Mark Chapter 15
The Crucifixion of Jesus
A. The Trial Before Pilate
1. (Mark 15:1-5) The First Audience with Pilate
“Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and delivered Him to Pilate. Then Pilate asked Him, ‘Are You the King of the Jews?’ He answered and said to him, ‘It is as you say.’ And the chief priests accused Him of many things, but He answered nothing. Then Pilate asked Him again, saying, ‘Do You answer nothing? See how many things they testify against You!’ But Jesus still answered nothing, so that Pilate marveled.”
The consultation with the elders, scribes, and the whole council was the official daylight trial of Jesus before the Sanhedrin, as described in Luke 22:66-71. This was necessary because Jewish law forbade a final judgment at night. Therefore, immediately in the morning, they reconvened to render the formal decision and then brought Jesus before Pilate.
This was not only procedural but practical. Roman officials began their business at dawn, and legal trials were often heard in the early morning hours. Thus, the council wasted no time in sending Jesus to Pilate, ensuring that their case would be heard promptly at the start of the Roman governor’s working day.
The Jewish leaders delivered Jesus to Pilate because they lacked the authority to carry out capital punishment. While they sometimes ignored this restriction, as seen in the stoning of Stephen in Acts 7:57-60, they refrained in Jesus’ case because of His popularity with the people. By delivering Him to Pilate, they not only secured Roman authority for execution but also distanced themselves from political liability, hoping to deflect blame onto the governor.
They also had reason to expect a favorable outcome. History portrays Pilate as cruel, ruthless, and indifferent to Jewish sensitivities. Surely, they thought, he would see no problem in executing Jesus. Yet Pilate’s hostility toward the Jews worked against them, as he suspected their motives. He recognized the possibility of a hidden agenda whenever they presented a case. Still, he was bound to follow Roman judicial procedure, which involved:
The plaintiff bringing an indictment against the accused.
The magistrate examining both accusation and accused.
Testimony of witnesses, for or against, being heard.
The declaration that evidence was complete.
The magistrate consulting with advisors and issuing a verdict.
Immediate execution of the sentence.
Mark’s account begins with the second step, Pilate’s examination. The Jewish leaders accused Jesus of treason by claiming to be “the King of the Jews,” which directly challenged Caesar’s authority.
When Pilate asked, “Are You the King of the Jews?” Jesus responded, “It is as you say.” This answer was deliberately nuanced. If Jesus had plainly affirmed without qualification, Pilate would have immediately condemned Him for treason. But Jesus’ kingdom was not of this world, as He later explained to Pilate (John 18:36). His answer affirmed His kingship but denied any political threat.
The Jewish leaders knew Pilate would not be concerned with a theological claim such as being “the Son of God.” Rome had many gods, and one more would not trouble Pilate. But a rival king was another matter. Thus, they pressed this political angle. Luke 23:2 records their charges: Jesus supposedly incited rebellion, forbade paying taxes, and set Himself up as king. Pilate was unconvinced, but they insisted further, saying, “He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place” (Luke 23:5).
The chief priests accused Him of many things, but Jesus remained silent. Pilate marveled, for he had likely witnessed countless men plead desperately for their lives. Jesus’ composure, silence, and dignity under false accusation were utterly unique. His silence fulfilled prophecy: “He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth” (Isaiah 53:7).
Jesus’ silence astonished Pilate. In Roman law, the absence of defense typically ensured conviction. Yet Jesus would not defend Himself, for He had come to die. His refusal to argue His case displayed both His submission to the Father’s will and His sovereign control of the situation.
The Crucifixion of Jesus
A. The Trial Before Pilate
2. (Mark 15:6-15) The Second Audience with Pilate
“Now at the feast he was accustomed to releasing one prisoner to them, whomever they requested. And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion. Then the multitude, crying aloud, began to ask him to do just as he had always done for them. But Pilate answered them, saying, ‘Do you want me to release to you the King of the Jews?’ For he knew that the chief priests had handed Him over because of envy. But the chief priests stirred up the crowd, so that he should rather release Barabbas to them. Pilate answered and said to them again, ‘What then do you want me to do with Him whom you call the King of the Jews?’ So they cried out again, ‘Crucify Him!’ Then Pilate said to them, ‘Why, what evil has He done?’ But they cried out all the more, ‘Crucify Him!’ So Pilate, wanting to gratify the crowd, released Barabbas to them; and he delivered Jesus, after he had scourged Him, to be crucified.”
Pilate was accustomed at the feast of Passover to release one prisoner to the Jews, a gesture meant to appease the people and symbolize goodwill. It was a political tool more than an act of mercy. At this moment, Pilate saw an opportunity to release Jesus, whom he knew to be innocent. Luke 23:14 records Pilate declaring, “You have brought this Man to me, as one who misleads the people. And indeed, having examined Him in your presence, I have found no fault in this Man concerning those things of which you accuse Him.” Pilate was aware that the motives of the chief priests were corrupt, for Mark tells us he perceived they delivered Jesus out of envy. This awareness made Pilate all the more determined to find a way to release Him without inciting backlash.
Yet the multitude, crying aloud, began to demand the release of a prisoner as was customary. These crowds were not the Galilean pilgrims who had cheered Jesus during His triumphal entry, for they would not have been gathered in the city so early in the morning. Instead, this was primarily a Jerusalem mob swayed by the influence of the Sanhedrin. Their antagonism toward Pilate and loyalty to their own leaders made them quick to reject Pilate’s suggestion. If Rome’s governor proposed Jesus’ release, then siding with the Sanhedrin meant rejecting Him.
Pilate asked, “Do you want me to release to you the King of the Jews?” In doing so, he hoped to manipulate the situation in favor of Jesus’ release. Pilate imagined that if Jesus were truly viewed as a rival to Caesar, the crowd would demand His release rather than side with the religious leaders who sought His death. It was a bizarre and tragic irony: a cruel Roman governor attempting to save a miracle-working Jew, while the Jewish priests and their followers clamored for His death.
Instead, the chief priests stirred up the crowd to demand Barabbas. Barabbas was no ordinary prisoner. He was a notorious criminal, an insurrectionist, and a murderer. He represented the real political threat to Rome that Jesus was falsely accused of being. Choosing Barabbas over Jesus was not only a miscarriage of justice but also a symbolic rejection of the true Son of God in favor of a violent criminal. His very name, “Barabbas,” means “son of the father.” The people, stirred by hatred and envy, chose a false son of the father instead of the true Son of the Father, Jesus Christ.
When Pilate asked, “What then do you want me to do with Him whom you call the King of the Jews?” the crowd cried out, “Crucify Him!” Pilate pressed them again, saying, “Why, what evil has He done?” but the voices only grew louder: “Crucify Him!” This reveals the irrational nature of sin. Faced with a man in whom no evil could be found, they still demanded His death. The crowd had become a mob, and their bloodthirsty cry echoed the prophetic words of Isaiah 53:3, “He is despised and rejected by men, a Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him.”
In releasing Barabbas and condemning Jesus, Pilate made the choice of political expediency over righteousness. Matthew 27:24 records that Pilate even washed his hands before the crowd, claiming innocence of Jesus’ blood, though his actions proved otherwise. John 19:12 adds that the Jews pressured him further, saying, “If you let this Man go, you are not Caesar’s friend. Whoever makes himself a king speaks against Caesar.” Pilate feared a riot, and the threat of being reported to Rome outweighed his conscience.
Before handing Jesus over, Pilate scourged Him. Roman scourging was among the most brutal forms of torture. The whip, known as a flagrum or flagellum, was embedded with sharp bone and metal weights. With each strike, flesh was torn, muscles were shredded, and blood poured out. The medical testimony is clear: this scourging alone often left men in a state of hypovolemic shock, barely alive. The scourging of Jesus fulfilled prophecy: “The plowers plowed on my back; they made their furrows long” (Psalm 129:3). Isaiah 50:6 also foreshadowed this: “I gave My back to those who struck Me, and My cheeks to those who plucked out the beard; I did not hide My face from shame and spitting.”
Thus, the innocent was condemned in the place of the guilty. Barabbas walked free, though deserving of death, because Jesus took his place. In this, we see a vivid picture of substitutionary atonement. Just as Barabbas could truthfully say, “Jesus died instead of me,” so too every believer can confess that the Son of God bore our sins in His body on the tree (1 Peter 2:24).
B. The Humiliation and Death of Jesus
1. (Mark 15:16-20) Jesus Is Beaten and Mocked
“Then the soldiers led Him away into the hall called Praetorium, and they called together the whole garrison. And they clothed Him with purple; and they twisted a crown of thorns, put it on His head, and began to salute Him, ‘Hail, King of the Jews!’ Then they struck Him on the head with a reed and spat on Him; and bowing the knee, they worshiped Him. And when they had mocked Him, they took the purple off Him, put His own clothes on Him, and led Him out to crucify Him.”
After Pilate delivered Jesus to be crucified, the soldiers gathered Him into the Praetorium, the governor’s headquarters, where the entire cohort of soldiers was called together. This was likely a company of several hundred men, and they treated the Son of God as a subject of ridicule. Roman soldiers often mocked condemned prisoners, but their cruelty toward Jesus was especially intense, fueled by the contempt they felt for the Jews and heightened by the charged atmosphere of Passover.
They clothed Him with a faded rag of purple, the color associated with royalty and dignity. A king in that day would wear a purple robe and a crown made of gilded leaves. In mockery of this, the soldiers cast upon Him a discarded cloak, still bearing enough color to resemble royal purple. Then they twisted together a crown of thorns and pressed it onto His head. Instead of a laurel wreath, He bore a crown that pierced His brow, so that the rubies upon His crown were drops of His own blood.
They mocked Him further by saluting Him, saying, “Hail, King of the Jews!” The words were a twisted parody of “Hail, Caesar!” which was the customary salute to the Roman emperor. The soldiers bowed the knee before Him, not in reverence but in derision, mocking the worship and honor that rightly belonged to Him as the King of kings. Instead of giving the kiss of loyalty that was customary to a ruler, they spat upon Him continually, heaping filth and contempt upon His face. Isaiah had foretold this very moment: “I gave My back to those who struck Me, and My cheeks to those who plucked out the beard; I did not hide My face from shame and spitting” (Isaiah 50:6).
They placed a reed in His hand as a mock scepter, only to snatch it away and strike Him on the head with it, driving the thorns deeper into His brow. Their actions combined both physical torture and calculated humiliation. It was entertainment for the soldiers, a cruel diversion in the midst of the tense Passover season when riots were common. They released their scorn and mockery upon One whose majesty shone through His silence.
Theologians throughout history have marveled at this scene. Charles Spurgeon reflected, “See that scarlet robe; it is a contemptuous imitation of the imperial purple that a king wears. See, above all, that crown upon His head. It has rubies in it, but the rubies are composed of His own blood, forced from His blessed temples by the cruel thorns. See, they pay Him homage; but the homage is their own filthy spittle which runs down His cheeks. They bow the knee before Him, but it is only in mockery. They salute Him with the cry, ‘Hail, King of the Jews!’ but it is done in scorn. Was there ever grief like His?”
When they had finished their mockery, they stripped the purple from Him, put His own garments back on, and led Him out to be crucified. Roman practice required that the condemned man carry his crossbeam through the streets in procession. A centurion on horseback led the way while a herald shouted out the charges. This grim spectacle was intended to terrify the crowds and warn them of Rome’s power. Jesus had long warned His disciples of this reality when He said, “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me” (Mark 8:34). The condemned procession that Jesus now walked would become the symbol of discipleship, a call for all believers to follow Him in humility, suffering, and obedience.
B. The Humiliation and Death of Jesus
2. (Mark 15:21-23) Jesus Is Led to Golgotha (in Latin, Calvary)
“Then they compelled a certain man, Simon a Cyrenian, the father of Alexander and Rufus, as he was coming out of the country and passing by, to bear His cross. And they brought Him to the place Golgotha, which is translated, Place of a Skull. Then they gave Him wine mingled with myrrh to drink, but He did not take it.”
As was customary, the condemned was forced to carry the instrument of his execution. The full cross weighed around 300 pounds, but typically the victim carried only the crossbar, which could weigh between 75 and 125 pounds. He would be stripped of his garments, and his hands tied to the beam as he made the humiliating procession through the city. The upright posts were already set in place outside the city walls, often near busy roads to serve as a warning to all who passed by. Jesus likely passed many times by the very place where He now would be crucified.
Yet in this case, Jesus was too weakened to bear His cross. The agony of Gethsemane, the sleepless night, the brutal scourging, and the abuse He endured had left Him physically drained. Rome’s intent in crucifixion was to prolong the victim’s suffering as a public spectacle. If He collapsed and died before reaching Golgotha, their cruel purpose would be lost. Thus the soldiers compelled a stranger, Simon of Cyrene, to bear the cross for Him.
Simon was a Jew from Cyrene in North Africa, over 800 miles away, who had come to Jerusalem as a pilgrim for Passover. He had no intention of being linked to Jesus and likely resisted the humiliation of carrying a condemned man’s cross. Yet he was compelled, for the Roman soldier had legal authority to press any passerby into service. What began as an unwelcome intrusion became the greatest honor of his life. Simon encountered Christ in His greatest moment of humiliation and came to understand what it meant to take up the cross and follow Him. His sons Alexander and Rufus are mentioned by Mark, a clear indication that the family became known among the early believers. Paul even greets Rufus in Romans 16:13, calling him “chosen in the Lord,” and greeting his mother as one who had been like a mother to him as well. This suggests that Simon’s encounter led to his family’s conversion and lasting impact in the church.
Charles Spurgeon saw in this moment a quiet rebuke to the absent Simon Peter: “His name was Simon: and where was that other Simon? What a silent, but strong rebuke this would be to him. Simon Peter, Simon son of Jonas, where wast thou? Another Simon has taken thy place. Sometimes the Lord’s servants are backward where they are expected to be forward, and He finds other servitors for the time. If this has ever happened to us it ought gently to rebuke us as long as we live. Brothers and sisters, keep your places, and let not another Simon occupy your room.”
The text then shifts to say that “they brought Him” to Golgotha, in contrast to earlier when they “led Him out” (Mark 15:20). At first, Jesus walked under His own power, but by the time they reached the place of crucifixion He was so weakened that He could barely stand. The wording shows the extremity of His exhaustion. He who bore the sin of the world was carried to the very place where salvation would be accomplished.
Golgotha, translated as “Place of a Skull,” was the site chosen for executions. There is some debate about its exact location. The traditional site, the Church of the Holy Sepulcher, has been venerated since the fourth century. Others suggest Gordon’s Calvary, a rocky hill resembling a skull, near an ancient garden tomb. Regardless of the precise location, the significance is that it was outside the city walls, fulfilling the type of the sin offering in Leviticus 16, which was burned outside the camp. Hebrews 13:12 confirms this: “Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate.”
Before crucifixion, the soldiers offered Jesus wine mingled with myrrh. This mixture served as a narcotic to dull pain, based on Proverbs 31:6-7, “Give strong drink to him who is perishing, and wine to those who are bitter of heart. Let him drink and forget his poverty, and remember his misery no more.” Out of compassion, some Jewish women provided such a drink to condemned criminals. Yet Jesus refused. He would face the cross with full awareness, with His faculties unclouded. He chose to endure the suffering in its fullness, that the atonement might be complete.
He did not shrink from the suffering, not because He loved pain but because He loved souls. Spurgeon put it well: “Christ had no love of suffering. He had a love of souls, but like us He turned away from suffering, He never loved it. Why, then, did He suffer? For two reasons: because this suffering to the utmost was necessary to the completion of the atonement, which saves to the utmost; and because this suffering to the utmost was necessary to perfect His character as ‘a merciful High Priest’ who has to compassionate souls that have gone to the utmost of miseries themselves; that He might know how to succor them that are tempted.”
Thus, at Golgotha, the Lamb of God refused comfort, refused relief, and accepted the full measure of suffering. In doing so, He fulfilled His role as the High Priest who entered into our weakness and bore it completely, without reserve.
3. (Mark 15:24-26) The Crucifixion of Jesus Christ
“And when they crucified Him, they divided His garments, casting lots for them to determine what every man should take. Now it was the third hour, and they crucified Him. And the inscription of His accusation was written above: THE KING OF THE JEWS.” (Mark 15:24-26 NKJV)
a. They divided His garments
This act fulfilled the prophecy of Psalm 22:18, which says, “They divide My garments among them, and for My clothing they cast lots.” The Roman soldiers, with no knowledge of the prophetic Scriptures, unknowingly fulfilled what had been written a thousand years earlier. This shows how God’s sovereignty extends even over the seemingly trivial actions of unbelieving men.
i. Historically, men were often crucified completely naked. One ancient source states: “Men were ordinarily crucified naked (Artemidorus II.61). Jewish sensitivities, however, dictated that men ought not to be publicly executed completely naked, and men condemned to stoning were permitted a loincloth (M. Sanhedrin VI.3). Whether the Romans were considerate of Jewish feelings in this matter is unknown.” (Lane). If the soldiers left Jesus with only a loincloth, it was the minimum concession to Jewish customs.
The shame of nakedness was part of the humiliation. In Genesis 3:7, after the fall, Adam and Eve realized they were naked and sought covering, showing the shame attached to sin. Christ, in His crucifixion, bore not only the punishment of sin but the shame of it, being stripped of all dignity.
b. And they crucified Him
In the first century, crucifixion needed no explanation. It was known as the most brutal form of execution. Yet today, we must pause to understand its horror.
i. “Although the Romans did not invent crucifixion, they perfected it as a form of torture and capital punishment that was designed to produce a slow death with maximum pain and suffering.” (Edwards).
ii. The process was unspeakably cruel. The victim’s back was first torn open by scourging, often exposing muscle and even bone. Then, when the victim’s clothes were removed, the dried blood adhered to the fabric and reopened the wounds. When the condemned man was thrown down and nailed to the crossbeam, dirt and debris contaminated the gashes. Each breath thereafter dragged the shredded flesh of the back against the rough wood.
iii. The nails themselves, driven through the wrists, would pierce the median nerve, producing waves of fiery, electric pain up the arms. This could result in a claw-like contortion of the hands.
iv. Breathing became the greatest agony. The body sagged under its own weight, restricting exhalation. To breathe out, the victim had to push up on nail-pierced feet and pull with torn shoulders. This movement intensified every wound, scraping the back, twisting the wrists, and searing the feet with unbearable torment.
v. Insects often gathered in the wounds, and birds would attack exposed flesh. Victims were left hanging for days until death finally overtook them. To speed the process, soldiers sometimes broke the victims’ legs, ensuring they could no longer push up to breathe.
vi. Death could come through many mechanisms: massive blood loss leading to shock, suffocation, dehydration, heart attack under stress, or rupture of the heart itself. All of these possibilities show the utter cruelty of crucifixion.
vii. The word “excruciating” literally means “out of the cross.” Clarke comments: “Consider how heinous sin must be in the sight of God, when it requires such a sacrifice!”
c. They crucified Him
For Roman citizens, crucifixion was forbidden except by order of Caesar himself. It was reserved for the worst of the worst: traitors, slaves, and rebels. Cicero, the Roman statesman, wrote: “It is a crime to bind a Roman citizen; to scourge him is an act of wickedness; to execute him is almost murder: What shall I say of crucifying him? An act so abominable it is impossible to find any word adequately to express.” Tacitus, the historian, called it “a torture fit only for slaves.”
This demonstrates the utter humiliation and rejection that Jesus endured. The sinless Son of God, who is the King of kings, was treated worse than the lowest slave.
d. Now it was the third hour
Mark states it was the third hour (9 a.m.) when Jesus was crucified, while John 19:14 records that it was the sixth hour (noon) when Pilate gave His verdict. Explanations for this difference vary. Some believe John used Roman time (beginning at midnight) while Mark used Jewish reckoning (beginning at 6 a.m.). Others suggest a copyist error, while some think John was giving an approximate time. Regardless, both testify that the crucifixion occurred in the morning hours, fulfilling God’s perfect timing.
e. And the inscription of His accusation was written above: THE KING OF THE JEWS
This inscription was written in Greek, Latin, and Hebrew (John 19:20), so that all present could read it. What Pilate intended as mockery was in fact a profound truth.
i. “The wording was designed to convey a subtle insult to Jewish pretensions and to mock all attempts to assert the sovereignty of a subject territory.” (Lane). To the Jews, it was a slap in the face, declaring their “king” to be a crucified criminal. To Rome, it was sarcasm, ridiculing the idea that any subject nation could raise up a king against Caesar.
ii. Yet in God’s providence, the truth was proclaimed: Jesus Christ is indeed the King of the Jews, and more than that, the King of all kings.
iii. Wiersbe notes: “It may be that the message of this sign first aroused the hopes of the repentant thief. He may have reasoned: ‘If His name is Jesus, then He is a Savior. If He is from Nazareth, then He would identify with rejected people. If He has a kingdom, then perhaps there is room for me!’”
Thus, even in mockery, the truth of Christ’s identity was displayed for all the world to see.
(Mark 15:27–32) Jesus is mocked on the cross.
“With Him they also crucified two robbers, one on His right and the other on His left. So the Scripture was fulfilled which says, ‘And He was numbered with the transgressors.’ And those who passed by blasphemed Him, wagging their heads and saying, ‘Aha! You who destroy the temple and build it in three days, save Yourself, and come down from the cross!’ Likewise the chief priests also, mocking among themselves with the scribes, said, ‘He saved others; Himself He cannot save. Let the Christ, the King of Israel, descend now from the cross, that we may see and believe.’ Even those who were crucified with Him reviled Him.” (Mark 15:27–32, NKJV)
a. “With Him they also crucified two robbers”
Jesus was crucified between two criminals, one on His right and the other on His left. This fulfilled the prophecy of Isaiah 53:12 which declares, “And He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors.” The placement of Christ between two lawbreakers highlights His identification with sinful humanity, though He Himself committed no sin. It was the ultimate display of substitution, for the sinless One bore the punishment of the guilty.
This was no accident of Roman procedure but part of the sovereign plan of God. In Jewish thought, to be hung among criminals was the lowest humiliation. Yet, in the wisdom of God, it was precisely in this humiliation that the glory of redemption was accomplished.
b. “Those who passed by blasphemed Him”
As Jesus hung upon the cross, He endured ridicule not only from soldiers and rulers but also from ordinary passersby. They wagged their heads in derision and hurled insults, saying, “Aha! You who destroy the temple and build it in three days, save Yourself, and come down from the cross!”
This fulfilled Psalm 22:7–8, “All those who see Me ridicule Me; they shoot out the lip, they shake the head, saying, ‘He trusted in the Lord, let Him rescue Him; let Him deliver Him, since He delights in Him!’” The wagging of the head was an expression of contempt, treating Christ as a defeated impostor. The irony is that their taunt was rooted in His true prophecy of resurrection (John 2:19–21), which would be vindicated only three days later.
c. “Likewise the chief priests also, mocking among themselves with the scribes”
The religious leaders, who should have been shepherds of Israel, instead became mockers of the true Shepherd. They said, “He saved others; Himself He cannot save.” Their statement was laced with venom, yet it was ironically true. Jesus could not save Himself and save sinners at the same time. His refusal to come down from the cross was not weakness but strength, the strength of obedience to the Father’s will (Philippians 2:8).
Greek scholar A.T. Robertson notes that the word used for “mocking” here carries the sense of childish taunting. The picture is not of dignified priests but of petty, gleeful scorners behaving like foolish children. This shows the depth of human depravity: even as the Son of God offered Himself for the sins of the world, men delighted in His agony.
d. “Let the Christ, the King of Israel, descend now from the cross, that we may see and believe”
Their demand was hollow, for Jesus did something greater than come down from the cross—He rose from the grave. The resurrection was the ultimate vindication of His claims, yet even then, many of these same leaders refused to believe (Matthew 28:11–15). Their hearts were hardened by unbelief, proving that miracles alone cannot convert a soul without the Spirit’s work.
Yet Scripture tells us that God’s grace still reached some of them, for Acts 6:7 declares, “Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.”
e. “Even those who were crucified with Him reviled Him”
Both robbers initially joined in the mockery (Matthew 27:44), but Luke records that one thief later repented and placed his faith in Christ: “Then he said to Jesus, ‘Lord, remember me when You come into Your kingdom.’ And Jesus said to him, ‘Assuredly, I say to you, today you will be with Me in Paradise.’” (Luke 23:42–43).
This demonstrates the transforming power of grace even in the final moments of life. One criminal died in his sin, mocking the Savior; the other died forgiven, clinging to the Savior. Christ was numbered with the transgressors so that transgressors might be numbered with the redeemed.
f. The deeper significance
The mockery at the cross illustrates the blindness of sin. They saw the greatest act of love in history and treated it as foolishness. Paul later explained in 1 Corinthians 1:18, “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”
It also shows the glory of substitutionary atonement. He could not save Himself because He was saving us. Their jeer, “He saved others, Himself He cannot save,” unknowingly captured the very heart of the gospel.
(Mark 15:33-37) The Last Words of Jesus from the Cross
“Now when the sixth hour had come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried out with a loud voice, saying, ‘Eloi, Eloi, lama sabachthani?’ which is translated, ‘My God, My God, why have You forsaken Me?’ Some of those who stood by, when they heard that, said, ‘Look, He is calling for Elijah!’ Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, ‘Let Him alone; let us see if Elijah will come to take Him down.’ And Jesus cried out with a loud voice, and breathed His last.”
Darkness Over the Land
The evangelist tells us, “Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.” This supernatural darkness descended at noon, the brightest point of the day, and lingered for three hours. The darkness was not a passing cloud, nor could it have been a natural solar eclipse, for Passover always took place during the full moon. By natural law, an eclipse is impossible at such a time. This was a miracle of divine judgment and cosmic mourning. Luke records, “Then the sun was darkened, and the veil of the temple was torn in two” (Luke 23:45). The darkness was a visible sign that creation itself shuddered as the Creator bore the sins of the world.
Even pagan historians noted this phenomenon. The Roman historian Phlegon wrote: “In the fourth year of the 202nd Olympiad, there was an extraordinary eclipse of the sun: at the sixth hour, the day turned into dark night, so that the stars in heaven were seen; and there was an earthquake.” Such testimony outside of Scripture corroborates the extraordinary nature of this event. The world was being shaken as the Son of God bore the wrath of the Father.
The Cry of Abandonment
At the ninth hour, after hours of agony, Jesus cried out, “Eloi, Eloi, lama sabachthani?” which Mark translates as, “My God, My God, why have You forsaken Me?” This is a direct quotation from Psalm 22:1: “My God, My God, why have You forsaken Me? Why are You so far from helping Me, and from the words of My groaning?” In quoting this Psalm, Jesus identified Himself as the righteous sufferer of Scripture. The Psalm begins with despair but ends in vindication and victory. By uttering these words, Christ was not only expressing His anguish but also declaring that He was fulfilling the prophetic picture of the Suffering Servant.
This cry was not the cry of unbelief but of substitution. Paul explains in 2 Corinthians 5:21: “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” At this moment, Jesus experienced what He had never known before, separation from the Father in fellowship. The One who had eternally dwelt in perfect communion with the Father now felt the full weight of divine wrath as the Substitute for sinful humanity. This fulfilled the prophecy of Isaiah 53:10: “Yet it pleased the LORD to bruise Him; He has put Him to grief. When You make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the LORD shall prosper in His hand.”
Yet this forsakenness was not absolute. Paul also declares in 2 Corinthians 5:19, “that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.” Even as Jesus bore our sin, the divine purpose of reconciliation was unfolding.
Misunderstanding at the Cross
Some bystanders, hearing Jesus cry “Eloi,” mistook it for “Elijah.” They said, “Look, He is calling for Elijah!” and even offered Him sour wine while waiting to see if Elijah would appear. Their ignorance shows the tragic blindness of the crowd. They knew enough of Scripture to know Elijah was expected as a forerunner of Messiah (Malachi 4:5), yet they entirely misunderstood Jesus’ words. They heard only part of what He said and twisted it. This is a reminder that to follow Christ faithfully, one must receive every word that proceeds from His mouth, not fragments.
The Final Cry and His Death
Mark records that “Jesus cried out with a loud voice, and breathed His last.” The loud voice indicates that Jesus did not die from exhaustion as most crucifixion victims did. Rather, He yielded up His life willingly. John tells us the content of this final cry: John 19:30 says, “So when Jesus had received the sour wine, He said, ‘It is finished!’ And bowing His head, He gave up His spirit.” The word used there, tetelestai, means “Paid in Full.” It was the cry of victory. The debt of sin was fully satisfied.
At that moment, a spiritual transaction of infinite weight occurred. The wrath of God, stored up against the sins of all humanity, was poured out on Christ. He drank the full cup of divine fury. As the psalmist said, Psalm 75:8, “For in the hand of the LORD there is a cup, and the wine is red; it is fully mixed, and He pours it out; surely its dregs shall all the wicked of the earth drain and drink down.” Jesus drank that cup in the place of sinners.
The apostle Paul later reflected on this mystery: Romans 5:8 declares, “But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” And 1 Corinthians 1:18 reminds us: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” The cross is both the fullest expression of God’s justice and the greatest demonstration of His love.
Through His death, the record of sin was canceled. Colossians 2:14 says, “having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross.” Thus, the loud cry of Christ was not despair but triumph. It signified that redemption’s work was complete.
6. (Mark 15:38-41) The visible, immediate results of the death of Jesus.
“Then the veil of the temple was torn in two from top to bottom. So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, ‘Truly this Man was the Son of God!’ There were also women looking on from afar, among whom were Mary Magdalene, Mary the mother of James the Less and of Joses, and Salome, who also followed Him and ministered to Him when He was in Galilee, and many other women who came up with Him to Jerusalem.”
a. The veil of the temple was torn in two from top to bottom:
The veil that separated the Most Holy Place from the Holy Place was not a mere curtain. According to Josephus, it was a massive woven barrier, some sixty feet high and four inches thick. This veil represented the separation between God and man, for behind it was the Ark of the Covenant where the presence of God once dwelt in the Shekinah glory. By tearing the veil, God declared that the way into His presence was now open through the death of His Son. As Hebrews 10:19-20 declares, “Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh.”
It is significant that the veil was torn from top to bottom, showing that it was an act of God, not of man. Man could not remove this separation on his own. Only by the blood of Jesus Christ could fellowship between God and sinful humanity be restored. The tearing of the veil was God’s divine announcement that the sacrificial system was fulfilled in Christ. No longer was access to God restricted to the high priest once a year, but now all believers may come boldly to the throne of grace (Hebrews 4:16).
This also stands as a direct statement against all future attempts to rebuild temple sacrifices as though access to God still required ritual. The once-for-all sacrifice of Jesus made such things obsolete. As Acts 7:48 reminds us, “However, the Most High does not dwell in temples made with hands, as the prophet says.”
b. Truly this Man was the Son of God!:
The Roman centurion, a hardened officer who had presided over countless crucifixions, recognized in Jesus something utterly unique. When he witnessed how Jesus died—with authority, composure, and even compassion—he was compelled to declare, “Truly this Man was the Son of God!” This confession fulfills the words of Jesus in John 12:32, “And I, if I am lifted up from the earth, will draw all peoples to Myself.”
This centurion, a Gentile, becomes the first human voice at the cross to openly confess Christ as the Son of God. This moment is profound, because while the Jewish leaders mocked Him and the crowd derided Him, it was a Roman executioner who recognized His divine identity. This foreshadows the opening of the gospel to the Gentiles.
Moreover, this confession echoes the truth stated at the very beginning of Mark’s Gospel: “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). What began as a divine declaration is now confirmed through the lips of a Gentile soldier.
c. There were also women looking on from afar:
At the cross, the faithfulness of the women is brought into view. While most of the male disciples fled in fear, the women remained near, though watching from a distance. Among them were Mary Magdalene, from whom Jesus cast out seven demons (Luke 8:2), Mary the mother of James the Less and Joses, and Salome, the mother of James and John. These women had followed Jesus in His ministry in Galilee and had ministered to Him and His disciples.
Their presence highlights the often-overlooked role of women in the ministry of Christ. They were not apostles, yet they were devoted servants who demonstrated love and loyalty at the darkest hour. Their faithfulness would also be rewarded, for these same women would be the first to witness the resurrection.
Matthew’s account parallels this, stating, “And many women who followed Jesus from Galilee, ministering to Him, were there looking on from afar, among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee’s sons” (Matthew 27:55-56). Luke also records their presence: “But all His acquaintances, and the women who followed Him from Galilee, stood at a distance, watching these things” (Luke 23:49).
Their faithful presence teaches us that devotion to Christ is not measured by public position or recognition, but by enduring love and loyalty to Him.
(Mark 15:42-47) The Burial of Jesus
“Now when evening had come, because it was the Preparation Day, that is, the day before the Sabbath, Joseph of Arimathea, a prominent council member, who was himself waiting for the kingdom of God, coming and taking courage, went in to Pilate and asked for the body of Jesus. Pilate marveled that He was already dead; and summoning the centurion, he asked him if He had been dead for some time. So when he found out from the centurion, he granted the body to Joseph. Then he bought fine linen, took Him down, and wrapped Him in the linen. And he laid Him in a tomb which had been hewn out of the rock, and rolled a stone against the door of the tomb. And Mary Magdalene and Mary the mother of Joses observed where He was laid.” (Mark 15:42-47 NKJV)
a. Joseph of Arimathea was a prominent council member
Joseph of Arimathea was a respected member of the Sanhedrin, the Jewish ruling council. While the council had collectively condemned Jesus to death (Mark 15:1), Joseph himself was silent or opposed. Luke tells us that “Joseph of Arimathea, a council member, a good and just man. He had not consented to their decision and deed. He was from Arimathea, a city of the Jews, who himself was also waiting for the kingdom of God” (Luke 23:50-51 NKJV). John further notes that Joseph was a secret disciple of Jesus, “for fear of the Jews” (John 19:38 NKJV). At the trial of Jesus, Joseph shrunk back in silence, but now he comes forward with boldness, willing to be identified with Christ in His death.
“In the hours of crisis it is often the Peters who have sworn loyalty to Jesus with big gestures and fullness of self-confidence, that disappoint, and it is the secret and quiet followers of the Master (like Joseph, Nicodemus and the women) that do not hesitate to serve Him in love — at whatever the cost.” (Geldenhuys)
Joseph’s act of devotion reminds us that not all service to Christ looks the same. Joseph did not preach at Pentecost, nor did he heal the sick, nor was he among the twelve disciples, yet he served Christ in a unique way that no one else could — he provided a tomb. Service to God is not measured by comparison with others but by faithfulness with what we have. As Paul wrote, “There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord” (1 Corinthians 12:4-5 NKJV).
b. Went in to Pilate and asked for the body of Jesus
Roman custom was to leave the bodies of crucified criminals on the cross, exposed to the elements, scavengers, and humiliation, denying them a proper burial. This was seen as an extension of their punishment, stripping them of honor even in death. “In antiquity the execution of a condemned man did not mark the final moment of his humiliation. Roman law dictated the loss of all honors in death, and even the right of burial was determined by magisterial decree... It was not at all uncommon for a body to be left upon a cross either to rot or to be eaten by predatory birds or animals.” (Lane)
However, the Jews demanded removal of the bodies before the Sabbath, especially at the time of Passover, to prevent ceremonial defilement of the land (Deuteronomy 21:22-23; John 19:31). This opened the door for Joseph of Arimathea to request Christ’s body. This request was an act of courage, for Joseph risked the scorn and hostility of Pilate, as well as the wrath of his fellow council members. As Spurgeon thundered, “Is there no holy chivalry in you? Can it be so, that, because God has dealt so well with you, and trusted you so generously, you will repay him by denying his Son, violating your conscience, and turning your back on truth; and all for the sake of being in the fashion? I know it may seem hard to receive the cold shoulder in society, or to have the finger of scorn pointed at you; but to bow before this selfish dread is scarcely worthy of a man, and utterly disgraceful to a Christian man.”
Joseph demonstrates that true discipleship often calls for risk. Jesus Himself said, “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me” (Mark 8:34 NKJV).
c. Pilate marveled that He was already dead
Death by crucifixion was deliberately slow, often taking days. That Jesus died within hours surprised Pilate, who therefore verified the report with the centurion. John’s Gospel confirms that the Jews, because of the approaching Sabbath, asked Pilate that the legs of those crucified be broken to hasten death. But “when they came to Jesus and saw that He was already dead, they did not break His legs. But one of the soldiers pierced His side with a spear, and immediately blood and water came out” (John 19:33-34 NKJV).
Pilate’s verification serves an important apologetic purpose: it proves beyond doubt that Jesus truly died. The Roman centurion, an expert in executions who had witnessed countless deaths, confirmed it. As one scholar notes, “A Roman sergeant had seen too many deaths to be in any uncertainty about such a fact.” (Cole) This dispels later false claims that Jesus merely swooned and revived in the tomb. The burial confirms His death, which in turn confirms the reality of the resurrection.
d. Wrapped Him in the linen
Joseph, with the help of Nicodemus (John 19:39), prepared Jesus’ body with linen and spices, though the preparation was hurried due to the approaching Sabbath. Normally, the Jews anointed and carefully prepared a body with burial spices, but here the work was incomplete. Thus, the women intended to return after the Sabbath to finish the task (Mark 16:1). God’s providence ensured the incomplete preparation so that the empty tomb would later be discovered not as a result of grave robbers, but of resurrection.
e. Laid Him in a tomb
Joseph laid Jesus in his own tomb, one hewn out of rock, and rolled a large stone across the entrance. Such tombs were costly, typically reserved for the wealthy. Isaiah had prophesied of Messiah, “And they made His grave with the wicked — but with the rich at His death, because He had done no violence, nor was any deceit in His mouth” (Isaiah 53:9 NKJV). This prophecy was fulfilled literally in Joseph’s act.
It was a great sacrifice for Joseph to give up such an expensive tomb, but Jesus needed it only for three days. His willingness to part with it was another act of faith and devotion.
f. Mary Magdalene and Mary the mother of Joses observed where He was laid
The faithful women, who had followed Jesus from Galilee and remained at the cross, now remained at His burial. They carefully noted the location of the tomb so that they could return after the Sabbath to minister to His body. Their devotion stands in contrast to the disciples who had scattered. Even in despair, they were faithful to love and serve Christ.
