### Core Meaning & Semantic Range
The Greek verb empaízō (`{{G1702}}`) is a compound word formed from the preposition en (ἐν), meaning "in" or "among," and the verb paízō (παίζω), meaning "to play," "to sport," or "to jest." The combination yields a meaning of "to play at" or "to make sport of" someone in a derisive manner. Its core semantic range encompasses "to mock," "to ridicule," "to jeer at," or "to treat with contempt." This is not a lighthearted jest, but rather a deliberate act intended to humiliate, scorn, or show disdain, often involving scornful words, gestures, or actions. The nuance implies a malicious or contemptuous form of mockery, frequently in a public or shaming context.
### Biblical Occurrences & Contextual Analysis
The term empaízō (`{{G1702}}`) appears primarily in the Synoptic Gospels, with its most significant occurrences detailing the suffering of Jesus during his Passion.
* **Deception and Cruelty:** In [[Matthew 2:16]], Herod is described as having been "mocked" (deceived) by the wise men, leading to his murderous rage. This early usage highlights the connection between mockery and severe, even violent, consequences.
* **Prophecy of Suffering:** Jesus himself prophesies that he will be mocked by the Gentiles in [[Matthew 20:19]], [[Mark 10:34]], and [[Luke 18:32]]. These predictions underscore the fulfillment of Old Testament prophecies regarding the suffering Messiah.
* **The Passion Narratives:** The most frequent and poignant uses of empaízō (`{{G1702}}`) describe the manifold ways Jesus was ridiculed and scorned by various groups:
* **By the Temple Guards:** In [[Luke 22:63]], the men who held Jesus "mocked" him, striking him and demanding he prophesy who hit him, demonstrating physical abuse combined with verbal derision.
* **By Herod and His Soldiers:** [[Luke 23:11]] recounts Herod and his soldiers treating Jesus with contempt, dressing him in a splendid robe and sending him back to Pilate, signifying his perceived foolishness and impotence.
* **By the Roman Soldiers:** [[Matthew 27:29-31]] and [[Mark 15:20]] vividly describe the soldiers mocking Jesus by dressing him in a purple robe, placing a crown of thorns on his head, putting a reed in his hand, kneeling before him in mock homage, spitting on him, and striking him on the head. This elaborate charade was designed to humiliate him as a false king.
* **By the Religious Leaders:** [[Matthew 27:41]] notes that the chief priests, scribes, and elders also "mocked" Jesus while he was on the cross, challenging him to save himself if he was the Son of God.
* **By the Crucified Criminals:** Even one of the criminals crucified with him "mocked" him, as recorded in [[Luke 23:36]].
* **Parabolic Usage:** In [[Luke 14:29]], empaízō (`{{G1702}}`) is used in the parable of the tower builder, where those who see the unfinished project "mock" the builder for his failure, illustrating the social shame and ridicule associated with incompetence.
The consistent use of empaízō (`{{G1702}}`) in the Passion narratives emphasizes the profound humiliation, contempt, and physical abuse endured by Jesus, highlighting the depths of his suffering.
### Related Words & Concepts
Empaízō (`{{G1702}}`) shares semantic space with several other Greek words that convey aspects of mockery, scorn, or ridicule, while maintaining its distinct emphasis on derisive "play."
* **mukterízō (μυκτηρίζω, `{{G3456}}`):** This word literally means "to turn up the nose at," signifying open scorn or contempt. It appears in [[Galatians 6:7]], "God is not mocked," conveying a strong sense that God cannot be treated with such disdain or deceived.
* **katagelao (καταγελάω, `{{G2606}}`):** Meaning "to laugh down" or "to ridicule," this term emphasizes laughter as the primary mode of derision. It is found in [[Matthew 9:24]] and [[Mark 5:40]] when people "laughed Jesus to scorn" for saying Jairus's daughter was only asleep.
* **khleuaō (χλευάζω, `{{G5512}}`):** This verb means "to mock," "to scoff," or "to deride." It is used in [[Acts 2:13]] where some "mocked" the disciples, accusing them of being drunk, and in [[Acts 17:32]] where some "mocked" Paul when he spoke of the resurrection. While similar, khleuaō (`{{G5512}}`) might imply more verbal scoffing, whereas empaízō (`{{G1702}}`) often involves actions and a more theatrical display of contempt.
* **Antonyms:** Concepts opposite to empaízō (`{{G1702}}`) include honor, reverence, worship, respect, and veneration.
* **Thematic Connections:** Humiliation, suffering, contempt, scorn, ridicule, testing, and the fulfillment of prophecy are all closely associated themes.
### Theological Significance
The pervasive use of empaízō (`{{G1702}}`) in the New Testament carries profound theological weight:
* **The Suffering Servant:** The constant mockery endured by Jesus fulfills the prophecies of the suffering servant in Isaiah (e.g., [[Isaiah 53:3]], "He was despised and rejected by men"). His willing submission to such profound and public humiliation is integral to his identity as the atoning sacrifice for sin. The mockery highlights the depth of his condescension and the extent of his love.
* **Divine Sovereignty Amidst Human Depravity:** The acts of mockery, intended by humans to diminish and disgrace Jesus, paradoxically served God's sovereign plan of salvation. The mockers, in their blindness and malice, unknowingly participated in the divine drama, fulfilling prophecies and setting the stage for the triumph of the cross. This demonstrates that even the most depraved human actions can be woven into God's redemptive purposes.
* **The Contrast with True Worship:** The mockery of Jesus stands in stark contrast to the true worship and reverence that is rightfully due to him. It vividly illustrates humanity's fallen state, its spiritual blindness, and its inability to recognize divine truth and authority apart from divine revelation.
* **Identification with the Persecuted:** Jesus' experience of being mocked provides a powerful point of identification for all believers who suffer persecution, ridicule, or scorn for their faith. His endurance of such treatment serves as an example and encouragement, reminding believers that their Lord also endured similar ignominy (cf. [[1 Peter 4:14]], "If you are insulted for the name of Christ, you are blessed...").
### Summary
The Greek word empaízō (`{{G1702}}`) denotes a malicious and contemptuous form of mockery, derived from the concept of "playing with" someone in a derisive manner. Its most prominent and theologically significant usage in the New Testament is within the Synoptic Gospels, where it repeatedly describes the intense humiliation and suffering inflicted upon Jesus during his Passion. From Herod's deceitful "mockery" of the magi to the relentless scorn of the temple guards, Herod's soldiers, Roman soldiers, religious leaders, and even crucified criminals, empaízō (`{{G1702}}`) powerfully conveys the depth of contempt poured upon the Son of God. Theologically, this term illuminates Jesus' role as the suffering servant, underscores divine sovereignty even amidst human depravity, starkly contrasts human rebellion with the reverence due to Christ, and offers a profound example for believers who face ridicule for their faith.
TRV