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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 15:32 mean?

Explanation

Mark 15:32 pertains to the crucifixion of Jesus Christ, detailing the taunts he received from onlookers and even those crucified with him.

The verse expresses the skepticism and scorn of the Jewish leaders and bystanders who challenged Jesus to prove his divinity by saving himself from the cross.

They mockingly called him "the King of Israel," recognizing the claim that Jesus was the prophesied Messiah but rejecting it.

The deeper meaning highlights the irony that in not coming down from the cross, Jesus was actually fulfilling his role as the Messiah and accomplishing the divine plan of salvation through his sacrifice.

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Historical Context

The verse is set against the backdrop of the Roman practice of crucifixion, a brutal method of execution reserved for slaves, rebels, and the most egregious of criminals.

The Gospels place the crucifixion outside the walls of Jerusalem around 30 AD.

At this time, the Jewish people were under Roman occupation and the expectation of a Messiah who would overthrow their oppressors was common.

The mockery displayed in the verse reflects the disbelief that the humiliated and suffering figure on the cross could be this awaited liberator.

Theological Insights

Different theological interpretations revolve around the concept of messiahship, suffering, and redemption. The traditional Christian viewpoint posits Jesus as the Suffering Servant prophesied in Isaiah 53, whose death was redemptive for humanity.

From a viewpoint focusing on theodicy, the mockery illustrates human shortsightedness in understanding divine plans. In liberation theology, Jesus' solidarity with the oppressed through his own suffering is emphasized.

Some skeptics use this verse to question Jesus' messianic claims, seeing the failure to descend from the cross as disproof of his divinity.

Practical Applications

Practically, Mark 15:32 can teach individuals about faith under ridicule and the importance of belief despite outward appearances.

It encourages believers to hold fast to their convictions even when the world challenges and mocks them.

It calls for humility and recognition that God's ways are not always immediately apparent or understandable to human reasoning.

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 23:35-37: "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, 7: "He is despised and rejected of men; a man of sorrows, and acquainted with grief...

He was oppressed, and he was afflicted, yet he opened not his mouth..."

Language Study

In the original Greek text, the key words used in Mark 15:32 are:

"katabatō" (καταβάτω): Often translated as "descend," which literally means to come down or disembark.
"Christos" (Χριστός): Translated as "Christ" or "anointed one," a title given to the expected deliverer in Jewish tradition.
"Basileus" (Βασιλεύς): Meaning "king," used ironically here to mock Jesus' claim to kingship.

Cultural and Religious Comparisons

In comparing other ancient myths, figures like Prometheus were also subjected to suffering and mockery, though for differing reasons and with different implications.

Within the religious context, comparisons could be drawn to the Jewish expectation of a triumphant, military Messiah contrasting with the Christian interpretation of a suffering Messiah.

Scientific Perspectives

Scientific perspectives generally do not intersect with the analysis of biblical verses.

However, the practice of crucifixion is of historical interest within fields like archaeology and anthropology. These disciplines can provide insights into the physical realities and socio-political implications of crucifixion as a method of execution during the Roman Empire.

Commentaries

Commentaries on Mark 15:32 reflect a variety of opinions:

Traditional exegesis emphasizes Jesus' fulfillment of Messianic prophecy through his crucifixion and the misunderstanding of his role by the onlookers.
Some modern scholars focus on the historical and political nuances of the passage, considering the role of Roman execution in suppressing dissent and the complexities of Jewish Messianic expectations.
Other commentators note the literary function of the taunts in the narrative structure of the Gospel of Mark, pointing out how it sets the stage for the ultimate revelation of Jesus' identity at the resurrection.

Mark 15

Mark 15

What does Mark 15:32 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 15:32 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?