The Centurion
In Mark, only at his death did the Roman centurion who was present at his execution recognize who Jesus was.
In Mark,
all men prove incapable of recognizing who Jesus is, even his disciples. The
only exceptions are John the Baptist and the Roman centurion at Golgotha, the man
in charge of his execution. Mark has threaded this theme throughout his gospel
to make the point – The Messiah cannot be understood apart from his death on
Calvary.
Scripture, John the Baptist, and the “voice
from heaven” all confirm his identity. Moreover, his healing miracles and
authority over demonic forces attest that he is the “Son of Man.” Even
the “unclean spirits” exorcised by him recognize him and declare him to
be the “Son of God.”
But DESPITE all this, men remain confused
about who he is. Even his family and closest associates fail to recognize him
as the Son of God. Apparently, he is not the kind of Messiah everyone expects.
HEAVENS RENT
After the heavens are “rent asunder”
at his baptism, the voice from heaven declares that he is the “Son of God.”
The term rendered “rent asunder” translates the Greek verb schizō,
which means “to rend asunder, cleave, split open.” In Mark, it occurs only
at his baptism and when the veil of the Temple is “rent” at his
death.
Moreover, the “rending” of the
heavens alludes to the passage in Isaiah when the prophet longs for
Yahweh to “rend the heavens” and make His name known throughout the
earth. Mark expects his audience to recognize this verbal allusion since, in
Christ, the name of God will indeed be manifested before all nations - (Isaiah
64:1-2, Mark 15:38).
In the town of Capernaum, Jesus casts out
an “unclean spirit” that recognizes him as the “Holy One of God.”
The men around him are all astounded and ask, “Who is this?” Despite his
impressive deed, to them, he remains unrecognizable, though the demons certainly
understand who he is and the danger he poses to them (“Are you come to
destroy us?”).
This pattern repeats several times in the
gospel of Mark. Though demonic spirits recognize him, men and women do
not, including members of his own family and his inner circle of disciples - (Mark
3:11-12, Mark 5:1-7).
MISUNDERSTOOD BY ALL
Proximity to Jesus does not mean recognition.
The “scribes” from Jerusalem cannot deny his ability to
cast out demons, but rather than acknowledge that he does so by divine
authority, they charge him with casting out demons by “Beelzebub, the prince
of demons” - (Mark 3:21-30).
By his word only, he calms a storm raging
across the Sea of Galilee. In great fear and confusion, his disciples ask one
another, “Who is this, that even wind and the sea obey him?” Even a
tremendous display of power over nature is insufficient for them to recognize the
Messiah of Israel - (Mark 4:36-41).
One day, Jesus heals the daughter of the
local synagogue leader who is dying, leaving the crowd amazed but dumbfounded, and
still ignorant of his identity. Even his ability to raise the dead is
insufficient to convince anyone that he is the Messiah - (Mark 5:21-43).
At one point, he returns to his hometown
and begins teaching in the synagogue. Many who hear him start to question who he is.
Rather than rejoice that the “Son of God” is present in their village, the
people of Nazareth are “offended by him.” (Mark 6:1-6).
HEARTS REMAIN CLOSED DESPITE MIRACLES
After he miraculously feeds five thousand men,
he departs to a mountain to pray. When the disciples cross the Sea of
Galilee by boat against a contrary wind, Jesus appears suddenly and walks
on the water. He identifies himself, enters the boat, and causes the wind to
cease.
Previously, they saw him calm a great
storm, yet this stupendous display fails to convince them about who he is because
“their hearts are hardened” - (Mark 6:45-52).
On the way to Jerusalem, momentarily, Peter
begins to grasp his identity. When Jesus asks, “Who do men say that I
am,” he answers correctly - “You are the Christ!” But he then admonishes
the disciples to remain silent on the matter, explaining that “the Son of Man
must suffer many things and be rejected by the elders and the chief priests and
the scribes, and be killed, and after three days rise again.”
To this, Peter objects. The very idea that the
Messiah will suffer torment and death is beyond the pale for a patriotic Jew. Nevertheless, that is exactly what it means to be the king of Israel -
(Mark 8:27-38).
Whatever insight Peter may have gained is lost when he is confronted with the reality of the suffering Messiah. Nevertheless, his mission means exactly that - to endure rejection and death. Jesus rebukes Peter, recognizing Satan’s attempt to thwart him from his Father’s will - (Mark 8:31).
Likewise, Jesus taught his closest disciples
that he must be “delivered up into the hands of men, and they shall kill
him; and when he is killed, after three days he shall rise again.” And once
again, they did not understand his words.
When he is put on trial, the High Priest demands
of him, Are you the Messiah, the Son of the Blessed One?” Jesus responds,
“I am he. And you will see the Son of man sitting on the right hand of power
and coming in the clouds of heaven.”
Before the priestly leaders of the nation, he
has identified himself as the Messiah. Now, there is no more doubt. But rather
than accept him, they charge him with blasphemy, and the “chief priests and
the whole council” condemn him to death - (Mark 14:60-64).
Ironically, the Roman governor confirms his
messianic status when he has “King of the Jews” inscribed on the sign
that is nailed to his cross. Yet, as he is hanging on it, Jewish spectators reject
and mock him - (Mark 15:26).
CALVARY
During his death throes, the chief priests
and scribes ridicule him despite the testimony of God, Scripture, his miraculous
deeds, and his own sworn testimony before them. It is clear to anyone with “eyes
to see” that he is the “Son of God” and the Messiah of Israel.
But the Temple authorities mockingly challenge
him - “Let him come down now from the cross, that we may see and believe.”
Even the two brigands crucified alongside him “were casting it in his teeth”
- (Mark 15:26-32).
Only at Calvary does a human voice identify
him as the “Son of God.” As he utters his last cry before death
overwhelms him, the “the veil of the temple is rent in two from the top to the bottom,” and the
centurion standing before the cross declares, “Truly, this man was the Son
of God” - (Mark 15:37-39).
Thus, two related and significant events are
caused by his death, the tearing of the Temple veil and the confession of
the centurion. This is the veil that is before the Holy of Holies. Mark
intends for us to connect the tearing of the veil with the centurion’s
confession - (Exodus 26:31-37, Hebrews 9:3, 10:20).
Just as the “rending of the heavens”
at his baptism produced a declaration regarding his status, so, too, the “rending”
of the Temple veil produces the same confession, only now on the lips
of the pagan centurion.
Only as Jesus is crucified does a human voice
understand who he is, and paradoxically, NOT by any member of the Jewish
nation, his family, or one of his disciples. Instead, it is the Gentile officer
most likely in charge of the execution squad.
When Jesus reveals what it means to be the
Messiah - humiliation and death - even his disciples are horrified.
Nonetheless, only in his suffering and death are we able to grasp his identity and
mission, and, consequently, what it means to be HIS disciple. As
wonderful as miracles, signs, and wonders are, the true understanding of Jesus can
only be found on Calvary.
