Jesus Seals the New Covenant - Mark 15:6-15, 25-26, 33-39

The distance between the world’s wealthiest and the world’s poorest citizens remains wide. More people are concluding that, despite all our technological advances and modern conveniences, we are not much closer to global peace and human harmony than at other times in history. It is becoming clear that human beings may not be able to solve all of these problems, no matter how bright, intelligent, and dedicated we are. We need a power beyond ourselves. In short, we need God to do for us what we cannot do for ourselves.

The Roman Empire was one of a series of powerful empires that the Bible cites as having dominated Israel. It followed Egypt, Assyria, Babylon, and Persia in that regard. Roman rule was not simply a political problem for Israel; it was a religious difficulty. The Romans claimed absolute authority for Rome, not for Israels God. Many of Jesus’ contemporaries hoped for a mighty military leader who, with God’s power, would rally Israel to overthrow their Roman oppressors. This leader was expected to establish God’s rule over the entire world, beginning with Jerusalem. Revolt always seemed to be in the air.

One way Rome demonstrated its determination to squelch such movements was crucifixion. This style of execution involved hanging or nailing a victim on a wooden frame and allowing the victim to die slowly from shock, exposure, dehydration, and loss of blood. Crucifixion was reserved for those whom Rome wanted to make a public example.

At the point where today’s text begins, Jesus has repeatedly told his disciples of his forthcoming death and resurrection. Knowing full well that he could avoid that death, Jesus submitted to the Father’s will nonetheless. He felt all the fear that any person would have when facing execution. He knew his death was to be a sacrifice for many.

Exchanged for a Rebel -

Mark 15:6–15 NRSV

Now at the festival he used to release a prisoner for them, anyone for whom they asked. Now a man called Barabbas was in prison with the rebels who had committed murder during the insurrection. So the crowd came and began to ask Pilate to do for them according to his custom. Then he answered them, “Do you want me to release for you the King of the Jews?” For he realized that it was out of jealousy that the chief priests had handed him over. But the chief priests stirred up the crowd to have him release Barabbas for them instead. Pilate spoke to them again, “Then what do you wish me to do with the man you call the King of the Jews?” They shouted back, “Crucify him!” Pilate asked them, “Why, what evil has he done?” But they shouted all the more, “Crucify him!” So Pilate, wishing to satisfy the crowd, released Barabbas for them; and after flogging Jesus, he handed him over to be crucified.

Having appeared before “the high priest, and all the chief priests, the elders and the teachers of the law”, Jesus has been convicted of blasphemy. This ruling council - which many commentators refer to by the transliteration “the Sanhedrin” - need the Roman governor to authorize Jesus’ execution.

In verse 6, Rome wants peace in its provinces. To that end, Roman governors such as Pilate have established a practice at Passover of granting a pardon to one prisoner who awaits capital punishment for crimes against Rome. The practice is intended to establish goodwill between Rome and the Jewish people during their most sacred annual festival.

In verse 7, we violent movements to overthrow Roman power occurred repeatedly in Judea of the first century AD. Barabbas has participated murderously in one such insurrection, though he is unknown outside of Gospel accounts. The contrast with Jesus could hardly be greater. For guilty Barabbas to be executed is understandable.

In verse 8, Jesus is appearing before Pilate in or near a place called “the Praetorium”. There are two theories regarding its location. The first puts it at Herod’s palace, where Pilate resides when in Jerusalem. The second is the Fortress of Antonia, a Roman military building next to the temple. Both locations have courtyards where a crowd can gather. Many people hostile to Jesus do indeed gather. To call on Pilate to do for them what he usually did is to request him to act on the custom of releasing a prisoner for Passover.

At this point, Pilate has already declared Jesus to be innocent. Perhaps knowing that Jesus is popular with many who are visiting Jersualem, Pilate offers to release Jesus according to custom. The governor’s sarcasm in referring to Jesus as king of the Jews reflects Pilate’s own questions of , ; Jesus’ response affirmed his role as king but also affirmed that his “kingdom is not of this world.” Pilate ignores that part and sticks with king of the Jews.

Pilate’s use of that title for the abused man standing before him seems designed to tweak the noses of those who have brought Jesus to him. The council clearly despises Jesus, so calling him their king is a way for Pilate to show his disregard for their nationalistic concerns. Pilate was interested in justice earlier. But now his aim is to one-up the chief priests. Neither is their aim justice; rather, they’re trying to protect vested interests of the Jewish people. Jesus is a pawn in a sordid power play.

What do you learn from today’s text that will help you deal with unfair accusations?

Biblically speaking, the line between good and evil runs right down the middle of every human being, and none of us are immune to becoming complicit in evil acts through our action or inaction. God’s words to Cain illuminate the danger sin poses to each one of us and how important it is that each of us guard our hearts and minds from evil: “Why are you angry, and why do you look so resentful? If you do the right thing, won’t you be accepted? But if you don’t do the right thing, sin will be waiting at the door ready to strike! It will entice you, but you must rule over it” ().

Here, at the beginning of the Passion story, there is plenty of sin “crouching at the door.” Look at the religious leaders. Amazingly enough, it seems that is was only Pilate who overtly wrestled with is conscious the most, but who also succumbed to outside pressure despite his initial misgivings and moral uncertainty.

In verse 12, we see Pilate is reluctant to do what the people ask. Perhaps hoping to put them in a dilemma about the fate of another of their countrymen, Pilate asks what the people want done with the king of the Jews. The air is supercharged with a mixture of mockery, challenges to conscience, and high emotion. In verse 13, the response is not what Pilate expects. But it is just what the religious leaders have urged. To be crucified is to be marked as an enemy of the Roman Empire.

Challenging the people to name Jesus’ crime is an attempt to thwart the council’s wishes and uphold the rule of law that characterizes Rome’s government. But Pilate’s reasonable and logical question is met with the raw emotion of hatred: and intensified call for Jesus’ crucifixion.

Pilate now believes that he has no choice. Should he fail to keep the peace, he can at minimum lose his position. Worse yet, the people’s unrest may spread through the city, overwhelming the Roman forces stationed therein. Pilate seeks to maintain power over the Jewish council, but his greater interest is keeping the peace. So he hands Jesus over to a detachment of soldiers for crucifixion. Barabbas, on the other hand is set free.

In what ways do you sometimes allow temptation and sin to go unnamed and unaddressed in your life? Can you think of times when seemingly small acts of apathy and indifference have led to suffering and injustice?

Enthroned on a Cross - & 26

Mark 15:25–26 NRSV

It was nine o’clock in the morning when they crucified him. The inscription of the charge against him read, “The King of the Jews.”

Jesus is severely abused in the intervening verses that are not part of our lesson text. Though there is no standard procedure for Roman crucifixion, it is not out of the ordinary that Jesus is severely beaten and stripped before being nailed to his cross. Eventually, Jesus is brought to the place of crucifixion, which is outside the city walls.

Jesus’ crucifixion likely takes place where roads converge just to the north of Jersualem. The Romans make crucifixion as visible as possible to serve as a deterrent to insurrection; thus a crossroads is a logical place. Nine in the morning indicates Jesus’ crucifixion begins at midmorning.

The same mocking words that Pilate used at Jesus’ trial are affixed over Jesus’ head. shows the full import of Pilate’s action in this regard: it’s one further snipe at the religious authorities whom Pilate believes have forced his hand. But this pettiness obscures the fact that Pilate speaks and writes better than he knows: Jesus is indeed the king of Jews. But he is even more than that: he is the world’s king. Jesus’ crucifiers are involved in something far greater than they realize. He is enthroned as king in his crucifixion.

What are some “everyday” ways to emulate Jesus’ sacrifice in putting others’ interests ahead of our own? What limits, if any, are there to doing so? Why?

Suffering in Affirmation -

Mark 15:33–39 NRSV

When it was noon, darkness came over the whole land until three in the afternoon. At three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” When some of the bystanders heard it, they said, “Listen, he is calling for Elijah.” And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, “Wait, let us see whether Elijah will come to take him down.” Then Jesus gave a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom. Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was God’s Son!”

Our next segment of lesson text takes us forward in time by three hours. During that period the dying Jesus is mocked by the religious authorities, various onlookers, and by two criminals also suffering crucifixion.

Mark’s Gospel offers clues that something was going on here that was more than meets the eye. Something cosmic and universal was taking place on a hill near Jerusalem as the sun disappeared for hours and “the whole earth was dark”. This cannot be a solar eclipse for two reasons. First, solar eclipses do not last anywhere close to three hours, which is the length of the time of the darkness. Second, the crucifixion takes place in conjunction with Passover, which occurs at the time of a full moon; by contrast, a solar eclipse requires the opposite - a new moon. Darkness is sometimes an image of God’s judgment. It is also an expression of despair. Certainly all who witness this darkness are compelled to acknowledge that something extraordinary is occuring.

Darkness is sometimes an image of God’s judgment. It is also an expression of despair. Certainly all who witness this darkness are compelled to acknowledge that something extraordinary is occuring.

In verse 34 Jesus cries out with the words of . The psalm laments the suffering of a righteous person being mocked and tortured by enemies. The righteous one’s situation appears hopeless; God seems distant. These words from the beginning of the psalm express the deep anguish of a person in such a situation. Jesus has now entered fully into that experience of rejection, mockery, torture, and seeming abandonment.

But like many psalms of lament, turns from anguish to expressions of hope. In verse 19 the psalmist cries out for God’s help, and in verse 22 begins a declaration that the psalmist will praise God for his sure and faithful deliverance of his people. Jesus’ words express anguish yet are deliberately not without hope. His earlier declarations that God would raise him from the dead remain true. Thus the hopeful ending notes of confidence from remain in the background. But they offer the one who is familiar with the psalm a hint; all is not as it seems while Jesus dies. God will be present to deliver the true king whom he has enthroned.

What are some ways we can encourage people in seasons when they feel God has abandoned them? Consider how your approach may differ in situations when the suffering is due to one’s own poor choices vs. suffering undeserved.

In verse 38 we see the curtain of the temple was torn from top to bottom. The curtain of the temple separates the Holy Place from the Most Holy Place (). The latter may be entered only once a year, on the Day of Atonement, when the high priest symbolically presented to God the blood of a sacrifice offered for the sin of all Israel. Clearly the rending of this curtain demonstrates God’s involvement in Jesus’ death! Some understand that the tearing shows that Jesus has offered the sacrifice that fulfills what the temple’s sacrifice pointed to. The implication is that the way is now open for all to enter God’s presence freely.

In verse 39 we see the confession of the centurion. A centurion holds a highly responsible position in the Roman army. Seeing all that has happened, this particular centurion recognizes that this is no ordinary crucifixion and no ordinary man. In Jewish usage, to be the Son of God often means to be God’s king. But on the lips of a Roman soldier, is this a confession of faith or no more than a cry of fear?

It’s easy to get cynical and write it off as no more than fear on the part of a pagan Roman soldier, one who is worried more about his own skin than anything else. But we must pause to remember that it was of a centurion that Jesus declared, “Truly I tell you, I have not found anyone in Israel with such great faith” (). And, looking forward, it will be a centurion through whom the gospel will be opened to Gentiles ().

How can the church help people move from a basic comprehension of Christ to a fuller understanding of his identity?

Conclusion

The story of Jesus’ death prompts us to ask ourselves important questions. One is, “Who is my king?” Am I ruled by selfish impulses, other’s opinions, culture’s conformity, the past’s burdens? Or is the crucified Christ my king? Another way to ask that question is, “What do I see as power?” Is it following my dreams, getting my way, having it all, impressing others? Or is it giving myself for the benefit of others, as King Jesus did?

Jesus came to power not through a bloody insurrection or other worldly means. He humbled himself and was crucified. In this way, jesus demonstrated that his the Son of God. Are you following in the way of the king? In the end, the gospel call all people to repentance and submission to the crucified and risen king, Jesus. Everyone needs his mercy, and no one is beyond the reach of it.

Prayer

Lord, we confess that we have made a mess of our lives and our relationships. We find ourselves in need of a saviour. Forgive us our sins and heal our brokenness so that we, to, might confess the truth of your crucified love; in Jesus’ name we pray. Amen.

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