Commenting on Joseph of Arimathea's loving care for Jesus' body, one scholar writes, "Never again will He be the object of human mockery, humiliation and violence. He had already finished all (John xix. 30), and His honourable burial in the new rock-hewn tomb of the noble Joseph of Arimathea, is the prologue to His exaltation and glorification." (Norval Geldenhuys, The Gospel of Luke, 618-19)
At one level, the one Geldenhuys was commenting on, that is a lovely thought.
At another level, it's wholly inaccurate.
Because Jesus so closely identifies with his church, he continues to experience "mockery, humiliation and violence."
When Saul of Tarsus was persecuting Christians, the Lord Jesus met him on the road to Damascus and questioned, "Saul, Saul, why do you persecute me?" (Acts 9:4, emphasis added)
When Jesus talked about the sheep and the goats, he explained to the righteous that whenever they met the needs "of the least of these brothers of mine," they did so unto Jesus. Many scholars believe "the least of these brothers of mine" refers specifically to his followers who are needy (and not generally to all the world's needy). So when Jesus' followers feel deprivation, so does Jesus.
One of the New Testament metaphors for the church is the body of Christ. What the Church feels, he feels. What the Church endures, he endures.
Jesus radically identifies with his followers. He can say "I feel your pain" in a far, far more truthful way than President Clinton ever could.
When Coptic Christians are harrassed by Muslim thugs while police look on, Jesus is harrassed.
When Uzbek Christians are imprisoned on false charges in order to neutralize their witness, Jesus is falsely accused and falsely imprisoned.
When you are mocked or marginalized for your faith, Jesus is also mocked and marginalized.
So at one level, Jesus' suffering is done. At another level, however, he continues to suffer.
He no longer suffers for his people; "it is finished." He does, however, continue to suffer with his people.