16 The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. 17 They put a purple robe on him, then twisted together a crown of thorns and set it on him. 18 And they began to call out to him, “Hail, king of the Jews!” 19 Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. 20 And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.
21 A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross. 22 They brought Jesus to the place called Golgotha (which means “the place of the skull”). 23 Then they offered him wine mixed with myrrh, but he did not take it. 24 And they crucified him. Dividing up his clothes, they cast lots to see what each would get.
25 It was nine in the morning when they crucified him. 26 The written notice of the charge against him read: the king of the jews.
27 They crucified two rebels with him, one on his right and one on his left. 29 Those who passed by hurled insults at him, shaking their heads, and saying, “So! You who are going to destroy the temple and build it in three days,30 come down from the cross and save yourself!” 31 In the same way the chief priests and the teachers of the law mocked him among themselves. “He saved others,” they said, “but he can’t save himself! 32 Let this Messiah, this king of Israel, come down now from the cross, that we may see and believe.” Those crucified with him also heaped insults on him.
Following the judgment of Pilate, Jesus is brought to the soldier's barracks. There before them all, he is tortured. One needs only think back to Abu Ghraib to be reminded how the culture of the professional soldier can easily lead to horrific abuse of those they identify as their enemy when in captivity.
They begin by dressing Jesus in a parody of regal attire. A purple robe denotes royalty and the crown of thorns not only mimics a royal crown, but also has thorns which push into the head of the one wearing it. Like Pilate, their concern is that Jesus has some claim to political governance. They look at the broken bleeding man before them and kneel in feigned obeisance. Hail, King of the Jews.
This coronation functions not only as entertainment for the soldiers, but also as an ironic comment by Mark. They are truly crowning the king, but it is a king unlike any they have seen. Jesus' suffering does not disqualify him, but instead qualifies him to lay claim to God's messiah.
Jesus appears unable to carry the cross bar for himself and a random man from the crowd is conscripted to help him. Simon is from Cyrene which makes him a North African. So, the man who helps Jesus is dark-skinned. We are told of his sons Rufus and Alexander as if we should know who they are. We don't, but the implication is that Simon and his family became parts of the church.
The text's words to describe the incident of the cross are similar to Mark's earlier admonition from Jesus to take up his cross and follow. Unlike the other disciples, Simon is doing what Jesus requires.
Jesus is brought to the place of public execution which is outside the city limits. There he is offered wine with myrrh as a sedative which he refuses. Although Mark has used fully one third of the gospel on Jesus' passion, his description of the crucifixion is remarkable for its brevity and lack of detail. Once again, just as the soldiers have stripped Jesus of his purple cloak, Jesus garments are removed and become the spoils of a game of chance.
Above Jesus head is written the charge against him. "King of the Jews" is the way that Pilate and the soldiers have addressed him. Of course, the term Messiah or Christ used by the Jewish religious leaders does have this political implication as well. The irony is that the plaque is right even as the claim is rejected both by the Jewish religious leaders and the Romans.
Joining Jesus are two criminals on either side. Mark reports no conversation between Jesus and the thieves. The disciples have asked to be at Jesus right and left hand. Now that Jesus is crucified they are nowhere to be found. On his right and left are criminals.
The crowd that is gathered mocks Jesus. "If you are so great, save yourself." It is easy to remember that Jesus told his disciples that whoever saves their life will lose it. Jesus choose to lose his life so that he may return to life and offer life to others.
The religious leaders on hand suggest that if he is the Messiah, the king of Israel, (using both the religious and political titles) to show them something and they will believe. When Jesus first calls the disciples, he tells them to "come and see". Jesus ministry of miracles is bracketed by the healing of two blind men. They have seen all this, but they will not believe, and it takes little imagination to believe that even if they were to see Jesus leave the cross that they would still not believe.
The final indignity is that even the ones who are crucified with him join in the mockery. Jesus on the cross is surrounded by people, but is utterly alone.
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