The Gospel of Mark
Soldiers in charge: Mk 15,16-39
There are a variety of approaches that commentators take when reading these verses. What I notice is the contrast between the soldiers behaviour in verses 16-20 and the centurion's exclamation in verse 39. The soldiers are staging a mock coronation whilst the centurion acclaims the true coronation on the cross in verse 39. That is why I read these verses together as the first part of this page.
The pronoun "they" refering to the soldiers continues through the mention of time in verse 25 so there is no obvious break there. The times given in verses 33 and 34 do though make more of a break as the crucifixion moves to its climax in verses 34-39.
Thus the middle of this section tells of the mockery of Jesus in verses 29-32 and the second section tells of his death in verses 33-39.
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Jesus and the Soldiers: 15,16-17
This could hardly be a whole cohort gathering (around 600 men) but there would have been a crowd of soldiers present for the mockery of Jesus, hailing him as "King of the Jews".
Purple was reserved for royalty because the dye was so expensive. The importance here is the details of the coronation with cloak and crown and sceptre. For the soldiers this was mockery, for the later hearer of the Gospel there was a deeper truth, hence the irony.
In verse 20, Jesus is dressed in his own clothes. This is in contrast to John where Pilate shows him to the crowds in his mock-regal clothing (Jn 19,5). What is notable here is that Jesus was clothed, not naked, as they led him to Golgotha.
Simon Cyrene in verse 21 may be regarded as a model disciple responding to the invitation "to take up your cross and follow me" (8,34). In the Gospel of John (Jn 19,17) Jesus instead carrys his own cross to show that he remains in control of events. Alexander and Rufus may have been at least known to Mark's community, thus providing a connection between the community and the events of the crucifixion.
No details are given of the crucifxion itself, it is not said whether Jesus was nailed or roped to the cross (see Jn 20,25). The refusal of the offering of wine mixed with myrrh by the soldiers shows Jesus drinking the cup he must drink (10,38) and will drink in his father's kingdom (14,25). The dividing of garments (Ps 22,18) is one of the echoes of Psalm 22 which lie behind this story.
With the title on the cross "King of the Jews" we are told that here is the true coronation. Jesus can only become King by following the path of suffering.
Two bandits crucified on either side of Jesus (thus highlighting the coronation theme) could have been companions of Barabbas (15,7).
Jesus and the Jews: 15,19-32
We now see Jesus mocked first by passers-by, then by the chief priests with the scribes and finally by those crucified on either side of Jesus.
In these verses (15,16-32), we have seen Jesus mocked first by the soldiers (15,16-20) and then by his own people (15,29-32). Nor is Jesus in control of events as he is led our to be crucified, except for his refusal of a drink. Thus Jesus is now isolated. Yet his silence may be a sign that he keeps his dignity, that he is not playing the games that others are playing on him. Here too is irony; their games are pardoxically true.
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Jesus dies: 15,33-39
Darkness over the whole land is a sign of God's judgement. Joel 2,10 is speaking of a plague of locusts. Amos 5,18 reminds the people that the day of the Lord will be darkness not light. Amos 8,9-10 again on the day of the Lord is "like mourning for an only son".
The cry on the cross recalls the great psalm of lament Ps 22. We have seen its considerable influence on the way the passion story is told. Here, it is a cry of abandonment on the part of Jesus. Yet God is still "my God", that trust is still there which will be fulfilled a little later in the story.
Elijah is the prophet who was expected to appear at the last times (Mal 3,1; 4,5). Even though it is the result of a misunderstaning, a mention of Elijah at this moment is appropriate.
Jesus then gave a second loud cry which from the Psalms (Ps 31,22; 39,12) can be seen as a cry to the Father. It is Jesus who decides when to breath his last, he gives over his life of his own free will. Thus we are not told clearly that Jesus died.
The veil of the temple being torn in two is a symbolic way of saying that the cult of the Temple has ended. The old order is past, there is now a new reconciliation (Ep 2,14-16).
The Gentile centurion by contrast proclaims the new, the true coronation as we have noted. There is no article in Greek for "Son of God" which leads to much discussion. There is a strong case for "This man was the Son of God" and "This man was God's Son" (NRSV). Undoubtedly wrong is "a son of God" as found in the Jerusalem Bible (and as currently proclaimed in Church).
The theme of Jesus as Son was stated in the very first verse of the Gospel and restated at both the Baptism (1,11) and the Transfiguration (19,7). In those cases, the voice came from heaven. This time, the proclamation is made by a human being. The conclusion of this Gospel is that Jesus is shown as Son of God and Messiah through his suffering and death on a cross.
But there is more to come. In all the predictions of his fate, Jesus speaks of rising from the dead after three days (8,31, 9,31; 10,33); only then can the message be publicised (9,9).
We therefore return to the main page for the final stage of the story.