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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 15:30 mean?

Explanation

The verse Mark 15:30, "Save thyself, and come down from the cross," is part of the crucifixion narrative of Jesus Christ in the Christian New Testament.

This particular verse highlights the mockery that Jesus faced from the bystanders as he hung on the cross.

The literal sense of this verse is clear: the crowd is challenging Jesus to save himself by performing a miracle and stepping down from the cross on which he is being executed.

The deeper meaning delves into themes of faith, sacrifice, messianic expectations, and the nature of Jesus' mission.

Instead of displaying his divine powers to save himself, Jesus remains on the cross to fulfill the scriptures and to carry out the plan of salvation for humanity.

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Historical Context

The Gospel of Mark is believed to have been written in the late 60s or early 70s AD.

The crucifixion of Jesus takes place within a Roman context, where crucifixion was a common method of execution for rebels and criminals.

At the time, Jewish expectations for the Messiah involved a triumphant figure who would liberate Israel from Roman oppression.

Jesus' passivity on the cross and his failure to free himself conflicted with these expectations, leading to mockery and disbelief among some of the witnesses.

Theological Insights

Theologically, this verse touches on several important concepts within Christianity.

For example, it echoes the theme of Jesus as the suffering servant prophesied in Isaiah 53, who would take on the sins of many and be rejected by the people.

It also showcases the idea of kenosis, which is the notion that Jesus emptied himself of divine privilege for the sake of humanity (Philippians 2:7).

The derision Jesus faced may also be interpreted as part of the Christian belief in Jesus being fully human and subject to the same kinds of scorn and suffering experienced by humankind.

From a Christian theological perspective, Jesus' choice to remain on the cross is seen as an act of obedience to God the Father and a demonstration of his love and sacrifice for humanity. This act is what many Christian doctrines consider pivotal for the atonement of human sins.

Practical Applications

The practical applications of this verse can influence how Christians perceive mockery, suffering, and the concept of sacrificial love. Believers might reflect on their own experiences of being mocked or ridiculed for their faith, finding solace in Jesus' own experience.

Additionally, the verse can inspire believers to demonstrate grace and patience in the face of mockery or persecution, following the example of Jesus who chose not to respond in kind or utilize his power for personal gain.

Cross-References

Matthew 27:40: "And saying, Thou that destroyest the temple, and buildest it in three days, save thyself.

If thou be the Son of God, come down from the cross."

Luke 23:35: "And the people stood beholding.

And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God."

[Philippians 2:7-8](/new-testament/philippians/2/7/what-does-philippians-2-7-mean): "But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."

Language Study

The key phrase in the original Greek text is "σῶσον σεαυτόν καὶ κατάβα ἀπὸ τοῦ σταυροῦ" (sōson seauton kai kataba apo tou staurou).

The imperative verb "σῶσον" (sōson, save) conveys a sense of urgency and immediacy, demanding an action that is within the power of the person addressed.

The use of "σεαυτόν" (seauton, yourself) emphasizes the direct involvement of the person in the saving act. "κατάβα" (kataba, come down) specifically refers to descending or stepping down from a height, which is a direct reference to the physical act of disembarking from the cross.

Cultural and Religious Comparisons

In examining ancient myths and religious interpretations, many gods and heroes are portrayed as possessing the power to elude death or perform miracles.

The crucifixion story differs sharply in that Jesus, despite being attributed with divine powers in Christian beliefs, chooses not to avoid suffering and death.

This contrasts with certain mythological narratives where deities typically exercise their powers to escape death or display their divinity.

Scientific Perspectives

From a modern scientific perspective, the events described in this verse would be assessed through a historical-critical lens rather than a scientific one.

Science does not directly engage with the supernatural claims but may provide insight into the physiological aspects of crucifixion as a form of execution and the effects it would have had on a human body.

Commentaries

Biblical scholars and theologians offer various perspectives on this verse.

Some commentators focus on the notion of Jesus' kingship being mocked and challenged, while others emphasize the fulfillment of Old Testament prophecy through his crucifixion.

Still, others consider the spiritual implications, positing that the taunt to save himself is symbolic of the temptation to abandon his divine mission for immediate self-preservation.

Overall, experts recognize this passage as a poignant moment that underscores the significance of Jesus' suffering and the depth of his commitment to the redemptive plan for humankind.

Mark 15

Mark 15

What does Mark 15:30 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 15:30 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?