The Humanness of Jesus And His Disciples
Sermon passage: (Mark 14:32-42) Spoken on: March 18, 2012More sermons from this speaker 更多该讲员的讲道: Pastor Wilson Tan For more of this sermon series 更多关于此讲道系列: Mark
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Sermon on Mark 14:32-42
Introduction
As we continue our Lenten sermon series from the Gospel according to Mark, we continue to explore the final hours of Jesus’ life on earth before his arrest and crucifixion. Immediately after the Last Supper, Jesus called his disciples to pray with him at a place called Gethsemane. Gethsemane is located at the foot of Mount Olives, in between the Kidron Valley and Mount Olives. In Aramaic[i], the name “Gethsemane” means “oil press” and this place is well known for its olive trees, even until today. Only from the Gospel of John do we read that Jesus and his disciples had entered a garden. This garden was where Jesus and his disciples would often go to pray regularly.
The humanness of Jesus’ disciples
Marking its importance, the event at the garden of Gethsemane is recorded in all four gospels (with Mark bearing the most details of that fateful night)[ii]. Mark tells us that while Jesus tells the rest of the disciples to “sit here while I pray”; he separates Peter, James and John from the rest of the group to go with him to pray. With his inner circle of three disciples, Jesus then reveals his deepest emotions to them and told them to keep watch. Then Jesus left them and went to pray on his own. Three times Jesus came back and found them sleeping instead, surely a prelude to Peter’s three denials that was soon to come.[iii]
In Greek, the name “Peter” means “the Rock”! Thus, it was not surprising that Jesus called him by his old name “Simon” for he did not live up to his new name, Peter. Simon could not keep watch for even an hour. At the final hour of agony in the Garden, Jesus was alone. His disciples fell asleep despite clear instructions from their Master to watch and pray. The spirit is willing but the flesh is weak. Mark is not saying that the spirit is better than the flesh, but simply that as humans, we have our human limitations. Our bodies grow tired and weary. Even though our spirits wants to obey Jesus’ instructions, our human bodies will fail us. In the same way, Jesus desires for his disciples to keep watch and pray, they too are weak, and have failed him.
As the disciples struggle with their own humanness and weakness, Gethsemane also presents for us Jesus’ own struggle with humanness and weakness.
The humanness of Jesus
Mark uses very vivid words to describe Jesus’ deepest emotion in the Garden. Phrases like “greatly distressed and troubled” (v. 33), “my soul is very sorrowful” (v. 34). Another translation reads, “my soul is crushed with grief”! These words communicate a sense of despair and angst. In Gethsemane Jesus is “besieged with intense spiritual affliction.”[iv] These are rare words in the NT. Jesus’ lament echoes the lament of the downcast and dejected souls as described in the Psalms (Ps. 42.6, 11 and 43.5).[v]
“My soul is very sorrowful, even to death.” Mark describes Jesus’ sorrow as “despair unto death”! Again a very rare and strong word was used here. One commentator puts it well,
“Nothing in all the Bible compares to Jesus’ agony and anguish in Gethsemane – neither the laments of the Psalms, nor the broken heart of Abraham as he prepares to sacrifice his son Isaac (Gen. 22.5), nor David’s grief at the death of his son Absalom (2 Sam. 18.33). Luke 22.44 speaks of Jesus’ “sweat falling to the ground like drops of blood.”[vi]
This brings us to the question, “Why was Jesus so sorrowful? Why was his heart tormented?”
Jesus was supposed to be the Messiah, the King of kings, and the Lord of lords. The disciples witnessed the miracles and power of Jesus in the last three years with him. How could the Messiah show such sorrow and desperation, “despair unto death”? Another reading just this passage alone might conclude that Jesus was no Messiah. He was just a frail and weak human being, afraid of his own death! A weakling![vii]
“Surely we all know of individuals who face the prospect of their deaths with greater composure and courage than does Jesus. Did not Socrates greet death as a friend and liberator to a better life (Plato, Ap. 29; Phd. 67-68)? Did not the Stoics preach serene resignation to fate? Why does Jesus, who has foreseen his death and marched resolutely to Jerusalem to meet it, now quail before it?”[viii]
Just turn to any heroes in our Chinese mythical stories, like the brave warriors in Romance of Three Kingdoms. In his last battle, Guan Yu was captured by Sun Quan and was asked to form an alliance with him, but Guan Yu blatantly refused. This, he said to Sun Quan, “I am a victim of your vile schemes, but I can only die once. And there is no need of many words.” In other words, “Don’t talk so much, you can only kill me once!” So brave, so proud and fearless. After his death, poems were written about his bravely and fearlessness. He was described to be “peerless”, “Godlike”, “noblest”, and he stands as the “brightest model for all ages.”[ix]
This is how heroes are remembered in stories. For their bravery in life, and fearlessness in death! Yet, the Gospel writer Mark describes Jesus’ final hours so differently. This was done intentionally by Mark, for he is proclaiming here that Jesus is the Christ! He is the Suffering Servant in Isaiah! In Mark 10.45, Jesus spoke about the purpose of the Son of Man as “to give life as a ransom for many.” Isa. 53.4-5 prophesises that the Servant of God will be “pierced for our transgression, crushed for our iniquities.” Isa. 53.12 tells us that the Suffering Servant would “bore the sin of many, and makes intercession for the transgressors.”
Mark wants to tell us that Jesus is the One whom we are waiting for. But this role is not an easy role to fulfil. Jesus was sorrowful because he was tempted to bail out from the very mission and purpose of his incarnation. His prayer at Gethsemane is a testimony of his struggle with accepting the role of the Suffering Servant.[x]
Jesus’ Prayer and its Significance
And so he prayed, “Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will” (v. 36). In this short prayer alone, we see the basic form structure of prayer in its essence. The first part refers to who we are praying to. Abba is a term of endearment which means more like “Papa” or “Daddy”. No Jews would use such a familial term in their prayers. They simply addressed God as “Father”. Jesus broke all rules when it comes to expressing intimacy with his Father. It shows a deep sense of tender loving care between Father and Son.
The second part expresses Jesus’ belief in the mighty powers of God. All things are possible for you. There is nothing you cannot do.
The third part reveals the genuine petition of Jesus, asking for the cup to be removed. Scholars are undecided over the meaning of this cup, whether it is a cup of suffering (referring to the impending death at the cross) or a cup of judgment (referring to God’s wrath and consequences of God’s judgment on sinful humanity). Either of these interpretations would not change the fact that Jesus had desired something contrary to the will of God. Jesus Christ was tempted to not fulfil the role of the Suffering Servant in Isaiah. Is there really no other way? Do I really have to walk this path of death in order for the world to be redeemed? The cup represents redemption, restoration, and salvation for the world. “Jesus prays to be delivered from death, instead, he will be delivered through death and glorified by the resurrection.”[xi]
The fourth part of the prayer reveals Jesus’ understanding of God as sovereign: “Yet not what I will, but what you will.” This is ultimate obedience. When we change our desires to match the will of God, this is true obedience. I used to think that it must have been easy for Jesus to obey God. They are practically of the same heart and mind and soul. Sometimes I still hear Christians saying that what is possible for Jesus is not possible for us humans, because Jesus is God and we are not. But this is not entirely accurate. Precisely because it is possible for Jesus, it is possible for us humans. The prayer at Gethsemane shows us that Jesus is human just like us. He struggles in the same way as we humans do. The only difference is Jesus’ full submission to the will of the Father even though his desire may differ.
At Gethsemane…
Mark reveals a side of Jesus whom we do not often see. From the other gospel stories, we are very familiar with Jesus’ miracles, his teachings and his parables. We also know about his anger and frustration against the self-righteous religious leaders of his day. From these great acts, we understand his divinity. Jesus spoke and taught "as one having authority" (Matt. 7:29). But it is only during the period of Lent do we encounter the sorrowful heart of our Saviour. For it is this side of his being that we understand his humanity and humanness. At his baptism, Jesus hears the reassuring voice from heaven proclaiming, “This is my Son, whom I love.” But at the Garden of Gethsemane, Jesus hears only his own heart-beat, and maybe the snoring from his sleeping disciples. In the words of a commentator, “Jesus meets the dreadful silence of heaven.”[xii] Jesus experiences “an abandonment and darkness of cosmic proportions!”[xiii] The same alienation is experienced at the cross when Jesus cries out “My God, my God, why have you forsaken me?” (Mark. 15.34)
Gethsemane “presents us with a uniquely human interplay between the heart of the Son and the will of the Father.”[xiv] It also shows us what it means to be a child of God. There will be times when our hearts desire for selfish intentions, self-centred motivations, and self-justification acts, but when we come before God, we must learn to transform our hearts to align with the will of our Father. Jesus’ plea for his cup to be removed suggests that “he is genuinely tempted to forsake the role of the Suffering Servant. Nevertheless, his will to obey Father is stronger than his desire to serve himself.”[xv]
Gethsemane is indeed, Christology. Jesus is not only fully God, but he is also fully human. Because of his prayer in Gethsemane, I know that Jesus understands all our struggles, our pain and suffering, our fears and our insecurities. It is easily one of my favourite passages from the Bible. Gethsemane shows us how real Jesus is. It shows us his humanity and his humanness. Jesus is indeed Emmanuel, God with us; fully human, and fully divine.
Conclusion
The Garden of Eden and the Garden of Gethsemane are the two most famous gardens in the Bible, both of which brought forth great changes to the events of this world. Just as Adam and Eve were expelled by God from the Garden of Eden on account of their disobedience, Jesus was also “expelled” from the Garden of Gethsemane by the Roman soldiers on account of his obedience to God. The Garden of Gethsemane marks the promise of hope for all believers. That Jesus was not a mechanical robot, programmed to execute God’s will faultlessly, but rather, Jesus was a human being, just like us, who struggled with deep emotions and sorrow, anguish, and pain. And yet, he chose to obey the will of his Abba, Father. The Garden of Gethsemane reveals the humanness of Jesus and his disciples. The difference between Jesus’ humanness and his disciples’ is simply between obedience and disobedience, and not between free will and predestination. True obedience can only truly exist with free will. Torrance calls it “obedient humanity”.[xvi] For Jesus “is himself the sacrifice in which God’s will for forgiveness and salvation is fully enacted and carried out.”[xvii]
All his disciples have failed him, especially at his final hour. Mark tells us that “they all left him and fled” (Mark 14.50). Jesus was betrayed and denied by all his disciples, not just Judas Iscariot. It seems clear that Mark is trying to show us that we are like Jesus’ disciples, even his most fervent disciples: Peter, James and John, have failed Jesus in their own ways. We have also fallen asleep when asked to be watchful. We may have denied Christ more than three times. We may not deny him by our lips, but by our life-styles and the choices we make in life. We may not have betrayed Jesus for 30 pieces of silver, but we have traded Jesus in for power, sex, money, fame and success. We have all, in some ways; crucified Jesus up on the cross.
Last week, Brother Hock Seng suggested that maybe Mark was indeed the young man who tore his clothes and ran away, according to some church tradition. Maybe it was intentional for Mark to not identify this young man. For maybe, the young man represents all of us in some ways. Fear of death, fear of life, fear of the unknown. Jesus experienced the same fears and even more in some ways too. Jesus’ humanness, or human weakness, is in fact, a testimony of his strength and will power. For Jesus placed his trust in God and in His sovereign and mighty power. “Abba, Father…not what I will, but what you will” (v. 36).
Allow me to share an encouragement sms from a sister in our church when I asked her to keep me in her prayer this week, “Strength and wisdom always abide with those who trust in His power.” How strangely suitable it is when her sms came just as I was concluding my sermon. Indeed, Jesus’s prayer at Gethsemane demonstrated his strength and wisdom in his weakness, trust and obedience in God through his humanness.
Let us pray.
End-notes:
i. The primary spoken language used by the Jews in Judaea during Jesus’ times
ii. C.f. Matt 26.36-46, Mark 14.32-42, Luke 22.39-46, and John 18.1, John 12.27, and John 14.31
iii. Before arriving at the Garden of Gethsemane, Jesus had just predicted that Peter will soon deny him three times. But Peter replied boldly, ““If I must die with you, I will not deny you.” And they all said the same” (Mark 13.31). As brave and fervent they might think they are, they were after all, only humans.
iv. James R. Edwards, The Pillar New Testament Commentary: The Gospel According to Mark (2002), p. 432.
v. “My soul is cast down within me” (Ps. 42.6)
“Why are you cast down, O my soul, and why are you in turmoil within me?” (Ps. 42.11 and Ps. 43.5)
vi. Edwards, p. 432.
vii. In some ways, the bleak account of Jesus’ agony in the Garden gives proof that Mark’s account is genuine because it would be unlikely for early Christians to have created a fictitious story describing their Messiah-hero in such a sorry state of torment and weakness.
viii. Edwards, p. 432-433.
ix. Peerless indeed was our Lord Guan Yu, of the latter days,
Head and shoulders stood he out among the best;
Godlike and terrible in war, elegant and refined in peace,
Resplendent as the noonday sun in the heavens,
Haloed as are the noblest of those early days,
He stands, the brightest model for all ages,
And not only for the strenuous days he lived in. (http://threekingdoms.com/077.htm)
x. Jesus wrestled with God’s will just like how Jacob wrestles with an angel of God (Genesis 32.22-31). Both Jacob and Jesus wrestled with God until the break of day. At the end, Jacob begs to be blessed by God, while Jesus begs for his cup (be it of suffering or of judgment) to be removed. On the surface, it seems Jacob was a brave man while Jesus was a coward. But, no. For even though Jacob was blessed by God with a new name, Israel, his blessing was quite limited. For Israel, God’s chosen nation, was supposed to be a blessing to the world, but history and the Bible tells us that they have failed. While Jesus, the name above all names, who obeyed the will of God. And at the weakest moment of his earthly life, BECAME a much bigger blessing to the world than Jacob/Israel would ever be.
xi. David Garland, The NIV Application Commentary: Mark (1996), p 541.
xii. Garland, p 541.
xiii. Edwards, p. 433.
xiv. Edwards, p. 434.
xv. Edwards, p. 434.
xvi. Thomas F. Torrance, Atonement: The Person and Work of Christ (2009), p. 21.
xvii. Torrance, p. 21.