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Mark 15:16-41 | The Crucifixion
Mark 15:24-32 | Jesus is Mocked on the Cross
Verse 24
Part of the humiliation process of crucifixion involved stripping the accused of clothing. Since clothing was a valuable commodity in ancient times due to being hand-woven, it required significant time, energy, and materials to create even a simple garment. Naturally, the soldiers would determine ownership of these valuable items. In this case, they cast lots (Greek κλῆρος [klēros]) to decide who would receive the garments. Interestingly, the English word "clergy" derives from kleros because Matthias was chosen by lot in Acts 1:26.
The act of dividing the garments by the casting of lots was prophesied in Psalm 22:18.
Verse 25
Let's consider the timing of "the third hour." According to John 11:9, there are 12 hours in a day (12 hours of daylight and 12 hours of darkness). Since Jewish days began at sundown, the third hour could be either 9:00 A.M. or 9:00 P.M. In this context, only 9:00 A.M. makes sense.
As previously noted, John 19:14 records a sixth-hour trial, which must be midnight, and which aligns with the timeline. The New International Version (NIV), however, places this at noon—creating an inconsistency in the crucifixion timeline and highlighting a weakness in that translation.
Verse 26
The superscription (Greek ἐπιγραφή (epigraphē)) became contentious between Pilate and the Jewish leaders. Pilate desired an inscription that would justify the death penalty, while the Jewish leaders wanted wording that would not implicate them for killing their own king. In the end, what Pilate wrote and firmly stood by was the accurate description, which will be fulfilled when Jesus returns with this royal title (see Revelation 19:16).
Verse 27
Mark uses the Greek λῃστής (lēistēs)—"robber" or "bandit." Unlike a petty thief (κλέπτης, kleptēs), lēistēs is used when referring to a violent criminal or outlaw. Further, he specifies that Jesus was in the middle.
Verse 28
Mark specifically applies what happened as the fulfillment of Isaiah 53:12. This is the only passage in any of the four Gospels that directly associates Jesus as the suffering servant, providing a crucial interpretive key to understanding Isaiah 53. However, modern translations based on the Critical Text either omit this verse entirely or relegate it to a footnote. These translations assume later copyists added verse 28, rather than considering that Codex Sinaiticus might be a forgery and Codex Vaticanus has questionable origins, such possibilities being supported by substantial evidence.
Verse 29
This verse fulfills Psalm 22:7. The mockery at the cross demonstrates a striking contrast: Peter reflects on Jesus' conduct in suffering: "Who, when he was reviled, reviled not again…who his own self bare our sins in his own body on the tree" (1Pe 2:23-24). Even under extreme provocation and pain, He does not sin by yielding to pride or anguish. Instead, He remains on the cross until His work is complete ("obedient unto death," Phil 2:8). This perfect endurance under trial shows Him as the spotless sacrifice (1 Peter 1:19).
Verse 30-31
Mark describes the chief priests specifically coming to taunt Jesus, telling Him to "save thyself." The irony, unseen by the religious leaders, was that by not saving Himself, He was becoming the Savior of the world. Both verses 30 and 31 echo the words of Psalm 22:8.
Verse 32
The chief priests continue, demanding a sign, “that we may see and believe.” The mockers call Him “the Christ, the King of Israel.” Christos is Greek for the Hebrew Messiah. They use the title derisively – essentially, “So you’re the Messiah-King of Israel? Prove it!” The usage underscores the Jewish expectation of a powerful Messiah versus the current reality of Jesus’ suffering.
It's unlikely they would have believed even if Jesus had shown more signs. Their demand to "see and believe" reveals a flawed approach to faith—trying to dictate terms to God. Scripture shows that faith isn't primarily produced through compelling signs, as many who witnessed Jesus' miracles still refused to believe (see John 12:37). True faith comes from accepting who Christ is revealed to be, not from demanding proof through miracles. Today, we encounter similar attitudes when people say, "If God is real, let Him do X for me right now." The account of the rich man and Lazarus reminds us, "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead" (Luke 16:31).
Mark also mentions those crucified with Him joining in the mockery. Mark does not include the later change of heart by the repentant thief on the cross.
Mark 15:33-39 | The Death of Jesus
Verse 33 -
This well-remembered darkness lasted three hours. Many assume it was a solar eclipse and search for eclipse dates to determine when the crucifixion occurred. However, this appears to be a futile effort, since no eclipse darkens the earth for three hours. Furthermore, Passover occurs during a full moon, while a total eclipse can only happen during a new moon. Finally, Luke 23:44-45 mentions that "the sun was darkened." As a Biblical literalist, I cannot interpret this as merely "the sun was obscured." Rather, this appears to be a supernatural event, thus not searchable on an astronomical timetable. I would liken it to Exodus10:21-22.
This event can be viewed as a foreshadowing of Amos 8:9, which says, "And it shall come to pass in that day, saith the Lord God, that I will cause the sun to go down at noon, and I will darken the earth in the clear day." While the context of Amos 8 refers to the final judgment and thus cannot be considered a direct fulfillment, we can see a parallel in Christ becoming the recipient of final judgment for those who will believe in Him.
As 2 Corinthians 5:21 reminds us, "He made Him to be sin for us, who knew no sin," it's fitting that a cosmic event would occur when Christ the Creator became the ultimate sin offering for His creation.
Verse 34 -
The Lord cries out "Eloi, Eloi, lama sabachthani?" preserving the exact words Jesus spoke in His original language. This phrase in Mark 15:34 is one of only seven instances where Jesus' precise Aramaic words are recorded in the Gospels, and it stands as the longest Aramaic phrase attributed to Him. Matthew's account uses the Hebrew Eli instead of the Aramaic Eloi, highlighting the close relationship between the two languages—Aramaic being a dialect of Hebrew with subtle differences. This linguistic connection is further evidenced by lama sabachthani appearing identical in both Matthew and Mark, suggesting consistency between the Hebrew and Aramaic forms.
Mark consistently records Jesus' Aramaic words, always providing a Greek translation alongside them. Here the translation in English is the familiar phrase, “My God, my God, why hast thou forsaken me?” These words are taken from Psalm 22:1.
Verses 35-36 -
Some of the bystanders thought Jesus was calling for Elijah (Elias in Greek). They wanted to "see whether Elias will come to take him down" (v. 36). This reaction revealed their Messianic expectations, since Malachi had prophesied that Elijah would appear before the Messiah. They wondered: Would Elijah arrive to rescue Jesus and establish Him as their King?
One of these interested bystanders gives Jesus “a spunge full of vinegar…to drink,” although none of the Gospels specify whether Jesus actually drank, though John 19:28-30 comes closest to doing so. The purpose, according to Mark, seems to be to allow Jesus to speak clearly. John tells us that Jesus said, “I thirst” (John 19:28). This is all in fulfillment of Psalm 69:21.
Verse 37 -
…to be continued
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