An Exegetical Examination of the Centurion’s Confession in Mark 15:39: The Question of Sarcasm
This exegetical study of ‘Sarcasm in Mk 15.39?’ is based on a b-greek discussion from April 16, 2002. The initial query posed the question of whether the centurion’s confession in Mark 15:39, as suggested by D. Juel in his 1997 article “The Strange Silence of the Bible,” could be interpreted as sarcastic. The discussion sought insight into the prevalence and indicators of sarcasm in Koine Greek of the era, particularly whether it is purely contextual or marked by grammatical clues.
The main exegetical issue revolves around the interpretation of the centurion’s statement, “Truly this man was the Son of God!” (Mark 15:39), specifically whether it represents a genuine confession of Jesus’ divine identity or a sardonic utterance. Central to this debate is the Marcan narrator’s emphasis on the *manner* of Jesus’ death, conveyed by the adverb οὕτως (“thus,” “in this way”), and its connection to Jesus’ loud cry (φωνὴν μεγάλην) just before his final breath in Mark 15:37. Understanding the significance of οὕτως and the preceding narrative provides critical contextual clues for evaluating the centurion’s declaration.
Greek text (Nestle 1904)
Mark 15:39: Ὁ δὲ ἰδὼν ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν, εἶπεν· Ἀληθῶς οὗτος ὁ ἄνθρωπος Υἱὸς Θεοῦ ἦν.
Mark 15:37: ὁ δὲ Ἰησοῦς ἀφεὶς φωνὴν μεγάλην ἐξέπνευσεν.
Key differences with SBLGNT (2010):
- Mark 15:39: Nestle 1904 reads Υἱὸς Θεοῦ (capitalized “Son of God”), whereas SBLGNT 2010 reads υἱὸς θεοῦ (lowercase “son of God”). This is a stylistic difference in capitalization of a divine title, not a substantive textual variant.
- Mark 15:37: No significant textual differences between Nestle 1904 and SBLGNT 2010.
Textual criticism (NA28), lexical notes (KITTEL, BDAG):
The critical apparatus of NA28 confirms that for Mark 15:39, there are no significant textual variants that would fundamentally alter the possibility of a sarcastic interpretation. The phrasing “οὕτως ἐξέπνευσεν” (thus he breathed his last) is consistently attested. The primary interpretation relies on contextual and rhetorical analysis rather than textual emendation.
- οὕτως (houtōs): According to BDAG, this adverb means “in this way,” “thus,” or “so.” In Mark 15:39, it modifies ἐξέπνευσεν, emphasizing the *manner* of Jesus’ death. The significance lies in *how* Jesus died, rather than simply the fact of his death. This links directly to the preceding verse, 15:37, where Jesus “uttered a loud cry” (ἀφεὶς φωνὴν μεγάλην) before expiring. The implication is that the centurion was struck by something remarkable in Jesus’ final moments.
- ἐξέπνευσεν (exepneusen): The aorist indicative of ἐκπνέω (ekpneō), meaning “to breathe out,” “to expire,” or “to die.” KITTEL notes that while often a simple term for death, in biblical contexts, especially for significant figures, it can carry a deeper theological weight, highlighting the circumstances of death as revelatory.
- φωνὴν μεγάλην (phōnēn megalēn): “A loud voice/cry.” In Mark 15:37, this phrase describes Jesus’ final utterance. The emphasis on “loud” suggests an unusual strength or profundity, particularly for someone undergoing the severe physical trauma of crucifixion. BDAG defines φωνή as “voice, sound, cry,” and with μεγάλη, it implies an exceptionally strong or significant sound. This extraordinary cry is often seen as the specific “manner” (οὕτως) that impacts the centurion.
- Υἱὸς Θεοῦ / υἱὸς θεοῦ (Huios Theou / huios theou): “Son of God.” KITTEL thoroughly explores this title, highlighting its diverse applications in Jewish and Greco-Roman contexts. For a Roman centurion, it might evoke the idea of a “divine man” (theios anēr) or a hero. However, within Mark’s Christological framework, it is a key confessional title affirming Jesus’ unique divine identity. The debate is whether the centurion’s usage here is genuinely confessional or a mocking imitation of a claim previously heard (e.g., from the Jewish authorities or Jesus himself).
Translation Variants
Grammatically, Mark 15:39 presents a clear structure: “And the centurion, who was standing facing him, having seen *that in this manner he breathed his last*, said…” The clause ὅτι οὕτως ἐξέπνευσεν is crucial. The particle ὅτι (hoti) introduces the content of what the centurion saw, which was *how* Jesus died. The adverb οὕτως (houtōs) is anaphoric, pointing back to the preceding narrative, specifically Jesus’ loud cry in 15:37. This grammatical link strongly suggests that the centurion’s confession is a direct response to the extraordinary nature of Jesus’ death, particularly the powerful, final cry.
Rhetorically, the possibility of sarcasm is difficult to sustain. The narrative context throughout Mark emphasizes the pathos and solemnity of Jesus’ crucifixion. While Mark sometimes uses irony, the immediate context of a dying Jesus, followed by a Roman officer’s profound statement, typically signals a significant moment of recognition. Furthermore, as noted in the original discussion, for a Roman centurion to mock a man who has just died, particularly after witnessing such a distinctive and powerful death, lacks a clear motive or “point.” Sarcasm often implies a cynical detachment or a desire to demean, which seems out of place given the explicit connection between the centurion’s observation of Jesus’ death (οὕτως ἐξέπνευσεν) and his subsequent declaration. The centurion’s position “right in front of him” (ἐξ ἐναντίας αὐτοῦ) further underscores his direct, unmediated observation of the event, reinforcing the sincerity of his reaction.
Conclusions and Translation Suggestions
Based on the grammatical links, lexical analysis, and rhetorical context within Mark’s narrative, the overwhelming evidence supports a literal, genuine confession by the centurion rather than a sarcastic utterance. The extraordinary manner of Jesus’ death, particularly his powerful final cry, serves as the catalyst for this profound theological recognition.
- “And when the centurion, who stood facing him, saw *the way* he breathed his last, he said, ‘Truly this man was the Son of God!'”
This translation emphasizes the centurion’s observation of the unique circumstances surrounding Jesus’ death, particularly as a direct cause for his sincere confession. - “Then the centurion, standing directly opposite him, having witnessed *how* he died [with such a loud cry], declared, ‘Undoubtedly, this man was God’s Son!'”
This version highlights the causative link between Jesus’ remarkable death (including the loud cry) and the centurion’s affirmation, using “undoubtedly” to underscore the force of “Ἀληθῶς.” - “Upon seeing *the manner in which* he expired, the centurion, positioned facing him, proclaimed, ‘Indeed, this human being was a Son of God!'”
This rendering retains the emphasis on the ‘manner’ of death while offering a slightly more nuanced Christological implication for a Roman centurion (e.g., a “divine man” or a great hero, while still being a powerful, non-sarcastic affirmation).