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Commentary on Mark 15 verses 22–32
We have here the crucifixion of our Lord Jesus.
I. The place where he was crucified; it was called Golgotha - the place of a scull: some think, because of the heads of malefactors that were there cut off: it was the common place of execution, as Tyburn, for he was in all respects numbered with the transgressors. I know not how to give any credit to it, but divers of the ancients mention it as a current tradition, that in this place our first father Adam was buried, and they think it highly congruous that there Christ should be crucified; for as in Adam all die, so in Christ shall all be made alive. Tertullian, Origen, Chrysostom, and Epiphanius (great names), take notice of it; nay, Cyprian adds, Creditur piis - Many good people believe that the blood of Christ crucified did trickle down upon the scull of Adam, who was buried in the same place. Something more credible is the tradition, that this mount Calvary was that mountain in the land of Moriah (and in the land of Moriah it certainly was, for so the country about Jerusalem was called), on which Isaac was to be offered; and the ram was offered instead of him; and then Abraham had an eye to this day of Christ, when he called the place Jehovah-jireh - The Lord will provide, expecting that so it would be seen in the mount of the Lord.
II. The time when he was crucified; it was the third hour, Mar 15:25. He was brought before Pilate about the sixth hour (Joh 19:14), according to the Roman way of reckoning, which John uses, with which ours at this day agrees, that is at six o'clock in the morning; and then, at the third hour, according to the Jews' way of reckoning, that is, about nine of the clock in the morning, or soon after, they nailed him to the cross. Dr. Lightfoot thinks the third hour is here mentioned, to intimate an aggravation of the wickedness of the priests, they were here prosecuting Christ to the death, though it was after the third hour, when they ought to have been attending the service of the temple, and offering the peace-offerings; it being the first day of the feast of unleavened bread, when there was to be a holy convocation. At that very time, when they should have been, according to the duty of their place, presiding in the public devotions, were they here venting their malice against the Lord Jesus; yet these were the men that seemed so zealous for the temple, and condemned Christ for speaking against it. Note, There are many who pretend to be for the church, who yet care not how seldom they go to church.
III. The indignities that were done him, when he was nailed to the cross; as if that had not been ignominious enough, they added several things to the ignominy of it.
1.It being the custom to give wine to persons that were to be put to death, they mingled his with myrrh, which was bitter, and made it nauseous; he tasted it, but would not drink it; was willing to admit the bitterness of it, but not the benefit of it.
2.The garments of those that were crucified, being, as with us, the executioners' fee, the soldiers cast lots upon his garments (Mar 15:24), threw dice (as our soldiers do upon a drum-head), for them: so making themselves merry with his misery, and sitting at their sport while he was hanging in pain.
3.They set up a superscription over his head, by which they intended to reproach him, but really did him both justice and honour, The king of the Jews, Mar 15:26. Here was no crime alleged, but his sovereignty owned. Perhaps Pilate meant to cast disgrace upon Christ as a baffled king, or upon the Jews, who by their importunity had forced him, against his conscience, to condemn Christ, as a people that deserved no better a king than he seemed to be: however, God intended it to be the proclaiming even of Christ upon the cross, the king of Israel; though Pilate know not what he wrote, any more than Caiaphas what he said, Joh 11:51. Christ crucified is king of his church, his spiritual Israel; and even then when he hung on the cross, he was like a king, conquering his and his people's enemies, and triumphing over them, Col 2:15. Now he was writing his laws in his own blood, and preparing his favours for his subjects. Whenever we look unto Christ crucified, we must remember the inscription over his head, that he is a king, and we must give up ourselves to be his subjects, as Israelites indeed.
4.They crucified two thieves with him, one on his right hand, the other on his left, and him in the midst as the worst of the three (Mar 15:27); so great a degree of dishonour did they hereby intend him. And, no doubt, it gave him disturbance too. Some that have been imprisoned in the common gaols, for the testimony of Jesus, have complained of the company of cursing, swearing prisoners, more than any other of the grievances of their prison. Now, in the midst of such our Lord Jesus was crucified; while he lived he had, and there was occasion, associated with sinners, to do them good; and now when he died, he was for the same purpose joined with them, for he came into the world, and went out of it, to save sinners, even the chief. But this evangelist takes particular notice of the fulfilling of the scriptures in it, Mar 15:28. In that famous prediction of Christ's sufferings (Isa 53:12), it was foretold that he should be numbered with the transgressors, because he was made sin for us.
5.The spectators, that is, the generality of them, instead of condoling with him in his misery, added to it by insulting over him. Surely never was such an instance of barbarous inhumanity toward the vilest malefactor: but thus the devil showed the utmost rage against him, and thus he submitted to the greatest dishonours that could be done him.
(1.)Even they that passed by, that were no way concerned, railed on him, Mar 15:29. If their hearts were so hardened, that their compassions were not moved with such a spectacle, yet they should have thought it enough to have their curiosity gratified; but that will not serve: as if they were not only divested of all humanity, but were devils in human shape, they taunted him, and expressed themselves with the utmost detestation of him, and indignation at him, and shot thick at him their arrows, even bitter words. The chief priests, no doubt, put these sarcasms into their mouths, Thou that destroyest the temple, and buildest it in three days, now, if thou canst, save thyself, and come down from the cross. They triumph as if now that they had got him to the cross, there were no danger of his destroying the temple; whereas the temple of which he spoke, he was now destroying, and did within three days build it up; and the temple of which they spoke, he did by men, that were his sword and his hand, destroy not many years after. When secure sinners think the danger is over, it is then most ready to seize them: the day of the Lord comes as a thief upon those that deny his coming, and say, Where is the promise of it? much more upon those that defy his coming, and say, Let him make speed, and hasten his work.
(2.)Even the chief priests, who, being taken from among men and ordained for men, should have compassion even on those that are out of the way, should be tender of those that are suffering and dying (Heb 5:1, Heb 5:2), yet they poured vinegar instead of oil into his wounds, they talked to the grief of him whom God had smitten (Psa 69:26), they mocked him, they said, He saved others, healed and helped them, but now it appears that it was not by his own power, for himself he cannot save. They challenged him to come down from the cross, if he could, Mar 15:32. Let them but see that, and they would believe; whereas they would not believe, when he gave them a more convincing sign than that, when he came up from the grave. These chief priests, one would think, might now have found themselves other work to do: if they would not go to do their duty in the temple, yet they might have been employed in an office not foreign to their profession; though they would not offer any counsel or comfort to the Lord Jesus, yet they might have given some help to the thieves in their dying moments (the monks and priests in Popish countries are very officious about criminals broken upon the wheel, a death much like that of the cross); but they do not think that their business.
(3.)Even they that were crucified with him, reviled him (Mar 15:32); one of them did, so wretchedly was his heart hardened even in the depth of misery, and at the door of eternity.
The foal of Judah (Gen. 49:11.) has been tied to the vine, and his clothes dyed in the blood of the grape, and the kids tear the vine, blaspheming Christ, and wagging their heads. Wherefore it is said: And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple.
Afterwards they saw Him arise from the grave, though they would not believe that He could come down from the tree of the Cross. Where, O Jews, is your lack of faith? Your own selves I appeal to; your own selves I bring as judges. How much more wonderful is it that a dead man should arise, than that one yet living should choose to come down from the cross. Ye asked but small things, till greater should have come to pass; but your want of faith could not be healed by signs much greater than those for which you sought. Here all have gone out of the way, all are become abominable. (Ps. 14:4) Wherefore it goes on: And they that were crucified with him reviled.
Those who passed by wagged their heads, mocking the crucified, fulfilling the Scripture: “When they see me, they shake their heads.”
(ubi sup.) Thus also they confess, though against their will, that He saved many. Therefore your words condemn you, for He who saved others could have saved Himself. It goes on: Let Christ the King of Israel descend now from the cross, that we may see and believe.
For the passers by blasphemed Christ, reproaching Him as a seducer. But the devil moved them to bid Him come down from the Cross; for he knew that salvation was being won by the Cross, therefore he again proceeded to tempt Christ, so that if He came down from the Cross, he might be certain that He is not truly the Son of God, and so the salvation, which is by the Cross, might be done away. But He being truly the Son of God, did not come down; for if He ought to have come down, He would not have ascended there at all; but since He saw that in this way salvation must be effected, He underwent the crucifixion, and many other sufferings, unto the finishing of His work. It goes on: Likewise also the Chief Priests mocking said among themselves with the Scribes, He saved others, himself he cannot save. They said this, to do away with His miracles, as though those which He had done were but the semblance of them, for by working miracles He saved many.
Or else, both at first reviled Him, then one recognising Him as innocent, rebukes the other for blaspheming Him.
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SUMMARY
Mark 15:29 vividly portrays the profound humiliation endured by Jesus during his crucifixion, as passersby join the chorus of scorn, directing their derision through gestures of contempt and a distorted verbal taunt. This moment highlights the depth of human rejection and misunderstanding of Jesus' true identity and mission, while ironically, the very words of their mockery unwittingly point to the central truth of his impending resurrection and the establishment of a new spiritual reality.
CONTEXT
Literary Context: This verse is situated immediately following Jesus' crucifixion between two robbers, a detail emphasized by Mark to underscore his identification with sinners and the fulfillment of prophecy (Isaiah 53:12). The narrative in Mark 15 systematically details Jesus' suffering, from his trial before Pilate (Mark 15:1-15), the Roman soldiers' mockery (Mark 15:16-20), the journey to Golgotha (Mark 15:21-22), and his nailing to the cross (Mark 15:23-28). The mockery from the passersby, followed by that of the chief priests and scribes (Mark 15:31-32), intensifies the scene of public humiliation, demonstrating the widespread rejection of Jesus by various segments of society. This continuous stream of abuse serves to highlight the immense physical, emotional, and spiritual agony Jesus endured as part of his atoning work.
Historical & Cultural Context: Crucifixion was not merely a method of execution but a public spectacle designed to inflict maximum suffering, shame, and deterrence. It was a brutal display of Roman power, typically carried out in prominent locations to ensure wide viewership. The "passersby" represent the general public, indicating that Jesus' humiliation was not confined to his captors but extended to ordinary citizens. "Wagging their heads" was a common ancient gesture of scorn, derision, and malicious triumph over a defeated foe, found in various cultures and also in Old Testament laments and prophecies (e.g., Psalm 22:7 and Job 16:4). The taunt about destroying and rebuilding the temple reflects a misunderstanding or deliberate distortion of Jesus' earlier words, likely from a statement made during his cleansing of the temple or a similar discourse, which was later twisted into a charge of blasphemy and sedition by his accusers (Mark 14:58).
Key Themes: Mark 15:29 contributes significantly to several key themes within the Gospel of Mark. First, it underscores the theme of Jesus' suffering and humiliation, depicting him as the suffering servant who endures ultimate rejection and scorn, fulfilling Old Testament prophecies (e.g., Isaiah 53). Second, it highlights the misunderstanding of Jesus' identity and mission. The mockers, like many others in Mark's Gospel, fail to grasp the spiritual depth of Jesus' words and actions, interpreting them literally and maliciously. Third, the verse subtly introduces the theme of resurrection, as the taunt about "three days" unwittingly points to the very truth of Jesus' coming victory over death. This ironic foreshadowing demonstrates God's sovereign plan unfolding even amidst human opposition and misunderstanding, a theme central to the Gospel's climax in Mark 16:6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 15:29 is rich in Irony, specifically dramatic irony and situational irony. The mockers' taunt, intended to humiliate and condemn Jesus, unknowingly speaks a profound truth about his impending resurrection. They accuse him of destroying and rebuilding the temple in three days, completely unaware that Jesus had indeed spoken of "this temple" as his own body, which would be destroyed (through his death) and raised (through his resurrection) in three days (John 2:19-21). Their words, meant as an insult, become an unwitting prophecy and foreshadowing of Christ's victory over death. The Symbolism of the temple is also crucial; for the mockers, it represents the physical structure in Jerusalem, but for Jesus, it symbolizes his body, which would become the new dwelling place of God's presence and the means of true worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:29 powerfully illustrates the theological truth of God's sovereignty even amidst human sin and opposition. The mockery directed at Jesus, though intended for his humiliation, unwittingly served to highlight the very core of his mission and the divine plan. It underscores the profound spiritual blindness of those who reject Christ, focusing on superficial or literal interpretations while missing the deeper spiritual realities of his identity as the Son of God and the fulfillment of all Old Testament hopes. This scene is a poignant reminder that God's purposes cannot be thwarted, and even the most malicious human actions can be woven into the tapestry of His redemptive plan, culminating in the triumph of the cross and resurrection.
REFLECTION AND APPLICATION
The scene in Mark 15:29 offers profound lessons for believers today. It calls us to reflect on the immense cost of our salvation, reminding us that Jesus endured not only physical agony but also the deepest emotional and psychological pain of public scorn and false accusation. His unwavering perseverance in the face of such intense cruelty serves as a powerful example for us to endure hardship, criticism, and misunderstanding with grace and forgiveness, rather than retaliation. Furthermore, the mockers' spiritual blindness to Jesus' true meaning about the temple challenges us to seek deeper spiritual understanding of God's Word, to look beyond surface interpretations, and to discern the profound truths of Christ's person and work. It reminds us that God's plan often unfolds in ways that confound human wisdom, and even in moments of apparent defeat, His ultimate triumph is assured.
Questions for Reflection
FAQ
Why did the passersby mock Jesus with this specific taunt about the temple?
Answer: The taunt "Ah, thou that destroyest the temple, and buildest [it] in three days" was a distorted reference to Jesus' earlier words, likely from a statement he made during his cleansing of the temple or a similar discourse. In John 2:19, Jesus declared, "Destroy this temple, and in three days I will raise it up." The Jewish leaders and the public, either intentionally or out of misunderstanding, interpreted this literally as a threat to the magnificent physical temple in Jerusalem, which was the center of Jewish worship and national identity. This accusation was even brought up as false testimony during Jesus' trial (Mark 14:58). Thus, the mockers used this perceived blasphemy and threat against their sacred institution as a basis for their ridicule, unaware of the profound spiritual meaning Jesus intended.
Was Jesus actually going to destroy the physical temple in Jerusalem?
Answer: No, Jesus was not referring to the physical temple in Jerusalem. As John 2:21 clarifies, "But he spake of the temple of his body." Jesus was prophesying his own death and resurrection. His body would be "destroyed" through crucifixion, and he would be "raised up" on the third day. The mockers' literal interpretation completely missed the spiritual, prophetic significance of his words, which pointed to his identity as the new and ultimate dwelling place of God's presence, superseding the physical temple.
How does this mockery about building the temple in "three days" relate to Jesus' resurrection?
Answer: This is a profound example of dramatic irony and unwitting prophecy. The mockers intended their words as a sarcastic challenge and an insult, highlighting what they perceived as Jesus' absurd claims. However, their taunt precisely echoed the truth of Jesus' impending resurrection. Jesus did indeed "build" or raise himself (through the power of God) from the dead on the third day after his crucifixion. What they meant for evil and ridicule, God used to subtly foreshadow the ultimate victory of Christ over death, a central tenet of the Christian faith (1 Corinthians 15:3-4).
CHRIST-CENTERED FULFILLMENT
Mark 15:29, depicting the mockery of Jesus concerning the temple, finds its profound Christ-centered fulfillment in Jesus himself as the new and ultimate Temple. The physical temple in Jerusalem, with its sacrifices and rituals, was a shadow and type of God's dwelling among His people. Jesus' statement, "Destroy this temple, and in three days I will raise it up," was a radical redefinition, revealing that His own body would be the true locus of God's presence and the means of atonement. His death on the cross was the "destruction" of this temple, and His resurrection on the third day was its "rebuilding"—not of stone, but of a new, living reality. This event inaugurates a new covenant where access to God is no longer through a physical structure but directly through Christ's broken body and shed blood (Hebrews 10:19-20). The mockers, in their spiritual blindness, inadvertently proclaimed the very truth that would validate Jesus' messianic claims and usher in the era of the Church, the spiritual temple built of living stones (1 Peter 2:5), with Christ as its cornerstone (Ephesians 2:20-22). Thus, the taunt against the crucified Christ ultimately points to His glorious triumph as the resurrected Lord and the Head of His new, spiritual temple.