Mark 15

• Early in the morning: Roman trials usually began at the start of the day. It is uncertain if this was a second meeting of the whole Sanhedrin or if it refers back to the council's decision in 14:63–64 and resumes here.

• Since the Sanhedrin could not impose capital punishment (John 18:31), they took Jesus to Pilate, the Roman governor of Judea from AD 26–36. Pilate usually lived on the coast at Caesarea. But he stayed in Jerusalem during Passover. This was when Israel's celebration of the exodus event increased hopes for freedom from Roman rule.

After Peter denied Christ , Mark returns to the story of Jesus and his trial. Pilate's hesitating under pressure matches what other sources say about his personality.

• The phrase King of the Jews is similar to the Jewish title "King of Israel" in 15:32.

• You have said so: The response Jesus gives to Pilate's question appears in all four Gospels. Jesus clearly understood himself to be a king (10:37–38; 11:9–10; 12:35–37). Pilate eventually crucified him for this reason (15:26). But Pilate knew Jesus was not a political threat (John 18:33–39).

Pilate asked Jesus to defend himself against the charges.

• The custom described in 15:6–8 is not known outside of the Gospels, but all four Gospels mention it (Matthew 27:15–21; Luke 23:18–25; John 18:37–40). In many cases, ancient societies released prisoners during special holidays.

• Barabbas: See also Matthew 27:16–17; Luke 23:19.

• who had committed murder during the insurrection: Pilate's willingness to release Barabbas likely shows that Barabbas had not killed Roman citizens or soldiers (Matthew 15:15).

Pilate wanted to release Jesus. However, the crowd became very angry and excited. They would not listen to reason or allow further discussion.

• To satisfy the crowd: To protect his job, Pilate ordered the crucifixion of an innocent man.

• he had Jesus flogged: Flogging (severe beating) usually came before crucifixion. Soldiers used leather straps with pieces of metal, stone, or bone attached. These blows tore the skin and could even cause death.

  This fulfilled what Jesus had predicted earlier in 10:34.

the whole company: This was literally a cohort, which was one-tenth of a Roman legion of soldiers, or about 600 men. Those called to attend were likely all the soldiers on duty in the Praetorium.

The crucifixion story is one of the most historically reliable events from ancient history. Why would the early church invent a story where its central figure died as a criminal? This story was offensive to Jews and seemed ridiculous to non-Jews (1 Corinthians 1:23).

a purple robe: Purple cloth, made with an expensive dye, was worn by royalty and other wealthy individuals (Luke 16:19; 1 Maccabees 10:20, 62; 11:58). This purple robe might have been a centurion's old robe.

King of the Jews: This was the official charge for which the Romans declared Jesus guilty (15:2, 26).

• After they left the walled city of Jerusalem, Jesus became too weak to carry his cross. The Roman soldiers forced Simon of Cyrene (a city in northern Africa) to carry it (see Matthew 5:41).

  Usually, a person being crucified had to carry the horizontal crossbeam (called the patibulum) to the place of execution. The vertical post (called the stipes) was often left in the ground as a warning to others (like a hangman’s scaffold in a public square).

• Simon of Cyrene, the father of Alexander and Rufus: These men were probably known to Mark's audience (see Romans 16:13).

• Golgotha is an Aramaic word, meaning The Place of the Skull. In the Latin Vulgate, "skull" is calvariae ("Calvary"). In the time of Jesus, Golgotha was outside the walls of Jerusalem (John 19:20; see Matthew 27:32; Hebrews 13:12). When Herod Antipas later enlarged the city with the so-called third wall, Golgotha was enclosed.

• It is uncertain if people offered Jesus wine mixed with myrrh as a kind act or to mock him (Proverbs 31:6). Jesus refused the calming drink mixture because he had committed himself to accept the suffering God had given him (Mark 10:38–39; 14:36).

• People have used myrrh since before the time of Jesus to treat wounds, infections, and digestive problems.

• Crucifixion began with the Medes and Persians in the 600s BC. It spread to the eastern Mediterranean in the 300s BC through Alexander the Great. It became the main form of capital punishment in the Roman Empire until AD 337, when Constantine banned the practice.

  Crucifixion was slow, shameful, and full of pain. Sometimes a victim stayed alive for several days. Birds and dogs might even begin to eat the body before the person died. A victim could be tied to the cross with ropes or fastened with nails. Nails were used in the crucifixion of Jesus (Luke 24:39; John 20:25, 27; see Colossians 2:14). To prevent early death from loss of breathing, a place to rest the feet or a seat was often added to the post.

• All four Gospels report that the soldiers divided his garments among themselves.

Mark states that they crucified Jesus at the third hour, which is nine o'clock in the morning. John 19:14 mentions the time as around the sixth hour, or noon. These are approximate times. They would often describe events in the late morning as happening around the third hour (Matthew 20:3; Acts 2:15) or sixth hour (Mark 15:33; Matthew 20:5; 27:45; Luke 23:44; John 4:6; 19:14; Acts 10:9).

Although the title King of the Jews was meant to mock Jesus, Mark presents it as true and full of meaning.

two robbers: Jesus, the most important figure, was placed in the center. This position drew attention to him.

• Jesus was being mocked and abused by those who passed by, the religious leaders, and those who were crucified with Jesus.

• those who passed by heaped abuse (literally they blasphemed): They shook their heads to show contempt (see Lamentations 2:15). They also mocked his claim that he would destroy the temple (see Mark 14:58).

The two men who were crucified with Jesus also mocked him. One might expect them to show compassion, since they were suffering the same cruel punishment (see Luke 23:39–43).

From the sixth hour until the ninth hour darkness came over all the land: The whole land likely refers to all of Judah. The darkness was both real and symbolic. It showed the evil nature of what was happening and gave a sign of the judgment that Jesus said would come on Israel (see 13:1–31; 14:58; 15:29).

• Eloi, Eloi … why have You forsaken me: Jesus cried out loudly. Mark records his words in Aramaic (the language Jesus spoke) and then gives the meaning in Greek.

• "My God, My God, why have you forsaken me?": Jesus is quoting Psalm 22:1. This statement should be understood by considering Mark 14:27, Psalm 22, Isaiah 53:10, 2 Corinthians 5:21, and Galatians 3:13. At this moment, God’s purpose was being fulfilled. Jesus was giving his life as “a ransom for many” (Mark 10:45).

The Aramaic word Eloi and the Hebrew form Eli (Matthew 27:46) sound similar to the name Elijah. Because of this, some people standing nearby thought Jesus was calling for the prophet Elijah to come and rescue him (see Malachi 4:5).

The death of Jesus, like the crucifixion, is told with stark simplicity. The Gospel account gives only a few direct details.

The veil of the temple … torn in two might have been one of two curtains. It may have been the curtain that separated the sanctuary from the courtyard. This curtain was a large and beautiful tapestry about 23 meters tall (80 feet). Or it may have been the inner curtain that separated the Most Holy Place (the most sacred room) from the rest of the sanctuary.

If it was the outer curtain, people could have seen it tear (compare the "darkness" in 15:33). This would show that the prediction of Jesus about the destruction of the sanctuary (14:58; 15:29) was already beginning to happen in a spiritual way (see Rom 9–11). The full physical destruction would come later, in AD 70.

If it was the inner curtain, the tearing likely had a different meaning. Just as the heavens opened at the baptism of Jesus to show his direct access to God (see study note on Mark 1:10), his death now made that access possible for his followers (see Hebrews 6:19–20; 9:3–14; 10:19–20).

• The centurion: The Latin word centurion refers to an officer in charge of 100 men.

• Jesus as the Son of God was announced by many voices. God declared it(1:11; 9:7). Demons also recognized it (1:24, 34; 3:11; 5:7). Mark states it at the beginning of the Gospel (1:1). Jesus himself speaks about it (12:6; 13:32; 14:61–62). Now, a Gentile (non-Jewish) officer also declares it.

• These women helped meet some of the financial needs of Jesus (see Luke 8:2–3). They were present at the burial and the empty tomb (Mark 15:47; 16:1–8). They were the first to witness the resurrection of Jesus.

• Mary Magdalene was from the village of Magdala near the Sea of Galilee. She is a key figure in the resurrection stories (16:1, 9; Matthew 28:1; Luke 24:10; John 20:1, 11–18).

• Mary the mother of James the younger: This James might have been James son of Alphaeus (Mark 3:18).

• Salome is mentioned only here and in Mark 16:1.

Joseph of Arimathea: He was possibly from Ramathaim, a village about 32 kilometers (20 miles) northwest of Jerusalem. A respected member of the Jewish high council (Sanhedrin), he was also a secret follower of Jesus. He was waiting for the kingdom of God to come (see Matthew 27:57; Luke 23:50–51; John 19:38). He bravely asked Pilate for the body of Jesus so he could bury it.

As a prominent Council member who was not known as a disciple, his request supported Rome's interests. This addressed Jewish concerns about leaving the dead exposed after sunset (Deuteronomy 21:22–23). It also prevented the disciples of Jesus from receiving the body.

Joseph prepared the body of Jesus for burial and laid it in his own tomb (see Matthew 27:60).