Mocking of Christ. The mocking of Jesus occurred several times, after his trial and before his crucifixion according to the canonical gospels of the New Testament.
It is considered part of Jesus' passion. According to the gospel narratives, Jesus had predicted that he would be mocked.
The mocking of Christ took place in three stages: immediately following his trial, immediately following his condemnation by Pontius Pilate, and when he was being crucified. The New Testament narratives of Jesus being mocked are filled with irony, while the mockery focuses on Jesus' prophetic and kingly roles.
After Jesus' condemnation by the Sanhedrin, some spat on him. He was blindfolded and beaten, and then mocked: Prophesy! Who hit you?.
This was done by those men who held Jesus. The New International Version translates this as the men who were guarding Jesus, but Joel B. Green takes the phrase to refer to the Chief priests, the officers of the temple police, and the elders mentioned in verse 52. Green suggests that Jesus suffers the mockery that is typical of prophets, and that his suffering suggests his solidarity with God's agents who speak on God's behalf and are rejected. Susan R. Garrett sees Mark's inclusion of the mockery as an example of irony, since Jesus is indeed a prophet, at the very moment his prophecy that Peter would deny him was being fulfilled. The prophetic assignment is not always portrayed
It is considered part of Jesus' passion. According to the gospel narratives, Jesus had predicted that he would be mocked.
The mocking of Christ took place in three stages: immediately following his trial, immediately following his condemnation by Pontius Pilate, and when he was being crucified. The New Testament narratives of Jesus being mocked are filled with irony, while the mockery focuses on Jesus' prophetic and kingly roles.
After Jesus' condemnation by the Sanhedrin, some spat on him. He was blindfolded and beaten, and then mocked: Prophesy! Who hit you?.
This was done by those men who held Jesus. The New International Version translates this as the men who were guarding Jesus, but Joel B. Green takes the phrase to refer to the Chief priests, the officers of the temple police, and the elders mentioned in verse 52. Green suggests that Jesus suffers the mockery that is typical of prophets, and that his suffering suggests his solidarity with God's agents who speak on God's behalf and are rejected. Susan R. Garrett sees Mark's inclusion of the mockery as an example of irony, since Jesus is indeed a prophet, at the very moment his prophecy that Peter would deny him was being fulfilled. The prophetic assignment is not always portrayed
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