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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 15:31 mean?

Explanation

Mark 15:31 describes a moment of mockery directed at Jesus Christ during his crucifixion.

The chief priests and scribes, who were part of the Jewish religious leadership, are portrayed as ridiculing Jesus.

Their words, "He saved others; himself he cannot save," are a sarcastic commentary on the apparent contrast between Jesus' reputed ability to heal and save others and his inability to save himself from the cross.

Here, the literal meaning is clear: they are taunting Jesus for not using his power to escape death.

However, the deeper meaning points to the irony of their statement; in Christian belief, Jesus' refusal to save himself is exactly what enabled him to save others. His sacrificial death is seen as the ultimate act of salvation for humanity.

Top Rated Mark Books

Historical Context

This verse is set during the crucifixion of Jesus, a pivotal event in the Christian narrative.

The Gospel of Mark, like the other synoptic gospels, was written in a Roman-occupied Judea where the early Christian community faced persecution.

Tensions between the Jewish religious authorities and the followers of Jesus were high.

In that society, the chief priests and scribes held significant religious authority, and their mocking of Jesus reflects the broader rejection of Jesus' claim to messiahship by the Jewish religious establishment of the time.

Theological Insights

From a Christian theological perspective, this verse highlights the paradox of the messiah's role as a suffering servant prophesied in Isaiah 53. The mockery underlines the misunderstanding of Jesus' mission: it wasn't to save himself but to offer salvation to others.

Theologians from different traditions interpret this sacrifice differently, ranging from a substitutionary atonement in evangelical circles, where Jesus takes on the sins of the world, to a more metaphorical understanding of sharing in Jesus' self-giving love in some liberal or progressive Christian thought.

Practical Applications

The practical application of this verse can be found in the call to follow Jesus' example of self-sacrifice and service.

It challenges individuals to look beyond self-preservation towards the well-being of others, understanding that true leadership and influence often come through service and sacrifice rather than domination and power.

Cross-References

Matthew 27:42: "He saved others; himself he cannot save.

If he be the King of Israel, let him now come down from the cross, and we will believe him."

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."

Isaiah 53:3: "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not."

Language Study

In the original Greek text, the phrase “He saved others” uses the word "ἔσωσεν" (esōsen), which is the aorist active indicative form of "σῴζω" (sōzō), meaning to save, deliver, or protect.

The term "himself" is translated from "ἑαυτόν" (heauton), which is a reflexive pronoun, intensifying the contrast between Jesus' actions towards others and the situation he is in.

The phrase "he cannot save" uses "οὐ δύναται" (ou dynatai), revealing a perceived inability or lack of power, which carries with it deep irony in Christian theology, as it suggests an intentional choice rather than an actual incapacity.

Cultural and Religious Comparisons

In the context of other ancient myths and religious interpretations, a deity or hero dying but not saving themselves is not uncommon. For example, in various myths, gods and demigods undergo trials and tribulations, sometimes leading to their death, for the benefit of mankind.

However, this Christian narrative is distinct in asserting that the divine purposefully chooses not to save himself in order to accomplish a greater act of salvation for humanity.

Scientific Perspectives

The events described in this verse, like many biblical narratives, are not readily analyzed through scientific perspectives as they revolve around theological and miraculous themes.

The crucifixion itself is recognized as a historical method of execution, but the deeper meanings of the text extend beyond the scope of scientific inquiry into the realm of faith and belief systems.

commentaries

Commentators interpret this verse in various ways.

Matthew Henry's Commentary suggests that this scene of mockery fulfills prophecy by showcasing the humility and patience of Christ, who endured such contradictions of sinners against himself.

John Gill's Exposition of the Bible focuses on how this ridicule by the priests actually bears witness to the truth that Jesus did save others, emphasizing the depth of his sacrifice.

The Pulpit Commentary notes the tragic irony in the taunt from the priests; while they see his failure to save himself as a disqualification of his messiahship, it is precisely this self-offering that constitutes his messianic task.

Each commentary views the verse as a critical reflection of the paradox at the heart of Christian soteriology.

Mark 15

Mark 15

What does Mark 15:31 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 15:31 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?