{"id":4959,"date":"2024-03-23T12:31:37","date_gmt":"2024-03-23T12:31:37","guid":{"rendered":"http:\/\/www.stmarys-tallaght.ie\/site\/?p=4959"},"modified":"2024-03-23T12:32:12","modified_gmt":"2024-03-23T12:32:12","slug":"palmsunday2024","status":"publish","type":"post","link":"https:\/\/www.stmarys-tallaght.ie\/site\/palmsunday2024\/","title":{"rendered":"Commentary on the Palm Sunday of the Passion (B) 24.03.2024"},"content":{"rendered":"

MARK, Chapter 15: 1\u201347<\/h3>\n

Introduction<\/strong><\/h4>\n

The Passion Narrative according to Mark in his Gospel covers two chapters, 14 and 15. They are quite distinct.<\/p>\n

Apart from these Introductory Notes, this edition of TEA treats only Chapter 15. To treat of both chapters would be very long.<\/p>\n

Chapter 14 has eleven scenes and these treat of the dialogue, activities and relationship of Jesus and his disciples. Jesus foretold the betrayal by Judas, the loss of faith by the disciples and the denial three times by Peter. In addition there is the recording that a disciple who was held ran away naked. Nevertheless Jesus showed himself full of mercy by instituting the Eucharist in their presence and, in spite of their weakness, sharing it with them at his Last Supper and promising to meet them in Galilee after his death<\/span><\/p>\n

When questioned by the high priest, Jesus declared himself to be the \u201cChrist<\/em>\u201d, Messiah, the \u201cSon of the Blessed<\/em>\u201d and the \u201cSon of Man<\/em>\u201d, the three titles used throughout the Gospel (Mk. 14: 61\u201362).<\/p>\n

In Chapter 14 there are eleven sections. The centre one is number six which treats of the Eucharistic meal.<\/p>\n

There are nine sections in Chapter 15 of Mark\u2019s Gospel. Number 5, the central division, tells of the crucifixion.<\/p>\n

Chapter 14 treats of the relationship of Jesus and the apostles. In Chapter 15 they are replaced by the Romans. The Jews, of course, are present in both chapters.<\/p>\n

That Jesus is \u201cKing of the Jews<\/em>\u201d is stated by Pilate (Mk. 15: 2. 9), the crowd (v. 12\u201313), the Roman soldiers (v. 18) and the inscription on the cross (v. 26).<\/p>\n

Chapters 14 and 15 are full of movement. Chapter 14 shows us Jesus moving to Bethany (Mk. 14: 3+), then to the Upper Room (14: 12\u201316), to Gethsemane (14: 32+) and to the house of the high priest (53+).<\/p>\n

Chapter 15 describes Jesus as brought to Pilate (Mk. 15: 1+), then he is taken inside the praetorium to be mocked (15: 16+) and finally led out to be crucified (15:20). The final movement is the burial (Mk. 15: 45).<\/p>\n

TEXT & EXPLANATION<\/strong><\/h4>\n

Jesus<\/p>\n

1 And as soon as it was morning the chief priests, with the elders and scribes, and the whole council held a consultation; and they bound Jesus and led him away and delivered him to Pilate. <\/em>2 And Pilate asked him, \u201cAre you the King of the Jews?\u201d And he answered him, \u201cYou have said so.\u201d<\/em><\/strong><\/p>\n

\u201cAnd as soon as it was morning<\/em>\u201d \u2014 This could refer to an early morning or specifically to the fourth watch of the night, 3.00 \u2014 6.00 a.m.<\/p>\n

\u201cthe chief priests, with the elders and scribes, and the whole council<\/em>\u201d \u2014 The first three groups mentioned here comprised the religious leaders in Jerusalem who from the time of Jesus\u2019 entry into the city were most opposed to him (Mk. 11: 18, 27; 12: 12, etc.). The \u201cwhole council<\/em>\u201d is also translated as the \u201cwhole Sanhedrin<\/em>\u201d which was the Jewish Supreme Court which could also judge religious questions. It consisted of seventy\u2013one members, the vast majority being the chief priests, elders and scribes with the current chief priest being the president.<\/p>\n

\u201cheld a consultation;<\/em>\u201d \u2014 They had already held one consultation the previous night in the chief priest\u2019s palace to find \u201cevidence against Jesus on which they might pass the death\u2013sentence. But they could not find any<\/em>\u201d (Mk. 14: 54\u201355). When the chief priest challenged Jesus, who had remained silent to this point, and asked if he were \u201cthe Christ, the Son of the Blessed?<\/em>\u201d, Jesus relied in the affirmative (Mk. 14: 61\u201362). They all gave their verdict: he deserved to die<\/em>\u201d (<\/em>Mk. 14: 64). But they did not condemn him to death. This was why they held the second consultation the following morning. Perhaps the best description would be to consider two sessions of the same meeting.<\/p>\n

\u201cand they bound Jesus and led him away and delivered him to Pilate.<\/em>\u201d \u2014 He is now treated as a convict.<\/p>\n

Jesus\u2019 third passion prophecy or prediction is now fulfilled: \u201cAnd taking the twelve again, he began to tell them what was to happen to him, saying, <\/em>\u2018Behold, we are going up to Jerusalem; and the Son of man will be delivered to the chief priests and the scribes, and they will condemn him to death, and deliver him to the Gentiles<\/em>\u2019\u201d (Mk. 10: 32\u201333).<\/p>\n

\u2018To deliver to<\/em>\u2019 or \u2018to be handed over to<\/em>\u2019 are expressions found in the Bible passion narratives that are frequent (Mk. 9: 31, 10: 33\u201334; 14: 10, 11,18, 21,41, 42, 44; 15:10, 15).<\/p>\n

\u201cAnd Pilate asked him,<\/em>\u201d \u2014 Pontius Pilate was the Roman prefect of Judea for ten years, 26\u201336AD. He was described as cruel and inflexible. On major Jewish feasts he spent time in Jerusalem lest the large crowds get out of hand and cause trouble, perhaps even insurrection.<\/p>\n

\u201cAre you the King of the Jews?<\/em>\u201d \u2014 Pilate did not hold a trial as such but dialogued with Jesus. The Romans called the Messiah by the title they better understood, \u201cKing of the Jews<\/em>\u201d.<\/p>\n

\u201cAnd he answered him, \u201cYou have said so.<\/em>\u201d \u2014 When Pilate asked Jesus his reply, \u201cYou have said so.<\/em>\u201d, was that it depended on what Pilate meant by that political title.<\/p>\n

3 And the chief priests accused him of many things.<\/em><\/strong><\/p>\n

\u201cAnd the chief priests accused him of many things.<\/em>\u201d \u2014 The chief priests, the scribes and elders continued to press charges against Jesus (Mk. 14: 1, 10, 43, 47, 53, 54, 55, 60, 61, 63, 66, 15: 1, 10, 11, 31).<\/p>\n

\u00a0<\/em><\/p>\n

4 And Pilate again asked him, \u201cHave you no answer to make? See how many charges they bring against you.\u201d <\/em>5 But Jesus made no further answer, so that Pilate wondered.<\/em><\/strong><\/p>\n

\u201cAnd Pilate again asked him, \u201cHave you no answer to make? See how many charges they bring against you.<\/em>\u201d \u2014 Pilate is getting impatient with Jesus and his lack of replies. What he says is: \u201cDon\u2019t you have anything to say to my questions?\u201d<\/p>\n

By his silence Jesus fulfilled the prophecy of Isaiah 53:7 \u2014 \u201cHe was oppressed and he was afflicted, Yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth.<\/em>\u201d<\/p>\n

\u201cBut Jesus made no further answer, so that Pilate wondered<\/em>.\u201d \u2014 It would appear that Pilate was trying to be just and fair to Jesus and he could not understand why he was not defending himself.<\/p>\n

Barabbas<\/p>\n

6 Now at the feast he used to release for them one prisoner for whom they asked. <\/em>7 And among the rebels in prison, who had committed murder in the insurrection, there was a man called Barab\u2019bas. <\/em>8 And the crowd came up and began to ask Pilate to do as he was wont to do for them. <\/em>9 And he answered them, \u201cDo you want me to release for you the King of the Jews?\u201d <\/em>10 For he perceived that it was out of envy that the chief priests had delivered him up. <\/em>11 But the chief priests stirred up the crowd to have him release for them Barab\u2019bas instead.<\/em><\/strong><\/p>\n

\u201cNow at the feast<\/em>\u201d \u2014 This is the feast of Passover, the greatest of the Jewish feasts. As it commemorated the exodus from slavery in Egypt it was associated with freedom and this was the reason why a prisoner was allowed his freedom each year to celebrate this feast.<\/p>\n

\u201che used to release for them one prisoner for whom they asked. And among the rebels in prison, who had committed murder in the insurrection, there was a man called Barab\u2019bas. And the crowd came up and began to ask Pilate to do as he was wont to do for them.<\/em>\u201d \u2014 The crowd had the privilege of choosing the person to be set free. They could choose one already condemned to death, which they did in this instance. His name meant \u201cBar\u201d = son of; Abbas = the father. Jesus, of course, was \u201cSon of God the Father\u201d. In certain manuscripts Barabbas was also called Jesus Barabbas. \u201cJesus\u201d would have been a common name at the time. One can see the irony of \u2018Jesus Barabbas\u2019 being set free and Jesus our Saviour being crucified.<\/p>\n

\u201cAnd he answered them, <\/em>\u2018Do you want me to release for you the King of the Jews?<\/em>\u2019\u201d \u2014 As we saw in verse 2, where Pilate used the term \u201cKing of the Jews<\/em>\u201d, he was referring to the Jewish term \u201cMessiah<\/em>\u201d. It would appear that he hoped to evoke some sympathy for Jesus and persuade the crowd to ask for him, rather than for Barabbas. It would appear that Pilate regarded Jesus as innocent and not deserving to die.<\/p>\n

\u201cFor he perceived that it was out of envy that the chief priests had delivered him up.<\/em>\u201d \u2014 Pilate saw that the chief priests were envious of the way Jesus was appealing to the crowds and they had decided to remove him by handing him over to the Roman authorities to crucify him.<\/p>\n

\u201cBut the chief priests stirred up the crowd to have him release for them Barabbas instead.<\/em>\u201d \u2014 The crowd might possibly have been influenced by Pilate but the chief priests were taking no chances and were strong in getting the people to follow their instructions.<\/p>\n

\u00a0<\/em><\/strong><\/p>\n

Jesus<\/p>\n

12 And Pilate again said to them, \u201cThen what shall I do with the man whom you call the King of the Jews?\u201d <\/em>13 And they cried out again, \u201cCrucify him.\u201d <\/em>14 And Pilate said to them, \u201cWhy, what evil has he done?\u201d But they shouted all the more, \u201cCrucify him.\u201d <\/em>15 So Pilate, wishing to satisfy the crowd, released for them Barab\u2019bas; and having scourged Jesus, he delivered him to be crucified.<\/em><\/strong><\/p>\n

\u201c<\/strong>And Pilate again <\/em>[in turn, thereupon] said to them, <\/em>\u2018Then what shall I do with the man whom you call the King of the Jews<\/em>?\u2019 And they cried out again, <\/em>\u2018Crucify him.<\/em>\u2019\u201d<\/em> \u2014 As already seen (v. 2), when Pilate used the term \u201cKin g of the Jews<\/em>\u201d he had in mind the Jewish title of Messiah.<\/p>\n

\u201cCrucify him<\/em>\u201d \u2014 This is the first time in Mark\u2019s Gospel that the crucifixion is mentioned.<\/p>\n

\u201cAnd Pilate said to them, <\/em>\u2018Why, what evil has he done?<\/em>\u2019\u201d \u2014 The word \u201csaid<\/em>\u201d is in the imperfect tense and should be translated as \u201che kept saying<\/em>\u201d, repeated times. Pilate could find no cause to sentence Jesus and he really declared him innocent by the words \u201c\u2018Why, what evil has he done?<\/em>\u2019\u201d<\/p>\n

\u201cBut they shouted all the more, <\/em>\u2018Crucify him.<\/em>\u2019 So Pilate, wishing to satisfy the crowd, released for them Barabbas;<\/em>\u201d \u2014 The second shout of the crowd to crucify Jesus is stronger than the first and indicates that the crowd is not going to be persuaded by Pilate to release Jesus.<\/p>\n

Realising this Pilate gave way and set Barabbas free.<\/p>\n

\u201cand having scourged Jesus,<\/em>\u201d \u2014 The purpose of the scourging was to weaken Jesus so that death would not be prolonged. Pilate had not yet handed Jesus over to be crucified, as the following words testify. It would seem that the scourging was in public before Pilate and the crowd.<\/p>\n

\u201che delivered him to be crucified.<\/em>\u201d \u2014 Crucifixion was a Roman mode of putting a person to death. The Jewish mode was stoning. Pilate \u201cdelivered him to be crucified<\/em>\u201d, that is he handed him over to the Roman soldiers to crucify him.<\/p>\n

The Soldiers<\/p>\n

16 And the soldiers led him away inside the palace (that is, the praetorium); and they called together the whole battalion. <\/em>17 And they clothed him in a purple cloak, and plaiting a crown of thorns they put it on him. <\/em>18 And they began to salute him, \u201cHail, King of the Jews!\u201d <\/em>19 And they struck his head with a reed, and spat upon him, and they knelt down in homage to him. <\/em>20 And when they had mocked him, they stripped him of the purple cloak, and put his own clothes on him.<\/em><\/strong><\/p>\n

\u201cAnd the soldiers led him away inside the palace (that is, the praetorium); and they called together the whole battalion.<\/em>\u201d \u2014 The \u201cpraetorium<\/em>\u201d was the Latin word for \u201cpalace<\/em>\u201d<\/p>\n

The soldiers \u201ccalled together the whole battalion<\/em>\u201d This was most unlikely because of the number involved. A legion consisted of six hundred men. It most probably meant that they called those on duty.<\/p>\n

\u201cAnd they clothed him in a purple cloak, and plaiting a crown of thorns they put it on him.<\/em> And they began to salute him, \u201cHail, King of the Jews!<\/em>\u2019\u201d \u2014 Purple was the colour of royalty. Dressing him in purple and crowning him with a garland of thorns indicated that they were mocking him as \u201cKing of the Jews<\/em>\u201d, abhorrent for the Jews and the Roman equivalent of the title \u201cMessiah\u201d. Once again we see the irony of the mockery because Jesus was in fact the \u201cKing of the Jews<\/em>\u201d.<\/p>\n

\u201cAnd they struck his head with a reed,<\/em>\u201d \u2014 The King\u2019s symbol of his power was the scepter and so they used it to beat him, indicating that he had no power when it could be used against himself.<\/p>\n

\u201cand spat upon him,<\/em>\u201d \u2014 This fulfilled Isaiah\u2019s prophecy: \u201cI gave my back to the smiters, <\/em>[scourging] and my cheeks to those who pulled out my beard; I hid my face from shame and spitting<\/em>\u201d.<\/p>\n

and they knelt down in homage to him.<\/em>\u201d \u2014 To genuflect was normal before royalty as a sign of respect and obedience.<\/p>\n

\u201cAnd when they had mocked him, they stripped him of the purple cloak, and put his own clothes on him.<\/em>\u201d \u2014 This completed their mockery and cruelty inflicted on one whom they regarded as a pretender to the title \u201cKing of the Jews<\/em>\u201d.<\/p>\n

Jesus<\/p>\n

And they led him out to crucify him.<\/em><\/strong><\/p>\n

\u201cAnd they led him out to crucify him.<\/em>\u201d \u2014 The \u201cthey<\/em>\u201d refers to the Roman soldiers to whom Pilate had handed over Jesus.<\/p>\n

21 And they compelled a passer\u2013by, Simon of Cyre\u2019ne, who was coming in from the country, the father of Alexander and Rufus to carry his cross.<\/em><\/strong><\/p>\n

\u201cAnd they compelled a passer\u2013by, Simon of Cyre\u2019ne, who was coming in from the country, the father of Alexander and Rufus to carry his cross.<\/em>\u201d \u2014 \u201cCyrene\u201d was in Libya.<\/p>\n

\u201ccoming in from the country<\/em>\u201d \u2014 implies that Simon was coming to Jerusalem to celebrate the Passover Feast. He may have been settled in the Holy Land at this time.<\/p>\n

\u201cthe father of Alexander and Rufus<\/em>\u201d \u2014 Obviously these two were known to Mark and at least to some of his Roman readers. Mark wrote his Gospel primarily for the Christians in Rome about 70 AD. Most likely Alexander and Rufus lived in Rome and were Christians. Rufus may be the same person as mentioned in Rm. 16: 13 \u2014 \u201cGreet Rufus, eminent in the Lord, and his mother and mine<\/em>\u201d.<\/p>\n

\u201cto carry his cross<\/em>\u201d \u2014 Jesus must have been greatly weakened, an indication that he had received severe stress and punishment during his imprisonment. It was not the cross that he had been carrying but the cross\u2013beam. The upright was already erected on site.<\/p>\n

From this scene the expression \u201ccarry your cross\u201d has become very popular and meaningful.<\/p>\n

22 And they brought him to the place called Gol\u2019gotha (which means the place of a skull). <\/em>23 And they offered him wine mingled with myrrh; but he did not take it. <\/em>24 And they crucified him, and divided his garments among them, casting lots for them, to decide what each should take. <\/em>25 And it was the third hour, when they crucified him.<\/em> 26 And the inscription of the charge against him read, \u201cThe King of the Jews.\u201d<\/em><\/strong><\/p>\n

\u201cAnd they brought him to the place called Gol\u2019gotha (which means the place of a skull).<\/em>\u201d \u2014 The hill outside the city walls on which the cross was placed was smooth and rounded like the shape of a human skull.<\/p>\n

\u201cAnd they offered him wine mingled with myrrh<\/em>\u201d \u2014 This offering was based on Proverbs 31: 6\u20137 \u2014 \u201cGive strong drink to him who is perishing, and wine to those in bitter distress; let them drink and forget their poverty, and remember their misery no more<\/em>\u201d.<\/p>\n

\u201cMyrrh<\/em>\u201d was added to make the drink more attractive.<\/p>\n

\u201cbut he did not take it.<\/em>\u201d \u2014 There were two reasons for this. The first was that Jesus did not wish to diminish his sufferings for sinners and the quotation from Proverbs above implies that \u201cstrong drink<\/em>\u201d could bring about that effect. The second was that at the Last Supper Jesus had said \u201cTruly, I say to you, I shall not drink again of the fruit of the vine until I drink it new in the kingdom of God<\/em>\u201d (Mk. 14: 25).<\/p>\n

\u201cAnd they crucified him,<\/em>\u201d \u2014 This is one of the two central and most important statements in Mark\u2019s Gospel and in English it is only four words. It will be repeated twice (Mk. 15: 25, 27).<\/p>\n

We are accustomed to two designs of the cross. In the first there are two pieces of wood put together so that there is a section appearing above the cross\u2013beam. In the second the cross looks like a capital letter \u201cT\u201d. In both forms the victim was first attached to the cross\u2013beam with ropes or nails and then lifted onto the vertical beam. If nails were used, these were driven into the wrists or forearms. Generally there was a peg for a seat and a little platform for the feet. These helped prolong the agony of the victim. Victims were frequently dressed in loincloths though these were not always used and the victim was naked. There is no indication that Jesus had a loincloth or not.<\/p>\n

\u201cand divided his garments among them, casting lots for them, to decide what each should take.<\/em>\u201d \u2014 This fulfilled the prophecy in Psalm 21: 8 in the same words.<\/p>\n

\u201cAnd it was the third hour, when they crucified him.<\/em>\u201d \u2014 Mark and John do not agree on the timing of details. Here is Mark\u2019s chronology:<\/p>\n

Mk. 15: 1\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cmorning\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 6.00 a.m.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Jesus before Pilate<\/p>\n

Mk. 15: 25\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cthird hour\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 9.00 a.m.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Crucifixion begins<\/p>\n

Mk. 15: 33\u00a0\u00a0\u00a0\u00a0\u00a0 \u201csixth hour\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 noon\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Darkness over earth<\/p>\n

Mk. 15: 34\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cninth hour\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 3.00 p.m.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Death of Jesus<\/p>\n

Mk. 15: 42\u00a0\u00a0\u00a0\u00a0\u00a0 \u201clate\u201d \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 6.00 p.m.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Burial<\/p>\n

\u00a0<\/em><\/p>\n

\u201cAnd the inscription of the charge against him read, <\/em>\u2018The King of the Jews.<\/em>\u2019\u201d \u2014 Again we see the irony of the charge against Jesus. The Romans had the charge placed over the cross to frighten and deter other persons who might attempt an opposition to the authorities. But in fact, Jesus was and is \u201cThe King of the Jews<\/em>\u201d.<\/p>\n

It must be kept in mind, as mentioned several times in these notes, that when the Romans used the term \u201cKing of the Jews<\/em>\u201d they referred to the Jewish term \u201cMessiah<\/em>\u201d. Jesus was condemned and executed as the \u201cMessiah\u201d, the Christ, the Anointed One.<\/p>\n

Two Robbers, Passers\u2013by and Chief Priests<\/p>\n

27 And with him they crucified two robbers, one on his right and one on his left.<\/em><\/strong><\/p>\n

\u201cAnd with him they crucified two robbers, one on his right and one on his left.<\/em>\u201d \u2014 These bandits, thieves or rebels are not named. Mark will have both of them mock Jesus (Mk. 15: 32). Luke alone contains the story of the \u201cgood thief\u201d (Lk. 23: 39\u201342).<\/p>\n

28:<\/strong> There is no verse 28. At one time there was a verse inserted: \u201cAnd the scripture was fulfilled which says: \u2018he was counted among the lawless\u2019\u201d.<\/em> As this was not Mark\u2019s way of referring to Sacred Scripture it was judged to have been a verse inserted by some disciple and removed.<\/p>\n

\u00a0<\/em><\/p>\n

29 And those who passed by derided him, wagging their heads, and saying, \u201cAha! You who would destroy the temple and build it in three days, <\/em>30 save yourself, and come down from the cross!\u201d<\/em><\/strong><\/p>\n

\u201cAnd those who passed by derided him, wagging their heads, and saying, <\/em>\u2018Aha! You who would destroy the temple and build it in three days, save yourself, and come down from the cross!<\/em>\u2019\u201d \u2014 It is presumed that the place of crucifixion was quite close to a public road and those who passed joined in the mocking because they had no sympathy for anyone being executed. These mockers brought up the first accusation at the trial before the Sanhedrin, that Jesus would destroy the Temple in Jerusalem and rebuild it in three days. Their mockery was that now he is being crucified.<\/p>\n

31 So also the chief priests mocked him to one another with the scribes, saying, \u201cHe saved others; he cannot save himself. <\/em>32 Let the Christ, the King of Israel, come down now from the cross, that we may see and believe.\u201d Those who were crucified with him also reviled him.<\/em><\/strong><\/p>\n

\u201cSo also the chief priests mocked him to one another with the scribes, saying, <\/em>\u2018He saved others; he cannot save himself.<\/em>\u201d \u2014 The chief priests and scribes were those who led the campaign to crucify Jesus and they remained in the forefront until he died (Mk. 11: 18, 27; 14: 1, 10, 43, 53, 60, 61, 63, 66; 15: 1, 3, 10, 11).<\/p>\n

\u201cLet the Christ, the King of Israel, come down now from the cross, that we may see and believe.<\/em>\u2019 \u201d \u2014 The title \u201cKing of Israel<\/em>\u201d is the more correct title rather than \u201cKing of the Jews<\/em>\u201d. The former was used by Jews, the latter by the Romans.<\/p>\n

\u201cThose who were crucified with him also reviled him.<\/em>\u201d \u2014 See comment on verse 27 above. Mark wishes to show that on the cross Jesus had no supporters, not even at the foot of the cross, only revilers, mockers and enemies. He mentions the chief priests, the scribes, the passersby on the road and the two criminals also crucified. He was absolutely on his own. The following verses will show that he considered himself abandoned by God.<\/p>\n

Jesus<\/p>\n

33 And when the sixth hour had come, there was darkness over the whole land until the ninth hour. <\/em>34 And at the ninth hour Jesus cried with a loud voice, \u201cE\u2019lo\u2013i, E\u2019lo\u2013i, la\u2019ma sabach\u2013tha\u2019ni?\u201d which means, \u201cMy God, my God, why hast thou forsaken me?\u201d<\/em><\/strong><\/p>\n

\u201cAnd when the sixth hour had come, there was darkness over the whole land until the ninth hour.<\/em>\u201d \u2014 See note on verse 25 for the various hours. The time here is from noon to 3.00 p.m.<\/p>\n

The \u201cdarkness<\/em>\u201d may have been caused by a sand storm, an eclipse of the sun or perhaps some divine intervention. The point is that nature mourned for Jesus as for an only son. The \u201cdarkness<\/em>\u201d had been foretold by Sacred Scripture in this context, \u201cAnd on that day<\/em>\u201d says the Lord God,<\/em> \u201cI will make the sun go down at noon, and darken the earth in broad daylight, I will turn your feasts into mourning, and all your songs into lamentation; I will bring sackcloth upon all loins, and baldness on every head; I will make it like the mourning for an only son. and the end of it like a bitter day<\/em>\u201d (Amos 8: 9\u201310. For other references to \u201cdarkness<\/em>\u201d see also: Gn. 1: 2\u20133; Ex. 10: 21\u201323; Jer. 15: 9, 33: 19\u201321; Joel, 2: 2, 31; Zeph. 1: 15).<\/p>\n

\u201cAnd at the ninth hour Jesus cried with a loud voice, <\/em>\u2018E\u2019lo\u2013i, E\u2019lo\u2013i, la\u2019ma sabach\u2013tha\u2019ni?<\/em>\u2019 which means, <\/em>\u2018My God, my God, why hast thou forsaken me?<\/em>\u2019\u201d \u2014 The \u201cninth hour<\/em>\u201d was 3.00 p.m. This was the time of Jesus\u2019 last word and indication of being alive. He would have died very shortly after this exclamation.<\/p>\n

\u00a0<\/strong><\/p>\n

35 And some of the bystanders hearing it said, \u201cBehold, he is calling Eli\u2019jah.\u201d <\/em>36 And one ran and, filling a sponge full of vinegar, put it on a reed and gave it to him to drink, saying, \u201cWait, let us see whether Eli\u2019jah will come to take him down.\u201d<\/em><\/strong><\/p>\n

\u201cAnd some of the bystanders hearing it said, <\/em>\u2018Behold, he is calling Eli\u2019jah.<\/em>\u2019\u201d \u2014 The bystanders were confused by Jesus\u2019 exclamation and they thought that he was calling on Elijah rather than on God, \u201cEloi<\/em>\u201d. According to Malachi (4: 5), Elijah was expected to appear before the Day of the Lord. After Jesus was transfigured on the mountain and the three apostles were returning to level ground, Peter asked, \u201cWhy do the scribes say that Elijah must first come<\/em>\u201d, Jesus replied, \u201cI tell you that Elijah has come<\/em>\u201d, referring to John the Baptist (Mk. 9: 9\u201313). See Mark 1: 2\u20134.<\/p>\n

\u201cAnd one ran and, filling a sponge full of vinegar, put it on a reed and gave it to him to drink, saying, <\/em>\u2018Wait, let us see whether Elijah will come to take him down.<\/em>\u2019\u201d \u2014 This was meant to be a gesture of sympathy for Jesus and intended to keep him conscious for as long as possible. The words \u201cWait, let us see whether Elijah will come to take him down.<\/em>\u201d were not necessarily hopeful.<\/p>\n

37 And Jesus uttered a loud cry, and breathed his last.<\/em><\/strong><\/p>\n

\u201cAnd Jesus uttered a loud cry, and breathed his last.<\/em>\u201d \u2014 Jesus was conscious until he breathed his last breath. This was not the manner in which crucified persons died as they suffered so much they normally would be unconscious for long periods.<\/p>\n

This \u201cloud cry and breathed his last<\/em>\u201d may refer to Jesus handing over his Holy Spirit to his Father. John wrote in his Gospel \u201cWhen Jesus had received the vinegar<\/em>, he said, \u2018It is finished<\/em>\u2019; and he bowed his head and gave up his spirit<\/em>\u201d (Jn. 19: 30).<\/p>\n

38 And the curtain of the temple was torn in two, from top to bottom.<\/em><\/strong><\/p>\n

\u201cAnd the curtain of the temple was torn in two, from top to bottom.<\/em>\u201d \u2014 In the Temple there was \u201cthe Holy of Holies\u201d where God lived among his people. The \u201ccurtain<\/em>\u201d, or \u201cthe veil<\/em>\u201d, was before the \u201cHoly of Holies\u201d. It served to prevent people from entering the sanctuary. This symbolism of the separation of heaven and earth now permanently destroyed is a thing of the past<\/p>\n

That the \u201ccurtain of the Temple was torn in two from top to bottom<\/em>\u201d could only be a direct act of God. The description of the damage to the curtain suggests that it could not be repaired.<\/p>\n

39 And when the centurion, who stood facing him, saw that he thus breathed his last, he said, \u201cTruly this man was the Son of God!\u201d<\/em><\/strong><\/p>\n

\u201cAnd when the centurion, who stood facing him, saw that he thus breathed his last, he said, <\/em>\u2018Truly this man was the Son of God!<\/em>\u2019\u201d \u2014 The \u201ccenturion who stood facing him<\/em>\u201d was the officer in charge of the crucifixion. He would have been a Gentile.<\/p>\n

Mark\u2019s Gospel opened with the words, \u201cThe beginning of the gospel of Jesus Christ, the Son of God<\/em>\u201d.<\/p>\n

Only now, at his death, is the true identity of Jesus revealed and that is done by a Gentile Roman soldier who presided at his death. Jesus is revealed as the Suffering Messiah, Son of Man and the Son of God.<\/p>\n

The Women<\/p>\n

40 There were also women looking on from afar, among whom were Mary Mag\u2019dalene, and Mary the mother of James the younger and of Joses, and Salo\u2019me, <\/em>41 who, when he was in Galilee, followed him, and ministered to him; and also many other women who came up with him to Jerusalem.<\/em><\/strong><\/p>\n

\u201cThere were also women looking on from afar, among whom were Mary Mag\u2019dalene, and Mary the mother of James the younger and of Joses, and Salo\u2019me,<\/em>\u201d \u2014 Mary Magdalene <\/em>is the most important of these women. She is witness to Jesus\u2019 death, and later to his burial (Mk. 15: 47), to the empty tomb on Easter Sunday morning (Mk. 16: 1\u20138) and to meeting him in person.<\/p>\n

\u201cwho, when he was in Galilee, followed him, and ministered to him;<\/em>\u201d \u2014 Theses were disciples from Galilee who accompanied Jesus and the apostles on many occasions.<\/p>\n

\u201cand Mary the mother of James the younger and of Joses,<\/em>\u201d \u2014 She was mother to the apostle called \u201cthe son of Alpheu<\/em>s\u201d (Mk. 3: 18.<\/p>\n

\u201cSalome<\/em>\u201d is not known.<\/p>\n

\u201cand also many other women who came up with him to Jerusalem.<\/em>\u201d \u2014 This is one of the few occasions when these women are mentioned as having accompanied Jesus and the apostles.<\/p>\n

Jesus<\/p>\n

42 And when evening had come, since it was the day of Preparation, that is, the day before the sabbath, <\/em>43 Joseph of Arimathe\u2019a, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate, and asked for the body of Jesus.<\/em><\/strong><\/p>\n

\u201cAnd when evening had come, since it was the day of Preparation, that is, the day before the sabbath,<\/em>\u201d \u2014 Jesus died at 3.00 p.m. or very shortly after and the Sabbath began at 6.00 p.m. when all work had to finish. Much had to be done to have Jesus entombed before 6.000 p.m., including obtaining Pilate\u2019s permission to bury the body and buy the necessary shroud and embalming oils.<\/p>\n

\u201cJoseph of Arimathe\u2019a, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate, and asked for the body of Jesus.<\/em>\u201d \u2014 Joseph of Arimathea was a Jew and not yet a disciple of Jesus. As a member of the Sanhedrin (\u201ccouncil<\/em>\u201d) he would, according to Mark, have condemned Jesus to death that morning (Mk. 14: 55, 64; 15: 1). However, as a devout Jew he would follow the instructions of Deuteronomy (21: 22\u201323) which were that executed persons were not to be left on the cross during the Sabbath and had to be removed prior to it. He sought and obtained Pilate\u2019s permission to bury Jesus. It is almost certain that Pilate would not have given permission to one of the apostles or disciples to bury \u201cthe King of the Jews\u201d as this might lead to disturbances. If someone had not asked for the body it is most likely that Jesus would have been thrown into a common grave with the other two executed prisoners.<\/p>\n

44 And Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he was already dead. <\/em>45 And when he learned from the centurion that he was dead, he granted the body to Joseph.<\/em><\/strong><\/p>\n

\u201cAnd Pilate wondered if he were already dead;<\/em>\u201d \u2014 Some crucified prisoners could linger for a whole day or perhaps even longer, depending on their strength. Jesus was already six hours on the cross so Pilate wanted to be sure that he was dead. This also helped prove without doubt that his followers were assured he was dead when taken down from the cross and not in a coma from which he could arise.<\/p>\n

\u201cand summoning the centurion, he asked him whether he was already dead. And when he learned from the centurion that he was dead, he granted the body to Joseph.<\/em>\u201d \u2014 The centurion had been a close witness of Jesus\u2019 agony and death; no better witness of the death.<\/p>\n

46 And he bought a linen shroud, and taking him down, wrapped him in the linen shroud, and laid him in a tomb which had been hewn out of the rock; and he rolled a stone against the door of the tomb.<\/em><\/strong><\/p>\n

\u201cAnd he bought a linen shroud, and taking him down, wrapped him in the linen shroud, and laid him in a tomb which had been hewn out of the rock; and he rolled a stone against the door of the tomb.<\/em>\u201d \u2014 The \u201clinen shroud<\/em>\u201d would have been a linen sheet wrapped around Jesus\u2019 body. The body would have been placed on a shelf in the tomb and left to decompose. After at least a year the bones would be collected and placed in a special stone box with an inscription referring to the deceased.<\/p>\n

There is no mention that the tomb belonged to Joseph of Arimathea. This may be implied by the fact that Joseph did not buy a tomb.<\/p>\n

\u00a0<\/em><\/p>\n

47 Mary Mag\u2019dalene and Mary the mother of Joses saw where he was laid.<\/em><\/strong><\/p>\n

\u201cMary Magdalene and Mary the mother of Joses saw where he was laid.<\/em>\u201d \u2014 The women did not participate in the burial of Jesus. Their function was to be witness of the death and burial and to know where he was buried. In this way they could not be accused of going to the wrong grave on Easter Sunday morning.<\/p>\n","protected":false},"excerpt":{"rendered":"

MARK, Chapter 15: 1\u201347 Introduction The Passion Narrative according to Mark in his Gospel covers two chapters, 14 and 15. They are quite distinct. Apart from these Introductory Notes, this edition of TEA treats only Chapter 15. To treat of both chapters would be very long. Chapter 14 has eleven scenes and these treat of<\/p>\n","protected":false},"author":3,"featured_media":2492,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[45],"tags":[],"class_list":["post-4959","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/posts\/4959","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/comments?post=4959"}],"version-history":[{"count":5,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/posts\/4959\/revisions"}],"predecessor-version":[{"id":8168,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/posts\/4959\/revisions\/8168"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/media\/2492"}],"wp:attachment":[{"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/media?parent=4959"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/categories?post=4959"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/tags?post=4959"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}