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Mark 15

And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.

And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.

And the chief priests accused him of many things: but he answered nothing.

And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.

But Jesus yet answered nothing; so that Pilate marvelled.

Now at that feast he released unto them one prisoner, whomsoever they desired.

And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.

And the multitude crying aloud began to desire him to do as he had ever done unto them.

But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?

For he knew that the chief priests had delivered him for envy.

But the chief priests moved the people, that he should rather release Barabbas unto them.

And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?

And they cried out again, Crucify him.

Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.

And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.

And the soldiers led him away into the hall, called Praetorium; and they call together the whole band.

And they clothed him with purple, and platted a crown of thorns, and put it about his head,

And began to salute him, Hail, King of the Jews!

And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.

And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.

And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.

And they gave him to drink wine mingled with myrrh: but he received it not.

And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.

And it was the third hour, and they crucified him.

And the superscription of his accusation was written over, THE KING OF THE JEWS.

And with him they crucify two thieves; the one on his right hand, and the other on his left.

And the scripture was fulfilled, which saith, And he was numbered with the transgressors.

And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days,

Save thyself, and come down from the cross.

Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.

Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.

And when the sixth hour was come, there was darkness over the whole land until the ninth hour.

And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

And some of them that stood by, when they heard it, said, Behold, he calleth Elias.

And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.

And Jesus cried with a loud voice, and gave up the ghost.

And the veil of the temple was rent in twain from the top to the bottom.

And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.

There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.

And now when the even was come, because it was the preparation, that is, the day before the sabbath,

Joseph of Arimathaea, and honourable counseller, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.

And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.

And when he knew it of the centurion, he gave the body to Joseph.

And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.

And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

What does Mark 15:24 mean?

Explanation

The verse Mark 15:24 is a poignant moment in the New Testament where Jesus Christ is being crucified.

Literally, the verse describes the Roman soldiers dividing Jesus' clothing among themselves by casting lots, a form of gambling, to decide what each would take.

This act of taking the garments of a crucified person was a common practice among Roman executioners, as the possessions of the condemned became the property of the executioners.

On a deeper level, this scene underscores the humiliation and degradation of Jesus in his final moments, as he is not only suffering physically but is also being stripped of his personal belongings, furthering his state of vulnerability and exposure.

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Historical Context

The crucifixion of Jesus took place in the 1st Century AD under Roman rule. Crucifixion was a form of execution reserved for slaves, foreigners, revolutionaries, and the vilest of criminals.

It was designed to be a public spectacle, deterring others from committing similar crimes and providing a humiliating end for the victim.

The practice of soldiers casting lots for a condemned person's possessions was part of the Roman military culture. The soldiers were generally permitted to take the personal items of the executed as a form of payment or reward.

Theological Insights

From a Christian theological perspective, Mark 15:24 is heavy with significance.

It fulfills Old Testament prophecy such as Psalm 22:18: "They part my garments among them, and cast lots upon my vesture." This connection highlights the belief in Jesus as the Messiah, whose life and death were foretold by the scriptures.

Some Christian commentators see this act of stripping Jesus of his garments as symbolizing the stripping away of earthly possessions, reflecting the transient nature of material belongings and the ultimate sacrifice Jesus was making.

Practical Applications

This verse can encourage reflection on the importance of humility and the dangers of materialism.

In a practical sense, it can serve as a reminder to focus on what is truly important in life, compassion, love, and spiritual well-being, rather than earthly possessions that can be easily taken away.

Cross-References

Psalm 22:18 "They part my garments among them, and cast lots upon my vesture."
John 19:23-24 "Then the soldiers, when they had crucified Jesus, took his garments, ...that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots."
Matthew 27:35 "And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, ..."

Language Study

The key words in the original Greek text of this verse include:

"σταυρώσαντες" (staurosantes) meaning "having crucified," indicating the act of nailing or binding to a cross.
"διαμερίζονται" (diamerizontai) which translates to "they divided," from the root "diamerizō," referring to the division or distribution of the clothes.
"κλήρους" (klērous) meaning "lots," as in the practice of casting lots which was a common way to make decisions or distribute items fairly.
"ιμάτια" (himatia) referring to "garments," the articles of clothing Jesus wore.

Cultural and Religious Comparisons

In other ancient cultures, the spoils of war, including the personal belongings of the defeated, would often be taken by the victors. In this context, the Roman soldiers' actions were not unusual.

However, the casting of lots for Jesus' clothing fulfills a Judaic prophetic tradition, setting it apart from a commonplace event to a moment with profound religious significance.

Scientific Perspectives

There is no direct scientific relevance to this verse as it describes a historically and religiously significant event without making claims about the natural world.

However, understanding the historical practice of crucifixion and the behavior of people in such circumstances could intersect with studies in anthropology and psychology.

Commentaries

Different biblical scholars and commentators have provided various insights into Mark 15:24:

Matthew Henry comments on the cruelty and shamelessness of the act of the soldiers and highlights the fulfillment of prophecy.
John Calvin notes the fulfillment of Psalm 22 and emphasizes that even in his death, Jesus was fulfilling God's divine plan.
William Barclay points out the commonality of the practice among Roman soldiers and its significance in the narrative of the crucifixion as a moment of humiliation but also prophetic fulfillment.

Mark 15

Mark 15

What does Mark 15:24 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Mark 15:24 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?