out at the High Priest’s servant, cutting off his ear.
48 Jesus turned to them saying, “So you have set out against a robber! Did you need swords and clubs to arrest me? 49 Day after day I was among you teaching in the Temple and you did not arrest me. But let the Scriptures be fulfilled.” 50 Then they all deserted him and fled.
51 A young man covered by nothing but a linen cloth followed Jesus. As they took hold of him, 52 he left the cloth in their hands and fled away naked.
53 They led Jesus to the High Priest and all the chief priests assembled with the elders and the teachers of the Law. 54 Peter had followed him at a distance and went right into the courtyard of the High Priest, where he sat with the guards, warming himself at the fire.
55 Now the chief priests and the whole Council tried to find some evidence against Jesus so that they might put him to death, but they were unable to find any. 56 Even though many came up to speak falsely against him, their evidence did not agree. 57 At last some stood up and gave this false witness: 58 “We heard him say: ‘I will destroy this Temple made by hands and in three days I will build another not made by human hands.” 59 But even so their evidence did not agree.
60 The High Priest then stood up in the midst of them and asked Jesus, “Have you no answer at all? What of this evidence against you?” 61 But Jesus was silent and made no reply.
The High Priest put a second question to him, “Are you the Christ, the Son of the Blessed One?” 62 Then Jesus answered, “I am, and you will see the Son of Man seated at the right hand of the Most Powerful and coming with the clouds of heaven around him.” 63 The High Priest tore his clothes to show his horror and said, “What more evidence do we need? 64 You have just heard his blasphemous words. What is your decision?” And they all condemned Jesus saying, “He must die.”
65 Some of them began to spit on Jesus and, blindfolding him, they struck him saying, “Play the pro phet!” And the guards set upon him with blows.
66 While Peter was below in the courtyard, one of the High Priest’s servant-girls came by. 67 Noticing Peter beside the fire, she looked straight at him and said, “You also were with Jesus, the Nazarene.” 68 But he denied it, “I don’t know or understand what you are talking about.” And he went out through the gateway.
69 The servant-girl saw him there and told the bystanders, “This man is one of them.” 70 But Peter denied it again. After a little while those stand ing by said to Peter, “Of course you are one of them; you are a Galilean, aren’t you?” 71 And Pe ter began to justify himself with curses and oaths, “I don’t know the man you are talking about.”
72 Just then a cock crowed a second time and Peter remembered what Jesus had said to him, “Before the cock crows twice you will deny me three times.” And he broke down and wept.
EASTER, THE PASSOVER
The Jews were going to celebrate the 1480th anniversary of their departure from Egypt. Easter, that is the Passover of the Lord, was the feast of national independence and was the most important holiday of the religious calendar.
For the preceding 40 years, however, they had lost their independence. That is why the Passover would revive in them their desire for freedom and often cause disturbances. From all parts of Palestine the Jews went up to Jerusalem in pilgrimage, because the Passover lamb would be sacrificed in the Temple and eaten in Jerusalem.
Each family was to eat the roasted lamb with lettuce and unleavened bread, alternating the singing of psalms with the blessing of several cups according to an old and very precise ritual. The head of the family would recall the departure from Egypt and, on recalling the past, everyone would ask the Lord to free his humiliated people.
The vast majority, both common people and authorities, were incapable of taking a new look at the future. The salvation of Israel, the people of God, did not consist in first breaking their political chains, but in discovering the secret of universal fellowship which transcends all races and parties.
The Gospel was the ferment capable of liberating humanity, making good triumph over evil. Salvation was in the person of Jesus but they could not see it. Moreover, they distrusted him because his doctrine seemed too idealistic to them, and Judas was one of those who regretted having followed such a useless leader.
Jesus had done very little in the span of two years that followed his baptism by John, but it was enough to raise fears among the authorities. No society can bear the presence of a person, free and without sin. If Jesus had not died young, the society of his time would have collapsed.
See John 12:1 and the notes on Luke 7:36.
A few days before the Passover, while Jesus was at dinner in Bethany (Jn 12:1), Mary publicly demonstrated her tender and passionate love for him. Others present also loved Jesus, although they were unable to express it. Still others, prompted by Judas' remark, were scandalized that Mary should show more concern for Jesus than for the poor.
What she has done for me is a very charitable work (v. 6). The Jews numbered burying the dead among the "charitable works." Jesus sees in the gesture of Mary a sign, an announcement of his imminent death. Nothing should be lost of Jesus' numbered hours among us. It was far more important to pay attention to and accompany him in these last moments than to be performing charitable deeds for the poor (something similar in Mark 2:19-20 regarding those who are prisoners to their structured fasts and prayers).
You always have them with you (v. 7). It would be inexact to translate this with: "There will always be poor," even if that is a reality, and still more inexact to conclude that for Jesus we are wasting our time striving for a more just society. He merely states that assisting the poor is not always what is most urgent.
Then Judas Iscariot (v. 10). The Gospel highlights the contrast between the gestures of Mary and Judas. Mary's true love leads her to behave in a way that appears stupid to the apostles, while Judas criticizes Mary's good deed for the sake of thrift.
The crowd assembled before Pilate abandoned Jesus and chose Barabbas. Why? Because Jesus proposed a path to liberation that requires time, responsibility and sacrifice, while the political agitator Barabbas used irresponsible violence, which attracts the mediocre and satisfies their own hidden violence. Here the Gospel does not want to accuse the whole Jewish people for the death of Jesus. It testifies that most of them, and not only the leaders, had already rejected Jesus' message as they would later reject the preaching of the apostles (Rom 10:19). The purpose of Mark was to underline Jesus' strength; this would fully appear when those he came to save disowned him.
The Gospel sees a logical link between this rejection and the past history of Israel which in several instances refused to enter the path God offered them. Now God sent his Son as a prophet and savior, and the community handed him over to the pagans. From now on its history would be branded with this tragedy (Mt 23:28; Lc 21:24). Jesus would be in Israel an unpleasant remembrance, because everyone knows that with him all has been torn (Mk 15:38). God, who saves Israel and guides its history, will plant in it the cross.
From the very first days of the Church the Spirit will teach the apostles that that rejection so scandalous for the Christian of Jewish origin is part of God's plan (Acts 4:18; Rom 11:25-32). Was it possible for God to come to us without us rejecting him (Jn 1:5)? This sentencing to death of the manifested-God was part of his paradoxical wisdom that we hardly accept (1 Cor 1:17-24). God's people, be they Jewish or Christian, are as blind as the others when facing tragedy (Is 42:19; Mk 8:17).
THE NEW COVENANT
During the Passover supper Jesus wanted to clarify the meaning of his imminent Passion. He was headed toward a death which he freely ac-cepted, a death that would save the world. What would "his" salvation be? It would bring human history to its fulfillment: peoples and races needed to mature, to confront one another and finally to be united in one body. The world would pass through a thousand crises and deaths in order to come to the resurrection. Within such a history God could spread and distribute the riches of his Spirit and bring to holiness his elect. Jesus had presented a message that should guide humanity, but a people of God was also needed, a yeast, a minority who would feel committed to God's work, and to whom God would commit himself.
Twelve centuries before Jesus' birth, God made a covenant with the people of Israel on Mount Sinai: they and their children would be, among all races, the chosen people of God. As time passed and the infidelities of God's people became more evident, the prophets understood that something more was needed: a covenant whose prime effect would be the forgiveness of sins (Jer 31:31). The family of God could no longer be identified with a certain race, but would be a family of believers pardoned of their sins: that is the Church.
On the eve of his death, Jesus remembered the first covenant on Sinai, when the blood of sacrificial animals was spilled (Ex 24:8). He would soon spill his blood for many, that is, for a multitude (Is 53:11). These many were first the "remnant" of Israel, these are those who would recognize the Savior and believes in him, entering the Church, and with them all those who would be integrated coming from other nations. So Jesus purifies through his death those who will be his own people in the world.
Whenever we celebrate the eucharist (or Mass), we renew this covenant. Jesus is among us as we remember his sacrifice. He becomes our spiritual bread and consecrates us to his Father so that we may participate more and more in his work of salvation.
Jesus' last supper was the first Christian liturgy. Unlike the solemn Temple ceremonies, the liturgical service of primary importance in the life of the Church would be a communal meal in which Jesus offers himself as the bread of life.
I will not taste the fruit of the vine again (v. 25). The eucharist not only reenacts Jesus' death but also announces the day when Christ, with all humanity reunited in him, would celebrate at the Banquet in the Kingdom.
To understand the meaning of the Lord's supper, it is necessary to read Jesus' farewell speeches to his apostles, which John situates on this very night of Holy Thursday (Jn 14-17). Jesus came not only to preach but to spread his Spirit among his believers. In the future he would be present and empower them in a special way whenever they would gather to celebrate the Holy Supper. John explains this in John 6 and Paul in 1 Corinthians 11:17.
See notes on Matthew 26:26.
Jesus was subjected to torture and mockery and everything that befalls the condemned anywhere in the world, when police and military no longer consider them as persons and brothers and sisters. To comply with Roman law Jesus was scourged, but this was not done out of cruelty; the loss of blood and exhaustion caused by such a scourging would hasten the death of the crucified man, thus shortening his agony.
A convicted man with his arms nailed to the cross would suffocate. To make breathing possible, he would shift his weight from his feet to his arms, thus increasing the unbearable pain caused by the nails in the feet and the wrists. As soon as he no longer had enough strength to do this, he would suffocate and die. The bitter wine offered was a drink commonly used by Roman soldiers. Although myrrh lessens pain, Jesus rejected what would have reduced his pain.
THE SILENCE OF GOD
Jesus is alone as he confronts death to overcome it, carrying on his shoulders the destiny of all humanity. He sees the wickedness of people who will ill-treat him or let him be ill-treated. He also sees behind it all the power of Darkness.
At this moment Jesus is the man of sorrows, aware of all afflictions, made one with sin. He is burdened by all the wickedness on earth. For this his death will be the price, the atonement. Face to face in prayer with his beloved and just Father, Jesus experiences anguish as great as death itself.
Jesus continually repeats one phrase which expresses the perfect prayer: "Father, your will be done." There are moments and places in which the persecuted church is in agony and cannot do anything other than pray that the will of God be done. During these times her prayer is more effective than ever.
How mysterious is the agony of the Son of God (agony means struggle): he who will give countless martyrs the inner strength to face their tortures fearlessly, allows himself to experience the very extreme of human weakness. This is for us. Even filled with fear or a sense of weakness, we shall not doubt: he will make us firm.
Let us look at Jesus our Savior, who had no faults or need to be purified. Yet he came to know humiliations, sufferings and even the silence of God to reach the maturity he still lacked in order to become a human being, the head of humanity (Heb 2:10).
RECONCILIATION
Eloi, Eloi lamma sabachthani? These are the opening words of Psalm 22 that begins with a cry of anguish and ends with certainty of victory. This psalm makes constant reference to the passion of Jesus.
Jesus' shout at the moment of death presents a mystery, for a crucified man ordinarily would die from exhaustion and suffocation and be unable to cry out in this manner. No one could take life away from Jesus; it was in his own power, and he surrendered his life when he chose to do so. Those near him were taken aback: was it a shout of defeat or of victory?
The death of a person is sometimes cause for division in a family. At other times a death leads to reconciliation. The cross Jesus died on was made of two wooden beams, a vertical one pointed towards the skies, and the other horizontal: stretched out between heaven and earth, Jesus reconciles all people with God and with each other.
Those who see in Jesus' death God's greatest manifestation of love for humanity become reconciled with God. They are no longer controlled by their fear of God and come to understand that we are not subject to blind fate, but are always in God's loving care (Rom 5).
The curtain which enclosed the Temple sanctuary was torn in two. God no longer remains in that place where no mortal could enter. God left the awe-inspiring temple shrine and is now present to all of us through his wounded Son - wounded, not only by sin, but also by the compassion he feels for us.
Reconciliation among persons and nations. Before Jesus entered our world, God had not begun to lift the barriers that divided people but limited himself to relating with just one people, the Jewish people. From the time of Jesus' birth, all were called to enter the Kingdom (Eph 2:11-16). Previously each people had their own religious rites and beliefs. Now, the knowledge of Jesus crucified would be the basis of faith and unity. Knowing and believing in him, persons and nations would become reconciled, despite the differences dividing them.
Truly this man was the Son of God (v. 39). Assuredly, the Roman captain proclaimed that Jesus was a just man (Lk 23:47), that is, an outstanding man. Mark intentionally places on the lips of the captain the words "Son of God," because this pagan officer represents the pagan nations who would recognize the Son of God in this crucified man.
On several occasions Jesus insisted that he not be proclaimed Son of God (Mk 1:44). He did this because no one can know who God is or what being Son of God means (Mt 11:27), until he has known how Jesus died and come to believe in his resurrection. See Romans 3:24.
Joseph of Arimathea hastened to claim and bury the body of Jesus, because the Jewish law demanded burial before nightfall of the bodies of convicted people (Dt 21:22), and even more so on a day which preceded an important feast. The tomb selected had been cut from rock on a hillside. The entrance was very low and sealed with a big round stone, similar to that used in a mill. See commentary on John 19:41.
Like the seed that is buried in the soil, the body of Jesus was buried so that new life could flourish (Rom 6:3-5). See commentary on Matthew 27:52.
JUDAS
Judas was one of the Twelve. After a night of prayer (Lk 6:12), how could Jesus have chosen the one who would betray him? When Judas followed Jesus, he waited, like the rest of the apostles, for a liberator in the ordinary sense. The others, as they came to know Jesus better, gradually changed their ambitions, but Judas did not. Judas betrayed Jesus to take revenge against a Master who had disappointed him. Though Judas was among Jesus' closest group, he could not return the Master's affection for him and finally returned hatred for love, falling into an abyss of evil.
Perhaps the other apostles contributed as well to Judas' failure. Judas, like Levi-Matthew, joined a team in which the majority were fishermen from Galilee. Had they tried hard enough to integrate him into their group?
THE TRIAL OF JESUS
Jesus appeared before two courts. First before the Sanhedrin, or the Supreme Council of the Jews, where he was accused of blasphemy. Later he was brought before the Roman governor Pilate and accused of being a political agitator.
The reason for this double process was that the Jews, under Roman rule, had lost the power to issue the death sentence. So, after judging Jesus according to their law, that is, the laws of the Bible, they asked Pontius Pilate to implement the death penalty. To impress and convince Pilate, they submitted new charges.
It is very difficult to say whether Jesus' trial was dealt with in a legal way or not. It was similar to many other trials, in which the authorities can twist the law and condemn their opponents without resorting to obvious fraud.
THE SENTENCE OF JESUS
The priests could not sentence Jesus to death for minor violations of the Law. That is why they had to find something more important that occupies the central place in the Gospel: Are you the Son of God?
Jesus answered by combining two Biblical texts which reflect the divine personality of the Savior. Son of Man (the Human One) who comes from God himself (Dn 7:13), who is seated at the right hand of God as an equal (Ps 110). With this assertion, Jesus clearly affirmed that he is not only a son of God like a saint or an envoy of God, but the Only One who shares the divinity of the Father.
The priests were not mistaken in their understanding of what Jesus claimed to be as Son of God. They condemned him, not just because he used a dangerous word, but because in all his way of acting Jesus put himself in a place fitting only to God. They could soothe their conscience, for they were upholding the honor due to the Only One.
So they forgot that actually they hated him, because he had denounced their hypocrisy, their lack of faith and their love of money. Jesus felt free about religious rules they defended and had caused them to fall from their pedestals. God had come in the person of Jesus to demand from them the fruits of the vineyard (Mk 12:2) calling them to account, and they opposed him.
Jesus was condemned in the name of God. He did not rebel against the unjust sentence imposed by the religious leaders of his people who were the legal, though unworthy, representatives of God. This was his perfect obedience to the Father.
The apostles did not lack character or courage; if so, Jesus would not have chosen them. Peter was sincere when he said: "Although all abandon you, I will not." They were ready to die for Jesus, as people are in the enthusiasm of a battle, but what happened was quite different. When Jesus was arrested, the apostles became confused because he did not use his divine power and showed no resistance to his enemies. It would be wrong to say that the apostles were cowards until they received the Holy Spirit.
It was an understandable reaction for them to flee from the scene of Jesus' arrest. Their fleeing, however, shook to the foundations all the faith they had after living day by day with Jesus for the past two years. It was more than fear which caused Peter to deny Jesus; in fact, he did not yet know who Jesus really was.
The denial of Peter is a real and serious fall, although God forgives the sin the instant Peter's gaze meets Jesus and Peter repents (Lk 22:61). This failure however, will compel him, to the end of his life, not to rely on himself alone. Peter, Rock and responsible for the Universal Church, would remain ever conscious of his personal weakness and never find peace until he followed Jesus by giving up his life for him (Jn 21:19).