Mark 15:30
come down from the cross and save Yourself!"
come down
The phrase "come down" is a direct challenge to Jesus' divine authority and mission. In the Greek, the word used is "κατάβηθι" (katabēthi), which implies a physical descent. This taunt from the onlookers at the crucifixion is laden with irony. Throughout the Gospel of Mark, Jesus has been portrayed as the one who came down from heaven to fulfill the will of the Father (Mark 1:10-11). The demand for Jesus to "come down" from the cross is a temptation to abandon His sacrificial mission. Historically, the cross was a symbol of shame and defeat, yet for Jesus, it was the means of ultimate victory over sin and death. The call to "come down" is a misunderstanding of His purpose, which was not to save Himself but to save humanity.

from the cross
The "cross" (σταυρός, stauros) in Roman times was an instrument of execution reserved for the most heinous criminals. It was a public display meant to humiliate and deter others from similar crimes. For the Jewish people, being hung on a tree was seen as being cursed by God (Deuteronomy 21:23). Theologically, the cross is central to Christian faith as the place where Jesus bore the sins of the world. The cross, once a symbol of disgrace, becomes through Christ a symbol of redemption and hope. The demand for Jesus to come down from the cross reflects a lack of understanding of the necessity of His sacrifice. It is through the cross that Jesus fulfills the prophecies and the law, offering Himself as the perfect atonement for sin.

and save Yourself!
The phrase "save Yourself" is a taunt that echoes the temptation Jesus faced in the wilderness (Matthew 4:3-10), where Satan challenged Him to use His divine power for personal gain. The Greek word for "save" is "σῶσον" (sōson), which means to rescue or deliver. The irony here is profound; Jesus, who has the power to save Himself, chooses not to, in order to save others. This reflects the heart of the Gospel message: Jesus' selfless love and obedience to the Father's will. The call to "save Yourself" is a human perspective that values immediate relief and power over eternal purpose and sacrifice. In the broader scriptural context, Jesus' refusal to save Himself is the ultimate act of love, fulfilling His role as the Savior of the world (John 3:16). His choice to remain on the cross is the means by which salvation is made available to all who believe.

Persons / Places / Events
1. Jesus Christ
The central figure of the New Testament, who is being crucified at this point in the Gospel of Mark. He is the Son of God, fulfilling the prophecies of the Messiah through His suffering and death.

2. The Cross
The instrument of Roman execution, symbolizing the suffering and sacrifice of Jesus. It is a place of both physical torment and spiritual significance, representing the atonement for humanity's sins.

3. Mockers
The individuals, including passersby and religious leaders, who taunted Jesus during His crucifixion. Their words reflect a misunderstanding of Jesus' mission and the nature of His kingdom.

4. Golgotha
The place where Jesus was crucified, also known as "The Place of the Skull." It is a significant location in the account of Jesus' passion.

5. Roman Soldiers
The executors of the crucifixion, representing the political power of Rome and its role in the events leading to Jesus' death.
Teaching Points
Understanding the Mockery
The mockery Jesus faced was a fulfillment of prophecy and a demonstration of human misunderstanding of God's plan. It challenges us to consider how we perceive God's work in our lives.

The Nature of True Power
Jesus' refusal to come down from the cross illustrates that true power is found in obedience to God's will, not in earthly displays of strength or self-preservation.

The Purpose of Suffering
Jesus' suffering was not in vain; it was the means by which salvation was accomplished. This teaches us that our own suffering can have purpose when aligned with God's will.

Faith in God's Plan
Despite the appearance of defeat, Jesus' crucifixion was part of God's redemptive plan. We are called to trust in God's sovereignty, even when circumstances seem bleak.

Responding to Ridicule
Jesus' response to mockery was silence and submission to God's will. We can learn from His example to respond to ridicule with grace and trust in God's justice.
Bible Study Questions
1. How does the mockery Jesus faced on the cross reflect the fulfillment of Old Testament prophecies, and what does this teach us about the reliability of Scripture?

2. In what ways does Jesus' refusal to come down from the cross challenge our understanding of power and success in the Christian life?

3. How can we find purpose in our own suffering by looking at the example of Jesus on the cross?

4. What are some practical ways we can demonstrate faith in God's plan when we face situations that seem hopeless or overwhelming?

5. How can we apply Jesus' response to ridicule and mockery in our own lives, especially when we face criticism for our faith?
Connections to Other Scriptures
Psalm 22
This Psalm is a prophetic depiction of the suffering of the Messiah, and it is often seen as a foreshadowing of the events of the crucifixion, including the mockery Jesus faced.

Isaiah 53
This passage describes the suffering servant, highlighting the purpose and significance of Jesus' suffering and death for the redemption of humanity.

Philippians 2:5-8
This passage speaks of Jesus' humility and obedience, even to the point of death on a cross, emphasizing His willingness to endure suffering for the sake of others.
The Crucifixion: the Human DeedR. Green Mark 15:16-32
The Mockery of JesusA.F. Muir Mark 15:16-20, 29-32
The Closing SceneJ.J. Given Mark 15:16-41
The CrucifixionE. Johnson Mark 15:21-32
People
Alexander, Barabbas, Elias, Elijah, James, Jesus, Joseph, Joses, Mary, Pilate, Rufus, Salome, Simon
Places
Arimathea, Cyrene, Galilee, Golgotha, Jerusalem, Place of the Skull
Topics
Cross, Death, Descend, Save, Thyself
Dictionary of Bible Themes
Mark 15:30

     2575   Christ, temptation

Mark 15:22-32

     5879   humiliation

Mark 15:24-32

     5824   cruelty, examples

Mark 15:25-37

     1680   types

Mark 15:29-30

     2075   Christ, sinless
     4906   abolition

Mark 15:29-32

     2545   Christ, opposition to
     5550   speech, negative
     5838   disrespect
     5893   insults
     8817   ridicule, objects of

Mark 15:29-34

     2525   Christ, cross of
     5901   loneliness

Mark 15:29-37

     2412   cross, accounts of

Mark 15:30-31

     2057   Christ, obedience

Library
Simon the Cyrenian
'And they compel one Simon, a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear His Cross.'--Mark xv. 21. How little these soldiers knew that they were making this man immortal! What a strange fate that is which has befallen chose persons in the Gospel narrative, who for an instant came into contact with Jesus Christ. Like ships passing athwart the white ghostlike splendour of moonlight on the sea, they gleam silvery pure for a moment as they cross its
Alexander Maclaren—Expositions of Holy Scripture

Christ and Pilate: the True King and his Counterfeit
'And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried Him away, and delivered Him to Pilate. 2. And Pilate asked Him, Art Thou the King of the Jews? And He answering said unto him, Thou sayest it. 3. And the chief priests accused Him of many things: but He answered nothing. 4. And Pilate asked Him again, saying, Answerest Thou nothing? behold how many things they witness against Thee. 6. But Jesus yet
Alexander Maclaren—Expositions of Holy Scripture

The Death which Gives Life
'And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear His cross. 22. And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull. 23. And they gave Him to drink wine mingled with myrrh: but He received it not. 24. And when they had crucified Him, they parted His garments, casting lots upon them, what every man should take. 25. And it was the third hour, and they crucified Him. 26. And the superscription
Alexander Maclaren—Expositions of Holy Scripture

The Dying Saviour Our Example.
(On Good Friday.) TEXT: MARK xv. 34-41. HEAVENLY Father! On all who are assembling to day to commemorate the death of the Holy One, in whom Thou wast well pleased, look graciously down! Let not one go away from the cross of Thy Well-beloved without exclaiming, with new, living faith, Truly this was the Son of God! Let not one wipe away his tears of emotion until the heartfelt desire has taken possession of him that his end may be like that of this righteous One! Let not the feeling of holy reverence
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The Centurion at the Cross.
MATT. XXVII. 54. Comp. MARK XV. 39. "Now, when the centurion, and they that were with him watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying: Truly this was the [a] Son of God." LUKE XXIII. 47. "Now, when the centurion saw what was done, he glorified God, saying: Certainly this was a righteous man." Note.--The centurion here spoken of is the one who, according to Roman custom, presided over the execution (hence called by Seneca centurio supplicio præpositus;
Philip Schaff—The Person of Christ

Joseph of Arimathea
BY REV. ALFRED ROWLAND, D.D.. LL.B. "Joseph of Arimathea, an honourable counsellor, which also waited for the kingdom of God."--MARK xv. 43. The crucifixion of our Lord produced strange and startling effects in moral experience, as well as in the physical world. The veil of the Temple was rent from top to bottom as if a hand from heaven had torn it, in order to teach men that the ancient ritual was done with. Darkness covered the earth, suggesting to thoughtful minds the guilt of the world and
George Milligan—Men of the Bible; Some Lesser-Known

"Himself He could not Save. " --Mark xv. 31
"Himself He could not save."--Mark xv. 31. "He saved others," scorners cried, Beholding Jesus crucified; "Is this the Son of God with power? Lo, in His own afflictive hour, Himself he cannot save." He was the Son of God with power, He "came unto that very hour;" I'll joy in His reproach and shame, "He savest others;" I'll exclaim, "Himself He could not save." His agony and bloody sweat, His cross and passion paid my debt; He saved others when he fell, Yet,--who the mystery can tell? Himself, He
James Montgomery—Sacred Poems and Hymns

Whether Christ was Buried in a Becoming Manner?
Objection 1: It would seem that Christ was buried in an unbecoming manner. For His burial should be in keeping with His death. But Christ underwent a most shameful death, according to Wis. 2:20: "Let us condemn Him to a most shameful death." It seems therefore unbecoming for honorable burial to be accorded to Christ, inasmuch as He was buried by men of position---namely, by Joseph of Arimathea, who was "a noble counselor," to use Mark's expression (Mk. 15:43), and by Nicodemus, who was "a ruler of
Saint Thomas Aquinas—Summa Theologica

H. The Crucifixion. Ch. 23:26-38
26 And when they led him away, they laid hold upon one Simon of Cyrene, coming from the country, and laid on him the cross, to bear it after Jesus. 27 And there followed him a great multitude of the people, and of women who bewailed and lamented him. 28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. 29 For behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the
Charles R. Erdman—The Gospel of Luke, An Exposition

Pilate
"And straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried Him away, and delivered Him up to Pilate." ". . . And they lead Him out to crucify Him." MARK 15:1-20 (R.V.) WITH morning came the formal assembly, which St. Mark dismisses in a single verse. It was indeed a disgraceful mockery. Before the trial began its members had prejudged the case, passed sentence by anticipation, and abandoned Jesus, as one
G. A. Chadwick—The Gospel of St. Mark

Christ Crucified
"And they compel one passing by, Simon of Cyrene, coming from the country, the father of Alexander and Rufus, to go with them, that he might bear His cross. And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull. And they offered Him wine mingled with myrrh: but He received it not. And they crucify Him, and part His garments among them, casting lots upon them, what each should take. And it was the third hour, and they crucified Him. And the superscription of
G. A. Chadwick—The Gospel of St. Mark

The Death of Jesus
"And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, My God, why hast Thou forsaken Me? And some of them that stood by, when they heard it, said, Behold, He calleth Elijah. And one ran, and filling a sponge full of vinegar, put it on a reed, and gave Him to drink, saying, Let be; let us see whether Elijah cometh to take Him down. And Jesus
G. A. Chadwick—The Gospel of St. Mark

Part 1 Christ's Humiliation, Exaltation, and Triumph. Phil. 2:8,9; Mark 15:20,24,29; Col. 2:15
Christ's humiliation, exaltation, and triumph. Phil. 2:8,9; Mark 15:20,24,29; Col. 2:15. The mighty frame of glorious grace, That brightest monument of praise That e'er the God of love designed, Employs and fills my lab'ring mind. Begin, my soul, the heav'nly song, A burden for an angel's tongue: When Gabriel sounds these awful things, He tunes and summons all his stungs. Proclaim inimitable love: Jesus, the Lord of worlds above, Puts off the beams of bright array, And veils the God in mortal
Isaac Watts—The Psalms and Hymns of Isaac Watts

The Fourth Word
"Eloi, Eloi, lama sabachthani."--ST. MATT. XXVII. 46; ST. MARK XV. 34. There are three peculiar and distinguishing features of this fourth word which our Saviour uttered from His Cross. 1. It is the only one of the Seven which finds a place in the earliest record of our Lord's life, contained in the matter common to St. Matthew and St. Mark. 2. It is the only one which has been preserved to us in the original Aramaic, in the very syllables which were formed by the lips of Christ. 3. It is the
J. H. Beibitz—Gloria Crucis

The Shortest of the Seven Cries
As these seven sayings were so faithfully recorded, we do not wonder that they have frequently been the subject of devout meditation. Fathers and confessors, preachers and divines have delighted to dwell upon every syllable of these matchless cries. These solemn sentences have shone like the seven golden candlesticks or the seven stars of the Apocalypse, and have lighted multitudes of men to him who spake them. Thoughtful men have drawn a wealth of meaning from them, and in so doing have arranged
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878

Third Stage of Jewish Trial. Jesus Formally Condemned by the Sanhedrin and Led to Pilate.
(Jerusalem. Friday After Dawn.) ^A Matt. XXVII. 1, 2; ^B Mark XV. 1; ^C Luke XXII. 66-23:1; ^D John XVIII. 28. ^a 1 Now when morning was come, ^c 66 And as soon as it was day, ^b straightway ^c the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, ^a all the chief priests and { ^b with} the elders ^a of the people ^b and scribes, and the whole council, held a consultation, and ^a took counsel against Jesus to put
J. W. McGarvey—The Four-Fold Gospel

First Stage of the Roman Trial. Jesus Before Pilate for the First Time.
(Jerusalem. Early Friday Morning.) ^A Matt. XXVII. 11-14; ^B Mark XV. 2-5; ^C Luke XXIII. 2-5; ^D John XVIII. 28-38. ^d and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. [See p. 641.] 29 Pilate therefore went out unto them, and saith, What accusation bring ye against this man? 30 They answered and said unto him, If this man were not an evildoer, we should not have delivered him up unto thee. [The Jewish rulers first attempt to induce
J. W. McGarvey—The Four-Fold Gospel

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

The Crucifixion.
Subdivision A. On the Way to the Cross. (Within and Without Jerusalem. Friday Morning.) ^A Matt. XXVII. 31-34; ^B Mark XV. 20-23; ^C Luke XXIII. 26-33; ^D John XIX. 17. ^a 31 And when they had mocked him, they took off from him the ^b purple, ^a robe, and put on him his garments [This ended the mockery, which seems to have been begun in a state of levity, but which ended in gross indecency and violence. When we think of him who endured it all, we can not contemplate the scene without a shudder. Who
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were
Alfred Edersheim—The Life and Times of Jesus the Messiah

Crucified, Dead, and Buried. '
It matters little as regards their guilt, whether, pressing the language of St. John, [6034] we are to understand that Pilate delivered Jesus to the Jews to be crucified, or, as we rather infer, to his own soldiers. This was the common practice, and it accords both with the Governor's former taunt to the Jews, [6035] and with the after-notice of the Synoptists. They, to whom He was delivered,' led Him away to be crucified:' and they who so led Him forth compelled' the Cyrenian Simon to bear the Cross.
Alfred Edersheim—The Life and Times of Jesus the Messiah

Death of Jesus.
Although the real motive for the death of Jesus was entirely religious, his enemies had succeeded, in the judgment-hall, in representing him as guilty of treason against the state; they could not have obtained from the sceptical Pilate a condemnation simply on the ground of heterodoxy. Consistently with this idea, the priests demanded, through the people, the crucifixion of Jesus. This punishment was not Jewish in its origin; if the condemnation of Jesus had been purely Mosaic, he would have been
Ernest Renan—The Life of Jesus

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