Mark 15:27-39 Notes & Commentary
CONTEXT: Jesus was arrested and brought before the council during the night (14:43-65). The chief priest asked, "Are you the Christ, the Son of the Blessed?" (14:61). Jesus answered, "I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky"(14:62)-at which the chief priest tore his clothes and asked the council for a conviction and death sentence, which they willingly gave.
Some scholars note that Jewish law forbids proceedings during the night that could lead to a death penalty, so the Sanhedrin should withhold action until 6:00 a.m. to comply with the law. However, the Jewish law in question comes from the Mishna, the codification of Jewish oral tradition that was not completed until two centuries after Jesus' death. Many of its provisions had been part of Jewish tradition for centuries, so it is quite possible that the prohibition against night proceedings in capital cases was in effect when Jesus was tried. However, we cannot be certain about that (Brooks, 240).
MARK 15:21-24 - CRUCIFYING HIM, THEY PARTED HIS GARMENTS
21 They *pressed into service a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear His cross. 22 Then they *brought Him to the place Golgotha, which is translated, Place of a Skull. 23 They tried to give Him wine mixed with myrrh; but He did not take it. 24 And they *crucified Him, and *divided up His garments among themselves, casting lots for them to decide what each man should take.
"They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross" (v. 21). Cyrene is a Greek colony in the country that we now know as Libya. Being required to carry a cross for a criminal must be a crushing disappointment for Simon, who has come to the Holy City on a religious pilgrimage-very possibly a once-in-a-lifetime pilgrimage. Hoping for spiritual uplift and wonderful memories, Simon instead finds himself at the center of an ugly affair. To say that this incident spoils his weekend would be a gross understatement. However, Mark identifies him as "the father of Alexander and Rufus," as if these two men are well known to the Christian community. Perhaps Simon became a Christian as a result of walking the way of sorrows with Jesus. Perhaps his sons followed in his footsteps, becoming familiar figures in the early church. If God can redeem Good Friday for Jesus, he can do the same for Simon. Earlier Jesus said, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me" (8:34). Now, although not by choice, Simon becomes the first literally to do just that.
"They brought him to the place called Golgotha, which is, being interpreted, 'The place of a skull'"(v. 22). The old Gospel song says, "On a hill far away stood an old rugged cross"-but the scriptures do not tell us that Golgotha is a hill. We don't know the origin of its name. Perhaps it is shaped like a skull. It is unlikely that it would be a place where there would be human skulls lying around, because Jews are fastidious about burials, even of criminals (Deuteronomy 21:23) (Brooks, 257).
"They offered him wine mixed with myrrh to drink, but he didn't take it" (v. 23). Scholars are divided on the issue of myrrh-whether it has a narcotic effect or is simply intended to make the wine more drinkable. This seems to be an allusion to Proverbs 31:6, "Give strong drink to him who is ready to perish; and wine to the bitter in soul," the intent being to relieve suffering. Jesus has come to take the world's sin and suffering upon himself, and so refuses the drink.
"Crucifying him, they parted his garments among them, casting lots on them, what each should take" (v. 24). So much has been written about the horrors of crucifixion that I will not elaborate here-and the Gospels tend not to pander to our interest in the horrid details. Crucifixion is death by exhaustion, and vctims typically live several hours or several days, depending on their physical state when first hung on the cross. Men are usually crucified naked, but the Romans sometimes defer to Jewish sensibilities, allowing the victim a loincloth. Romans usually leave the corpse to rot on the cross to warn the populace of the folly of crime, but sometimes defer to Jewish sensibilities that require immediate burial in accord with Deuteronomy 21:23, which says, "his body shall not remain all night on the tree, but you shall surely bury him the same day; for he who is hanged is accursed of God; that you don't defile your land which Yahweh your God gives you for an inheritance."
"Crucifying him, they parted his garments among them, casting lots on them, what each should take" (v. 24). The soldiers have an unpleasant and boring job. Some people remain alive on a cross for several days, and soldiers are required insure that nobody rescues the victims. They must maintain their vigil day and night with little to do but wait. In such circumstances, soldiers develop routines to pass the time. Dividing the victim's clothing would be such a routine. With a little luck, they might sell the victim's clothing for enough to buy a skin of wine to help them forget the unpleasantness of the affair. The irony, of course, is that the most momentous event of history is taking place in their midst, but they are looking down at a pile of clothing instead of up looking up to see Jesus. It is a common human experience to bury one's nose in the trivial and to miss the crucial (this last word is related to the word cross).
MARK 15:25-32 - SAVE YOURSELF!
25 It was the third hour when they crucified Him. 26 The inscription of the charge against Him read, "THE KING OF THE JEWS." 27 They *crucified two robbers with Him, one on His right and one on His left. 28 [And the Scripture was fulfilled which says, "And He was numbered with transgressors."] 29 Those passing by were hurling abuse at Him, wagging their heads, and saying, "Ha! You who are going to destroy the temple and rebuild it in three days, 30 save Yourself, and come down from the cross!" 31 In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, "He saved others; He cannot save Himself. 32 Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!" Those who were crucified with Him were also insulting Him.
"It was the third hour, and they crucified him" (v. 25). This early hour (nine o'clock A.M.) raises two issues: The first is whether it would be possible to try Jesus before Pilate and to have him flogged, mocked, and marched to the crucifixion site by such an early hour. The second is that the Gospel of John has Jesus still with Pilate at noon (the sixth hour). There are no definitive answers to the issues raised by Mark's early hour.
"The superscription of his accusation was written over him, 'THE KING OF THE JEWS'" (v. 26). As far as the Jewish leadership is concerned, Jesus' crime is blasphemy-his claim to be the messiah. As far as the Romans are concerned, Jesus' crime is that he has set himself up as King of the Jews-a rival to Caesar. As far as Mark is concerned, Jesus is both messiah and King of the Jews, and the cross is his enthronement. In the Gospel of John, Jesus' cross is presented as a part of his glorification. Mark does not use the word, glorification, but that is very much how he views the cross.
"With him they crucified two robbers; one on his right hand, and one on his left" (v. 27)-an allusion to the Suffering Servant of Isaiah 53:12, "he poured out his soul to death, and was numbered with the transgressors." The two bandits could be insurrectionists rather than common thieves.
Earlier James and John requested of Jesus, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory" (10:37). Now James and John are nowhere to be found. Only women are present, watching from a distance (v. 40). Peter has denied Jesus (14:66-72), and everyone else has abandoned him. Those who remain (with the exception of the women) are there for the purpose of crucifying or mocking him. Jesus is cosmically alone.
There are many reasons to believe that Jesus was, in fact, crucified. One reason has to do with the shameful nature of crucifixion-no death was more shameful or degrading. If the early Christians had been trying to invent a story to impress people, this is hardly the story they would have chosen (Donahue & Harrington, 445).
"The Scripture was fulfilled, which says, 'He was numbered with transgressors'" (v. 28). At some point in time, a scribe inserted Isaiah 53:12, which became verse 28, but it is not found in the best manuscripts. A number of modern translations leave it out. "Those who passed by blasphemed him, wagging their heads, and saying, 'Ha! You who destroy the temple, and build it in three days, save yourself, and come down from the cross'" (v. 29-30). Passersby, priests and thieves join together for the third and last mocking of Jesus. They challenge him to save himself and to come down from the cross (v. 30). "Shaking their heads" is a gesture of contempt.
"Likewise, also the chief priests mocking among themselves with the scribes said, 'He saved others. He can't save himself'"(v. 31). Again, these verses are steeped in irony. Jesus cannot save himself and come down from the cross without aborting his mission to save the world. It is true that "he cannot save himself," but not because he is helpless. The challenge to come down from the cross so that they might believe (v. 32) demonstrates their lack of faith-faith does not require such signs.
"'Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him.' Those who were crucified with him insulted him" (v. 32). Even the thieves join in this tormenting of Jesus (v. 33)-Mark does not mention the good thief who takes Jesus' side-only Luke tells us that part of the story (Luke 23:42).
MARK 15:33-39 - TRULY, THIS MAN WAS THE SON OF GOD!
33 When the sixth hour came, darkness fell over the whole land until the ninth hour. 34 At the ninth hour Jesus cried out with a loud voice, "ELOI, ELOI, LAMA SABACHTHANI?" which is translated, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?" 35 When some of the bystanders heard it, they began saying, "Behold, He is calling for Elijah." 36 Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, "Let us see whether Elijah will come to take Him down." 37 And Jesus uttered a loud cry, and breathed His last. 38 And the veil of the temple was torn in two from top to bottom. 39 When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, "Truly this man was the Son of God!"
"When the sixth hour had come, there was darkness over the whole land (gen) until the ninth hour" (v. 33). The darkness from noon to three o'clock is an allusion to Amos 8:9, "On that day, says the Lord God, I will make the sun go down at noon, and darken the earth in broad daylight." It is reminiscent of one of the plagues of Egypt, in which God caused darkness to fall over the land of Egypt, a darkness that could be felt (Exodus 10:21). It is an eschatological sign, signifying the judgment of God, not just on Jerusalem or Israel, but on the whole earth (Greek: gen).
"At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me?" (v. 34). The words come from Psalm 22:1, a psalm that is at the same time the lament of a righteous sufferer and his confident hope of vindication. The psalmist who asks why God has abandoned him also says that God, "has not despised nor abhorred the affliction of the afflicted, Neither has he hidden his face from him; but when he cried to him, he heard" (Psalm 22:24). Mark quotes the Psalm in Aramaic, and then gives the meaning in Greek.
Jesus, who has "emptied himself" of his heavenly glory (Philippians 2:7) and has taken on human flesh now suffers not only the pain of his wounds but also the pain of spiritual loneliness. Psalm 22:1 expresses that kind of painful loneliness, but also expresses great hope in God the deliverer. Its last verses are celebratory in tone. The Jews who witnessed the crucifixion and heard Jesus' words would be quite familiar with Psalm 22, and would know that the grim beginning words quoted by Jesus serve only to set the stage for God's deliverance.
"Some of those who stood by, when they heard it, said, 'Behold, he is calling Elijah'" (v. 35). Bystanders either misunderstand Eloi, Eloi or decide to mock Jesus once again by re-interpreting those words to mean Elijah, a person who is supposed to help people in distress. But Jesus earlier said, "Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him" (9:13). Matthew's Gospel makes it clear that Jesus understood John the Baptist to be the embodiment of Elijah (Matthew 17:11-13). But John's role was not to defend Jesus from those who wanted to kill him. John's role was to prepare the way for Jesus-to proclaim, "Make ready the way of the Lord! Make his paths straight" (1:2-3).
"One ran, and filling a sponge full of vinegar, put it on a reed, and gave it to him to drink, saying, 'Let him be. Let's see whether Elijah comes to take him down'" (v. 36). A sponge of sour wine could be intended either to ease Jesus' discomfort or to torment him even more. The comment about Elijah, however, constitutes part of the mockery.
"Jesus cried out with a loud voice, and gave up the spirit" (v. 37). Those who suffered crucifixion most often grew weaker and weaker until they lapsed into unconsciousness. This verse tells us that Jesus remained conscious and alert until the moment of his death-and died with a loud shout. What did Jesus say? Mark doesn't tell us. Jesus' dying words in Luke's Gospel were "Father, into your hands I commit my spirit!" (Luke 23:46). John records Jesus' dying words as "It is finished" (John 19:30). Both of those reflect Jesus' assurance that he had completed the Godly work that he had come to earth to do.
"The veil of the temple was torn in two from the top to the bottom" (v. 38). Like the darkness, this is an eschatological sign, but we are not certain of its meaning. The temple had two veils, an outer veil that hung at the entrance to the sanctuary and an inner veil that hung between the sanctuary and the Holy of Holies. Only the high priest was allowed to enter through the inner veil, and he only on the Day of Atonement.
• If it was the outer veil that was torn, it would signify the opening of the holy precincts-expanding those eligible for salvation to include Gentiles as well as Jews.
• If it was the inner veil that was torn, it signals that the death of Jesus has ripped open the barrier between God and humans-breaking down the dividing wall (Ephesians 2:14)-granting free access to all-and this is the usual interpretation (see also Hebrews 10:19-21).
"Truly this man was the Son of God" (v. 39), exclaimed the Roman centurion who saw Jesus die. He is responding, not to signs such as the darkness or the torn veil, but to Jesus himself. This centurion, captain of the squad guarding Jesus, has seen men die, but he sees in Jesus' death something that he has not seen before. His comment reminds us of the beginning of Jesus ministry, when the heavens were torn apart and the voice of God declared, "You are my Son, the Beloved; with you I am well pleased" (1:10-11)-so Jesus' ministry begins and ends with affirmations that he is the Son of God. We are not surprised that God would say this at the beginning of Jesus' ministry, but we are surprised at this centurion's statement. This is the first such confession of faith in this Gospel, and is a portent of things to come-the opening of the Gospel to Gentiles.
EX Commentary
15:24 And they crucify him1, and part his garments among them2, casting lots upon them, what each should take3. THE CRUCIFIXION. B. JESUS CRUCIFIED AND REVILED. HIS THREE SAYINGS DURING FIRST THREE HOURS. (Friday morning from nine o'clock till noon.) Hebrews ; Matthew 27:35-44; Mark 15:24-32; Luke 23:33-43; John 1918-27
And they crucify him. A quaternion or band of four soldiers did the work of the actual crucifixion (John 19:23).
And part his garments among them. The Roman law awarded them the garments of the condemned as their perquisites. The sandals, girdle, outer robe, head-dress, etc., of Jesus were divided into four parts and lots were cast of the parts.
Casting lots upon them, what each should take. See Psalms 22:18
15:25 And it was the third hour1, and they crucified him. It was the third hour. About nine o'clock. See Matthew 20:3.
15:26 And the superscription of his accusation was written over1, THE KING OF THE JEWS2. And the superscription of his accusation was written over. It was a well-established Roman custom to thus place a witness above the heads of the crucified to indicate the cause for which they died. THE KING OF THE JEWS. Pilate writes the accusation so as to clear his own skirts before Caesar and so as to show his contempt for the Jewish people. They had forced him to crucify and innocent man, and he retaliates by giving to that man the title which his enemies accused him of professing. Also see John 19:20.
15:27 And with him they crucify two robbers1; one on his right hand, and one on his left2. And with him they crucify two robbers. These were doubtless robbers of the class of Barabbas. See Mark 15:7. They were also those who, led on by fanatical patriotism, had become insurrectionists and outlaws. Large numbers of them were crucified during the Jewish wars (Josephus, Wars 13:2.3). One on his right hand, and one on his left. The two may have been crucified at this time for convenience' sake, but the fact that Jesus was placed between them suggests that they were crucified with him to heighten his shame and indignity. For, though Pilate had no personal ill will toward Jesus, he wished to show contempt for Judah's King.
15:28 [And the scripture was fulfilled, which saith, And he was reckoned with transgressors.] And he was reckoned with the transgressors. See Isaiah 53:12.
15:29 And they that passed by1 railed on him, wagging their heads2, and saying3, Ha! Thou that destroyest the temple, and buildest it in three days4, Mark 15:29-32 And they that passed by. Jesus was evidently crucified near the highway. Railed on him, wagging their heads. Thus one and all unite in mocking Jesus, using both words and gestures. And saying. They bring forth echoes from the trial of Jesus and take other incidents from his life, little dreaming the deep significance of what they utter. Ha! Thou that destroyest the temple, and buildest it in three days. They reminded Jesus of his words about destroying the temple (John 2:19-22; Mark 14:58), when they were committing that very act.
15:31 In like manner also the chief priests mocking [him] among themselves with the scribes said, He saved others; himself he cannot save1. He saved others; himself he cannot save. They taunt him with saving others, yet being unable to save himself, which is the great truth of the atonement which the Lord was then making.
15:32 Let the Christ, the King of Israel, now come down from the cross1, that we may see and believe. And they that were crucified with him reproached him2. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe. They promised to believe if he will come down from the cross, yet his being lifted upon the cross was the very act which would convince them (John 8:28). And they that were crucified with him reproached him. It seems that at first both robbers reviled Christ, but one repenting spoke in his favor and prayed to him. See Luke 23:42.
15:33 And when the sixth hour was come1, there was darkness over the whole land until the ninth hour2. THE CRUCIFIXION. C. DARKNESS THREE HOURS. AFTER FOUR MORE SAYINGS, JESUS EXPIRES. STRANGE EVENTS ATTENDING HIS DEATH. Matthew 27:45-56; Mark 15:33-41; Luke 23:44-49; John 19:28-30. And when the sixth hour was come. Noon. See Matthew 20:3. There was darkness over the whole land until the ninth hour. The darkness lasted from noon until three o'clock. It could not have been an eclipse, for the moon was always full on the first day of the passover. Whether the darkness was over the whole world, or simply all of Palestine, is uncertain, as, according to the usage of Bible language, the words would be the same.
15:34 And at the ninth hour1 Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani2? which is, being interpreted, My God, my God, why hast thou forsaken me3? And at the ninth hour. At three o'clock p.m. See Matthew 20:3. Eloi, Eloi, lama sabachthani? The words of the cry are found at Psalms 22:1. "Eli" is Hebrew, "Eloi" is Aramaic or Syro-Chaldaic for "My God". The former would be used by Jesus if he quoted the Scripture, the latter if he spoke the language of the people. My God, my God, why hast thou forsaken me? We can imagine what it would mean to a righteous man to feel that he was forsaken of God. But the more we feel and enjoy the love of another, the greater our sense of loss at being deprived of it. Considering, therefore, the near and dear relationship between the Son and Father, it is evident that we can never know or fathom the depth of anguish which this cry expressed. Suffice it to say, that this was without doubt the most excruciating of all Christ's sufferings, and it, too, was a suffering in our stead.
15:35 And some of them that stood by, when they heard it, said, Behold, he calleth Elijah1. Behold, he calleth Elijah. Jesus had now been upon the cross for six hours, and fever and loss of blood and the strain upon the muscles of his chest had rendered his articulation difficult and indistinct. For this reason some of those who stood by, though perfectly familiar with the language, misunderstood him and thought that he called upon Elijah.
15:36 And one ran, and filling a sponge full of vinegar, put it on a reed1, and gave him to drink, saying, Let be2; let us see whether Elijah cometh to take him down. And one ran, and filling a sponge full of vinegar, put it on a reed, and gave him to drink. After Jesus speaks of his thirst (John 19:28), vinegar is given to him to remove the dryness from his throat. Let be. Those who give the vinegar and those who stand by (Matthew 27:49), unite in saying "Let be". This phrase has no reference to the vinegar; it is a general expression, meaning, "Let us do nothing to prevent him from calling upon Elijah, or to prevent Elijah from coming".
15:37 And Jesus uttered a loud voice1, and gave up the ghost2. And Jesus uttered a loud voice. See Luke 23:46. And gave up the ghost. In Greek, "ekpneo", "breathed his last". None of the Evangelists speaks of Jesus as dying; for he yielded up his spirit voluntarily (John 10:18).
15:38 And the veil of the temple was rent in two from the top to the bottom1. And the veil of the temple was rent in two from the top to the bottom. The veil was the heavy curtain which hung between the holy and the most holy places in the sanctuary. By shutting out from the most holy place all persons except the high priest, who alone was permitted to pass through it, and this only once in the year, it signified that the way into the holiest--that is, into heaven--was not yet made manifest while the first tabernacle was standing (Hebrews 9:7,8). But the moment that Jesus died, thus making the way manifest, the veil was appropriately rent in twain from top to bottom, disclosing the most holy place to the priests who were at that time offering the evening incense in the holy place.
15:39 And when the centurion, who stood by over against him, saw that he so gave up the ghost, he said, Truly this man was the Son of God. The centurion . . . said, Truly this man was the Son of God. The conduct of Jesus upon the cross and the disturbances of nature which accompanied his death (Matthew 27:51-52), convinced the centurion that Jesus was a righteous man. But knowing that Jesus claimed to be the Son of God, and this claim was the real cause for which the Jews were crucifying him, he concludes, since he concedes that Jesus is righteous, that he is also all that he professed to be--the Son of God. There is no just reason for minimizing his confession, as though he had said, "A son of the gods"; for he said nothing of that kind, and those err as to the use of Scriptural language who think so. Like the centurions of Capernaum and Caesarea (Matthew 8:10; Acts 10:1,2), this Roman xsurpassed in faith those who had better opportunities. But in this faith he was not alone.
