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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 15:29 mean?

Explanation

The verse Mark 15:29 describes an event during the crucifixion of Jesus Christ, where onlookers mock him as he hangs on the cross.

As they pass by, they shout insults, shaking their heads in a gesture of disdain.

They reference a statement attributed to Jesus earlier in the Gospels, where he spoke of destroying the temple and rebuilding it in three days.

This statement was misunderstood to mean the literal Temple in Jerusalem, but in the context of Jesus's teachings, he was speaking metaphorically about his own body and the resurrection that would follow his death.

This verse highlights the mockery and misunderstanding Jesus faced during his crucifixion.

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Historical Context

This verse occurs during the events of the crucifixion of Jesus, recounted in the Gospel of Mark, which is believed to have been written around AD 66-70.

The historical context of this narrative is the Roman occupation of Judea and the Jewish expectation of a messiah who would liberate them.

Jesus's claim to be the Son of God and the Messiah led to charges of blasphemy and eventual execution by crucifixion, a common Roman method of capital punishment used for slaves, criminals, and insurrectionists.

Theological Insights

From a Christian theological perspective, this verse can be seen to emphasize the misunderstanding and rejection Jesus faced from the people, which is central to the narrative of his Passion.

The disbelief and scorn of the onlookers contrast with the Christian belief in Jesus's divine mission.

Different Christian traditions may focus on this verse as part of reflecting on the suffering of Christ and the fulfillment of prophecy through his death and resurrection.

Practical Applications

In a practical sense, the verse can serve as a reflection on how individuals might face ridicule or misunderstanding for their beliefs or actions.

It exemplifies a teaching of patience, forgiveness, and maintaining conviction in the face of adversity.

Believers might find inspiration in Jesus's silent endurance of mockery as a model for dealing with unjust criticism or hostility in their own lives.

Cross-References

Matthew 27:39-40: "And they that passed by reviled him, wagging their heads,"
Psalm 22:7-8: "All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him."
John 2:19-21: "Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up...

But he spake of the temple of his body."

Language Study

Key words in the original Greek text of this verse include:

"rail on" (ἐβλασφήμουν, eblasphēmoun): To revile or slander.
"passed by" (παραπορεύομαι, paraporeuomai): To pass alongside, walk by.
"wagging" (κινέω, kineō): To move or shake, especially the head.
"temple" (ναός, naos): Refers to the temple or sanctuary; in a deeper sense, Jesus uses it to mean his body.
"destroyest" (λύω, lyō): To loose, untie, destroy, or dissolve.
"buildest" (οἰκοδομέω, oikodomeō): To build or construct.

Cultural and Religious Comparisons

In comparing this verse to other ancient cultural and religious narratives, one might consider the themes of sacrifice, mockery of the divine, and misunderstood prophecies.

Many ancient myths include stories of gods or heroes who are mocked or scorned by mortals or other deities, often with dire consequences for those who do the mocking.

Scientific Perspectives

The scientific perspective would approach this verse as a historical account within the narrative framework of the Gospel of Mark, analyzing the historical context, archaeological evidence for crucifixion practices, and the psychology of group behavior in regards to public humiliation and mockery.

commentaries

Varying commentaries offer insight into this verse.

Some scholars suggest that the crowd's mocking may reflect a widespread misunderstanding of Jesus's teachings and claims of divinity. Others emphasize the fulfillment of Old Testament prophecy seen in the ridicule Jesus endures.

Commentators might also discuss the cultural practice of public shame and execution in the Roman world and its significance in the narrative of the crucifixion of Jesus.

Mark 15

Mark 15

What does Mark 15:29 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 15:29 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?