Human Mockery of Jesus
Crucifixion • Sermon • Submitted • Presented
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· 2 viewsThis message will follow Mark’s shift of emphasis to the soldiers. From there, we will think about human complicity in Jesus’ death.
Notes
Transcript
Introduction:
Introduction:
What is also interesting in Mark’s Gospel is that Jesus is not an active participant.
He is now passive.
Jesus will not speak again until Mk. 15:34 when he quotes the first line of Psalm 22.
It is the only time Jesus will be the subject of a sentence after (Mk. 15:5).
Pilate (Mk. 15:6).
Barabbas (Mk. 15:7)
The crowd (Mk. 15:8)
Pilate (Mk. 15:9-10)
The chief priests (Mk. 15:11).
Pilate (Mk. 15:12)
They (Mk. 15:13).
Pilate (Mk. 15:14)
They (Mk. 15:14)
Pilate (Mk. 15:15)
Pilate has now sentenced Jesus to crucifixion acquiescing to the demands of the crowd.
Mark will now introduce another “major participant” into the events: the soldiers.
They will give us an opportunity to consider two key issues:
Broader human participation in Jesus’ execution.
Our own participation in Jesus’ humiliation had we been present.
Mark provides three “blocks” where he focuses on the actions of the soldiers.
Inside the Praetorium (Mk. 15:16-20).
Leading him to the crucifixion (Mk. 15:20-21).
At Golgotha (Mk. 15:22-27)
Inside the Praetorium
Inside the Praetorium
We see a prolonged shift of focus.
In Mark’s gospel, the soldiers are, by far, the most active of major participants.
They will not cease to be the subject until Mk. 15:29.
πραιτώριονa, ου n: a governor’s official residence—‘palace, fortress.’ παραλαβόντες τὸν Ἰησοῦν εἰς τὸ πραιτώριον ‘taking Jesus into the palace/fortress’ Mt 27:27. There are differences of opinion as to the particular πραιτώριον mentioned in Jerusalem. It may have been either the palace of Herod in the western part of the city or the fortress Antonia northwest of the Temple area. The πραιτώριον in Caesarea was the palace built by Herod the Great (see Ac 23:35).
Death by crucifixion, in Judea in particular, meant suffering great humiliation.
The soldiers took Jesus inside the governor’s residence and subjected him to insults.
Pre-crucifixion torture was a common practice especially beating.
Mark has already mentioned Jesus’ flogging (Mk. 15:15).
Seneca to Lucilius (64-65 AD): “Can any man be found willing to be fastened to the accursed tree, long sickly, already deformed, swelling with ugly weals on shoulders and chest, and drawing the breath of life amid long drawn-out agony? He would have many excuses for dying even before mounting the cross” (Hengel, Crucifixion, 31).
They put “King Jesus” in imperial robes.
They shape thorns into a grown.
They mocked him through greeting him as though he were a king (Mk. 15:17).
Mk. 15:20 makes it obvious they subjected Jesus to mockery and fun. They played games with him.
Leading Him to the Crucifixion
Leading Him to the Crucifixion
Mark, in Mk. 15:20 states for the first of four times their intention to “crucify him.”
See also Mk. 15:24, 25, 27.
This is an interesting section because Mark, alone, draws attention to the children of Simon the Cyrenian.
They serve as eyewitnesses known by the recipients of the letter.
They can provide addition witness to the veracity of the events.
They are historical sources for Mark.
At Golgotha
At Golgotha
They bring him to this place known as “Skull place.”
The gospels give us this name in Hebrew and Greek.
We do not know for sure its exact location or what the origins of its name might have been.
In keeping with common practice, the soldiers offer Jesus a sedative or a pain killer.
Some suggest the purpose was to calm the nerves of the individual about to experience the pain of crucifixion.
Mark asserts, in a side note, that Jesus refused the offer.
Scripture is already being fulfilled:
Here we get a glimpse into something larger taking place.
Psalm 22 is being lived out in a literal fashion.
The soldiers divide Jesus’ possessions by “drawing straws” for it.
Mark notes the time, the charge, and others.
What to Consider…
What to Consider…
Note content of the prayer in Acts 4:23-28.
This challenges us to think about who all participated in Jesus’ crucifixion.
We also see God’s plan and human actions juxtaposed.
We need to focus on the broad range of human participation in this execution. Everyone is represented. We might like to think that had we been there, we would not have demanded the execution, had we been a soldier, we would not have mocked, had we been in the crowd, we would not have been derisive. In fact, we would have done all of these things, too.