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Home , Agony in the Garden, Depiction of Jesus, Mark 5

The Passion of the according to the of Mark William F. Cook, III

William F. Cook, III is Associate Introduction his narrative to describe, in what is truly Professor of Interpreta- Mel Gibson’s movie, The Passion of the remarkable detail, what happened to tion at The Southern Baptist Theological Christ, has created quite a stir (to say the from his entry into until his Seminary and also serves as senior least!). It is the eighth highest grossing burial in the tomb. at Ninth and O Baptist 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 ’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 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 ’ 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 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 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 . 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 . 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; :39). the world (: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 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). one’s physical life, but a battle with The sign of betrayal is a kiss. Mark is himself. terse in his description of this event (14:44- Mark brings the passage to a climax 45). A sign of love and friendship is trans- by describing three fateful forces coming formed into something perfi dious. The together (14:41-42). He notes that in the use of a kiss as a means of betrayal is also quietness of the garden, one of mankind’s found in the in the story of Absalom darkest moments transpired: “the hour ingratiating himself to those coming to has come,” “behold, the Son of Man is see (2 Sam 15:5) and with Joab’s being betrayed,” and “behold, the one killing of Amasa (2 Sam 20:8-10). The who betrays me is at hand.” Jesus’ resolve, author of Proverbs 27:6 notes, “deceitful steeled by his time of prayer, is seen in (or excessive) are the kisses of an enemy.” his response, “Arise, let us be going . . .” With a conciseness of words, which is Jesus is not surprised, caught off guard, nothing short of astonishing, Mark leaves or unprepared by the arrival of his enemy. us desiring to know more (14:46). The 88 need for identifying Jesus was especially cannot be certain if Jesus is referring to a essential, not only because of the darkness particular passage, or to the Old Testa- of the night, but because of the fact that ment idea that the Messiah would suffer. many of those in the mob might not have If he is referring to a particular passage ever seen Jesus before, or had only seen he might have in mind 52:13-53:12 him on a couple of occasions. (cf. :46-49) or possibly Zechariah Due to Mark’s brevity, the reader is left 13:7. with some uncertainty as to what took As mentioned earlier, the disciples’ place in the next few moments. From abandonment fulfills Jesus’ words in Mark’s account it is unclear if the culprit 14:27-31. A more literal rendering of the who inadvertently cut off the slave’s ear original emphasizes the moment even is a or merely one of the mob more—“and leaving him they fl ed, all of (note the difference in wording from them.” This tragic scene of mob violence, Matt 26:51 and Luke 22:49). However, betrayal, and desertion by friends ends the four help us to more fully with a bizarre epilogue—a “naked” piece together what took place. Peter, in young man fl eeing from the garden (14:51- a moment of simultaneous bravery and 52). This event has been interpreted in stupidity, strikes with the sword and cuts various ways. off the ear of the high priest’s slave (14:47). Some consider this a symbolic inci- Mark focuses more on the confusion of the dent.7 The term used to describe the young moment, Jesus’ rebuke of those arresting man is identical with that used in 16:5 to him, and the desertion by the disciples. describe the fi gure that greets the women He does not describe Jesus healing the at the empty tomb. The “linen cloth” is servant’s ear or his rebuke of Peter. the word used to describe Jesus’ burial Some question the authenticity of this cloth in 15:46. Therefore some suggest event, fi nding it not in keeping with the that this strange incident in the garden restrained nature of the passage. The is a symbolic prelude to the resurrection response by Peter, however, is not totally story: as Jesus is arrested the narrative unexpected. Earlier in the evening (Mark fl ashes ahead to the empty tomb story. 14:31) Peter confessed his willingness to Jesus will ultimately escape the clutches of die with Jesus. It must be noted also that death in resurrection, shedding his burial the restraint belongs to Jesus and not to garments as the young man does in the the pericope.6 garden. More likely, it is intended to com- Jesus’ words to the arresting company municate the terrible confusion that took focus attention on the stark difference place at Jesus’ arrest. Although the young in his integrity and their lack of it. They man is not identifi ed, the anonymity may have come out on Passover evening to suggest that this is . arrest him as if he were a common thief. The passage compels the reader to While they work under cover of darkness, examine the tenacity of his or her own he taught openly in the temple courts commitment to follow Jesus. The evange- (14:48-49a). list has described the abandonment of the In another astonishing comment, Jesus Son of Man by all his followers. tells his enemies that this horrible moment is the fulfi llment of Scripture (14:49b). We 89 The Trial before the to suffer for Christ. The highpoint of the (14:53-72) passage is a christological confession by The passion story now moves to a Jesus himself. He is indeed the Christ, major change of setting. Mark takes the the Son of the Blessed One, and one day reader from the garden, where Jesus was he will return as the Son of Man to judge arrested, to the court of the high priest, his enemies. where Jesus will be tried. Mark sets forth the scene with great literary skill. Once Jesus before the Sanhedrin (14:55-65) again the evangelist uses an intercalation The importance of this passage raises a to tie together two events. Here Mark number of historical and theological ques- links the trial of Jesus and the denials of tions. Mark presents the scene as a trial. Peter. Jesus is now face to face with his Jesus is brought before the Sanhedrin. enemies. Jesus’ prophetic words in 8:31 Testimony is directed against him, and are being fulfi lled. Mark keeps both Jesus the high priest interrogates him.8 On the and Peter in focus in this section, present- basis of his answer, he is condemned for ing the trial before the religious leader- blasphemy. ship in three scenes. First, he describes However, many scholars argue that Jesus and Peter as they go to the high this could not have been a trial and is priest’s residence (14:53-54). Second, he evidence of anti-Semitism in the early focuses the readers’ attention on Jesus’ church.9 They suggest that the event may questioning and “blasphemy” (14:55-65). have been nothing more than a simple Finally, he returns to Peter’s most vehe- interrogation or a strategy session before ment denials (14:66-72). Jesus’ “faithful bringing him to Pilate. They admit that confession” is bracketed on each side by some limited involvement by a small Peter’s failures. number of Jewish leaders may have taken place but not by the entire Sanhedrin. Jesus and Peter (14:53-54) Later Jewish texts in the Mishna strictly The Sanhedrin was a council with rul- forbid many of the procedures used in the ing power over religious and civil matters. process described by Mark:10 The follow- Its membership consisted of the ranking ing are a representative list of the most leaders of the Jewish community, most of serious illegalities: whom were drawn from the aristocratic Sadducee party, as well as the educated 1. It was held on the Passover, and trials where forbidden on feast days scribes and . and the Sabbath.11 Mark’s twin concerns, discipleship and 2. It was held at night (which was forbidden on capital crimes) and in , are seen by his keeping Peter the home of the high priest (rather in view. The fact that Peter is reported as than in the offi cial court of the San- 12 following at a distance and then found sit- hedrin) 3. The sentence of death followed ting with Jesus enemies warming himself immediately after the proceeding, by the fi re alerts the reader to how this whereas later law demanded that a 13 scenario will end. Peter’s cowardice in period of time must intervene. 4. The testimony of the witnesses his denial is read against the backdrop of did not agree, whereas the Law Jesus’ brave stand for truth. Faithfulness demanded scrupulous agreement to Christ requires a disciple to be willing among witnesses, especially in mat- ters related to the death penalty.14 90 5. Jesus was condemned for blas- One of the major accusations against phemy (14:64-65), but blasphemy Jesus was his alleged threat against the involved mispronouncing the divine name.15 However, the New Testa- temple (14:57-59). A similar accusation ment evidence seems to indicate will be made against him as he hangs on that blasphemy was interpreted the cross (15:30). Mark does not record much more broadly in the first century than in the third (cf. Mark Jesus making a public statement like this; 2:7; 3:28). however, John records one in 2:19. The irony of the moment was that Jesus would Scholars have offered several ways to become the new temple. handle these irregularities. Some have questioned whether these later stipula- Christ, Son of God, Son of Man tions were practiced in the fi rst third of (14:60-65) the fi rst century. A very different atmo- Jesus did not respond to their accusa- sphere may have prevailed prior to A.D. tions or the testimony of false witnesses 70. It can also be debated if our strict (Mark 14:60-61a; cf. Isa 53:7; Ps 38:13-14). canons of judicial procedures match the His silence ushers the readers into the concerns of the fi rst century. Therefore, climactic moment of the trial in 14:61b. The the best explanation for the “apparent” high priest asks Him, “Are you the Christ, discrepancies with the Mishna, which the Son of the Blessed One?”17 was not completed until early in the third Jesus immediately responds with an century, is that these aspects of Jesus’ trial affi rmative answer and then expands on may not have been illegal then. It should the thought bringing together imagery be noted as well that these are Phariscal from 7:13 and Psalm 110:1 (Mark “rules,” and it seems unlikely that a 14:62).18 This is perhaps the most con- Sanhedrin dominated by the densed and powerful christological state- would have allowed itself to be governed ment in Mark’s Gospel and represents the by legislation written by the Pharisees. culmination of motifs that run through- Another point is that throughout his- out the Gospel. Mark has made careful tory desperate men have taken desperate preparation for this moment where Jesus measures, even if it contradicted their confesses that he is the Messiah (1:1; 8:29; religious convictions. It is entirely possible 9:41; 13:21, 22; 15:32).19 A similar case can that a small group of religious leaders be made for the title “Son of God” (1:1; 11; took matters into their own hands “for the 9:7; 15:39). Therefore both of these titles common good,” even if this meant setting applied by the high priest to Jesus have 16 aside common legal procedures. appeared elsewhere in the Gospel and are apparent to the reader but seem hidden or The Temple (14:55-59) misunderstood by most of the characters Mark presents the proceeding initially of the Gospel. Only God and the as attempting to secure false witnesses seem to recognize Jesus as the Son of God against Jesus (14:55-56). Jewish law stated during his public ministry. that at least two witnesses had to agree Jesus’ words to the high priest are a before imposing the death penalty (cf. prediction of ultimate victory. His pas- Num 35:30; Deut 17:6; 19:15; Josephus, sion predictions to his disciples on the Antiquities, 4.8.15). journey to Jerusalem spoke not only of the 91 Son of Man’s suffering but of his victory is masterful. His intercalation does not in resurrection also (8:31; 9:31; 10:34; cf. merely indicate that Jesus’ confession 9:9).20 Jesus’ words, “you will see,” remind and Peter’s denials took place at the same the reader of what Jesus promised on the time, but serve as a stark contrast between Mount of Olives, that after the time of the two of them. While Jesus was being travail, the world would see the Son of beaten in the home of , Peter Man come to gather his redeemed (13:26- was below in the courtyard with Jesus’ 27). However, before triumph comes the enemies. As Jesus confesses his identity agony of the cross. to his enemies, although it will cost him The high priest and the council his life, Peter denies his true identity in responded to Jesus’ words as blasphemy order to save his own life. Jesus’ words, (14:63-64). The high priest’s tearing of his “whoever wishes to save his life will lose garments was a sign of shock and indigna- it” might very well have come to the mind tion (cf. Gen 37:29; 2 Kings 18:37; 19:11; 1 of Mark’s readers. Macc 11:71; Acts 14:14).21 In this instance it The passage concludes with Peter’s represented a form of judicial act express- collapse in tears. Mark does not elaborate ing the fact that he regarded Jesus’ answer on the moment or the events following as as blasphemous.22 they relate to Peter; however, in light of It is not clear why Jesus’ answer is what Jesus said earlier (14:28), the reader termed blasphemy (14:64). Historically, can surmise that these tears will lead to blasphemy referred to the sacrilegious repentance. uttering of the divine name (cf. Lev 24:10- 16). The main thought in Mark’s account The Trial before Pilate: is that Jesus’ claim to messianic author- Jesus the King (15:1-20a) ity and ultimate triumph is rejected in The formal decision to condemn Jesus the strongest possible way. It could be and send him to Pilate, reached in the that Jesus’ words were interpreted as an middle of the night was fi nalized at an affront to God’s majesty and glory (cf. early morning session mentioned by Mark :7; John 5:18; 10:33). (15:1a) and Matthew (27:1a) and expanded Mark concludes Jesus’ trial scene by Luke (22:66-71). The change in setting with mockery (14:65). Mark’s description and the coming of dawn signals another shakes the reader back to the reality of major change of scene in the story. After the moment—the sinless Son of God is on the transfer to Pilate (15:1b), the narrative trial for his life before those committed to is composed of three brief episodes: An killing him. His suffering is reminiscent initial interrogation by Pilate (15:2-5), the of Isaiah 50:6, “I gave my back to those choice between Jesus and Barabbas (15:6- who strike me, and my cheeks to those 15), and the mockery of Jesus (15:16-20a). who pluck out my ; I did not cover In each scene the issue of Jesus’ messianic my face from humiliation and spitting.” identity is central. Again the actions of wicked men fulfi ll Jesus’ prophetic words (10:34). Pilate’s Interrogation: “Are You the King of the Jews?” (15:1-5) Peter’s Denials (14:66-72) The pace of events quickens noticeably Mark’s presentation of Peter’s denials as Mark turns from the Jewish to the 92 Roman trial. The events of the proceed- ward than his resounding, “I am,” to the ing night are briefl y summarized (15:1). Sanhedrin in 14:62. It must be kept in Mark here likely parallels Luke’s expan- mind, however, that it is not a negative sion of the early morning meeting of the answer, and Matthew and Luke seem to Sanhedrin.23 have understood it as an affi rmative state- The working day of Roman offi cials ment (cf. Matt 27:11; Luke 23:3). began very early. The “handing over of Pilate was amazed at Jesus’ refusal him” (14:10-11; 14:18, 21, 42, 44) to Pilate to speak to the charges brought against fulfi lled Jesus’ third passion prediction him by the religious leadership (15:5). (10:32). The day is now Friday. Mark will In fact, in Mark’s Gospel Jesus does not divide the day of Jesus’ death into four speak again after 15:2 until his cry from periods of roughly three hours each: the cross. “very early in the morning” (15:1); “the third hour” (15:15); “the sixth hour . . . the Jesus or Barabbas? (15:6-15) ninth hour” (15:33); and “evening” (15:42). In this scene the religious leaders’ Mark may have intended the reader to resolve to have Jesus executed comes even understand that these events happened more clearly into focus; however, so does according to God’s providential plan.24 the nature of Jesus’ royal identity. Mark Pilate is presented without introduc- barely informs the reader on the custom tion and therefore must have been known that the Romans granted freedom to one to Mark’s readers. He was the fi fth Roman prisoner at the Passover (15:6). There is procurator of and held offi ce from no historical documentation outside the A.D. 26-36. Josephus described Pilate as Gospels for this particular type of event; cruel and oppressive toward the Jewish however, it is unlikely that the evangelist people.25 would fabricate this story, and it fi ts in The messianic motif will play a major perfectly well with the Passover event role in the Roman trial before Pilate. Pilate as the kind of gesture that an occupying asks Jesus in verse 2, “Are you the King power might permit. of the Jews?” He asks the crowds in verse Now the crowds begin to turn against 9, “Do you want me to release to you the Jesus (15:8). Up to this point Jesus’ pri- King of the Jews?” Pilate asks the crowd mary foes were the religious leaders and the same question in verse 12, “What shall Judas. Now Jesus is being stripped of all I do with him whom you call the King of support. The crowd enters into direct the Jews?” Later the soldiers will mock dialogue with Pilate shouting for Jesus Jesus saying, “Hail, King of the Jews.” to be crucifi ed. Pilate’s feeble attempts to The placard that will hang above his release Jesus fail. He is aware that they are head on the cross will read, “The King of motivated by envy (:10). But in the the Jews.” Jesus’ kingship permeates the end Pilate’s desire to satisfy the crowds entire episode. for political expediency wins out (15:15; Mark’s account of the interrogation cf. John 19:12-16). is brief, to say the least (15:2). Pilate asks The words “crucify him” are spoken Jesus if he is the “King of the Jews.” Jesus’ by the crowds for the fi rst time in 13:13 response, “you say so,” is somewhat and repeated in verse 14b. In verse 15 ambiguous. It is clearly less straightfor- Mark describes Pilate releasing Barab- 93 bas and having Jesus fl ogged and then between Rome’s approach to power and “handed over” to be crucifi ed. Barabbas, Jesus’ approach to power. who sought to establish a worldly king- dom by violence, is released, while the Crucifi xion and Death (15:21-41) “prince of peace,” who was establishing a Mark portrays Jesus’ crucifi xion and spiritual kingdom, is sentenced to death. death in three scenes, each marked by the The fl ogging Jesus received was not the passage of time: Jesus is taken to Golgotha Jewish scourging limited to forty lashes. (15:21-24); from the third hour to the sixth The Roman fl ogging was not restricted hour Jesus was mocked as he hung on the to a certain number of lashes. The whip cross (15:25-32); and from the sixth to the was the dreadful fl agellum. It consisted ninth hour Jesus’ fi nal hours are described of pieces of bone and metal plaited into leading up to his death (15:33-41). straps of leather. The victim would be The evangelist continues to emphasize beaten after having been tied to a post.26 God’s control of these events as various aspects related to Jesus’ crucifi xion are Mockery of the King (15:16-20) presented as the fulfi llment of Scripture. The last episode before the crucifi x- A second Markan emphasis is the total ion brings the motif of Jesus’ messianic abandonment of Jesus by his followers identity to a profound conclusion. Jesus and, for a moment of time, even his heav- is led into the Praetorium where he is enly Father. A fi nal emphasis in Mark’s beaten and abused, the whole time being scene is Jesus’ self-control. mocked as a “king.” The term praetorium As Peter put it, “When they hurled their was used originally of a general’s tent or insults at him, he did not retaliate; when of the headquarters in a military camp. he suffered he uttered no threats. Instead Mark uses the term to refer to the mag- he entrusted himself to him who judges nifi cent palace constructed by Herod the justly” (1 Pet 2:23). Great, located west and a little south of the temple area. Pilate resided there when At Golgotha (15:21-24) he went to Jerusalem. The Roman cohort Mark’s portrayal of Jesus’ journey consisted of soldiers quartered in Jerusa- to Golgotha is brief and simple and his lem at the Praetorium and recruited from description of the physical torments of non-Jewish inhabitants of the Holy Land the Savior is restrained. and assigned to the military governor. is best known as the This scene fulfi lls Jesus’ words spoken man that carried Jesus’ cross. Men con- earlier just outside Jericho (10:44-45). demned to death were usually forced to Their treatment, while intending to make carry the cross beam, often weighing 30 “sport” of Jesus, ironically continues to or 40 pounds, to the place of execution.27 emphasize a kingly motif. They mocked Simon was probably a Diaspora Jew in him by dressing him in purple, putting Jerusalem to celebrate Passover. Cyrene a “crown of thorns” on him, spitting was an important city of Libya in North on him (cf. 14:65), and taunting him by Africa with a large Jewish population. Of false homage (15:17-19). After fi nishing, the Gospel writers, only Mark mentions they lead him away to crucifi xion (15:20). Alexander and Rufus, Simon’s sons, and The passage presents the stark contrast this may suggest that they were known to 94 Mark’s readers (Mark 15:21). Rufus may vantage point of the reader the kingly be the same person referred to by Paul in announcement has found its proper Romans 16:13. place—hung on the cross. The site of the execution is called The Greek term translated “robbers” Golgotha, an Aramaic word that Mark can be translated either “thieves” or translated for his Greek-speaking readers. “insurrectionists” (15:27). Mark’s descrip- It is not known why the site was called tion of one on Jesus’ right and one on his “The Place of the Skull.” It may have been left is reminiscent of Jesus’ words to James named for its appearance or because of the and John (cf. 10:40). This could very well many executions that took place there. be Mark’s way of reminding his readers Mark adds none of the gruesome details that the place of privilege in the kingdom that one would have seen at a crucifi xion is quite different than the place of power (Mark 15:24). There are a couple of pos- in the world.29 sible reasons for the evangelist’s reserve Mark stresses the repeated abuse hurled in describing the crucifi xion itself. First, at Jesus: “hurling insults” (15:29), “mocked the readers of the Gospels would have him” (15:31), and “heaped insults” on been familiar with the gruesome details him (15:32). The shaking (wagging) of the associated with crucifi xion, and therefore head was intended as a taunting gesture there was no need to describe it. A sec- (Ps 22:7). Mark, unlike Luke and John, ond and possibly more important reason highlights Jesus’ total abandonment by is that he did not want to detract from men as he hung on the cross. the signifi cance of the event by focusing Jesus is repeatedly challenged to come on the gruesome details of crucifi xion. down from the cross (15:30, 32). The irony Mark adds a note about the division of is that the only way he can “save to the Jesus’ garments, which seems to be an uttermost” is to give his life “as a ransom” allusion to Psalm 22:18,28 and will use (10:45). He cannot save himself if he is to this Psalm again at the moment of Jesus’ save others. The verb translated “to save” death. Mark’s theological emphasis in the is used in the Gospel in healing miracles, crucifi xion scene is set forth in what is said (5:23, 28; 6:56; 10:52) and in a debate over at the cross by those around it as well as the Sabbath (3:4). Thus the taunt that he in Jesus’ words on the cross. saved others is ironically true in the eyes of Mark’s readers. In fact it is a distillation Final Mockery: From the Third Hour of Jesus’ entire life and ministry (cf. 8:35; until the Sixth Hour (15:23-32) 10:45; 14:22-25). The brief description of the crucifi xion The religious leaders’ words put the gives way to a cascade of abuse as Jesus is Gospel issue clearly into focus (15:32a). mounted on the cross before his enemies. The Jewish leaders unwittingly use the This is one of Mark’s most skillfully full designation—“Christ, the King of crafted narratives bringing together the Israel.” They were of the same mindset as motifs of Christology and discipleship. the disciples—only a messiah without a The third hour would have been 9:00 cross is believable. The scene closes with a.m. The irony of kingship so prominent the thieves joining the bystanders and in the trial scene reappears on the plac- chief priests in mocking Jesus (15:32). ard placed above Jesus (15:26). From the In these verses Mark has contrasted the 95 thoughts of the world and the truth of the make it like a time of mourning for kingdom. While those around the cross an only son. And the end of it will be like a bitter day.” mock Jesus as a pretend king, they are in reality speaking the truth. The power It seems clear from Mark’s portrayal of the kingdom is demonstrated in that that he understood Jesus’ death to have the one with the power to save himself, cosmic consequences. instead chooses suffering and death, in Mark has not recorded any of Jesus’ order that he might offer salvation to the words since 15:2. He quotes Jesus and world. The world cannot understand this translates them into Greek for his read- type of sacrifi ce. One with power must ers. Jesus’ words, “My God, my God, why use it for himself. Jesus rebuked this same have you forsaken me?” are the opening mindset in his disciples (:32ff). line of Psalm 22. The Psalm is a lament Psalm, portraying fi rst the suffering of Jesus’ Death (15:33-41) the righteous one (Ps 22:1-21) and then the This scene culminates Mark’s pas- triumphant vindication of this one by God sion narrative, which began with Jesus’ (Ps 22:22-31). These are Jesus’ fi nal words prayer in the garden. His description of in this Gospel, abandoned by friends, Jesus’ death is the boldest and most chal- mocked and tormented by his own reli- lenging of the four evangelists. Before gious leaders, surrounded by thieves, he Gibson’s movie, contemporary American cries out to God. had largely domesticated Scholars debate whether these words the cross, and most could never have are an expression of real abandonment imagined the utter brutality associated or an expression of faith—either anguish with a crucifi xion. It was the most pain- and bitterness or hope and confi dence. ful and humiliating form of execution in There is no reason both cannot be true. the ancient world. Roman law reserved The Psalm begins with despair but ends it for the worst criminals and the low- with victory. Surely Jesus felt the isola- est classes of society. The cross was an tion of the moment but at the same time even greater place of horror for the Jews in his heart—“not my will but your will because of Deuteronomy 21:23: “for he be done.” On the other hand, we should who is hanged is accursed of God.” This not downplay the lament. Mark pres- is why Jesus’ enemies insisted that he be ents Jesus’ death in much darker terms crucifi ed (Mark 15:13-14).30 than Luke (23:46) and John (19:30). His Mark supplies another time indicator account of Jesus’ death is a wordless (12:00 noon until 3:00 p.m.). The scene scream (15:37). When Jesus expressed his begins with the darkening of the sky. sense of abandonment he may have been Mark may be alluding to Amos 8:9-10: bearing the punishment for the sins of “It will come about in that day,” the world, but that would not be the end declares God, “that I shall of the story. make the sun go down at noon and Jesus’ enemies even misunderstand his make the earth dark in broad day- light. Then I shall turn your festivals fi nal words and continued to mock him into mourning and all your songs (15:35). The drink they offered him was into lamentations; and I will bring likely the drink for the soldiers (15:36). sackcloth on everyone’s loins and baldness on every head. And I will The reference to is ironic. Elijah 96 has already come in the person of John The Roman Centurion’s Confession the Baptist, Jesus’ forerunner, and he did The Roman centurion pronounces an not come to rescue Jesus, but rather as a unqualifi ed confession of Jesus’ identity. prophetic sign of Jesus’ death (9:12-13). In Mark, the confession is not triggered by Mark’s description of Jesus’ death a series of awesome events like Matthew, is remarkably raw and stunning. The but by Jesus’ death itself (15:39). He is the moment of Jesus’ death is portrayed fi rst human being in Mark’s Gospel to as harsh with an unadorned brutality. confess Jesus as the Son of God (1:11; 5:7; The other evangelists describe the fi nal 9:7; 14:61). Neither his power over nature, moments of Jesus’ life in softer tones. They sickness, demons, or death had penetrated depict Jesus more in control of these fi nal the blindness of those around him. But moments; however, Mark describes Jesus’ now, in the ultimate weakness of a dying unarticulated scream as he dies (15:37; cf. scream, Jesus is recognized as God’s Son Matt 27:50; Luke 23:46; John 19:30). (cf. 1 Cor 1:18-25; 2 Cor 13:4). Mark here reaches back to the opening words of The Events Following Jesus’ Death his Gospel. What he announced at the Mark describes a number of supernatu- beginning about Jesus as the Son of God ral events immediately following Jesus’ (1:1), spoken by at Jesus’ death on the cross. and transfi guration (1:11; 9:7), and known by demons (3:11; 5:7), is confi rmed The Temple Curtain Is Torn (15:38) at the cross. Not at a moment of “power,” It is impossible to know with certainty as the world understands power. But in which curtain Mark meant. If it was the this moment of “apparent” weakness his veil that separated the inner sanctu- deity shines forth. While we do not know ary and the “Holy of Holies,” a place of if the centurion understood the import of absolute sacredness, which could not be his words, Mark’s readers certainly do. entered except once a year by the high A Gentile soldier and a group of priest on the Day of Atonement, then women, both outsiders, are mentioned Mark may have understood the tearing as watching Jesus die (15:39-40). The of the veil to represent the openness of conspicuous absence of the names of any believers to enter God’s presence. The disciples is a reminder of their fl ight. The author of Hebrews interprets it in this naming of the women prepares the way manner (9:1-14; 10:14-22). Another possible for their discovery of the empty tomb. understanding has more to do with the idea of divine judgment on the temple. The (15:42-47) Mark has already informed his readers of The breathtaking events of Golgotha the fate of the temple (11:12-25; 13:2). Twice are followed by a scene that is somewhat during Jesus’ passion he is accused of say- subdued and sober, an almost anticli- ing that he would tear down the temple mactic fi nale to the passion story. Yet the (14:58; 15:29). The idea of judgment seems burial account serves an important role to be the more prominent idea in Mark’s in the passion narrative; it confi rms the mind here. In one sense it is not “opened” reality of the crucifixion scene—Jesus but “torn.”31 is dead. It also prepares the reader for the empty tomb story that will bring the 97 Gospel to a close. be that he assumed the reader would Mark again notes the time: it is now know his body was anointed or he wanted Friday evening, the day of preparation to help the reader understand why the for the Sabbath (15:42). Mark introduces women went to the tomb on Sunday. Mark into the story (15:43). describes the tomb as hewn out of rock He is described as a prominent member (15:46b), while Matthew adds that that the of the counsel who was waiting for the tomb belonged to Joseph and it had not kingdom of God. The counsel is likely a been used before (Matt 27:60). John (19:41) reference to the Sanhedrin (at least that mentions that the tomb was in a garden seems to be the way Luke interpreted it). near the site of the crucifi xion. Archaeo- Matthew (27:57) and John (19:38) identify logical evidence favors the traditional site him as a disciple (some scholars use this to of Jesus’ crucifi xion and burial at what is show how they believe the Gospel stories now the church of the Holy Sepulcher. developed from an original historical core Two of the Galilean women from the to greater degrees of elaboration). Crossan cross watch the burial. The long twenty- understands “Joseph of Arimathea to be four hours of agony has ended just as Jesus a total Markan creation in name, in place, in the upper room predicted it would and in function.”32 Joseph was “created” to end—denial, desertion, betrayal, and offset the ignominy of Jesus’ hasty burial death. A person relatively unknown to at the hands of strangers and opponents the readers lays Jesus’ cold lifeless body rather than his own disciples. It must be in a tomb. But that was not the end of the seriously questioned as to why the author story! would make up the fi gure of Joseph of Arimathea. Why this name? Why this ENDNOTES particular insignifi cant village? Why fab- 1Erin Curry, “Cultural Digest” (Baptist ricate such an overtly public fi gure as one Press, July 14, 2004). of the leaders of the Sanhedrin? This kind 2All Scripture quotations are from the of information would not have been that New American Standard Bible unless oth- diffi cult for someone to disprove if Mark erwise noted. fabricated him. 3Oscar Cullman, Immortality of the Soul; Mark notes that Joseph took courage or Resurrection of the Dead? The Witness before asking for the body. Public associa- of the New Testament (London: Epworth, tion with executed criminals involved a 1958), 207-217. genuine risk. Pilate is briefl y reintroduced 4C. E. B. Cranfi eld, “The Cup Metaphor into the story merely to confi rm that Jesus in Mark xiv.36 and Parallels,” Expository is actually dead. The word translated Times 59 (1947-48): 137-138. “dead” is used twice in verse 44. The 5While Crossan acknowledges the his- centurion confi rms that Jesus is truly dead torical probability of a man named Judas (15:44-45). This emphasis on Jesus’ death betraying Jesus, he doubts that Judas probably indicates one of the purposes would have been one of the twelve. He of the traditional burial story (as well as understands the “Twelve” to be created preparing for the empty tomb). after Jesus’ death as a symbol for a new Mark does not specifi cally mention the set of Christian patriarchs to replace the ’ body (15:46a). It could Twelve ancient Jewish patriarchs (John 98 Dominic Crossan, Who Killed Jesus? [San less forceful. The textual evidence favors Francisco: Harper Collins, 1996] 75). “I am,” and “You say that I am” probably 6D. A. Carson, Matthew (The Expositor’s is the result of a scribal assimilation to Bible Commentary; Grand Rapids: Matt 26:64 and Luke 22:70. Zondervan, 1984), 547. 19Mark has proclaimed Jesus’ messiahship 7For a complete discussion of various in other ways (1:11, 14-15; 5:7; 10:47-48; approaches to these verses see Raymond 11:10). Brown, The Death of the Messiah (New 20Norman Perrin understands this to York: Doubleday, 1994), 1:297-304. be an example of a Christian pesher, 8Mark does not record the name of the similar to the interpretation process at high priest; however, we know from Qumran, in which Old Testament texts John’s Gospel that the high priest was were blended and adapted to express Caiaphas. He served from A.D. 18 until the community’s theological perspective A.D. 37. (A Modern Pilgrimage in New Testament 9The thinking among many liberal schol- Christology [Philadelphia: Fortress, 1974], ars is that the trial scene in the Synoptic 11-40). Gospels is evidence of anti-Semitism 21m. Sanh. 7. 5. and that the Fourth Gospel’s account is 22Hezekiah and his ministers tore their more historically reliable. John’s Gospel garments in reaction to an Assyrian describes a preliminary hearing before offi cial’s blasphemous challenge to the the Jews but focuses the majority of the power of the God of Israel (2 Kings detail on the events before Pilate. The 18:37-19:4). interesting thing is that most liberal 23John’s gospel makes only a brief com- scholars understand the Fourth Gospel ment about Jesus being taken to Caia- to be the most anti-Semitic of the four. phas and describes none of the activity 10For a full discussion of the issues see that took place before him. Instead, John Brown, 1:358-397. focuses his attention on the trial before 11m. Sanh. 4.1. Pilate. 12m. Sanh. 4.1; 11.2. 24James Brooks, Mark (New American 13m. Sanh. 4.1; 11.2. Commentary; Nashville: Broadman and 14m. Sanh. 4.5-5.2. Homan, 1991), 248. 15m. Sanh. 7.5. 25Josephus, Antiquities, XVIII, 35 [ii.2], 55- 16For an excellent summary of the issues 62 [iii. 1-2], 177-78 [vi. 5]; War, II, 169-77 from an evangelical perspective see [ix. 2-4]. Carson, 549-552. 26C. Schneider, “mastigoō, et. al.,” in Theo- 17See Darrell Bock, Blasphemy and Exalta- logical Dictionary of the New Testament, tion in Judaism and the Final Examination of eds. G. Kittel and G. Friedrich, trans. Jesus, (Wissenchaftliche Untersuchungen G. W. Bromiley (Grand Rapids: Eerd- zum Neuen Testament 2.106; Tubingen: mans, 1967), 4:515-518; Josephus, War, II, Mohr, 1998), 184-237 on this entire scene 612 (xxi.5); VI. 304 [v. 3]. and a defense of its authenticity 27The Fourth gospel does not mention 18Some manuscripts read, “You say that Simon helping Jesus by carrying the I am.” If this is the original reading it cross. would still be an affi rmative answer but 28John makes a specifi c reference to Ps 99 22:18 (19:24). 29In verse 28, some manuscripts have “and the Scripture was ful- fi lled which says, ‘He was counted (reckoned) with transgressors” (Isa 52:13). However, evidence for this reading is not persuasive. 30For complete discussions on the topic of crucifi xion see M. Hengel, Crucifi xion in the Ancient World and the Folly of the Message of the Cross, trans. John Bowden (Philadelphia: Fortress, 1977); J. A. Fitzmyer, “Crucifi xion in Ancient Palestine, Qumran Literature, and the New Testament,” Biblical Quar- terly 40 (1978): 493-513; J. Schneider, “stauros,” in TDNT, 7:572-584; and Brown, 2:945-952. 31Brooks, 262. 32Crossan, 172.

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