Mark 14:26 – 31 The Prediction of Peter’s Denial

The placing of the prediction here allows us to anticipate its fulfillment (14:53-54, 66-72) and have confidence in Jesus as a guide to the future when he speaks of the scattering (14:27) and the resurrection appearance in Galilee (14:28). We note the progression: God will scatter the sheep, all will desert Jesus, and you will renounce me

Mark 14:32 – 42 Jesus in Gethsemane

Narrative Setting of the Mount of Olives: The narrator has given us a number of clues for interpreting the next two sections: (i) They were on the Mount of Olives as they were for the eschatological discourse (13:3); (ii) Peter and James and John are taken apart with him as they were for that discourse and for the Transfiguration (9:2); (iii) During that previous time on the Mount of Olives, at the end of chapter 13, Mark’s Jesus gave us a parable, of the man who went on a journey having set his servants up to do their tasks under the watchfulness of the gatekeeper, to help us understand the time of the absence of Jesus (MK 13: 32-37); (iv) A fourth point we need to pick up from the first Mount of Olives scene is the warning that a time of persecution awaits the community and faithful witness is expected of them

I want to suggest that the call to stay awake, to be alert, relates primarily to the current time of Mark’s community, the time of the absence of Jesus. Peter is the gatekeeper who is particularly called on to keep awake: Jesus returns from being alone (alone except for the narrator and us) and finds him asleep. That does not keep Jesus from reminding Peter (and us) that a time of temptation/trial awaits him. He comes back the second time and the finds them all in that “just woken up from sleep” mode – they didn’t know what to say to him, just like they didn’t know what to say on the Mount of Transfiguration. It’s the community of Mark that’s intended to note the sleeping and the failing of the first disciples. The shepherd has been struck and these Markan sheep are called to stay awake, to give faithful witness when they are hauled before governors and councils.

The Markan community is watching in the person of the young man in white, the neaniskos. His more expected duty will be to appear at the tomb and underscore Jesus intention to go before them to Galilee (14:28, 16:5-6). Here we can see the newly baptized who once again become naked and disappear, not into the water of baptism but into the darkness of the night. They are here warned that they too will desert Jesus, they will be scattered by their unbelief.

Mk 14:43 – 52 The Arrest of Jesus

The words of the scene are used to describe the betrayal of the Just One by his friend’s kiss. The actual arrest rates only nine words (14:46) but this “handing over” that was there in the passion predictions is the moment where it all changes and Jesus becomes an object to be exhibited. In time, the mysterious incident of the high priest’s servant will be fleshed out: he will get a name, Peter will get the blame and Jesus will heal him. Why is it included at all in Mark? (Mark does not have one of the high priest’s staff strike Jesus for his insolence cf. Jn 18:22) Am I a bandit? The contrast between Jesus and the lestes is noted and underscores Jesus’ openness over against the stealth of those who arrest him. (Much will be made of the contrast between the lestes and the good shepherd in the Fourth Gospel.)