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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 15:35 mean?

Explanation

Mark 15:35 recounts a moment during the crucifixion of Jesus.

As Jesus called out in a loud voice, “Eloi, Eloi, lama sabachthani?” which means “My God, my God, why have you forsaken me?” (Mark 15:34), some of the bystanders misunderstood his Aramaic words, thinking he was calling for the prophet Elijah (“Elias” in Greek).

The verse captures a scene of confusion and reveals the depth of Jesus' suffering as he expressed a sense of abandonment in fulfillment of prophecy (Psalm 22:1).

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Historical Context

The Gospel of Mark was written in a Greco-Roman context, likely between 66 and 70 AD.

It is the earliest of the four canonical Gospels. The crucifixion of Jesus took place during the rule of Pontius Pilate, the Roman governor of Judea. At the time, Jewish expectations of a messiah often included a military or political leader who would liberate them from Roman oppression.

The concept of a suffering messiah was foreign to many, and Elijah was expected to return before the coming of the great and dreadful day of the Lord, according to Malachi 4:5.

Theological Insights

This verse reveals several theological points.

Firstly, the misinterpretation of Jesus’ cry illustrates the fulfillment of Isaiah 53, which speaks of the suffering servant.

Jesus' sense of abandonment on the cross reflects the weight of sin he bore on behalf of humanity.

Secondly, the reference to Elijah is significant in Jewish theology as Elijah was thought to be a forerunner to the messiah.

Some bystanders may have expected a miraculous deliverance, in line with Jewish hopes that no harm would befall the messiah.

Practical Applications

From a practical standpoint, this verse serves to remind believers that even in moments of great distress and feeling abandoned, faith and hope should be maintained.

It can also encourage Christians to seek a better understanding of others' words and actions, as the bystanders misinterpreted Jesus' words.

Additionally, it can inspire believers to delve deeper into the Scriptures, recognizing how Old Testament events and prophecies find their fulfillment in the New Testament.

Cross-References

Psalm 22:1: "My God, my God, why hast thou forsaken me?"
Malachi 4:5: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD."
Isaiah 53: "He is despised and rejected of men; a man of sorrows, and acquainted with grief."

Language Study

The key words in this verse are "Elias" (Greek "Ἠλίας," transliterated "Elías"), which is the Hellenized form of the Hebrew name "Elijah." It centers on the misunderstanding by those who heard Jesus' Aramaic plea “Eloi, Eloi,” which they mistakenly associated with Elijah.

"Calleth" (Greek "φωνεῖ," transliterated "phonei") is from "phōneō," meaning "to call" or "to cry out".

Cultural and Religious Comparisons

In comparison to other ancient myths and religious interpretations, the concept of a god or a divine figure experiencing abandonment is not unique to Christianity. For example, in Greek mythology, the god Dionysus is persecuted and dismembered, yet also experiences rebirth.

However, in those myths, the idea of a god suffering for the sake of humanity is not typically present, as it is in the Christian narrative of the crucifixion.

Scientific Perspectives

From a scientific perspective, the experience of mishearing or misinterpreting words can be related to the field of psychoacoustics, which studies the psychological and physiological responses associated with sound.

While scientific analysis doesn't typically engage with theological claims, examining the psychological impact of such extreme stress and suffering as Jesus endured can provide insights into human experiences of abandonment and distress.

Commentaries

Various experts and biblical scholars interpret this verse within the context of fulfilled messianic prophecy and the depth of Jesus' human suffering.

William Lane, in his commentary on Mark, suggests that the misunderstanding of Jesus' cry highlights the spiritual blindness of the people.

France comments on the expectation of Elijah's return and how it was associated with the arrival of God's kingdom.

Other scholars underscore the dramatic irony in the narrative, where the audience, unlike the bystanders in the text, understands the true significance of the events unfolding.

Mark 15

Mark 15

What does Mark 15:35 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 15:35 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?