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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.
Such he appeared on the cross, such when crowned with thorns did he exhibit himself, disfigured, and without comeliness, as if he had lost his power, as if not the Son of God. Such did he seem to the blind.
(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.
Similarly, the chief priests, mocking, said to one another with the scribes: He saved others, etc. Even unwillingly, the scribes and priests confess that He saved others. Therefore, your own judgment condemns you. For He who saved others could indeed, if He willed, save Himself.
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 15:31 captures a moment of profound spiritual blindness and bitter irony at the foot of the cross, as the chief priests and scribes mock Jesus with the taunt, "He saved others; himself he cannot save." This statement, intended as an insult and proof of His failure, inadvertently articulates the very essence of His divine mission: that His inability to save Himself was precisely the means by which He accomplished the salvation of humanity. It underscores the ultimate paradox of the cross, where weakness becomes strength and death becomes life.
CONTEXT
Literary Context: This verse is situated at the climax of Mark's Gospel, within the intensely dramatic narrative of Jesus' crucifixion. Immediately preceding it, Jesus has been scourged, mocked by Roman soldiers, and led to Golgotha, where He is crucified between two criminals. The narrative emphasizes His profound suffering and humiliation, fulfilling prophetic expectations. The mocking by the religious leaders here is not an isolated incident but part of a continuous stream of ridicule and rejection that Jesus endures, both from the Gentiles (soldiers) and His own people's spiritual authorities. This particular taunt follows the general mocking by those passing by and the criminals themselves, intensifying the emotional and spiritual weight of the scene. The subsequent events include the darkness over the land and Jesus' final cry, leading to His death and the tearing of the temple veil, all of which underscore the cosmic significance of this moment.
Historical & Cultural Context: The "chief priests" (ἀρχιερεῖς, archiereis) and "scribes" (γραμματεῖς, grammateis) represented the highest echelons of Jewish religious and legal authority in Jerusalem. The chief priests were primarily Sadducees, responsible for temple operations, while the scribes were experts in the Mosaic Law, often Pharisees. Both groups had vehemently opposed Jesus throughout His ministry, viewing Him as a threat to their authority, traditions, and the established social order. Their presence at the crucifixion, continuing their mockery, highlights their deep-seated animosity and their desire to see Jesus utterly discredited. In their understanding, a true Messiah would have been a powerful, conquering figure, a political and military liberator who would overthrow Roman rule and establish an earthly kingdom. Jesus' apparent helplessness on the cross, therefore, was, to them, definitive proof that He was a fraud and not the promised Messiah. Their taunt reflects this profound misunderstanding of God's redemptive plan and the nature of the Messiah's suffering servant role, as foretold in passages like Isaiah 53.
Key Themes: Mark 15:31 powerfully contributes to several key themes woven throughout the Gospel of Mark. Foremost is the theme of Profound Irony and Paradox, where human wisdom and expectations are inverted by divine truth. The very accusation leveled against Jesus—that He could not save Himself—is the profound truth of His mission: His self-sacrifice was the means of salvation for others. This ties into the theme of Sacrificial Love and Obedience, demonstrating Jesus' ultimate surrender to the Father's will and His willingness to endure the cross for the redemption of humanity, as highlighted in Philippians 2:8. The verse also underscores the Misunderstanding of Messiahship, as the religious leaders' expectations of a conquering king blind them to the suffering servant Messiah. This contrasts sharply with Jesus' consistent teaching about His suffering and death, as seen in His passion predictions (e.g., Mark 8:31). Finally, the scene vividly portrays the Depth of Human Rejection and Scorn directed at Jesus, not only from the Roman authorities but from the very spiritual leaders of Israel, emphasizing the profound spiritual blindness that characterized much of the opposition to Him.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich in Irony, which is the most prominent literary device. The chief priests and scribes intend their statement as a cutting insult, a definitive proof of Jesus' failure and a refutation of His messianic claims. However, their words contain an profound, unintended truth: Jesus' inability (or rather, His deliberate choice not to) save Himself is precisely what enables Him to save humanity. This creates a powerful Paradox, where weakness becomes strength and self-sacrifice becomes the ultimate act of salvation. There is also clear Antithesis in the contrasting phrases "saved others" versus "himself he cannot save," highlighting the fundamental difference between their understanding of power and God's. This scene also serves as a form of Foreshadowing, as the very "failure" they proclaim is the necessary prelude to His ultimate triumph over sin and death through resurrection.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:31 stands as a pivotal theological statement, articulating the profound paradox at the heart of Christian salvation. The religious leaders' taunt, intended to discredit Jesus, inadvertently highlights the very essence of His atoning work. Jesus' refusal to descend from the cross was not a demonstration of weakness but the ultimate act of divine love and obedience, fulfilling God's redemptive plan. His inability to save Himself, from a human perspective, was His divine willingness to offer Himself as the perfect sacrifice for the sins of the world. This moment underscores that true power in God's economy is often found in humility, self-emptying, and sacrificial love, rather than in overt displays of might. It challenges human expectations of a conquering hero, revealing instead a suffering servant who achieves victory through apparent defeat.
REFLECTION AND APPLICATION
Mark 15:31 serves as a profound reminder that God's ways are often contrary to human wisdom and expectation. For believers today, this verse challenges our own preconceived notions of power, success, and salvation. It calls us to embrace the paradox of the cross: that true strength is found in humility, victory in surrender, and life in death. When we face ridicule or misunderstanding for our faith, or when our efforts to serve God seem to yield no immediate, visible "saving" results for ourselves, we can look to Christ's example. His willingness to endure the ultimate humiliation, not for His own sake but for ours, underscores the radical, self-giving nature of Christian love and discipleship. It reminds us that our salvation came at an immeasurable cost, prompting gratitude and a deeper commitment to living a life that reflects His sacrificial love, even when it means embracing apparent weakness or suffering for the sake of others.
Questions for Reflection
FAQ
Why did the chief priests and scribes mock Jesus with this particular statement?
Answer: The chief priests and scribes mocked Jesus with "He saved others; himself he cannot save" for several reasons. Firstly, it was a bitter taunt intended to discredit His claims to being the Messiah or the Son of God. In their understanding, a true Messiah would demonstrate divine power by saving Himself from such a humiliating death, perhaps by descending from the cross as a triumphant king. Secondly, it was a public acknowledgment, albeit a sarcastic one, of Jesus' well-known miracles of healing and deliverance ("He saved others"). They couldn't deny His past acts of power, but they used this very fact to highlight what they perceived as His current impotence. Their mockery reflected their profound spiritual blindness and their rejection of God's true redemptive plan, which involved a suffering Messiah rather than a conquering one. They were looking for a political deliverer, not a spiritual savior who would die for the sins of the world, as alluded to in Isaiah 53:3.
What is the theological significance of Jesus not saving Himself from the cross?
Answer: The theological significance of Jesus not saving Himself from the cross is immense and central to Christian doctrine. His "inability" to save Himself was not a lack of power, but a deliberate act of obedience to His Father's will and an expression of His profound love for humanity. Had Jesus saved Himself, He would not have fulfilled the prophecies of the suffering servant (e.g., Isaiah 53:7) and, more importantly, He would not have accomplished atonement for sin. His death on the cross was the necessary sacrifice to pay the penalty for humanity's sin, reconcile humanity to God, and overcome the power of sin and death. This act of selfless surrender, freely chosen, demonstrates the depth of God's love and the unique nature of Christ's saving work, as explained in Romans 5:8.
CHRIST-CENTERED FULFILLMENT
The taunt of the chief priests and scribes in Mark 15:31—"He saved others; himself he cannot save"—is a profound statement of Christ-centered fulfillment, albeit one spoken in ignorance and malice. Precisely because Jesus chose not to save Himself from the cross, He became the ultimate Savior. His divine power was not demonstrated by avoiding suffering, but by willingly embracing it as the perfect, once-for-all sacrifice for sin. This "inability" was, in fact, the ultimate expression of His obedience to the Father's will and His boundless love for humanity, fulfilling the Old Testament prophecies of the suffering servant who would bear the sins of many (Isaiah 53:12). By enduring the cross, Jesus became the Lamb of God who takes away the sin of the world (John 1:29), the propitiation for our sins (1 John 2:2), and the one through whom we receive eternal life (John 3:16). His apparent weakness on the cross was the very means by which He triumphed over sin, death, and the devil, demonstrating that God's power is perfected in weakness and His wisdom confounds human understanding (1 Corinthians 1:25). Thus, the very words intended to condemn Him ultimately proclaim His saving mission and the glorious paradox of the gospel.