TRV
Translation
King James Version
And they clothed him with purple, and platted a crown of thorns, and put it about his head,
Complete Jewish Bible
They dressed him in purple and wove thorn branches into a crown, which they put on him.
Berean Standard Bible
They dressed Him in a purple robe, twisted together a crown of thorns, and set it on His head.
American Standard Version
And they clothe him with purple, and platting a crown of thorns, they put it on him;
World English Bible Messianic
They clothed him with purple, and weaving a crown of thorns, they put it on him.
Geneva Bible (1599)
And clad him with purple, and platted a crowne of thornes, and put it about his head,
Young's Literal Translation
and clothe him with purple, and having plaited a crown of thorns, they put it on him,
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In the KJVVerse 24,844 of 31,102
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Commentary on Mark 15 verses 15–21
15 ¶ And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
16 And the soldiers led him away into the hall, called Praetorium; and they call together the whole band.
17 And they clothed him with purple, and platted a crown of thorns, and put it about his head,
18 And began to salute him, Hail, King of the Jews!
19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.
20 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.
21 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.
Here, I. Pilate, to gratify the Jews' malice, delivers Christ to be crucified, Mar 15:15. Willing to content the people, to do enough for them (so the word is), and make them easy, that he might keep them quiet, he released Barabbas unto them, who was the scandal and plague of their nation, and delivered Jesus to be crucified, who was the glory and blessing of their nation. Though he had scourged him before, hoping that would content them, and then not designing to crucify him, yet he went on to that; for no wonder that he who could persuade himself to chastise one that was innocent (Luk 23:16), could by degrees persuade himself to crucify him.
Christ was crucified, for that was, 1. A bloody death, and without blood no remission, Heb 9:22. The blood is the life (Gen 9:4); it is the vehicle of the animal spirits, which connect the soul and body, so that the exhausting of the blood is the exhausting of the life. Christ was to lay down his life for us, and therefore shed his blood. Blood made atonement for the soul (Lev 17:11), and therefore in every sacrifice of propitiation special order was given for the pouring out of the blood, and the sprinkling of that before the Lord. Now, that Christ might answer all these types, he shed his blood. 2. It was a painful death; the pains were exquisite and acute, for death made its assaults upon the vitals by the exterior parts, which are quickest of sense. Christ died, so as that he might feel himself die, because he was to be both the priest and the sacrifice; so that he might be active in dying; because he was to make his soul an offering for sin. Tully calls crucifixion, Teterrimum supplicium - A most tremendous punishment: Christ would meet death in its greatest terror, and so conquer it. 3. It was a shameful death, the death of slaves, and the vilest malefactors; so it was accounted among the Romans. The cross and the shame are put together. God having been injured in his honour by the sin of man, it is in his honour that Christ makes him satisfaction, not only by denying himself in, and divesting himself of, the honours due to his divine nature, for a time, but by submitting the greatest reproach and ignominy the human nature was capable of being loaded with. Yet this was not the worst. 4. It was a cursed death; thus it was branded by the Jewish law (Deu 21:23); He that is hanged, is accursed of God, is under a particular mark of God's displeasure. It was the death that Saul's sons were put to, when the guilt of their father' bloody house was to be expiated, Sa2 21:6. Haman and his sons were hanged, Est 7:10; Est 9:13. We do not read any of the prophets of the Old Testament that were hanged; but now that Christ has submitted to be hanged upon a tree, the reproach and curse of that kind of death are quite rolled away, so that it ought to be any hindrance to the comfort of those who die either innocently or penitently, nor any diminution fRom. but rather an addition to, the glory of those who die martyrs for Christ, to be as he was, hanged upon a tree.
II. Pilate, to gratify the gay humour of the Roman soldiers, delivered him to them, to be abused and spitefully treated, while they were preparing for the execution. They called together the whole regiment that was then in waiting, and they went into an inner hall, where they ignominiously abused our Lord Jesus, as a king, just as in the high priest's hall his servants had ignominiously abused him as a Prophet and Saviour. 1. Do kings wear robes of purple or scarlet? They clothed him with purple. This abuse done to Christ in his apparel should be an intimation to Christians, not to make the putting on of apparel their adorning, Pe1 3:4. Shall a purple or scarlet robe be matter of pride to a Christian, which was matter of reproach and shame to Christ. 2. Do kings wear crowns? They platted a crown of thorns, and put it on his head. A crown of straw, or rushes, would have been banter enough; but this was pain also. He wore the crown of thorns which we had deserved, that we might wear the crown of glory which he merited. Let us be taught by these thorns, as Gideon taught the men of Succoth, to hate sin, and be uneasy under it, and to be in love with Jesus Christ, who is here a lily among thorns. If we be at any time afflicted with a thorn in the flesh, let it be our comfort, that our high priest is touched with the feelings of our infirmities, having himself known what thorns in the flesh meant. 3. Are kings attended with the acclamations of their subjects, O king, live for ever? That also is mimicked; they saluted him with "Hail, King of the Jews; such a prince, and such a people, even good enough for one another." 4. Kings have sceptres put into their hand, marks of dominion, as the crown is of dignity; to imitate this, they put a reed in his right hand. Those that despise the authority of Jesus Christ, as not to be observed and obeyed, who regard not either the precepts of his word, or the threatenings of his wrath, do, in effect, put a reed in his hand; nay, and, as these here, smite him on the head with it, such is the indignity they do him. 5. Subjects, when they swear allegiance, were wont to kiss their sovereign; and this they offered to do, but, instead of that, spit upon him. 6. Kings used to be addressed upon the knee; and this also they brought into the jest, they bowed the knee, and worshipped him; this they did in scorn, to make themselves and one another laugh. We were by sin become liable to everlasting shame and contempt, to deliver us from which, our Lord Jesus submitted to this shame and contempt for us. He was thus mocked, not in his own clothes, but in another's, to signify that he suffered not for his own sin; the crime was ours, the shame his. Those who pretend subjection to Christ, but at the same time give themselves up to the service of the world and the flesh, do, in effect, the same that they did, who bowed the knee to him in mockery, and abused him with, Hail, king of the Jews, when they said, We have no king but Caesar. Those that bow the knee to Christ, but do not bow the soul, that draw nigh to him with their mouths, and honour him with their lips, but their hearts are far from him, put the same affront upon him that these here did.
III. The soldiers, at the hour appointed, led him away from Pilate's judgment-hall to the place of execution (Mar 15:20), as a sheep to the slaughter; he was led forth with the workers of iniquity, though he did no sin. But lest his death, under the load of his cross, which he was to carry, should prevent the further cruelties they intended, they compelled one Simon of Cyrene to carry his cross for him. He passed by, coming out of the country or out of the fields, not thinking of any such matter. Note, We must not think it strange, if crosses come upon us suddenly, and we be surprised by them. The cross was a very troublesome unwieldy load: but he that carried it a few minutes, had the honour to have his name upon the record in the book of God, though otherwise an obscure person; so that, wherever this gospel is preached; so that, wherever this gospel is preached, there shall this be told for a memorial to him: in like manner, though no affliction, no cross, for the present, be joyous, but grievous, yet afterward it yields a crown of glory to them that are exercised thereby.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–21. Public domain.
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Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
His shame took away our shame; His bonds made us free; by the thorny crown of His head, we have obtained the crown of the kingdom; by His wounds we are healed.
But in a mystic sense, Jesus was stripped of His clothes, that is, of the Jews, and is clothed in a purple robe, that is, in the Gentile church, which is gathered together out of the rocks. Again, putting it off in the end, as offending, He again is clothed with the Jewish people, for when the fulness of the Gentiles is come in, then shall all Israel be saved. (Rom. 11:25.)
CyprianAD 258
Treatise IX. On the Advantage of Patience 7
He who now gives true palms to the victors was beaten in the face with hostile palms; he who clothes all others with the garment of immortality was stripped of his earthly garment.
Cyril of JerusalemAD 386
SERMON ON THE PARALYTIC 12
When they “clothed him in purple,” it was in mockery, yet ironically it was a fulfillment of prophecy, for he indeed was a king, so even their parody indirectly served divine revelation. Even though they did it in a spirit of derision, still they did it, and his regal dignity was by that symbolically heralded. So, likewise, though it was with thorns they crowned him, it was still a crown.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(de Con. Evan. iii. 9) But we must understand that the words of Matthew, they put on him a scarlet robe, Mark expresses by clothed him in purple; for that scarlet robe was used by them in derision for the royal purple, and there is a sort of red purple, very like scarlet. It may also be that Mark mentions some purple which the robe had about it, though it was of a scarlet colour.
BedeAD 735
On the Gospel of Mark
In the crown of thorns He wore is shown the taking up of our sins, for which He deigned to become mortal. As His forerunner bearing witness to Him said: Behold the Lamb of God, who takes away the sins of the world (John I). For the Lord Himself bears witness that thorns are customarily placed as a sign of sins, who said to the first man fallen into sin: Your land will bring forth thorns and thistles for you (Genesis III). Which is to say openly: Your conscience will constantly generate for you the stings and thorns of vices. But according to the Gospel of Luke, the Lord is clothed in a white robe before Herod, while in the other Gospels He is mocked by the soldiers of Pilate under a scarlet or purple garment. Comparing both narratives, in one the innocence and chastity of the assumed humanity are expressed, while in the other, the truth of the passion through which He was to attain the glory of the immortal kingdom is expressed. For just as purple mimics the color of the blood shed for us, so also the habit of the kingdom, into which He entered after the passion and which is open to us to enter, is insinuated. But since the Apostle says: For as many of you as were baptized into Christ have put on Christ (Galatians III); and Isaiah instructs the Lord about all the elect: These, he says, will be clothed as with an ornament (Isaiah XLI), in this double attire of the Lord, contemptible indeed in the view of enemies but most glorious in the election of the Lord Himself, the entire multitude of His elect, divided into the venerated martyrs and the remaining faithful, can be most aptly designated. For He is clothed in a white robe when He is surrounded by the pure confession of the righteous. He is dressed in purple or scarlet, when he glories in the triumph of victorious martyrs.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(ubi sup.) We must understand that Jesus was scourged by no other than Pilate himself. For John writes, Pilate took Jesus, and scourged him, (John 13:1) which we must suppose that he did, that the Jews might be satisfied with His pains and insults, and cease from thirsting for His blood.
(ubi sup.) For since He had been called King of the Jews, and the scribes and priests had objected to Him as a crime that He usurped rule over the Jewish people, they in derision strip Him of His former garments, and put on Him a purple robe, which ancient kings used to wear.
(ubi sup.) But instead of the diadem, they put on Him a crown of thorns, wherefore it goes on, And platted a crown of thorns, and put it about his head. And for a royal sceptre they give Him a reed, as Matthew writes, and they bow before Him as a king, wherefore there follows, And began to salute him, Hail, King of the Jews! And that the soldiers worshipped Him as one who falsely called Himself God, is clear from what is added: And bowing their knees, worshipped him, as though He pretended to be God.
Or else, by the purple robe, with which the Lord is clothed, is meant His flesh itself, which He gave up to suffering, and by the thorny crown which He carried is meant, the taking upon Him of our sins.
(ubi sup.) But they smite the head of Christ, who deny that He is very God. And because men are wont to use a reed to write with, they, as it were, smite the head of Christ with a reed, who speak against His divinity, and endeavour to confirm their error by the authority of Holy Writ. They spit in His face, who spit from them by their accursed words the presence of His grace. There are some also in this day, who adore Him, with a sure faith, as very God, but by their perverse actions, despise His words as though they were fabulous, and think the promises of that word inferior to worldly allurements. But just as Caiaphas said, though he knew not what it meant, It is expedient for us that one man should die for the people, (John 11:50) so also the soldiers do these things in ignorance.
BedeAD 735
On the Gospel of Mark
It is to be noted, however, that for what Mark says: And they clothed Him in purple, Matthew puts it thus: And stripping Him, they put on Him a scarlet robe (Matthew XXVII). From which it is understood that what Matthew says: They put on Him a scarlet robe, Mark states as: Clothed in purple. For that scarlet robe was used in mockery as royal purple, and it is a kind of red-purple similar to scarlet. It is also possible that Mark mentioned purple, which the cloak had, although it was scarlet. Mystically, therefore, in the purple with which the Lord is clothed, His very body, which He subjected to sufferings, is indicated. Concerning this, prophecy had already said: Why then is Your apparel red, and Your garments like one treading in the winepress? (Isaiah LXIII).
BedeAD 735
On the Gospel of Mark
But the soldiers led Him into the courtyard of the praetorium, and called together the entire cohort, and they clothed Him in purple, and after weaving a crown of thorns, they placed it on Him, and began to salute Him: Hail, King of the Jews. The soldiers did this because He had been called the King of the Jews, and because the scribes and the priests had accused Him of seizing power in the Israelite people for Himself. They did this in mockery, stripping Him of His former clothes, dressing Him in purple, which ancient kings used, placing a crown of thorns on Him instead of a diadem, giving Him a reed instead of a royal scepter, as Matthew writes, and worshipping Him as though He were a king. But let us understand all these things mystically. As Caiaphas said: It is expedient that one man should die for the people (John XVIII), not knowing what he said (Luke IX); so whatever they did, although they did it with a different intent, nevertheless, for us who believe, they were administering the sacraments.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
The vainglory of soldiers, ever rejoicing in disorder and in insult, here displayed what properly belonged to them. Wherefore it is said, And the soldiers led him away into the hall called Prætorium, and they call together the whole band, that is, the whole company of the soldiers, and they clothed him with purple as a king.
Let us also put on the purple and royal robe, because we must walk as kings treading on serpents and scorpions, and 1 having sin under our feet. For we are called Christians, that is, anointed ones, just as kings were then called anointed. Let us also take upon ourselves the crown of thorns, that is, let us make haste to be crowned with a strict life, with self-denials and purity.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Mark 15:17 vividly portrays the Roman soldiers' cruel mockery of Jesus, dressing him in a purple robe and pressing a crown of thorns onto his head. This act of humiliation, performed in the praetorium, was a deliberate parody of royal investiture, intended to ridicule Jesus' claim to kingship just moments before his crucifixion, underscoring the profound indignity and suffering he endured.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 15:17 is rich with Irony, a central literary device throughout the passion narrative. The soldiers' actions are intended as a cruel joke, dressing Jesus as a mock king, yet their very mockery inadvertently highlights his true, albeit unrecognized, kingship. The Symbolism of the purple robe (royalty) and the crown of thorns (suffering, humiliation, and the curse of sin from Genesis 3:18) creates a powerful Antithesis. The external display of mock royalty stands in stark contrast to Jesus' internal humility, purity, and ultimate divine authority. This scene also employs Foreshadowing, as the "crown" of thorns and "royal" robe anticipate his ultimate triumph over sin and death, where he will indeed be crowned with glory and honor.
THEOLOGICAL AND THEMATIC CONNECTIONS
The mockery of Jesus in Mark 15:17 is a profound theological statement about the nature of God's redemptive plan and the paradoxical path to glory. In this moment, Jesus fully embraces humiliation, embodying the suffering servant prophesied in the Old Testament. His willingness to endure such indignity reveals the depth of divine love and the extent of his identification with humanity's fallen state. This scene powerfully illustrates the truth that true power and kingship, in God's economy, are found not in worldly pomp and might, but in self-sacrificial love and humble obedience, even unto death. The purple robe and thorny crown, intended as symbols of derision, become, in retrospect, powerful emblems of his unique reign—a reign established through suffering rather than conquest.
REFLECTION AND APPLICATION
Mark 15:17 compels us to gaze upon the profound humility and immense suffering of our Savior. Jesus, the King of the universe, willingly submitted to the most demeaning and painful mockery imaginable, not because he was weak, but because of his unwavering love and commitment to fulfilling God's redemptive plan. This scene challenges our worldly notions of power, status, and dignity, inviting us to consider what it truly means to follow a King who wore a crown of thorns. It calls us to embrace humility, to endure hardship for the sake of the Gospel, and to find our true identity and worth not in human accolades but in our union with Christ, who bore our shame. His suffering here assures us that he understands our pain, our humiliation, and our deepest struggles, offering a powerful example of enduring love and steadfast faith in the face of injustice.
Questions for Reflection
FAQ
Why did the Roman soldiers mock Jesus as a king?
Answer: The Roman soldiers mocked Jesus as a king primarily because his accusers, particularly the Jewish leaders, had presented him to Pilate as a claimant to kingship, which was perceived as a challenge to Caesar's authority (e.g., John 19:12). Pilate himself questioned Jesus directly about being "King of the Jews" (Mark 15:2). For the Roman soldiers, mocking a supposed "king" who was about to be executed was a common practice to assert Roman dominance, humiliate the condemned, and entertain themselves. It was a brutal parody of a royal investiture, designed to strip Jesus of any perceived dignity or authority.
What was the significance of the purple robe in this mockery?
Answer: The purple robe was highly significant because purple dye was extremely rare and expensive in the Roman world, making purple garments symbols of royalty, wealth, and high status. Emperors, senators, and other elite figures wore purple. By dressing Jesus in purple, the soldiers were directly mocking his claim to kingship. It was a deliberate act of contempt, taking a color associated with ultimate power and using it to highlight Jesus' apparent powerlessness and humiliation. This act underscored the stark contrast between worldly power and the paradoxical nature of Jesus' true, spiritual kingship.
CHRIST-CENTERED FULFILLMENT
Mark 15:17, depicting the cruel mockery of Jesus as a king, finds its profound Christ-centered fulfillment not in the defeat it seemingly portrays, but in the ultimate triumph and true kingship of Christ. The purple robe and crown of thorns, intended as symbols of derision, become the very emblems of his unique reign—a reign established through suffering and self-sacrifice rather than worldly conquest. This scene foreshadows the ultimate reality that Jesus is indeed the King, but his kingdom is "not of this world" (John 18:36). The humiliation he endured on the cross, starting with this mockery, was the path to his exaltation. The New Testament consistently points to Jesus as the true and eternal King, who, having suffered, was "crowned with glory and honor" (Hebrews 2:9) through his resurrection and ascension. The very "crown" of thorns he wore foreshadows the many crowns he will ultimately receive as the "King of kings and Lord of lords" (Revelation 19:16), reigning eternally at the right hand of God. Thus, the mockery of Mark 15:17 is transformed into a powerful testament to the paradoxical wisdom of God, where weakness becomes strength and suffering leads to ultimate glory.