The Passion of the Christ according to the Gospel of Mark William F. Cook, III William F. Cook, III is Associate Introduction his narrative to describe, in what is truly Professor of New Testament Interpreta- Mel Gibson’s movie, The Passion of the remarkable detail, what happened to Jesus tion at The Southern Baptist Theological Christ, has created quite a stir (to say the from his entry into Gethsemane until his Seminary and also serves as senior least!). It is the eighth highest grossing burial in the tomb. pastor at Ninth and O Baptist Church in domestic fi lm of all time. The movie was The purpose of this article is to give Louisville, Kentucky. Prior to joining the seen by thirty-one percent of adults in the a brief exposition of the passion story in faculty at Southern Seminary, he taught United States.1 Regardless of one’s take on Mark’s Gospel, with a particular focus on at the Baptist College of Florida for nine the movie, there can be no doubt that it matters of historicity. In chapters 14 and years. Dr. Cook has written a number turned the nation’s attention (for at least 15, Mark answers two questions for his of scholarly articles and has extensive a few weeks) to the fi nal hours of the life readers: why Jesus had to die and how he ministry experience. of Jesus Christ. As powerful as the visual died. Jesus died as a part of God’s plan. presentation of Christ’s passion is in the This is seen in Mark’s repeated refer- movie, the biblical portrayal is every bit as ences and allusions to the Old Testament stirring, if not more so. For in the passion scriptures and the fulfi llment of Jesus’ narrative, Mark portrays the culmination prophetic pronouncements concern- of Jesus’ earthly ministry and his fi nal ing his death. The second question is hours leading up to his death. answered by his depiction of Jesus’ dying Mark’s Gospel has been described as completely alone, abandoned by all sup- a passion narrative with an extended porters, surrounded by his enemies, but introduction. While such a descrip- having drunk the cup given him by the tion is slightly exaggerated, the passion Father. narrative plays a crucial role in Mark’s Gospel. This is seen in the amount of Agony in the Garden of space Mark devotes to Jesus’ fi nal days. Gethsemane: Prayer and Arrest Approximately forty-percent of the book (14:32-52) (chapters 11-15) details Jesus’ passion This is truly an incredible scene. Jesus week. In chapters 14 and 15, Jesus’ fi nal Christ, God’s Son, is betrayed into the hours, beginning with preparation for hands of sinners. Before the betrayal takes the Last Supper and culminating with place he pours out his heart to his heav- his death on the cross, are depicted. One enly Father. The historicity of the event way ancient writers emphasized an event has seldom been challenged. It is incom- was by devoting a signifi cant amount of prehensible to think that the early church space to it. Mark devotes ten chapters to a would have made up a story about Jesus ministry that lasted about three years. As asking the Father to let the cup pass from mentioned above, he devotes six chapters him, or to describe him in such anguish, to the fi nal week, beginning with Jesus’ if it did not happen. triumphal entry and concluding with Jesus knew that this evening was the empty tomb. Mark “slows down” imminent. He made numerous predic- 86 tions of his approaching death on his fi nal he would die. Jesus clearly was no coward journey to Jerusalem. Why does he now as seen in his frequent confrontations struggle and ask his Father to remove the with the religious establishment. Jew- cup if possible? Numerous suggestions ish martyrs throughout the ages went have been made and some of them will to their deaths without expressing the be discussed below. agony depicted here of Jesus. Oscar Cull- man makes the interesting comparison Jesus’ Prayer in Gethsemane between Jesus and Socrates. Jesus, the (14:32-42) Jew, recoils from death as an enemy while This event takes place on the lower Socrates, the Greek, longs for immortal- slopes of the Mount of Olives at a loca- ity and thus welcomes death as a friend.3 tion known as Gethsemane. The site was Surely it was not his approaching death likely the location of an olive orchard, for that caused him such distress, but what the word means “oil press.” John calls it a would be involved in his death, not the garden, and Luke notes that it was one of physical suffering, but rather the spiritual Jesus’ favorite places to go when he was in punishment he would bear for the sins of Jerusalem (John 18:2; Luke 22:39). the world (Mark 10:45). Many understand the importance of Mark summarizes the main point of the event to be an exhortation to vigilance Jesus’ prayer in verse 35 and sets forth the and prayer. However, the major import of content of his prayer in verse 36. Earlier in the passage is to give us a window into Mark’s narrative, we read of Jesus being the heart of Jesus as he confronts the cross. alone in prayer (1:35 and 6:46), but only This is not to minimize the importance of now do we actually “hear” his words. prayer and vigilance, but only that they He addresses God as “Abba,” a loving are secondary in importance in this pas- and respectful address by a Jewish child sage. The magnitude of the moment can be to a father. Jesus was conscious that he seen in the fact that Jesus takes the inner was God’s Son and Mark has made it an circle with him as he prays (cf. Mark 5:37; important aspect of his Gospel (1:10-11; 9:2; 13:3), while the other disciples are 3:11; 5:7; 9:7). instructed to sit and wait. Mark preserves the Aramaic term Abba. Mark’s portrayal of Jesus’ agony is This is how Jesus addresses his Father, presented with a stunning boldness not on the Mount of Transfi guration, but (14:33b-34). The terms Mark uses depict a in the darkness of Gethsemane, with his deep sense of struggle: “and [he] began to soul overwhelmed with what lay before be very distressed and troubled. And He him. In this “dark” setting he testifi es of said to them, ‘my soul is deeply grieved his trust in his heavenly Father. to the point of death; remain here and His prayers in the garden are not the keep watch.’”2 Mark goes on to describe words of a cold-hearted theologian but Jesus falling to the ground as he begins rather are prayed with the profound to pray (14:35a). conviction that God controls all things. As mentioned earlier, few challenge the As one who knows this to be true expe- historicity of this event. A more common rientially, he confesses that all things are question is why Jesus responded in this possible for God (14:36a). He then makes way. On numerous occasions he predicted his request while in the same moment 87 embracing his Father’s will (14:36b). His The time for prayer is over and the time request, that God “remove this cup from of testing has begun. me,” is shocking to one who has read the Gospel up to this point; for from the Jesus’ Arrest in Gethsemane events at Caesarea Philippi through the (14:43-52) Last Supper, it has been clear that Jesus is Mark’s description of Jesus’ arrest is destined to drink the cup of God’s wrath brief as he allows the horror of the event (cf. Mark 10:38).4 The raw honesty of the to speak for itself. He provides a bare prayer is stunning and humbling. minimum of theological elaboration. But Jesus immediately adds, “yet not The event fulfi lls Jesus’ prophetic words what I will, but what Thou wilt.” With in 14:27, “And Jesus said to them, ‘You these words we have tapped into the will all fall away, because it is written, deepest current of his life. Jesus’ commit- I will strike the shepherd and the sheep ment to the Father’s will has been clear shall be scattered.’” Mark’s words, “and throughout Mark’s Gospel. The evangelist immediately,” tie together the prayer in has not left his readers with any doubt the garden with the arrest. about Jesus’ love, devotion, and commit- Judas is noticeably identifi ed as “one ment to his heavenly Father’s will. of the twelve” (14:43b; cf. 14:20; 14:10; The disciples’ obtuseness to the moment 3:19) making the betrayal that much more is not surprising and Mark has prepared diabolical.5 One of his own followers has his audience for this moment by describ- “handed him over.” The religious estab- ing the disciples’ frequent “failures.” lishment accompanied Judas (14:43c), Therefore the reader is not shocked for having opposed Jesus from early in his Jesus to fi nd them asleep on three separate ministry (3:6). Mark’s description of the occasions. crowd bringing swords and clubs height- Jesus’ words give further insight into ens the violent atmosphere. John indicates the meaning of the scene (14:38a). In that at least some of the group consisted of light of his reference to temptation the Roman soldiers (John 18:1-3), while Luke reader learns that what was transpiring mentions the presence of the temple police in the garden was not merely a battle for (Luke 22:52).