Jesus Speaks For the Third Time of His Coming Violent Death (10:32-34).
‘And he took again the twelve and began to tell them the things that were to happen to him, saying, “Behold, we go up to Jerusalem, and the Son of Man will be delivered to the chief priests and to the scribes, and they will condemn him to death and will deliver him to the Gentiles, and they will mock him, and will spit on him and will scourge him, and will kill him, and after three days he will rise again.” '
We note that these words were specifically delivered to the twelve, possibly at a resting point. Here Jesus for at least the third time (compare Mark 8:31; Mark 9:30-32) explained what was in store for Him. It was probably no coincidence that the first occurred in Gentile territory, the second in Galilee and the third in Judea, each building in intensity from the other as He neared Jerusalem. He was slowly and dedicatedly marching toward the centre of Judaism and had declared what was to happen to Him in each area, indicating that those in each area could participate in what He would achieve. There is also possibly the thought that the Gentiles (Mark 10:33), Herod of Galilee and the Jewish leaders of Judea would contribute to His judgment.
It is significant that crucifixion is not mentioned, which we would have expected if Mark had ‘coloured' the material. And there is in fact nothing here that Jesus could not have gleaned from the Old Testament, and especially from what had happened to Jeremiah, and was forecast as to happen to God's true Servant (Isaiah 50:6; Isaiah 53:3-5; Isaiah 53:8-12; compare Psalms 22:7), and His knowledge of the treatment regularly meted out to prisoners, as guided by His continual relationship with His Father.
‘Delivered to the chief priests and the scribes.' God would hand Him over to those who were supposed to be His representatives. These represented the two main religious authorities of Judaism, the chief priests who controlled the Temple and its worship, and the scribes who were looked to for teaching and guidance by the people. In this He would be following in the steps of Jeremiah. Consider the words of Jeremiah 2:8, ‘the priests did not say “where is the Lord” and they that handle the Law knew Me not.' Compare also Jeremiah 18:18 where he too was rejected by those who handled the Law and Jeremiah 20:1-2 where he was smitten by ‘the priest who was the chief officer in the house of the Lord'. See also Jeremiah 26:7-8; Jeremiah 26:11 where ‘the priests and the prophets' sought his death. Jeremiah would be especially significant to Jesus as he too prophesied the destruction of the Temple (Mark 7:14), calling it a ‘den of robbers' (Mark 7:11). So it would be nothing new for the religious leaders of Israel to condemn a prophet.
This rejection by the Jewish leaders is further based on the pattern of such Scriptures as Zechariah 11 where the true shepherd who had fed the flock was rejected by the false shepherds of Judah and Israel, and was dismissed for thirty pieces of silver, the value of a slave, which he cast to the potter in the house of the Lord as a sign that it was insufficient and rejected.
So Jesus was to be delivered into the tender mercies of the Jewish religion as a whole, as the prophets had been before Him, and could only expect the same treatment. As happens in all religions, and as would happen in part with Christianity, apart from a remnant it had gradually built up traditions and dogmas which had stifled the truth at its heart as represented by its Scriptures and could not bear opposition from anyone who would not bow down to their traditions and dogmas. Being handed over to them was like being thrown in a lion's den.
‘And they will condemn Him to death.' In the same way as they had done it to Jeremiah before Him (Jeremiah 26:11). See also the prophecy concerning the Suffering Servant who would also be condemned to death by those responsible for judgment in Israel (Isaiah 53:7).
‘And will deliver Him to the Gentiles.' This was a sign of His total rejection as a religious figure. To be handed over to the Gentiles meant that He was seen as unclean and having no part in Judaism. It was the ultimate rejection.
‘And they will mock him, and will spit on him and will scourge him, and will kill him.' Even the Gentiles will have no time for Him. They too will totally reject Him. The first part was the fate of the Servant of Isaiah 50:6 who could say ‘I gave my back to the smiters --- I hid not my face from shame (mockery) and spitting'. Compare also Psalms 22:7, ‘A reproach of men and despised of the people, all those who see me laugh me to scorn'.
‘And will kill him' again has in mind Isaiah 53:7. These words express the expected fate of the Servant of the Lord.
It is clear from these words that Jesus was steeped in the Old Testament Scriptures and had seen in Jeremiah, in the Suffering Servant of Isaiah and in the suffering Psalmist a picture of His own coming suffering. Indeed He quoted from the latter's opening words when He was on the cross. The disciples meanwhile had concentrated on more pleasant and popular promises and could not or would not understand Him. It is always difficult to break down prejudice. His ideas were totally alien to them because they did not know the Scriptures (Luke 24:25).
‘And after three days He will rise again.' Death would not be the end. He would be vindicated by resurrection (Isaiah 53:12). This He repeated each time He spoke of His death. It echoed the words of Hosea in Mark 6:1-2, with Himself being seen as representing true Israel, and His own words at the beginning of His ministry (John 2:19) where He had hinted at the idea when speaking of the Temple. It is the equivalent in Jewish terminology of ‘on the third day' (Matthew 16:21; Matthew 17:23; Matthew 20:19) see on Mark 8:31).