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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 15:34 mean?

Explanation

Mark 15:34 recounts a moment of profound anguish and human emotion from Jesus as he hung on the cross.

In this verse, Jesus cries out to God in Aramaic, "Eloi, Eloi, lama sabachthani?" which is translated as "My God, my God, why hast thou forsaken me?" This expression illustrates a sense of abandonment and despair, indicating that Jesus is experiencing a deep sense of separation from God the Father during his crucifixion.

This cry is a direct quotation from Psalm 22:1, thus linking Jesus' suffering to the experiences and prophetic writings of King David.

The deeper meaning behind this expression has been the subject of much theological debate.

Some interpret it as Jesus bearing the full weight of humanity's sins, feeling isolated from the divine presence due to the sin he carried on behalf of humanity.

Others suggest it reflects Jesus' full identification with human suffering, emphasizing his role as a compassionate and empathetic savior who understands the depth of human despair.

Top Rated Mark Books

Historical Context

The Gospel of Mark, traditionally attributed to John Mark, is one of the four canonical gospels and is considered by most scholars to be the earliest gospel written, dated around 60-75 AD.

Written in a historical period of early Christian persecution and struggle, this verse reflects the community's need to understand the suffering and death of their Messiah.

The context of Roman crucifixion, a punishment reserved for slaves and the most heinous criminals, provides a stark backdrop for the theological emphasis on Jesus' passion and sacrifice.

Theological Insights

Theologically, this verse has been a cornerstone for various interpretations of Jesus' crucifixion.

From a classic Christian viewpoint, it underscores the doctrine of atonement, signifying Jesus' suffering as a redemptive act necessary for the salvation of humanity.

Some theologians suggest that Jesus' sense of abandonment was real and that in that moment, he experienced a genuine separation from God due to the sin he bore.

In contrast, others propose that Jesus remained united with God the Father throughout his passion and that his cry was a deliberate fulfillment of prophecy, not a literal expression of divine abandonment.

This perspective maintains that Jesus' knowledge of his divine mission never wavered, even during his moment of distress.

Practical Applications

The practical applications of Mark 15:34 involve the recognition that feelings of abandonment and despair can be a part of the human experience, even for those who have faith.

It teaches that in moments of great suffering, it is not uncommon to feel forsaken, and yet, this does not mean one is actually abandoned by God.

Furthermore, Jesus' cry can be seen as an invitation to bring one's own feelings of desolation to God in prayer, trusting in God's ultimate faithfulness and love.

Cross-References

Psalm 22:1 - "My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?"
Matthew 27:46 - "And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?"

Language Study

The key words in the original language are "Eloi, Eloi, lama sabachthani" which is an Aramaic phrase.

The term "Eloi" (אלי) translates as "my God", and the question "lama sabachthani" (למה שבקתני) means "why have you forsaken me". The use of Aramaic is significant because it was the common language spoken by the Jewish people in Jesus' time.

The phrase encapsulates Jesus' intense emotional and spiritual suffering, and the use of "my God" indicates a personal relationship with the divine.

Cultural and Religious Comparisons

This moment in Christian narrative can be compared to various instances in other religious traditions where a figure experiences a form of divine abandonment or a test of faith.

For instance, in Hindu mythology, the god Rama suffers separation from his beloved wife Sita, which can similarly be seen as a trial of his virtue and commitment.

Comparative mythology often finds themes of suffering, abandonment, and ultimate redemption as universal.

Scientific Perspectives

From a modern scientific perspective, the experience of feeling forsaken, particularly in times of stress or trauma, can be understood within the framework of human psychology.

Research on the psychological impact of pain and suffering can provide insights into the effects of extreme stress on the perception of social and spiritual connectedness.

However, the scientific approach does not typically address or validate the spiritual and theological dimensions of these experiences.

Commentaries

Biblical scholars and theologians have offered various interpretations of Mark 15:34.

Some, like theologian Frederick Bruner, emphasize Jesus' identification with humanity in our deepest cries of abandonment.

Others, such as John Calvin, viewed this moment as symbolic of the spiritual agony Jesus endured as he bore the penalty of human sin.

Meanwhile, biblical scholar R.

France has suggested that this cry is a deliberate use of Psalm 22, which, though starting with despair, ends with a note of triumph and vindication, thus pointing to the deeper understanding of Jesus' suffering as ultimately leading to glory.

Mark 15

Mark 15

What does Mark 15:34 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 15:34 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?