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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 15:26 mean?

Explanation

Mark 15:26 refers to the inscription that was placed above Jesus Christ on the cross during his crucifixion.

This inscription, also called the "title" or "superscription", declared the reason for the individual's execution, which was a common Roman practice.

In this case, the inscription read "THE KING OF THE JEWS." Although on the surface, this seems to be a straightforward declaration of the charge against Jesus (claiming to be a king in opposition to Roman authority), it carries a deeper irony and theological significance.

The title was meant to mock Jesus and His followers, but in Christian belief, it simultaneously proclaimed a profound truth about Jesus’ true nature and His spiritual kingship.

Top Rated Mark Books

Historical Context

The Gospel of Mark is generally believed to have been written between AD 65 and 75 and is often considered to be the earliest of the four canonical gospels.

During this time, the proclamation of a "King" other than Caesar could be considered treasonous, and the Romans often executed those who threatened their rule.

The author of Mark is providing an account of Jesus' death, showing that Roman authorities did not recognize Jesus as a divine or legitimate ruler.

The sign "THE KING OF THE JEWS" was intended as mockery by the Romans affirming their power while deriding the claim that Jesus could be a leader of the Jewish people.

Theological Insights

From a theological standpoint, this verse carries significant implications. For Christians, Jesus is indeed the King, not just of the Jews, but of all creation.

While the Roman authorities intended the sign to be scornful, it ironically declared Jesus' messianic role and His kingdom that is not of this world. This aligns with Christian beliefs about Jesus fulfilling Old Testament prophecies concerning the Messiah.

Furthermore, some theological interpretations suggest that the inscription reaffirms God's sovereignty even in apparent defeat and human mockery.

Practical Applications

The verse can inspire believers to find strength in adversity, holding firm to their convictions in the face of mockery.

It also encourages reflection on the concept of leadership and kingdom in a spiritual context versus a worldly one.

Believers are reminded that while earthly circumstances may seem dire, there is a greater truth and hope in the spiritual kingship of Jesus.

Cross-References

John 19:19-20: "And Pilate wrote a title, and put it on the cross.

And the writing was JESUS OF NAZARETH THE KING OF THE JEWS."

Luke 23:38: "And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS."
Matthew 27:37: "And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS."

Language Study

The phrase "THE KING OF THE JEWS" in the original Greek text is "ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ" (Basileus ton Ioudaiōn). "ΒΑΣΙΛΕΥΣ" (Basileus) translates to "king" or "emperor", a title used for sovereign rulers. "ΤΩΝ ΙΟΥΔΑΙΩΝ" refers to "of the Jews" indicating the specific group over whom Jesus is claimed to reign.

The term "Basileus" held significant weight, and its attribution to Jesus would have been seen as a direct challenge to Roman authority and to the local Jewish leaders who did not accept Jesus as their king.

Cultural and Religious Comparisons

This act of placing a title or reason for execution was not unique to Jesus' crucifixion but was a common Roman practice. The use of such titles can be compared to other ancient practices of shaming enemies or political rivals.

The concept of kingship is also a common theme in other cultures and religions, where a deity or chosen individual is seen as a ruler or leader with divine right or prophecy.

Scientific Perspectives

The verification of the historical practice of placing a title above those crucified is a matter of historical, not scientific, inquiry.

From a forensic standpoint, examinations of ancient crucifixion methods affirm that signs were used to label the crime or identity of the crucified individual. This archaeological data supports the plausibility of the Gospel accounts in terms of Roman execution customs.

Commentaries

Scholars and theologians have offered various perspectives on this verse.

Some see the inscription as fulfilling the Messianic prophecy, while others see it as a historical account affirming Roman customs.

Additionally, some commentaries focus on the irony that the Roman authorities intended to demean Jesus but instead, affirmed His Messianic kingship.

They also note pilate's refusal to change the inscription when challenged by the Jewish leaders, as mentioned in other gospel accounts, emphasizing the providential proclamation of Jesus' identity.

Mark 15

Mark 15

What does Mark 15:26 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 15:26 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?