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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 15:38 mean?

Explanation

The verse "And the veil of the temple was rent in twain from the top to the bottom." Mark 15:38 speaks to a significant event that occurred at the moment of Jesus' death.

Here, the "veil of the temple" refers to a large curtain that separated the Holy of Holies, a sacred inner sanctuary where God's presence was believed to dwell, from the rest of the temple in Jerusalem.

The rending of the veil carries both a literal and symbolic significance.

Literally, the tearing of this thick, woven curtain would have been a startling event for the priests and worshippers.

Symbolically, this tearing represents the ending of the old covenant and the establishment of a new covenant, where the barrier between God and humanity is removed, granting direct access to God's presence through Jesus' sacrifice.

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Historical Context

During the time of Jesus, the Temple in Jerusalem was the center of Jewish religious life, and the Holy of Holies was the innermost and most sacred area of the temple.

Only the high priest was permitted to enter this space, and only once a year on Yom Kippur, the Day of Atonement, after undergoing severe purification rites.

This moment in the Gospel of Mark is set during the crucifixion of Jesus, and the described event is concurrent with his death.

Theological Insights

Theologically, the tearing of the veil has multiple interpretations:

Atonement: For many Christians, this event signifies that Jesus' death atones for the sins of humanity, making a sacrificial system and a mediator unnecessary.
Access to God: It also suggests that believers now have direct access to God without the need for an earthly priestly mediator.
Judgment: Some see it as God’s judgment upon the temple and its rituals, prophesying its eventual destruction which happened in 70 AD.
Fulfillment of Prophecy: Others see it fulfilling prophetic scriptures that implied a new way of relationship with God.

Practical Applications

The practical applications of this verse can include:

Direct Relationship with God: Emphasizing the importance of a personal and direct relationship with God without reliance on intermediaries.
Inclusivity in Worship: Encouraging the idea that worship and a relationship with God are available to all people, and not just a specific group or through certain rituals.
Transformation: Encouraging individuals to let go of old practices that separate them from God and embrace a more direct, heartfelt approach to faith.

Cross-References

Matthew 27:51: "And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;"
Hebrews 10:19-20: "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;"
Exodus 26:31-33: "[...] And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy."

Language Study

The key word in this verse is "rent," translated from the Greek word "σχίζω" (schizo), which means to split, cleave, or tear apart.

It is significant that the verse specifies the veil was torn "from the top to the bottom," implying an act of God, as no human could perform such a feat from that direction on such a tall, heavy curtain.

Cultural and Religious Comparisons

In comparing with other ancient beliefs, the concept of sacred spaces segregated from the common populace can be seen in various cultures, including the sanctuary of Greek temples or the inner sanctum of Hindu temples.

The tearing of the temple veil would have been as shocking to Jews of the time as invading such sanctums would have been to Greeks or Hindus.

Scientific Perspectives

Modern scientific perspectives might view the temple veil's tearing as a metaphor for undoing arbitrary separations, perhaps aligning with psychological understandings of breaking down barriers within the self for personal growth and healing.

Commentaries

Various biblical scholars and theologians offer differing insights into Mark 15:38:

William Lane: Suggests the tearing of the veil symbolized the disclosure of God's presence to the world and the end of the temple's function as the locus of God's covenant.
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France**: Sees it as an apocalyptic sign of the new era initiated by Jesus' death.

Joel Marcus: Emphasizes the dramatic irony where the centurion and the tearing of the veil reveal Jesus' true identity simultaneously as his life ends.

Mark 15

Mark 15

What does Mark 15:38 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 15:38 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?