The Inescapable Story of Jesus 15 | The Cup He Drank

Introduction

There is not a more familiar image in Western Civilization than Jesus upon the cross. Its familiarity must never blunt the truth of what it means. Its prevalence should never shroud how shocking it is. Its ubiquity can never dull the shine from its glory.

The Text 

And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. And the chief priests accused him of many things: but he answered nothing. And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. But Jesus yet answered nothing; so that Pilate marvelled. […]
Mark 15:1ff

Summary of the Text

As the morning dawns, the Sanhedrin carry Jesus to be tried by the Roman procurator Pontius Pilate (Cf. 13:9). The pagan ruler begins his examination with a question that will echo through this whole chapter: Are you the King of the Jews? Jesus confesses this is indeed His identity (vv1-2). The chief priests put forward a flurry of accusations, and Jesus replies to none of them (Cf. Is. 53:7), causing Pilate to marvel (vv3-5). Concerned with keeping the peace, Pilate had an annual custom of releasing a Jewish prisoner to the Jews (v6). Mark informs us that in Pilate’s prison in chains was a murderous insurrectionist named Barabbas (v7). Pilate attempts to induce the crowd to choose Jesus the King of the Jews, because he discerned that the only reason Jesus was before him was because of the chief priests’ envy of Jesus (vv8-10). The chief priests incite the people to choose Barabbas, and when Pilate asks what should be done with their king, they shout out, despite his reasoning with them, to crucify Jesus (vv11-14). Pilate appeases them by releasing the guilty man and scourging the innocent man (v15).

The pagan soldiers then mock and beat Jesus, and the central focus of their mockery is his claim to be King of the Jews (vv16-20). Mark includes a quick reference to Simon of Cyrene  carrying Jesus’ cross to Golgotha, or Skull Hill (vv21-22, Cf. Mk. 8:34). Upon arriving at this frequent hill of public executions, they offer pain-dulling wine to Jesus; He refuses as He is intent to endure the sufferings fully (v23). The Romans divide the robes of this king (v24). At 9am they crucified Jesus (v25). The main chord of this chapter is struck once more as Mark tells of the sign  posted on the cross describing Jesus’ crime: The King of the Jews (v26). Two thieves are crucified with him on His right hand and left (Cf. Mk. 10:40), in fulfillment of Scripture (vv27-28, Cf. Is. 53:12).

Then a barrage of mockers gather around to taunt. They heckle Him with His claim about rebuilding the temple; ironically, they invite Him to demonstrate His power by coming down from the cross, the very means whereby He was in fact rebuilding the temple (vv29-30). The chief priests and scribes join in the jeering. His deliverance of others from their infirmities is cruelly twisted into mocking Him for being unable to deliver Himself. In their mind, the Anointed King of Israel should be delivering them from the Romans, not being killed by them. Even the two robbers join in the mockery (vv31-32). So, the Roman Soldiers, the common people, the chief priests and scribes, and robbers all mock Jesus’ claim that He was the Christ, the Son of the Blessed and the Son of Man come to bring judgement on the world. 

A new Exodus is underway, and darkness descends from the 6th to the 9th hour (v33). Jesus cries out the first line of Psalm 22, and the people mistakenly assume He’s calling for Elijah; someone runs off and returns with a sponge of sour wine. Once Jesus drinks it He cries out and dies (vv34-37). Like the inauguration of God’s covenant with Abraham, where darkness descended and animals were cut in halves, darkness has descended but this time it is the temple veil which is torn in half (v38, Cf. Gen. 15:12). As the old creation passes away, Mark places the decisive words of his Gospel story on the lips of a Gentile centurion: Truly this man was the Son of God (v39).

Mark then introduces us to a group of women and a Sanhedrin member who make arrangements for the first stage of Jesus’ burial process. Joseph of Arimathea, at significant personal risk and cost, seeks permission from Pilate to bury Jesus; Pilate is surprised that Jesus was already dead. After confirming Jesus’ death, Pilate gives permission for the burial process to commence; but that process will be, shall we say, interrupted (vv40-47).

King of the Jews

Remember where Mark started: The beginning of the gospel of Jesus Christ, the Son of God. At every turn, as Mark has whisked us from scene to scene, he has been showing us that Christ was heading to the cross deliberately. Jesus came to deliver. He came to cleanse. He came to bind Satan. He came to remake and rule over the world. And this rule would not be confined or cornered or compromised.

The crucifixion narrative deliberately mingles the theological and the political. At the Jews’ trial of Jesus, He confessed in Jewish theological terminology that He was the Christ, the Son of God and Son of Man. Then, before a Gentile ruler, He confesses in political terms His identity as King of the Jews. These two confessions of Jesus reveal that He is Lord over every sphere of human experience, whether theological or political, whether sacred or secular. The cross truly is the hinge of history.

Israel had been tasked to deliver the world from sin by being a kingdom of priests. Thus, the uncleanness and clutter which Jesus found in Israel and its temple truly was a vile abuse of Israel’s calling. All of Israel had failed in its calling. This is the significance of Jesus dying as the King of the Jews. Israel had been tasked with administering cleansing from sin and fellowship with God to all peoples of the earth. They had not only neglected this assignment, but had perversely twisted it and disobeyed it. So then, the anointed King of Israel died in order to bring about this mediatorial arrangement for all the nations.

Jesus had stated that he would not drink the fruit of the vine until that day that He would drink it new in the kingdom of God (Mar. 14:25). As He is on the cross, He is offered the sour wine, fruit of the vine; and so we can most assuredly assert that the kingdom of our God and of His Christ had indeed come. It came through the cross of Christ alone.

His Life for Mine

The crucifixion scene is indeed so awful and so sweet. Betrayed. Denied. Surrounded by mocking Jews and Gentiles, robbers and religious rulers. Jesus stripped naked. The foreboding clouds of darkness gathering to warn that soon the firstborn Son would be struck down. Israel was about to be delivered from tyranny. Israel had become Egypt, while Jesus was true Israel. All those in Him join in His Exodus out of the sinful old world and into the liberty of the new creation.

You must see that if you would enter into the kingdom of this King who was destroying Satan’s kingdom and remaking the entire world, it is only through His cross. Which is why Mark puts in a scene that is staggering in its simplicity. Barabbas the murderer is set free, meanwhile the King of the Jews is put to death. Here is the glorious doctrine of substitutionary atonement: the guilty goes free while the Innocent One dies in his place. Christ’s life is laid down in place of yours. Mark has written the story with such rapid action and dramatic tension to bring his listeners both ancient and modern to be challenged to make a confession. The prophets foretold it. The Father twice declared it. Lastly, a representative of the nations, the pagan Centurion overseeing the cruel injustice of Christ’s crucifixion, made the confession. Mark challenges you to make that same confession by faith: Truly this is the Son of God.

CHARGE & BENEDICTION

Mark’s description of the crucifixion isn’t intended to illicit your pity. You’re not supposed to come away feeling sorry for Jesus, although it is most sorrowful. Rather, Mark heralds this Gospel in such a way as to summon you to confess your faith in this Christ, in this King of the Jews. Pity puts you in a position of looking down upon this poor unfortunate soul, whereas Mark makes it plain that Jesus’ crucifixion is His triumph. Jesus has established God’s Kingdom, and the question for you is: will you swear allegiance to this King and His Kingdom?

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.
2 Corinthians 13:14