Session 8
Mark 15:33-39; 16:1-8
Memory Verse: Mark 16:6
When God created the world, He made it good and beautiful, filled with beings who, for a time, shared in the joy and peace that God has within Himself as Father, Son, and Holy Spirit. But something went wrong. We humans chose to center our lives on ourselves. That led to the demise of creation and a loss of peace, including peace between God and us.
Still, though we rebelled, God was determined to win us back. By Jesus’s sacrifice, He rescued us from the power of sin. As you reflect on this Easter session, thank God for His incredible gift and commit to live a life worthy of His sacrifice. Urge the adults in your Bible study to see the story with new eyes as they study this familiar passage on the resurrection.
Most online shopping sites have a shopping cart at the top. If you see something you like, you add it to your shopping cart. It costs nothing to add items to your cart. However, at some point, you have to pay for items in the cart if you want to secure them. Living a life of sin seems fun and painless as we keep adding items to our “sin cart.” Nevertheless, those sins come with a price. (PSG, p. 73)
Mark’s Gospel reads more like a newspaper than a novel. It lacks many details and moves at a faster pace than the other Gospel accounts, but Mark seems to slow down and get more detailed when it comes to writing about the crucifixion. Mark rightfully wants us to understand the incredible event not just theologically, but historically.
Mark’s Gospel culminates with the resurrection, an event that holds immeasurable significance. Without the resurrection, the life and death of Jesus would be merely a tragedy. The good news of Mark is that God has, through the resurrection of Jesus, conquered sin, death, and hell.
All four Gospels recount the resurrection with the same gravity and respect that they lend to the crucifixion. Just as the crucifixion was an actual historical event, so too was the discovery of the empty tomb on the Sunday morning after Jesus’s crucifixion. This fact is attested to by all four Gospel authors.
The passion narrative in Mark’s Gospel began with what has been called Jesus’s triumphal entry (Mark 11:1-11). The people praised Him as He entered Jerusalem, but they did not grasp His role as Messiah.
Jesus spent the week preaching in the temple and answering people’s questions. He even predicted the destruction of the temple (13:1-8). All the while, a plot was afoot to arrest Him and kill Him (14:1-2). Jesus celebrated Passover with His disciples, explaining the meaning of His death in terms of a Passover lamb (14:3-31). He then retired to Gethsemane, where He surrendered to the plan of God (14:32-42). Judas led the soldiers to Christ, who was arrested and brought back for a series of trials (14:43-72). Today’s text picks up here with the trial before Pontius Pilate.
Pilate was Roman governor of Judea. He came to power about AD 26 and had the responsibility of keeping peace in Jerusalem, which was not the easiest of jobs. Pilate had already provoked the Jews on several occasions, and he could ill afford another protest if he refused to offer the people Jesus for crucifixion. These events led to today’s focal text, the crucifixion and resurrection.
As for the explanation of what happened, it is something that can only be known through divine revelation, which indicates that the young man who spoke from the tomb (an angelic being) was revealing the truth when he said, “He has risen!” (16:6) This revelation is the linchpin of all four Gospel accounts. Any suggestion that Jesus’s resurrection was a fabrication or a misunderstanding is implicitly denied when we consider the weight of the historical evidence.
Read Mark 15:33-39; 16:1-8 and try to imagine the emotions of the disciples who grappled with these events. What positive and negative emotions might they have felt? What emotions do you bring to the table when considering the death and resurrection of Christ? (PSG, p. 74)
EXPLORE THE TEXT
33 When it was noon, darkness came over the whole land until three in the afternoon. 34 And at three Jesus cried out with a loud voice, “Eloi, Eloi, lemá sabachtháni?” which is translated, “My God, my God, why have you abandoned me?” 35 When some of those standing there heard this, they said, “See, he’s calling for Elijah.”
36 Someone ran and filled a sponge with sour wine, fixed it on a stick, offered him a drink, and said, “Let’s see if Elijah comes to take him down.”
(v. 33) Noon: After a night filled with trials and physical abuse, Jesus was hung on the cross around 9 a.m. (see Mark 15:25). After about three hours, the events recorded in verses 33-36 took place. During those first three hours, the soldiers cast lots for His clothing, placed a placard that mockingly proclaimed Him King of the Jews, and those around the cross shouted curses and insults at Him. Even the chief priests and scribes were there, shouting and challenging Him to come down from the cross to prove that He was the Messiah (15:31-32). These events completed the first half of Jesus’s time on the cross.
Mark referenced the darkness that occurred here as a supernatural phenomenon that symbolized the temporary—and ultimately illusory—victory of the forces of evil that accompanied Jesus’s crucifixion. Attempts by scholars to explain the darkness (most likely restricted to a limited area around Jerusalem) as something other than a supernatural occurrence fall short.
For example, Passover occurs during a full moon, making a solar eclipse impossible. A dust storm or heavy rainclouds are also unlikely. While God certainly controls all natural elements and could use any of them in a unique or supernatural manner to achieve His purposes, this darkness more likely signaled impending judgment, not unlike the plague of darkness on Egypt (Ex. 10:21-22). It is best to interpret this darkness as a supernatural event.
(v. 34) Eloi, Eloi, lemá sabachtháni? Interpreters historically interpret Jesus’s citation of Psalm 22:1 (My God, my God, why have you abandoned me?) in one of two ways. Some argue that Jesus’s cries meant that He literally was abandoned or forsaken by God once He took on the sin of the world. Others argue that it was common to cite the beginning of a passage without finishing it. This suggested that the rest of the passage logically followed and could be applied.
Yet others have pointed out that perhaps both are true. Jesus may have been abandoned by God, yet He was never without confidence that God would restore him through the resurrection.
(v. 35) Calling Elijah: Passages such as Malachi 4:5-6 and Mark 6:14-15 demonstrate a clear expectation among first-century Jews that Elijah would somehow return to help people in need. The comment in verse 35 reflects the speculation that Jesus was calling for the ancient prophet’s help in His time of need. As such, anyone who thought Jesus was calling to Elijah would have been Jewish since the Romans would have no interest in such things. The religious leaders maintained a “wait and see” attitude (v. 36).
(v. 36) Sour wine: In general, sour wine was used predominantly by Roman soldiers as a beverage, but it also could have been used by the general public, regardless of ethnic or religious background. It’s offer to Jesus fulfilled Psalm 69:21, where the writer spoke of the Messiah being given “gall” for food and “vinegar” to drink.
(v. 36) Offered him a drink: Given the strict rule of the Romans, it might seem unusual that the soldiers would allow common people so close to the cross. However, they were probably not concerned as long as no one tried to rescue the condemned prisoner. Even though many scholars believe individuals were crucified just above ground level, a stick still would have been necessary to get the sponge up to Jesus’s lips
EXPLORE THE TEXT
37 Jesus let out a loud cry and breathed his last. 38 Then the curtain of the temple was torn in two from top to bottom. 39 When the centurion, who was standing opposite him, saw the way he breathed his last, he said, “Truly this man was the Son of God!”
(v. 37) Loud cry: The fact that a dying man would utter a triumphant cry was unusual, as most people grew weaker and died quietly when they reached the limits of physical pain and exhaustion. Jesus had endured six hours of torture and still summoned the breath to cry out in victory.
Luke stated that Jesus’s last words on the cross were “Father, into your hands I entrust my spirit” (Luke 23:46). Meanwhile, John wrote that Jesus said “It is finished” before His last breath (John 19:30). Neither Mark nor Matthew specified Jesus’s words, but either of these options would have reflected the work the Lord had completed on the cross.
(v. 37) Breathed his last: This phrase is significant for at least two reasons. First, it demonstrates Jesus’s ultimate control over the situation. Rather than playing the role of a victim, Jesus was sovereign over every aspect of His death. As He had said before His crucifixion, no one was strong enough to take Jesus’s life from Him, but He was willing to lay it down voluntarily to fulfill the Father’s plan for salvation (John 10:17-18).
Second, the wording verifies that Jesus actually was dead after six hours on the cross. While skeptics have tried to dispute Jesus’s physical death in many ways, Scripture makes it clear that He did die. In addition, the Roman soldiers would have been experienced in execution and would have known Jesus was dead.
(v. 38) Curtain of the temple was torn: The temple had two curtains: one in front of the holy place and one in front of the holy of holies. Mark likely referred to the one in front of the holy of holies. Its tearing symbolized that the end of the sacrificial system for Christ’s death was truly and finally acceptable as payment for sin. It also represented renewed access to God. From this point on, anyone who accepted Christ’s sacrifice for sin would enjoy a direct connection to the Father. This would be true of Gentiles, as well as Jews.
It is worth noting that Mark used passive voice to describe the curtain being torn. This validates the event as another supernatural occurrence in the narrative. No human would have been able to tear the thick curtain from top to bottom. It required an act of God.
(v. 39) Centurion: Traditionally, this would have referred to a Roman military commander who was in charge of one hundred soldiers. It is reasonable to assume that he would have been the leader of the crew and oversaw the crucifixion from start to finish. In this case, he would have seen the darkness, heard Jesus’s words on the cross, and witnessed the mocking crowd. The experience convinced him that something was different about Jesus than others he had executed.
(v. 39) The Son of God: Some think the soldier simply meant that Jesus was a great man or a type of divine hero. If so, Mark included the account as a powerful demonstration of irony. Others take the statement more directly and conclude that the soldier truly came to understand who Jesus was and the gravity of what was taking place to the extent that circumstances allowed. Either are sound interpretations and lead the reader to a point of decision about their belief in Jesus. His testimony of Jesus as God’s Son provides a bookend for the opening confession of Mark’s Gospel (see Mark 1:1).
EXPLORE THE TEXT
1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices, so that they could go and anoint him. 2 Very early in the morning, on the first day of the week, they went to the tomb at sunrise. 3 They were saying to one another, “Who will roll away the stone from the entrance to the tomb for us?” 4 Looking up, they noticed that the stone—which was very large—had been rolled away. 5 When they entered the tomb, they saw a young man dressed in a white robe sitting on the right side; they were alarmed.
6 “Don’t be alarmed,” he told them. “You are looking for Jesus of Nazareth, who was crucified. He has risen! He is not here. See the place where they put him. 7 But go, tell his disciples and Peter, ‘He is going ahead of you to Galilee; you will see him there just as he told you.’” 8 They went out and ran from the tomb, because trembling and astonishment overwhelmed them. And they said nothing to anyone, since they were afraid.
(v. 1) Mary Magdalene, Mary the mother of James, and Salome: Women were considered highly unreliable as witnesses in Jesus’s day. That Mark and the other Gospel writers include this can only lead readers to conclude that it must have actually happened, for a manufactured story would not have leaned on the testimony of women in order to give their account weight. That Mark repeats their names in chapters 15 and 16 doubles down on this. The repetition emphasizes the importance of the women as witnesses.
(v. 1) Spices: The expensive spices they brought to anoint Jesus’s body were likely acquired Saturday early evening, making it too late for them to go to the tomb immediately. In John’s Gospel, we learn that Nicodemus and Joseph did the preliminary work of preparing the body for burial on Friday before the Sabbath began (John 19:38-42). The women were planning to finish the job on Sunday morning.
(v. 2) Very early in the morning: The words translated very early usually refer to the two or three hours before sunrise, though Mark mentions things taking place at sunrise. Perhaps Mark was referencing their entire experience (preparing to leave, walking, etc.). The first day of the week would be Sunday.
(vv. 3-4) The stone: The women likely had been discussing for some time how the stone to the tomb could be managed so they might anoint Jesus’s body. Not having an answer did not deter them from going anyway. It was an act of faith, and one that led them to experience a supernatural occurrence.
(v. 5) Young man dressed in a white robe: The reference to the clothing of the young man is Mark’s not-so-subtle way of stating that He was an angel. Matthew (28:3) and John (20:12) reference angels wearing white robes.
(v. 5) Alarmed: The Greek word can mean to be amazed, but the context emphasizes terror or distress more than simply being astounded. This was not what the women were expecting, even though Jesus had shared that He would rise from the dead.
(v. 6) Jesus of Nazareth: By using this title, Mark simultaneously affirmed the identity of the One who was crucified and the One who was raised and affirmed that the resurrection had taken place. By mentioning Jesus’s origin, Mark emphasized that Jesus was a real, historical person from a lowly, humble location.
(v. 7) Tell his disciples and Peter: Most of the disciples had scattered when Jesus was arrested. Later, Peter had denied knowing Jesus three times. Still, the angel suggested that the news of Jesus’s resurrection was especially good news for them. Likewise, we can find joy in the resurrection regardless of mistakes we have made in the past.
(v. 8) They said nothing to anyone: Mark stated that the women fled from the tomb in a manner not unlike that of the disciples when Jesus had been arrested. Again, fear was the motivator. But the other Gospel writers point out that they did eventually fulfill their mission of telling others.
Review these points from Apply the Text on page 81 of the Personal Study Guide:
Guide the group to discuss the second set of questions on page 81 of the PSG. Lead a brief discussion on the connection between Jesus’s death and our responsibility to live in holiness. Encourage the group to be specific in their answers and leave the conversation with practical ways to share their belief about Jesus Christ.
Invite two or three volunteers to lead the group in prayer, thanking God for the gift of His Son and His plan of salvation for all who believe.
This would be a good week to call each person in the group individually. Thank each one for attending and participating in the session. Affirm the significance of the Easter session, and ask how you can be supportive in his or her faith journey. Encourage them to be a blessing to those around them and receive God’s rich blessings each day. Offer a brief prayer as appropriate.
Jesus perfectly revealed and did the will of God, taking upon Himself human nature with its demands and necessities and identifying Himself completely with mankind yet without sin. (See 2 Corinthians 5:19-21; Hebrews 9:12-15.)
Use other Scripture to help understand a Bible passage.
Compare and contrast Mark’s crucifixion and resurrection account with those of Matthew 27–28 and Luke 23–24. Make note of the similarities and differences. Using a study Bible, Bible dictionary, or commentary, discern some of the reasons behind the many variances. What impact did this exercise have on your trust in the Gospel accounts and the historicity of Jesus’s death and resurrection?