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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 15:39 mean?

Explanation

Mark 15:39 speaks of the moment just after Jesus' death on the cross. The "centurion" refers to a Roman officer in charge of a hundred soldiers who was present at the crucifixion.

It was common for Roman soldiers to supervise crucifixions, which were a regular method of execution for rebels and criminals in the Roman Empire.

The "gave up the ghost" is an older expression that means Jesus breathed his last or died.

The centurion witnessed the manner of Jesus' death, including his final cry and the extraordinary events surrounding it (such as darkness over the land, the temple curtain tearing).

These events caused a realization in the centurion that led to the declaration, "Truly this man was the Son of God," acknowledging Jesus' divine identity or at least his righteousness.

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Historical Context

The Gospel of Mark is believed to have been written between AD 60 and 70, a time of significant upheaval for the early Christian community.

The precise cultural and historical influences at the time include the Roman occupation of Judea, the Jewish expectations of a Messiah, and the emerging Christian claims about Jesus being that Messiah.

Crucifixion was a Roman method of execution reserved for slaves and non-citizens, meant to be a public spectacle and deterrence.

The figure of the centurion would have been familiar to readers as a symbol of Roman authority.

Theological Insights

From a Christian theological perspective, this verse highlights the recognition of Jesus' divine nature by an unlikely witness, the centurion, a Gentile and a representative of the oppressive Roman power.

This moment can be seen as a fulfillment of prophecies about the Gentiles recognizing Jesus as the Messiah.

It also suggests that even at the moment of his death, Jesus' identity as the Son of God was evident to those who were present.

The centurion's statement is significant because it comes from an outsider and not from Jesus' disciples or followers.

Practical Applications

The centurion's recognition of Jesus can be interpreted as a call for individuals to maintain openness to truth and to divine revelations in unexpected circumstances and from unlikely sources.

It illustrates that faith is not confined to a specific group but is accessible to anyone who acknowledges the truth of who Jesus is.

Practically, this can mean that those of faith should not discount the potential for anyone, regardless of background or prior beliefs, to become a believer.

Cross-References

Matthew 27:54: "Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God."
Luke 23:47: "Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man."
Acts 10:34-35: "Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him."

Language Study

The title "Son of God" is translated from the Greek "υἱὸς Θεοῦ" (huios Theou). In the context of this verse, the term "υἱὸς" (huios) denotes a filial relationship, which in Christian theology refers to Jesus’ unique and divine sonship to God the Father.

The Greek term for "truly" is "ἀληθῶς" (alethos), which means "in truth" or "indeed," implying sincerity and conviction behind the centurion's statement.

Cultural and Religious Comparisons

In many ancient myths, the characters often have moments of revelation that reveal the true nature of a deity or hero.

The centurion's declaration is parallel to such instances, albeit within a monotheistic and historical framework rather than mythological.

Comparatively, in Roman culture, it was more common for emperors and heroes to be deified or acknowledged as divine.

However, Marк 15:39 centers on a Jewish figure, Jesus, being recognized as divine by a Roman centurion, which counters typical Roman beliefs and practices.

Scientific Perspectives

Modern scientific understandings do not directly intersect with the theological claims of this verse.

The phenomena that reportedly accompanied Jesus’ death, darkness and the tearing of the temple curtain, are outside the scope of scientific explanation as they are supernatural events from the text.

However, discussions on the psychological effects of witnessing traumatic events could provide insight into the centurion's dramatic epiphany and subsequent declaration, though this approach would be speculative and not rooted in the text itself.

Commentaries

Various biblical scholars and theologians have provided insights on this verse.

Some point to the centurion's statement as an example of the "Roman confession," contrasting it with the "Jewish confession" present elsewhere in the Gospels.

Others discuss the contrast between the centurion's recognition of Jesus' divine status with the mocking and rejection from the Jewish leaders and bystanders.

The verse is also seen as a turning point, with a gentile acknowledging what the Jewish establishment did not.

Commentaries often address the importance of this confession coming immediately after Jesus' death, as it sets the stage for the resurrection narratives and for the eventual spread of Christianity beyond Jewish boundaries.

Mark 15

Mark 15

What does Mark 15:39 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 15:39 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?